Sri Balathandayuthapani Temple, Jalan Yam Tuan, Seremban, Negeri Sembilan, Malaysia

 

It is customary for the ‘Chettiar’ community to build temples wherever they reside. Therefore, in the year 1899, this spiritual haven was established by the enterprising Nacchappan Chetiar. This businessman was living at a nearby ‘Chettiar ketinggi’ (residence of Chettiar traders), and always used to walk past a vacant land on his way home after work in the evening. On a particular evening, he saw an apparition of a young boy playing with a ‘mayil’ (peacock) on the vacant land. The young boy silently waved at Nachappan Chettiar, requesting him to come hither. Nachappan Chettiar was astounded by this vision, and immediately decided to build a temple at this premise. He purchased the vacant land, installed a ‘Vel’ (diving javelin) and initiated spiritual prayers for Lord Thandayuthapani.

Many of the former priests have experienced the playful antics of the presiding deity. As Lord Thandayuthapani is youthful, he always teases his ardent devotees. Veeramani Gurukkal who was attached to a different temple at that time, dreamt of beautiful, slender ‘Vel’. After his dream, he became restless and could not sleep at night. After several weeks, he came to the Bala Thandayuthapani temple to replace his uncle, who had left back to Sri Lanka. He realised the divine instruction from the infant deity, and faithfully served Lord Thandayuthapani. While in attendance, the devoted priest always had visions of a lustrous child running around the temple, playing with peacocks. This indicates the presence of divinity at this temple, both mystical and beyond comprehension.

The temple boasts of having the largest ‘Thanga Ratham’ (golden chariot) for Lord Thandayuthapani in Malaysia. The splendour and intricacy of the golden chariot is immaculate. The frame is made from teak, and covered with a copper plate covering. The covering has been coated with gold, utilising up to 2.5kg of gold. As gold has the highest spiritual vibration, it is a metal that attracts spiritual blessings from the realms above.
Address: 139A, Jalan Yam Tuan, 70000 Seremban, Negeri Sembilan, Malaysia

-http://mysticaltemplesofmalaysia.blogspot.com

Sri Maha Mariamman Temple, Taman Rasah Jaya, Seremban, Negeri Sembilan, Malaysia.

                  Sri Maha Mariamman Temple, Taman Rasah Jaya, Seremban

Sri Maha Mariamman Kovil

Jalan RJ 2/5 Taman Rasah Jaya, 

70300, Seremban

KAALA BAIRAVAR ASHTAMI POOJAI ALANGARAM AT THE SRI RAJA RAJESWARY TEMPLE, AMPANG, KUALA LUMPUR, MALAYSIA IN THE EVENING OF 27TH NOVEMBER, 2021.

 The photos from yesterday evening's prayers:-

-photos courtesy of Mr. Subhas Kannan 

Six Abodes of Lord Muruga

 

