Sri Ranga Ramanuja Mahadesikaya Namaha:
WHY THIRUMALIRUMCHOLAI IS THE KSHETRAM OF CHANDRAN ? part-
by Dasan Kudanthai Amudhan
Lord Srinivasar himself is adorning the name as ‘azhagiya Soundraraja swamy varu” the name of azhagar at Thiruchanur Sri padmavathi thayar koil in a separate sannidhi.In Srirangam,azhagar guised as azhgiya manavalan and married Sri andal. Hence devotees invariably worship Lord azhagar before going to tirumala as it has been the traditional customary practice to visit thiruchanur first to worship thayar prior to visit tirumala hills.
“குலமலை கோலமலை குளிர்மாமலை கொற்றமலை
நிலமலை நீண்டமலை திருமாலிருஞ் சோலையதே
( Periazhwar thirumozhi 4-3)
Chandran and Sani are commonly identified in sharing gunas between them in their approach towards services to anyone without discrimination and quickly pleased with the humbleness and simplicity in servicing all beings.Moon denotes water while Sani represent oils which both will never mix.Only in Butter which is white has 16% water as moisture and balance oil as Fat content to produce butter oil to be used for all divine purpose.This was most favourite to Lord Krishna.Lord Krishna posed himself as the presiding deity in Thirumaliumchoolai and Tirumala symbolically representing the gunas of both Chandran and Sani respectively.The legend goes with the story that when sri Krishna was born,everyone was allowed to see him except Sani who was stopped by yashoda citing the reason that Krishna would be afraid to see sanis dark face.Sani dev who felt dejected went away and did penance in a forest presently known as “Kokilavan “.Lord Krishna appeared before him and blessed sani dev that he would reflect his gunas in kaliyuga by removing the taint on sani.Hence there is a big purana ancient Sani temple along with sri Krishna (giriraj) in kokilavan,6 km from kosi on the nandgram –barsana road near Vrindavan.So it is believed that Sri Krishna reflects sani dev gunas in tirumala to remove the bad effects of sani graha on his devotees.
Vrushabhadri is in Srimath Bhagavatham- It is mentioned in Bhagavatham that Sri Balarama who did not participate in the war of mahabharatha came on a pilgrimage trip to Vrushabhadri hills (azhagarkoil) on the way to sethu Kshetra for holy bath.Azhagarkoil has a seperate dasavathara sannidhi.Since this temple came in to being before lord krishnas birth, his avatar is not counted here with the absence of his idol among the idols of other avatars . (SB canto 10-chapter 79-verses 15)
விருஷபாத்ரிம் ஹரே : சேஷத்ரம் தக்ஷிணாம் மதுராம் ததா
ஸாமுத்ரம் ஸேதும் அகமத் மஹா பாதக நாசணம்
Vrushabhadri in Mahabharatham –Sage Veda vyasa mentioned in Vana parva that both arjuna and yudisthira visited Vrushabhadri hills for theertha yatra and stayed here for some time.Sage Pulasthiyar told the Vrushabhadri mahimai to Sri Naratha muni who in turn narrated the same to Bhishma..This is described in 83-21 of mahabharatham.
ருஷபம் பர்வதம் கத்வா, பாண்ட்யேஷு ந்ருப பூஜிதம்
வாஜபேயம் அவாப்நோதி, நாக ப்ருஷ்டே சமோததே !
(Vana parva 83-21)
This describe that Vrushabhadri parvatha is in Pandiya Nadu,where the rulers of pandiyas worshipped this hill to get the blessings of its Lord. Pandiyas once upon a time ruled from ‘Manalur’ as their capital city during mahabharatha period.
Vrushabhadri in Valmiki Ramayana –Valmiki muni while describing the beauty of Chitrakuta parvatha where Sri Rama,lakshmana and Sita devi stayed there,he compared the glory and importance of this hill with “Giriraja” invariably pointing towards Vrushbhadri hills in south according to many scholars as per the reasons given below-
ஸூபக : சித்ர கூட : அஸௌ
கிரிராஜ உபமோ கிரி:/
அஸ்மிந் வஸதி காகுத்ஸ்த :
யதத்யாஸ்தே மஹா தேஜா: //
( Valmiki Ramayana )
‘Giriraja’ mentioned as above, can never be ‘kailash’ since it is the abode of Maheswaran.Similarly it is not likely to be the hills of ‘Tirumala’ as this hill is owned by Varaha murthi and hence it is unlikely to point towards Lord Srinivasa,who is standing alone without his consorts. Only the hill where lord krishna along with his consorts and balarama took their abode is Vrushbhadri hills which is mentioned here as ‘giriraja’.Periazhwar pasuram in the later days mentioned this lord as the king of the hill as “மதில்சூழ் சோலைமலைக் கரசே !.During the period of Ramayana, pandiyas ruled from “Kapadapuram’ as their capital.Once upon a time, pandiya nadu was encircled by sea water before millions of years ago,when pandiyas moved to “Manalur.This was their capital till mahabharatha period before they finally moved to Madurai during azhwars and Sangam period.
