Pappankulam – A Village of Brahmins and Four Vedas

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Pappankulam is a small village near Tirunelveli, Tamilnadu, India which has some beautiful temples and beautiful stories associated with them. It is my own native place and I had recently gone there. The main Shiva temple (Arulmigu Vadakalainayaki Sametha Thiruvenkadar Temple) was once damaged; but it was renovated in 2017 and now it looks beautiful.

The village also has many other temples like Ramaswamy temple (Lord Rama), Sadai Udayar sastha temple, Palani Andavar temple, Muppidathi amman temple, Chandika devi amman temple, a temple for Ganesh etc. The temple myths seem to convey messages that glorify the village. They seem to indicate that this village gave a lot of importance to arts and crafts, wisdom and Vedas.

Pappankulam Arulmigu Vadakalainayaki Sametha Thiruvenkadar Temple

I am going to go into the details of the myths and explain the possible reasons that such myths were created in the first place. Because, myths are not historical incidents. But they are created to make a point, convey a message, give a theological narrative or a supernatural explanation for a real incident, to glorify a person or a place etc. So they may carry hidden historical explanations even though a story in itself may not be a faithful narrative of a historical event.

There are a couple of stories about Pappankulam which are related to Hindu Varna system. But I will use those stories to remove certain misconceptions about Indian Varna system. In fact, It is not really as worse as it is portrayed by some political parties in India.

This post will also help you to know about an important village in Tamil Nadu which gave so much importance to arts, knowledge and Vedic education. This is very obvious by the stories associated with this place.

Pappankulam – A Land Donated to a Brahmin

Let us first see why this village was named Pappankulam. There is an anecdote which is not a myth but likely to be historical. 

Aditta Varma (or probably Aditya Varma) was a Pandiya king and was also a devotee of Shiva. He built many temples of Shiva and they were designed by a sculptor named Chaturvedi. Chaturvedi was probably his last name as it is a common last name among Brahmins which means ‘the knower of four Vedas’. It could also be just a nickname since his original name was forgotten.

Chaturvedi was an excellent sculptor with good mastery in his skills and a great sense of art. So the king Aditta Varma was very pleased by his work and donated some land. It was called Chaturvedi Mangalam (an old Sanskrit name for Pappankulam).

Chaturvedi later went through so many problems in his life. When consulting astrologers, it was found that Graha dosha was the reason. In Astrology, Graha Dosha is an instance of one celestial body afflicting another. Chaturvedi was advised to consecrate a Shiva Linga with Chandrakanta stone (moonstone or sodium potassium aluminium silicate) and build a huge temple with Navagrahas (nine grahas or celestial bodies in Indian Astrology). He was told that building such a temple will get rid of his problems.

Chaturvedi built a Shiva temple and also dug a pond near it. The temple is now beautifully renovated and known as Sri Vadakalainayaki Sametha Thiruvenkadar Temple, Pappankulam. The pond is called Kalkurichi pond. Once he built this temple, it is believed that his problems were solved.

The pond near Thiruvenkadar Temple

Another version of the story says that the temple already existed before the time of Aditta Varman but the king prayed here to have progeny. He didn’t have children for a long time. But once he prayed in this temple, he was blessed with a child. So the king Aditta Varman expanded the temple with the help of sculptor Chaturvedi and also donated him some land. This information is available in the temple inscriptions. 

The word ‘Pappan’ in Pappankulam is a distortion of the Tamil word ‘pArpAn’ (பார்ப்பான்) which means a Brahmin. ‘Kulam’ means pond. The village got this name possibly because all four Vedas were taught, recited in this village and because of the fact that Vedic culture flourished here.

Some people also give another explanation. The Tamil word ‘pApAngu’ means the young one of a bird. Since a lot of small birds constantly make noise in this pond, it was called by this name. But I really think that this explanation was forced. The first explanation about Pappankulam being the village of Brahmins and Vedas suits this village for many reasons.

Goddess Saraswati and the Curse of the sage Durvasa

In Hindu Myths, sage Durvasa is known for his short temper. But sage Durvasa was a real person, probably a self-realized jnani with a short temper.  