Kali Yuga, the age indicating a period of darkness and degeneration commenced about 3100 BC. Many Hindus believe that the presiding deity of this yugam is Lord Muruga (Kali Yuga Varadan) whose Vel, which symbolises the spear of victory, will eventually restore peace and harmony, destroying arrogance, violence, and injustice. The worship of Lord Muruga goes back to the pre-Christian era and forms an important facet in the religious life of Hindus. One of the many legends associated with the origin of Lord Muruga states that Lord Shiva emitted sparks from his third eye and these fell into the Saravana Poikai (lake) to become six infants. The wives of six rishis nurtured the babies and were subsequently rewarded to appear as the constellation Pleiades. When the divine consort Parvati beheld the beauty of these children, she embraced them all forcibly together to become one form with six heads and twelve arms. In this form Lord Muruga is known as Shanmukha or Arumuga Swami. The poet Nakeerar of the Sangam Age sang many songs in praise of the Lord, among them the well known composition Tirumurugartrupadai which describes the six most important abodes of Lord Muruga (Aarupadai Veedu). They are: 1. Tirupparunkunram 2. Tiruchendur 3. Palani 4. Swamimalai 5. Tiruttani and 6. Palamuthircholai. The Subramaniam temple at Tirupparunkunram situated six miles south of Madurai is an ancient shrine dating back to the 2nd century BC. According to legend it was here that Lord Muruga wed Teyvayanai, daughter of Indra, after his victory over Soorapadman and the asuras. The temple built on the northern side of the hill at an elevation of about 300 feet from the foot of the hill has a 150 foot tall gopuram of seven tiers over its entrance. The main sanctum carved into the rock enshrines a well chiselled form of the Lord. Also hollowed within the rock are many mandapams with carved pillars, platforms, and other shrines with decorative relief and carvings on all surfaces. All abishekams are performed to the Vel in the main sanctum. At the summit of the hill is a shrine dedicated to Kasi Visvanathar, beside which is a statue of the poet Nakeerar in an attitude of great reverence. One of the most popular fanes dedicated to Lord Muruga is situated at Tiruchendur by the shores of the Indian ocean. The 137 foot tall gopuram of nine tiers facing west was constructed in the 17th century AD. The main sanctum enshrines the Lord as Senthilnathan while facing south is a sanctum with a most beautiful and majestic icon of Sri Shanmukha. About 200 feet north is Valli's Cave cut within natural sandstone rock with a image of Sri Valli. On the southern side of the temple is the Nazhi Kineru (well) which has a smaller well of crystal clear water within it. According to mythology, the well the spot where the Lord threw his Vel to obtain water for his devotees who were parched with thirst. Legend states that it was here at Tiruchendur, after six days of prayer and fasting that Lord Muruga defeated Soorapadman with the Vel given to him by his Divine mother. After his victory he returned to Tiruchendur to offer a prayer to Lord Shiva. The main festival at this fane is held for six days in October-November each year to re-enact the defeat of Soorapadman. Hundreds of thousands of devotees throng the temple premises and its surroundings to observe six days of fasting and prayer. The faith and love of these devotees for Lord Muruga is demonstrated by the fact that in spite of immense hardship they come to this beautiful and picturesque shrine year after year. The popular hill temple of Palani in the Western Ghats dates from a remote past and enshrines the Lord as Sri Dandayuthapani. At the foot of the hill is an even more ancient fane named Tiruvavinankudi, also dedicated to Lord Muruga. According to mythology, the origin of the temple is based on the story when Lord Shiva offered a mango as a prize to the son who encircled the world first. Lord Muruga set off at great pace on his peacock, while Lord Ganesha went round his divine parents indicating that they were the universe, and thereby won the prize Mango. Lord Muruga in his frustration, clad only in a hermit's garb and carrying the staff dandam left Mount Kailasa for the South. His divine parents tried to dissuade him saying "Palam Nee", which in Tamil means "Thou art the fruit of all wisdom and knowledge" (hence the derivation of Palani). He was not appeased and took up residence at Tiruvavinankudi and later moved to the top of the hill. During this time the sage Agastyar requested his disciple Idumban to bring the twin hills Sivagiri and Saktigiri from Mt Kailas to the South. Idumban