Vrushabhaduri in Paripadal and Silapathikaram –Paripadal is a literature of classical language of tamizh that belongs to the Sangam period.It has many verses said to have been composed in praises of Lord Vishnu.Paripadal mentioned that this hill is called as ’மாலிருஞ்குன்றம்” indicating that Lord Krishna and his brother balaraman in archamenis had stayed here. Silapathikaram which was composed little later after sangam period gave a detailed picture about the beauty of this hills,noopura gangai and about the glory of the lord of this hills as narrated to Kovalan by a brahmin passerby on the way to Madurai. Azhagar came as a “Kavi” and entered in to the mind of Namazhwar to make him recite pasurams to praise him.Chandran denotes poets and hence azhagar being mentioned in classical literatures is not surprising. There is no direct reference about Madurai meenakshi koil in this tamizh literature.
Vrushabhaduri in Puranas – Varaha purana, Vamana purana,agnaya purana and brahmanda purana described the importance and divine presence of this lord ,his abode in the hills and its theerthams.There is an exclusive composition dedicated to “sthala purana” of this koil known as ‘vrushabhaduri mahathmiyam’ in Sanskrit.It is said that Sage markandaya and king ambarishi all stayed in this Kshetram and took holy baths in noopura ganga to attain moksha.
Skanda is on top of the hills separately in a shrine known as pazhamutirsolai located on the way to Noopuraganga.Skanda is the commander general of the heavenly bodyguards of devas.Lord Krishna in bhagwat gita (10-24) said “I am the skanda among army generals’. Skanda is also called as ‘senapati,guha and Karttikeya besides few other names. Skanda birth is attributed and connected to the parentage of agni and swaha devi as per all Vedas,Valmiki ramayana,mahabharatha and in some puranas like Vayu,brahmanda purana ect while tamil version of some scriptures attributed his birth to Shiva and parvati.This Kshetram being the thiruparkadal where amrita was churned by both devas and asuras, Skanda came here to guard the hill and protect the devas by watching asuras from the vantage point in this hills.Later Karttikeya stayed here permanently to worship Lord azhagar like other devas stayed here.Periazhwar pasuram explains that even the kuravas (gypsies) who normally used to worship Karttikeya as their warrior god in Kurinchi land ,the demi god in the hilly terrain of valley where kurinchi flowers blossom,considered only Lord Azhagar in azhagarhills as their sole god and worship him daily by offering boiled roots,tubers and bulbs from the hills.Gypsy ladies here sing the kuravanji songs for Lord Krishna by dancing to this tune.periazhwar pasurams signify as
"புனத்தினை கிள்ளிப்புது அவிகாட்டி உண்பொன்னடி
வாழ்கவென்று, இனக்குறவர் புதியதுண்ணும்
எழில்மாலிருஞ்சோலையெந்தாய் !
(Periazhwar Thirumozhi 5-3)
“கோவலர்கோவிந்தனைக் குறமாதர்கள் பண்குறிஞ்சிப்
பாவொலிபாடி நடம்பயில் மாலிருஞ்சோலையதே!
Moon and Longevity -The longevity of a human being is based on the dasa period as decided from moons star.Dharma devan is closely connected with moon who came out from thiruparkadal on 14th tithi .Naraka chaturdasi, the 14th tithi is celebrated by taking oil bath prior to do pitru tharpana for yama dharma raja on this day.Yama is worshipped only on this day by reciting his 14 names as he took 14 forms.There are 14 tithis between Dark day (amavasya) and full moon day as moon crosses the path of sun every 14 days for a node in a paksham. Yama is the one who release the athma from the body which is connected to 14 senses that are encompassed within the form of mind.So athma-body-mind are interlinked closely.Both Sani and Yama, the Sons of Suriyan decide our destiny.Sani gives results in our present janma as per the smell of past karmas carried by athma represented by Suriyan.But Yama dharma raja instills fear in the mind to make one follow dharmic path to avoid naraka in our next janma. Chandran, Sun, Yama and Sani dev are represented in rituals of pitrus by way of shraddha tithi,water oblation,rice balls-pindas by chandran .Agni by Suriyan, shraddha mantras by yama while Sani on black sesame seeds (ellu),crow ect. Namazhwar advocates everyone to surrender Lord azhagar to get free from the worries of last days as per pasuram of thiruvaimozhi -
தலைப்பெய்காலம் நமன்தமர் பாசம்விட்டால்
அலைப்பூணுண்ணும் அவ்வல்லெல்லாம் அகல
கலைப்பல் ஞானத்து எங்கண்ணனைக் கண்டுகொண்டு
நிலைப்பெற்று என்நெஞ்சம் பெற்றது நீடுயிரே !