This may sound strange because many people believe that something like self-realization or spiritual enlightenment would certainly make a person get rid of anger. But even a self-realized person retains certain vasanas and many other older habits according to his own karma or nature, so that he is able to interact with the world and society. So each enlightened person carries at least 1-2% of imperfections from his past, which do not cause anymore bondage. For Durvasa, anger was a tool and it is often referred to as sAtvika krodha, the anger arises from balance and compassion. Durvasa has composed Sri Tripura Mahimna Stotra: https://www.kamakotimandali.com/srividya/mahimnah.html

There is another story associated with Thiruvenkadar temple. One day, Durvasa was reciting Vedas but committed a small mistake by using a wrong letter or sound. Hearing this, Saraswati, the Goddess of arts and wisdom, started laughing.This angered Durvasa. So he cursed that Goddess Saraswati should go to earth and live for 64 years and teach all the 64 arts to humans. Because of that curse, both Goddess Saraswati and Brahma (her consort) came to earth, worshipped Tiruvenkadar of Pappankulam and lived there for 64 years, teaching arts and wisdom to people. Thamirabarani Mahatmyam has many stories associated with places near Tirunelveli, including the curse of Durvasa on Saraswati.

Goddess Saraswati

This story was probably created to explain the existence and growth of various fine arts in this village 500 years before. It is a theological narrative to explain how many people in this village learnt arts those days. The temple was a small stone temple during Kulasekara Maravarman’s reign (1268–1308 CE).  The inscription in the temple says ‘ராஜசதுர்வேதி மங்கலத்தின் வடமேற்கே வேளார்குறிச்சியில் பகவதி விண்ணகர் ஆழ்வார்’ (Northwest to Raja Chaturvedi Mangalam, in Velarkurichi, Bhagavathi Vinnagar Azhwar.)

There is a small stage called Jeeva Kalaiarangam very close to the temple, where plays are conducted every year during the car festival. (When I was a school boy, I acted in a few of those plays myself, especially in comedy roles. Just in one play, I appeared in a court scene as a lawyer). A writer in our village writes these plays every year and they last for one hour. 

Vada Kalai Nayagi – The Goddess of arts

The Shiva in the main temple is called Thiruvenkadar and his consort Shakti in this temple is called  Vada Kalai Nayagi. Vada (vAdA) means ‘never fading’; ‘Kalai’ means ‘arts’; Nayaki means ‘Chief’. So the name Vada Kalai Nayagi literally means Goddess of arts. The temple is based on Karanagama.

Sri Vada Kalai Nayagi

Also, the Goddess is depicted to show 32 expressions (Samudrika Lakshana) in a single sculpture and that is considered to be very special, showing the unique skill of the sculptor. 

The Confluence of Ramanathi and Kadana nathi rivers – A Confluence of Tamil and Sanskrit

Pappankulam is the place where two small rivers, Ramanathi and Kadana nathi (Gadananadhi or Gatananadhi) meet and merge with each other. Both rivers have an interesting story. 

Ramanathi is said to have originated from a drop from the Kamandalu (an oblong water pot) of sage Agastya. Kadana nathi is said to have originated from the water that sage Atri obtained as a loan from river Ganges. 

Again, while thinking about the reasons for these myths, they seem to indicate something that is unique about Pappankulam. Sage Agastya is associated with Tamil language and it is believed that Agastya came up with the Tamil grammar for the very first time. (Agastya is also a Rig Vedic rishi). Atri is associated with Gangetic plain and Vedas. It is where Vedic civilization and Sanskrit education thrived. So this story was probably created to explain that just like Ramanathi and Kadana nathi meet here,  Tamil and Sanskrit also meet here.

This makes a lot of sense. Since the village got its name because of Bramins and Vedic recitations, it was certainly a place where Sanskrit met Tamil. Today we have both Brahmin priests who chant in Sanskrit and Tamil odhuvar priests who take care of certain temples; they recite Tamil hymns from Tevaram.

It is also important to note that there are  mountains with the name of both Agastya (Agastya hills) and Atri (Athri malai) just a few miles away from Pappankulam. Devotees can trek both these mountains after getting permission from the forest department. People believe that sage Atri had an ashram in  Athiri malai and created Kadana nathi for his disciple Shri Korakkanathar.