carried them in the form of a "kavadi" and set it down near the Palani Hills in order to rest for a while. When he tried to lift it he found that it could not be moved. He saw a boy with a baton atop one hill and an altercation ensued. Idumban was killed by the boy who was Lord Muruga. On a plea by Agastyar, Idumban was restored to life, and granted the wish that all who carry kavadees to his temples in fulfilment of vows shall be blessed. A shrine to Idumban is seen at the top of the hill. It is believed that a siddha named Bhogar, a younger contemporary of Agastyar, created the icon of the Lord which is enshrined in the sanctum sanctorum. It was made from nine different medicinal minerals, and all materials coming in contact with the icon gained curative properties. However, in recent years it was discovered that certain parts of the icon were wasting away and hence all abishekams are performed to another icon placed in the main sanctum. In the past pilgrims had to climb 697 stone steps to reach the temple at the hilltop. Since 1966 a haulage winch transports the pilgrims to the shrine, the entrance of which is an extensive quadrangle. The temple itself is very spacious with beautiful mandapams and carved pillars. Throughout the year there is an endless stream of devotees to this shrine. The main festival Panguni Uttiram is celebrated for tne days in March/April each year at the temple at the foot of the hill. The icon of the Lord as Muttu Kumaraswami is taken in procession each day to the delight of the thousands of devotees. Six miles from Kumbakonam and built on an artificial hillock stands the temple of Sri Swaminathan at Swami Malai. To reach the main sanctum devotees have to ascend 60 steps representing the Hindu cycle of 60 years. A shrine dedicated to Meenakshi and Sundareshwara constructed by Varaguna Pandyan of Madurai, and another to Ganesha stands at the foot of the flight of steps. Midway up the steps is a life-sized icon depicting Lord Muruga imparting the Pranava Mantram to his divine father Lord Shiva who assumes a posture of folded hands and bowed head before his guru. In the sanctum santorum the presiding deity is represented by a six foot tall granite icon in a standing posture offering darshan to all his devotees. About one mile from the temple is the main centre where artistic icons in bronze are created by highly skilled craftsmen in continuance of the Chola tradition. Many foreigners order icons of their choice from this centre which is well equipped to despatch their selections to their respective countries. The name Tiruttani means " blissful repose" and it is here that Lord Muruga went to lead a life of meditation, and where he is known as Tanikasalam. This temple, about 60 miles from Chennai is on the hill called Tanikai Malai and can be reached by ascending 365 steps or by a motorable road. According to mythology it was here that the divine marriage of the Lord to Sri Valli took place. The main festival at this temple is on Adi Karttikai day in July/August each year when the temple precincts becomes a sea of humanity. On this day thousands of kavadees of various types are borne across their shoulders by pilgrims dressed in yellow, in fulfilment of vows made to the Lord of Tiruttani. These devotees cheerfully dance their way up the steps overcome by the hypnotic music and kavadi songs. A float festival also takes place on this day at the Saravana Poikai at the foot of the hil1. The jungle shrine of Palamuthircholai stands on the slopes of the Alagar hills about twelve miles east of Madurai. The temple is composed of three shrines dedicated to Ganesha, Muruga and Lord Shiva. This fane surrounded by thick jungle presents a picturesque scene of peace and quiet, the only disturbance being created by hoardes of monkeys. Nearby are many waterfalls and spas where pilgrims take a ritual bath. This shrine is of special significance as according to legend, it was the place where the Lord with his two consorts gave darshan to his devotees. Lord Muruga has graced many of his ardent devotees with the capacity to compose poems and songs of praise. Noteworthy among them are Kumara Guruparan, the author of Pillai Tamil, and Devaraya Swamigal, the author of Kanda Shasti Kavasam. In some instances he assisted them by himself composing the first line of the leading verse of these songs of praise, and further, endowed them with the talent to write them. Arunagirinathar who composed the Tirupugazh, and Kacchiyappa Sivachariar the composer of Kanda Puranam have been recipients of this rare privilege. These literary works have greatly enriched the Tamil language and