( Namazhwar pasuram 3-2)
Lord Krishna went to yama pattinam and blew the sanghu “pancha janyam’ to summon yama dharma raja to get back the life of his guru sandipanis son. Sanghu is denoted by Chandran.Those who surrender to kallazhagar ,the lord who steals our mind need not have to worry for last days.Yama dharma raja is believed to be visiting everynight to perform puja to azhagar for which he got the boon at the time of his penance in this kshetram.Azhagar give long life to those surrendering to him.
Similarities and differences between Thiruvarangam and thirumaliurmchoolai-
Both koils have madhils (walls) and fort entrances At srirangam, it was built by thirumangaiazhwar.In azhagarkoil it was built by periazhwar.Pushpa Kainkarium was done by Thondaradi podiazhwar at Srirangam while it was done at azhagar koil by Periazhwar.Srirangam koil has ‘ariya patta vassal’ and in azhagarkoil,it is called as “ariyan vassal”.Sri Ranganathar blessed Sri ramanujar at Srirangam whearas Lord azhagar blessed Sri kurathazhwan at azhagarkoil.Sri andal prayed Lord azhagar at thirumaliumchoolai for seeking hand of Sri ranganathar whearas Lord azhagar guised himself as Sri azhagiya manavalan and married her at srirangam.Both temples follow Koil ozhgu in practice.Both temples have two granaries each (nel kottarams).Both koils follow the same rituals of worship of Chakrathazhwar.Both temples use special ghee exclusively for lighting and for making prasadham.Both temples have separate sannidhi for goddess Saraswathi.Sri andal merged with Sri ranganathar here while his father Sri Periazhwar attained moksham at azhagarkoil.Chandra pushkarni is at Srirangam whearas agni theertham is in azhagarkoil .Kaliyan pasuram shows that sriranganathar himself came as azhagar.
“புனைவளர் பூம்பொழலார் பொன்னிசூழ ரங்க நகருள்
முனைவனை மூவுலகும் படைத்தமுதல் மூர்த்திதன்னை
சினைவளர்ப்பூம் பொழில்சூழ் திருமாலிருஞ்சோலை நின்றான்”…
- Kaliyan Periya thirumozhi (9-9)
yoga narasimhar also known as jawala narasimhar due to his ferocious nature is provided with a vent on top of his sannidhi to release the supposed heat generated out of his anger.To reduce his anger, every day, thirumanjanam is done using curd,milk ,oil and theertham of noopura ganga.
"வலம்புரியாழியனைவரையார் திரள்தோளன் தன்னை
புலம்புரி நூலவனைப் பொழில் வேங்கட வேதியனை
சிலம்பியலாறுடைய திருமாலிருஞ்சோலை நின்ற
நலந்திகழ் நாரணனை நணுகுங்கொல்! என்நன்னுதலே.
“ நலந்திகழ் நாரணன்” is one of the four utsavars known as“Nithya uthsavar” as mentioned in this pasuram by thirumangaiazhwar in his periya thirumozhi (9 - 9) Apart from this, there are sannidhis for Sri parthasarathy,Sri Bhuvaraghavan,Sri lakshmi narasimhan,Narthana krishnar,Ashtabhuja krishnar and saraswathi.
Wrong myths associated with Thirumaliumchoolai -
a) Tradionally Lord azhagar used to go to Vandiyur via Alanganallur and Thennur in the earlier days during Thirumalai Nayakar period to redeem the curse of Manduka rishi in vaigai river.Thirumalai nayakar later changed the Masi festival of Madurai meenakshi thirukalyanam to chittrai month coinciding with the festival of azhagar with common venue at Madurai for both festivals.This was done to bridge a cordial relationship between saivites and vaishnavites.Hence the stories arised out of both festivals celebrations on the same day at madurai have no relevance.Masi streets around meenakshi koil itself is the testimony to point out the prevalent of Masi festivals before.
b) Lord azhagar got his name as ‘kallazhagar’ based on the pasuram of Namazhwar in thiruvaimozhi mentioning as“வஞ்சக் கள்வன்” meaning the lord who steals the heart of his devotees.Lord azhagar comes to madurai in horse vahana on Chitrapournami day adorned with the dress like a thief.Hence the name ‘kallazhagar “is nothing to do with the stories that are related to the clan of kallars.
!!OM NAMO NARAYANAYA!!
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