Threefold Classification: Thiruvenkadu (Uttarapuri), Madurai (Madhyapuri) and Pappankulam (Dakshinapuri)

People also say that the temple town Thiruvenkadu is considered as Uttarapuri or northern town, Madurai is considered as Madhya puri (the town in the middle) and Pappankulam is considered as Dakshina puri or the one in the south. The suffix ‘puri’ is usually used at the end of the names of many towns and villages.

I was wondering why there is such a classification and what is common between these three places. I am just writing what seems to be obvious. 

Thiruvenkadu is a village located near Sirkazhi, Nagapattinam. Thiruvenkadu means “white forest’. This village has a famous Shiva temple called Swetharanyeswarar Temple. The name of Shiva in Pappankulam is Thiruvenkadar, which is the literal Tamil meaning of  Swetharanyeswarar. So, it may be said that the temple in Pappankulam was based on the original temple in Thiruvenkadu. 

There are many stories which are associated with Thiruvenkadu and this is one of them (from Wiki): 

“Achyutha Kalappalar, a local chieftain was childless. His guru Sivacharya analyzed his horoscope and read out an ancient palm leaf manuscript. It had the verse of Sambandar, one of the major Saivite saints Nayanars. Chieftain was advised to pray at Venkadu to be blessed with a progeny. He prayed at the place along with his wife and was blessed with a boy. The boy later went on to write Sivagnana Bodham.”

Sivagnana Bodham is considered to be the best Tamil text in Saiva Siddhanta. The author of Sivagnana Bodham is Meykandar, who is shown as the blessed boy in the above story. This superior Tamil text of spiritual wisdom is associated with Thiruvenkadu. Just like that, Madurai is a place associated with three Tamil sangams and the huge body of Tamil literature associated with it. So, the only thing that is common for all the three places is their association with wisdom, literature and knowledge.

Based on that, it is likely that Pappankulam is listed as one of the three places because of its association with wisdom and knowledge.

Association of Pappankulam temple with Budha (Mercury)

Budha (Mercury) is one of the nine grahas in Indian astrology. The main temple of Budha in Tamil Nadu is actually Swetharanyeswarar Temple in Thiruvenkadu near Sirkazhi, Nagapattinam, where there is an image of Budha. But Budha is said to have also worshipped here in Pappankulam too.

Budha is said to be a graha related to wisdom and intellect. According to astrology, Budha dosha, a malefic effect of this graha is believed to cause nervous and mental issues and poor academic performance. Budha as a person is also considered as superior among jnanis or self-realized people.

Since Budha is associated with intellect and wisdom, it is reasonable to assume that association of Budha with Pappankulam temple is to show the association of wisdom with the village. 

Pazhani Andavar temple, Pappankulam

There is a temple called Palani Andavar (or Pazhani Andavar temple) very close to Thiruvenkadar temple. The word ‘Pazhani’ here refers to the hill temple for Murugan  in Palani, Tamilnadu. The temple for Skanda or Murugan in Pappankulam has the same name as the deity of temple in Palani hills.

I am quoting the temple legend of Palani murugan temple from Wiki:

According to Hindu mythology, “Sage Narada once visited the celestial court of Lord Shiva at Mount Kailash to present to Him a fruit, the gyana-pazham (literally, the fruit of wisom), that held in it the elixir of wisdom. Upon Lord Shiva expressing his intention of dividing the fruit between his two sons, Ganesha and Muruga, the sage counselled against cutting it. He decided to award it to whomever of his two sons first circled the world thrice. 

Accepting the challenge, Lord Murugan started his journey around the globe on his mount peacock. However, Ganesha, who surmised that the world was no more than his parents Shiva and Shakti combined, circumambulated them”.Pleased with their son’s discernment, Lord Shiva awarded the fruit to Lord Ganesha. When Murugan returned, he was furious to learn that his efforts had been in vain. He left Kailash and took up his abode in Palani hills in South India. It is believed that Murugan felt the need to get matured from boyhood and hence chose to remain as a hermit and discarded all his robes and ornaments. He went into meditation to know about himself”.