culture. These six abodes together with numerous other temples dedicated to Lord Muruga are a vibrant testimony to the continuing worship of this deity by hundreds of thousands of his devotees. At these shrines they find themselves liberated from the narrow prejudices of caste and language. They all become devotees with one goal, of having a darshan of Lord Muruga when they find peace and tranquility for a short while. KANTHA SHASTI VIRATHAM Dr. (Mrs.) by Devapoopathy Nadarajah Ever since the Vedic age, the Hindus have believed that there is only one God but sages call him by different names. The Shaivites, who worship God in the form of Shiva also believe that God appears in various forms to grant us grace and accepted us as His devotees. The form popularly known as Kanthan or Murugan is one of His many forms. Kacchiyappar in his Kanthapuranam says that when the devas brought to Shiva’s notice their hardships and prayed for a son of the Lord to remove their sorrow, He took His ancient form with six faces, a form known only to the wise who meditate on Him. The sparks that emanated from these six faces become six babies’ which spotted in the lake called Saravana. Uma, the Shakti or the consort of Shiva embraced all the six babies together so that they were united in body but retained the six faces and twelve arms. This is said to be the reason why He is called Kanthan. Shiva explains this again while explaining the various names of Murugan. He also added that the Six-faced Lord (Arumugan) and He are one and the same. He is therefore everywhere. Though He has the body or form of a Child, He is Omniscient and capable of granting such boons as wealth. Beauty, greatness, true knowledge and salvation will be bestowed upon those who praise and worship Him. Thus Kanthan is the very power or energy of Shiva Himself and like Him, grants all kinds of excellence and the bliss of salvation to His devotees. The world viratham or vrata means a solemn vow, the following of an ideal, fast religious austerity. Whatever meaning we accept, an element of vow or worship becomes an important factor. For example if we say that Rama followed the ekapatni vrata or monogamy, it means that he accepted, and held firmly to that idea. Even here, we have to admit that there is a sense of abstinence and purity. Viratha helps a person to control his desires by controlling his senses and subdue his mind so as to achieve the power of concentration. These would help him to lead a pure life and make his heart pure enough to become God’s abode. Then he can meditate on God and finally achieve salvation. Partial or complete abstinence from food is, considered as an important aspect of vrata. Of the fives sense, the tongue or the sense of taste is the finest, yet the most difficult sense organ to control. The other sense organs are not affected unless they are directly involved. For example, only when a person sees beautiful or ugly objects, his eyes are pleased or saddened; ears are pleased or displeased with the sounds they hear. But the tongue is different. The very mention even by others, or thought, of objects like the mango affect the tongue so that it salivates. Therefore, to subdue this sense organ abstinence from food is considered necessary. Tiru Vi. Kaliyanacuntaranar usually interprets fasting religious austerities as complete abstinence from food (upavacam). According to him, the person who is fasting should not eat anything on the night before the day of fast, but drink water. From then on he should abstain from food throughout the next day and night. Whenever he feels dry he should drinks small quantities of pure water. If not his inner organs would becomes dry or heated and affected his health. Consumption of water helps one to urinate. If a sensation of heat is felt while passing urine he should increase slightly the amount of water consumed. If he does not have this complaint then it is a sign that he has carried out the fast properly. This is a suitable way for cooling his inner organs. He also advises that the fast be broken gradually. He should not stuff himself with food that is heavy or rich. The stuffing of such food causes disease. First he should sip some water; after sometimes drink some skimmed yoghurt or fruit juice; a little later drink milk or porridge and only after that eat normal food. Thus his accept of fasting is based on what is the mind. "The fiery Mass That stood as Brahman That hasth no beginning Assuming a form from formless, From several unto One, Thus rose a Tirumuruga With six merciful faces and twelve eyes, For the universe to get rescued." -Kanta Puranam by Kacciyappa Sivachariyar 1