I am also quoting my interpretation of the same story, as I have written in my post ‘3-level meditation’:

First of all, Shiva and Shakthi represent two things: Purusha and Prakriti. Purusha is the pure witness; the consciousness without any attributes including actions or qualities. Prakriti is everything that is witnessed by Purusha. Prakrithi includes everything that is witnessed in your conscious experience: the external world and its internal representation consisting of thoughts, emotions, likes and dislikes, intellect, ego, memories etc. Essentially Purusha and Prakriti are inseparable, just like fire and heat are inseparable. So this union of Purusha and Prakriti constitutes absolute reality or what we call as God.

Realizing this absolute truth in one’s experience is Jnana or self-realization. Usually, self-realization is compared to a fruit, since it represents the fruit of spiritual sadhana. You will see the word ‘Phala’ used in many Buddhist texts as a synonym for enlightenment. There is even sutta in Buddhist canon called samannaphala sutta, which means the fruit of asceticism.

There are always two kinds of people in the world. People who realize that the truth is very close because it is inside them and people who search for the truth outside. The story of Ganesha and Skanda competing for Jnanapalam (fruit of wisdom) has a striking similarity to this concept. Ganesha realizes that the truth is within, so he immediately gets the fruit by reaching the Shivasakthi which is very close to him. On the other hand, Skanda goes around the world and realizes that he did not get jnana in spite of going around the world. (this is illustrated by the story that Skanda could not get the fruit). So finally he realizes his folly and takes Sannyas. He sits in one place and goes within to find the truth.”

The presence of a temple whose deity is associated with the fruit of wisdom again reinforces the fact that the village Pappankulam is associated with wisdom, especially, spiritual wisdom that is realized through self-realization.

The Beliefs and Uniqueness About Pappankulam Thiruvenkadar Temple

Linga made of Chandrakanta stone
  1. For rainfall, people do Dara homam. People say that the result is instantaneous. It is also said that an eagle makes rounds on the sky during the homa. 
  2. Legends say that Chola and Pandya kings worshipped Saneeswaran (Shani) and were able to win battles. It is a general belief that by worshipping Saneeswaran here, one can win his enemies.
  3. The linga is made with Chandrakanta stone (moonstone). People used to believe that this stone gets its coolness from the moon and also keeps the room cool. People believe that this stone is good for meditation and calmness. Chandrakanta stone is worn as a gem and popularly known as lover’s gem as people believe that it helps them to find true love. Moon is linked to the mind; so this gem stone is linked to both emotional balance and intellect. 
  4. Inside the temple, there is a shrine of a siddhar who attained moksha. The details about him are not available. Every full moon day, there is a special puja in this shrine. Some believe that it might be Thiruvenkadar who was popularly known as Pattinathar. (There have been three people by the same name).
  5. The statue of Skanda or Murugan with his consorts is made of a single stone.
  6. In the shrine of Guru bhagawan, a snake is sculpted under his feet. It is believed that people can get rid of Raghu Kethu dosha by worshipping Guru bhagawan here.
  7. The lingam appears bigger if seen from the flagpost (kodimaram) and smaller if viewed from the mandapam near sanctum sanctorum. This is something unique about the architecture of the temple.
  8. Since Budha was believed to have worshipped here and since he is thought of having the power to remove the malefic effects caused by other planets in astrology, people believe that by worshipping him one can get rid of all graha doshas.
  9. The abhishekam (bathing of the deity) water is believed to possess medicinal qualities. People attribute this to Chandrakanta stone.
  10. Sthala Vriksha (the monumental and holy tree) of this temple is night-flowering Jasmine.
  11. The theertham (holy water available in the pond nearby) is called Brahma theertham.
  12. There is a snake depicted separately at the feet of Dhakshinamoorthy. This is something unusual as the snake is usually just drawn in the other temples. The snake represents Kundalini.
  13. People who have problems in getting married visit this place during the Tamil months of Adi and Ani (roughly from the middle of June to middle of August), take bath in the place where the two rivers merge (called irandathu mukku or the corner of two rivers), and worship Thiruvenkadar with oil lamp. They believe that this gets rid of the problem.

Association of Lord Rama and killing Shambuka

Ramayana is an epic based on wisdom king model (Dharmaraja) whereas Mahabharata is based on a warrior king model (Chakravartin). In Ramayana, Rama is shown as a king who protects Dharma, the right way of life, during his reign. Here we need to remember one thing (which I will elaborate on later); the norms of those days were different. And the society was also a lot different.

In Pappankulam, there is a beautiful temple of Rama known as Ramaswamy temple. According to temple inscriptions, it was built before 12th century AD by Pandiya king Maravarman I. 

It is not surprising that Rama, an icon of wisdom, has a temple here. But the temple is also associated with one of the most controversial episodes of Ramayana, the killing of Shambuka by Rama.

In Uttarakanda (Final chapter or Ramayana), sargas 73-76 narrate the story of Shambuka. Shambuka was a Shudra (lower caste) ascetic who was slain by Rama for attempting to do a penance.  Rama considered this penance of Shambuka as the act in violation of dharma as he believed that the negative consequences or karma, resulting from this act, caused the death of a Brahmin’s son in his kingdom.

Uttarakhanda is not usually considered as written by Valmiki, the original author of Ramayana. It is usually seen as a later addition. But this episode is seen as controversial and often used to criticize Ramayana as a whole, as promoting caste based discrimination. There are some problems with such a conclusion. To understand, we need to see how the whole Varna system (the system of four varnas including Brahmins, Kshatriyas, Vaishyas and Shudras) evolved and how it was seen in Ancient India.

History of Varnas

There is already a hypothesis called Trifunctional hypothesis, according to which  three classes or castes—priests, warriors, and commoners (farmers or tradesmen) existed in prehistoric  Indo-European societies. This was something which naturally happened. 

Even in Ancient China, there were the shi (gentry scholars), the nong (peasant farmers), the gong (artisans and craftsmen), and the shang (merchants and traders) forming a fourfold classification. So, there has been a natural division of society based on what people did.

Vedic civilization also initially had these threefold divisions. Brahmins (priests, writers, poets, teachers and intellectual pillar of the society), Kshatriyas (king and the army), and Vaishyas (merchants and farmers). There was no fourth varna.

Among the three varnas, there was no strict birth based division. But it was natural for the son to follow the father’s occupation. A teacher was someone who initiated the people from all three classes to Vedic study, which not only included studying hymns and rituals, but also included studying etymology, prosody, astrology, phonetics and grammar. And certainly, it should have included basic education like basic Mathematics, Geometry, knowledge about various plants and their uses etc. Because, this was the only form of study until there was a university in Taxila. But that was a place for scholars and elites, not common people.

Now, who was a Shudra? One who was not initiated into Vedic study. So initially, the following were Shudras:

  1. All people, from the time they were born until they were initiated into Vedic study were Shudras. Since they are not initiated yet, they are Shudras.
  2. Tribes who were following a tradition different from Vedic religion. Since they are not initiated yet, they are Shudras.
  3. Tribes who deviated from Vedic traditions and hence the people born now are no longer initiated into Vedic studies. Since they are not initiated yet, they are Shudras.

When we are looking at the cultures in a huge landmass over a time period of more than 3500 years, we need to keep the following things in mind.

The meaning of the word changes many times throughout history. Customs and rules also change throughout history. We tend to think of a static homogeneous system when we think of Varna system. But that is not really the case. Even the meanings of the words like Brahmins and Shudras have had different meanings and connotations during different times of the history.

Until Kuru kingdom was formed, there were no strict rules in the society. From Michael Witzel, we know that initiation into Vedic studies was open to anyone. This was very true in the early Rig Vedic period. So anyone, regardless of what tribe they belonged to, what language they spoke at home, what food they ate were initiated into Vedic study. This was the time the whole Rig Vedic samhitas were not yet compiled into one collection.

At this point, basically, if a person makes a living through a means that is not natural to his Varna, he is doing something that he is not qualified for. The real intention behind formulation of various rules for various Varna was that a person should do the work which suits his personality, ability, other genetic traits, conditioning and nurture etc. This rule will apply even right now. If your friends say you look like a bodybuilder but you are looking for a high-paying job in a company for a post that you don’t qualify for, the confusion is obvious. But it is true that some of the rules that existed then were very cruel.