Worship of Murugan Murugan The Kaumaras or those who regard and worship Kumara, Skanda, Shanmuga or Karthikeya as the Supreme Being, belong to one of the sects of the Hindu faith. The other five being Ganapathyam (worship of Ganesa), Saivaism (worship of Lord Siva), Vaishnavaism (worship of Lord Vishnu), Shaoram (worship of Sun) and Saktham (worship of Shakthi). This division was devised by the Saint Adi Shankara. Thirumurukattruppadai and Paripadal A review of references in early Tamil literature points to the conclusion that the worship of Muruga is very ancient among the Tamils. The work of Thirumurukattruppadai devoted entirely to the extolling of Murugan, is attributed to Nakkirar, a celebrated bard of the early period and the poems in the Paripadal which are exclusively in praise of Chevvel (The Red One) are the earliest and best works available which enable us to study the worship of Muruga. Besides the two works a number of references are made about Muruga in the oldest Tamil grammar book Tolkapiyam that says that the mountain region is dear to Cheyon (Cheyon Meya Maivaraiyulagamum). There is also reference in Porulathikaram to veriyadal-to dance in frenzy-the dance of invocation to the god Muruga, which is conducted by a person called Velan so called because he holds a spear in his hand while he dances. Vel - Spear of Murugan The Vel of Murugan, which is identical with Him, is a mystic divine weapon with which He destroyed the Asuras. The Vel, which is Wisdom-Absolute, also annihilates the inner Asuras or Enemies of Avidya, Karma and liberates the Jiva (Soul) from transmigration. The Vel is a mysterious divine power and is referred to by Saint Arunagiri as the Mantra Vel in one of his Thiruppugazh (Songs of praise of God or the Glorious One). It is not surprising therefore that the emblem of this divinity, Vel, is the object of worship in some of the shrines of Murugan. Devotees carrying kavadis also use Vel. The very word vel has the mystic powers of invoking the grace of Murugan and therefore devotees chant "Vel, Vel", "Veera Vel", "Gnana Vel", "Shakthi Vel". Murugan and His Consorts Teyvayanai and Valli are the consorts of Murugan. Teyvayanai is the daughter of Indran, the King of the Devas (Celestials) and Valli is the pretty daughter of the hunting tribe. In another words the former belongs to the Heavens and the later to the mountainous regions of this world. Murugan with His consorts is described in Paripadal thus: "O Lord Muruga, perhaps wishing to reside in this world even as you reside in the Heavens, you reached Katampu tree, the significance of which is hard to comprehend even by the wise; you married Valli in order to make the people of this world live in happiness in the same manner as you do for the Devas in the upper world; which marriage is in fact a contrast to your marriage to Teyvayanai". The marriage of Teyvayanai to Murugan signifies that the Atman (Soul represented by Teyvayanai) seeks the union with Brahmatman (represented by Murugan) and the marriage of Valli signifies that at times Brahmatman seeks the union of Atman. Later commentators and the Saiva Siddhanda Philosophers have interpreted the consorts of Murugan as being His inherent energy. Teyvayanai is Energy of Action (Kriya-Sakthi) and Valli is Energy of Desire (Iccha-Sakthi). But in actual worship however, the Supreme place of honour is reserved for Murugan although He accompanies Teyvayanai and Valli. It is also said that Teyvayanai and Valli are daughters of Vishnu, the maternal uncle of Murugan and by His marriage Murugan acts as a link between the Vaishnavaites (worshippers of Vishnu) and the Saivaites (worshippers of Siva). Lord of Six Faces Murugan is popularly depicted as having six faces and twelve arms. The poets like to address Him as "Arumugan" - Lord of Six Faces. The sacred functions of Murugan as having six faces are described as thus : * One face sheds rays of Light and removes the dense darkness shrouding the world; * One face with gracious look lovingly showers boons on his devotees who praise Him with Love and Joy; * One face watches over the sacrifices of the Brahmans who perform them without deviating from the strict Vedic traditions; * One face like full moon, which brightens all the quarters of the world, lights the sages' minds to enable them to search for hidden Truth; * One face with raging heart performs battle-sacrifice-destroy His enemies and * One face smiles lovingly on His young consort, the pretty daughter of the hunting tribe Other Descriptions of Murugan "the Child of Kottravi" - the Goddess of Victory (Durga) "the Child of the Ancient One" "the Captain of the Heavenly Hosts" "the Lord of the Mountain Region" "the Lord who holds the Victorious Spear" "the Heroic Lord with the Victorious banner gained in