Once the Kuru Kingdom was established, things began to change gradually. Because of getting patronage and money, it was very easy for traditional priests to do a good job and prove their worth. So it was not usual for someone to change their varna. Slowly, Shudras became a fourth caste who should serve other three classes. And Varnas became birth based, even though it was not strictly and universally followed. You can find evidence for it in Vedas themselves:

yathemāṁ vācaṁ kalyāṇīṁ avadāni janebhyaḥ | brahma rājanyābhyāṁ śūdrāya caryāya ca svayāya caraṇāya ca ||

Just as I have revealed this salutary auspicious teachings to all humans, so should you. I have revealed the Vedic truth to brahmins, kshatriyas, sudras and Aryas, to personal servants and to the lowest of servants (araṇāya) also. (Sukla Yajur Veda 26:2)

It also looks like there was a discussion. Some say Shudras should not be initiated; and some say that they should. In this context, there are certainly talking about a strictly birth-based four-fold varna system. But the fact that there was a discussion indicates that the rules were relaxed, even though some took advantage of it to show their prejudice.

vidyate caturthasya varṇasya agnyādheyam ityeke

Some say that all four varnas are eligible to consecrate the 3 sacred fires (Bhāradvāja śrauta sutra 5:2.8.)

Markandeya Purana says that Shudras can perform Yajnas or fire sacrifice:

dānaṁ yajño’tha śuśrūṣā dvijātināṁ tridhā mayā |

vyākhyātaḥ śūdra dharmo’pi jīvikā kāru-karmajā |

tadvad dvijāti śuśrūṣā poṣaṇam kraya vikrayaiḥ |

The religious duties of a Shudra are works of charity and the performing of yajñas and serving others. They earn a living from being artisans, tradesmen, craftsmen etc. from service professions, from nurturing and from selling and buying. (Markaṇḍeya Purāṇa 25:7-8)

 Prejudice is natural in human beings, and to get rid of that one has to develop a certain clarity; to get read of it completely, one has to walk on the spiritual path and attain atma jnana or self-realization. But it can be kept in check and channeled properly. One can bring more awareness to it. 

Among any two groups, the problem of ‘we’ vs ‘you all’ is bound to occur at some point of time. When a person associates his self-image to the whole group he belongs to, the notion that the other ‘group’ is inferior can very easily arise. Today, we see the same prejudice and hatred taking place in the name of caste, religion, language, nationalities, races etc. 

At any point of time, a society has all kinds of people with different personalities, character, intentions, mental purity etc. So, it is very safe to assume that in any culture, some kind of prejudice would have resulted in oppression and hatred of the ‘other’ group. But how can anyone get an entire picture of the situation at any point of time in the ancient past? So, it would be a mistake to consider that Varna system was a rigid division that existed throughout the entire subcontinent, throughout the whole past. 

The episode of Rama and Shambukha

Let us come to Rama’s situation in the story of Ramayana. He hears that someone who is not initiated into how to do rituals and penance is doing a penance and it resulted in the cause of a Brahmin’s death. 

Rama approaches the Shudra ascetic, And here is what Valmiki Ramayana says:

On this that Prince approached the one who had given himself up to rigorous practices and said “Blessed art thou, O Ascetic, who art faithful to thy vows ! From what caste art thou sprung, O Thou who hast grown old in mortification and who art established in heroism. I am interested in this matter, I, Rama, the son of Dasaratha. What purpose hast thou in view? Is it heaven or some other object? What boon dost thou seek by means of this hard penance? I wish to know what thou desire in performing these austerities, oh Ascetic. May prosperity attend thee! Art thou a brahmin ? Art thou an invincible Kshatriya? Art thou a Vaishya, one of the third caste or art thou a Shudra? Answer me truthfully!” Then the ascetic, who was hanging head downwards, thus questioned by Rama, revealed his origin to that Prince born of Dasaratha, the foremost of kings, and the reason why he was practicing penance. Hearing the words of Rama of imperishable exploits, that ascetic, his head still hanging downwards, answered “O Rama, I was born of a Shudra alliance and I am performing this rigorous penance in order to acquire the status of a God in this body. I am not telling a lie, O Rama, I wish to attain the Celestial Region. Know that I am a Shudra and my name is Shambuka.” As he was yet speaking, Raghava, drawing his brilliant and stainless sword from its scabbard, cut off his head.”

— The Ramayana of Valmiki: Translated by Hari Prasad Shastri p1585

Rama is a person who doesn’t seem to be too sensitive about the divisions of Varna and certainly he doesn’t seem to exhibit any prejudice. We see that throughout Ramayana. We see his loving interaction with Shabari, an old Shudra woman. And here he is facing a situation. 

Everyone says that this Shudra ascetic needs to be slain; that seems to be the public consensus according to the norms of the day. He is not qualified, uninitiated but his penance was believed to be the cause of the death of a son of a Brahmin, the person who initiates many people. And here he says that he does this penance to attain the status of Gods. Those days, it should have sounded pretty much like, “I don’t have a driving license and I am drunk but I am on my way to participate in a car race now”. You hear this from a guy after you have heard from someone that he had been the cause of the death of someone’s son. 

Penance is done for the welfare of the society.  An unqualified and uninitiated person doing a penance for attaining the status of God while already being accused of having caused a Brahmin’’s death posed a threat to the society. And everyone asks to kill him. As a responsible king, Rama killed Shambuka. Looking at it from a modern lens, it may sound too cruel; but the past is past. Whoever wrote this story has just reflected the norms of the days when it was put into composition.

But personally, I don’t take epics as history, They might have been inspired by multiple stories and traditional lores; some of them may be true; some of them may be a mixture of two different stories. The fact that people had the liberty to compose different versions for stories like Ramayana indicates that they didn’t take the epics as faithful historical narratives as we do today.

Ramayana has a spiritual meaning though. It symbolizes our consciousness getting kidnapped by the three malas: anava, karma and maya. Or it could indicate our senses getting kidnapped by the root ignorance or avidya. An entire text called Adhyatma Ramayana was written to allegorically interpret the story of Hindu epic Ramayana in the Advaita Vedanta framework.

But the story of Shambuka does teach one thing, which became hidden because of time. One should follow his svadharma, or make a living that suits his personality traits, abilities, interests and experience. Shambuka’s story also teaches about the quick justice that happens to an offence in the state that was believed to have caused a serious consequence. But one shouldn’t interpret this as a careless justice given without proper investigation. At least, the author of this part of the story wants us to understand that it was an emergency, according to their norms and situation. 

In Pappankulam, the story of the temple goes like this. According to the temple myth, when Rama wanted to kill Shambuka, he was hiding somewhere nearby the Kadana nathi river. Rama stood on a rock here to locate him. It was the spot where the rivers Ramanathi and Kadana nathi meet. It is said that Shiva appeared as a light near Madavarvilagam and helped Rama to locate Shambuka. Rama is also said to have done Sandhya Vandhanam there. So the rock is called Sandhya rock or Sandhya parai. It has an inscription of a chakra and a footstep. It is believed to be the footstep of Rama, according to the temple myth. After killing Shambuka, Rama is believed to have taken shelter under a tamarind tree, which is the same as the location of Ramaswamy temple in Pappankulam. The killing of Shambuka is believed to have taken place in Sambankulam near Sivasailam.

Chandika Devi Amman temple in Pappankulam, Parashurama and Tripura Rahasya

On the way to Kadana nathi river, there is another temple for mother Goddess Shakti or Parvati. The temple is called Chandika Devi Amman and usually referred to as Sendika Devi Amman by locals. Many people name their daughters as Sendika (my father’s elder brother’s daughter is one of them). I couldn’t find anything much about the existence of Chandika devi amman temples in other parts of Tirunelveli district. But I am assuming they should exist as small temples, as there are stories associated with Chandika and Parashurama.