war" Some of these descriptions suggest that Murugan was the War God of the Tamils. Why Fast? While checking one's weight, keeping the body supple, reflexes sharp, and the mind alert, fasting helps him to gain greater control over his involuntary muscles. Through fasting one can improve his discipline and increase his will power. It also helps him to be pure in thought. The person who carries the kavadi should be in a state of extra ordinary purity attained by means of fasting for a certain period of time. It is often said that a forty-eight day (mandalam) fast is required but most devotees fast for lesser periods. The devotee should be on a strict vegetarian diet abstaining from all kinds of pollution (theetu) such as abstaining from sex, sleeping on the floor and eating from his own private utensils. He should not shave and if inauspicious events such as death were to occur he should not even participate in the function as the pollution would cling to him however vigorous his fast had been. Fasting is thus not just limited to the intake of food but include the temporary renunciation of all physical pleasures and luxuries. Through his abstinence the devotee disciplines his body and mind and enters into a whole realm of spiritualism. It is a personal experience between him and Lord Murgan. Why Light Camphor? Hindus have great faith in light as the supreme symbol of God who dispels darkness, which is associated with evil, fear and ignorance. The light of the camphor, as it dispels this darkness, signifies the overcoming of evil through virtue, fear through courage and ignorance through knowledge. As the camphor burns itself out, so we pray that our own ego is burnt up likewise and that we should be redeemed from all our sins, problems, mental and physical stress and shall be left with everlasting peace, joy and bliss. Why Do Hindus Break Coconut? The Hindus believe that the coconut is the purest form of offering that one can render unto God. The fruit is unique in many respects. The sweet, nectar-like water that it holds is pure and untouched by the human hand. The tree draws from its very base to its highest level. The coarsely knit outer fibers of the coconut represent the jealousy, greed, lust, selfishness and other vices of man, which must be broken up and removed if one is to penetrate and reach the white inner purity and thereafter taste the sweet untouched nectar of spiritual purity and bliss. No other fruit has the three distinct eyes of the coconut. These symbolise the Trinity of Evolution - Creation, Preservation and Dissolution. The eyes also represent the three eyes of man - the two physical eyes plus the third or 'inner eye' can penetrate the false, outer facade and reach the ultimate truth. It alone distinguishes right from wrong. The composition of the coconut is characteristic of the three elements of man. The hard, outer shell, with its coarse fibers, represents the physical composition. The inner white fruit represents man's psychological element, and the untouched water signifies his spiritual composition. Having been offered to God by way of prayer, the coconut is then eaten by Hindus as blessed food or prasadh in the belief that it has now received divine vibrations from God and will therefore give us good health and prosperity. Why Do Hindus Use Ashes? Nothing in this world is everlasting. Everything is perishable. Even this physical body of ours ceases to function some day and is said to be dead. Our mortal remains are then cremated and turn to ashes, or buried, which then rot and become dust. The Hindus place ashes on their foreheads to remind themselves, of this universal truth - nothing is everlasting ... the ultimate is dust. The Ashes serve to remind one to cast aside his petty jealousies, suspicions, selfishness and other evil qualities, and to live in harmony with one another - to love, respect and serve his fellow beings while he can. The holy ash is so prepared that it richly abounds in medicinal properties and contains high curative qualities. It can be placed on the forehead, rubbed over the body or taken internally to relieve pains, illnesses and anxiety. When used in prayer with the manthras, it becomes highly potent, wards off evil, overcomes problems and brings happiness, peace and harmony to the individual as well as the household. Its power is truly dynamic. The ash is the creation of the element fire, which dissolves everything. Thus the sacred ash dissolves all our ills and brings us good health, peace and prosperity. Compiled from the book "GLORY OF MURUGAN" - Thaipusam Special Issue. The article compiled by Mr. A. Palaniappan.

THIS MORNING'S ALANGARAM AT THE SRI RAJA RAJESWARY TEMPLE, AMPANG, KUALA LUMPUR, MALAYSIA.

 The photos from this morning's prayers:-

-photos courtesy of Mr Subhas Kannan