From Wiki:

“Parashurama (Sanskrit: परशुराम, IAST: Paraśurāma, lit. Rama with an axe) is the sixth avatar of Vishnu in Hinduism. Born as a Brahmin , Parashurama carried traits of a Kshatriya and is often regarded as a Brahma Warrior. He carried a number of traits, which included aggression, warfare and valor; also, serenity, prudence and patience. Like other incarnations of Vishnu, he was foretold to appear at a time when overwhelming evil prevailed on the earth.The Kshatriya class, with weapons and power, had begun to abuse their power, take what belonged to others by force and tyrannize people. Parashurama corrects the cosmic equilibrium by destroying these Kshatriya warriors. Bhumihars claim that their ancestors were Brahmins who were set up to take the place of the Kshatriyas slain by Parashurama. (Bhumihars are a Hindu caste mainly found in Bihar (including the Mithila region), the Purvanchal region of Uttar Pradesh, Jharkhand, the Bundelkhand region of Madhya Pradesh, and Nepal.).”

There is a legend associated with Chandika worship. Whenever we talk about any myth or legend, we need to understand that it need not be historical. Parashurama is generally associated with Northern India and his birthplace is believed to be on top of the Janapav hills in Indore, Madhya Pradesh. He is also associated with many temple consecrations in south India, including the Sabarimala temple and Kanyakumari temple.

But was Parashurama really a historical person? He was probably a Brahmin who stood up against the oppression of kings and helped with consecration of many temples. Parushurama might have been a real name or just a nickname. But it is usual for people to attribute myths about the person they liked and admired. People also attribute the work of the descendants of an important person to the person himself. It is also usual for disciples to compose a work and name their own guru as the author. So, even with careful and critical analysis of various sources, confirming historicity of an incident is very challenging.

The myth associated with the worship of Chandika goes like this. Guru Dattatreya preached the essence of Advaita Vedanta to Parashurama in Gandhamadana Parvatha hills, Rameshwaram.  He went over the three states of consciousness which are waking, sleeping and dreaming and explained that the consciousness that witnesses these three states is more real than what is being witnessed. It can be understood well with the screen and movie metaphor popularized by Ramana Maharshi. This consciousness is personified as Chandika, who rules over all three states as if they are three cities or Tripuras. So she is also known as Tripura Sundari.

Later, Parashurama is said to have lived in Pothigai hills in Tirunelveli and did a spiritual practice on Chandika for 12 years. He imparted this truth to his disciple Haritayana. Haritayana compiled the teachings as Tripura Rahasya

There are no temple myths associated with Chandika Devi amman temple in Pappankulam. It is a very small temple. But the form of Chandika is used in a lot of myths and famous texts.

Chandika or Chandi appears in Markandeya Purana, in the section known as Chandi or The Devi Mahatmya. This is what she says about herself:

I resemble in form Brahman;

From me emanates the world

Which has the Spirit of Prakriti and Purusha;

I am empty and not empty;

I am delight and non-delight;

I am knowledge and ignorance;

I am Brahman and not Brahman!”

The basis for Chandi worship is found in Devi Bhagavatam and Devi Mahatmya. The Goddess is also understood as a combined force of Maha Saraswati, Maha Lakshmi and Maha Kali. The Chandi worship might have originated in West Bengal and might have been popularized by Parashurama (or one of his descendants) in the South. Parashurama is understood as someone who created or developed the iconography of Chandika in  south Tamil Nadu.

Chandika, Maheshwari and Skandamata are associated with the 5th day of navaratri. Chandika also refers to a 7 year old girl. Chandi is depicted as a very angry Goddess.

Sankara Narayanan and Gomathi Amman temple, Pappankulam

On the way to Kadana nathi, there is a small Shiva temple in the Agraharam street called Sankara Narayanan and Gomathi Amman temple. This temple is not in a good condition and needs renovation.

The original Sankara Narayanan Gomathi amman temple is in Sankarankovil, Tirunelveli district. The temple is associated with religious tolerance between Shaivism and Vaishnavism. The myth about Gomathi Amman is there to explain that Shiva and Vishnu are different names of one Supreme divinity. 

As Rig Veda says, the truth is one but called by various names by wise people (Ekam sat, viprah bahuda vadanti – Rig Veda 1.164.46). This also applies to names like Allah and Yahweh. Gomathi amman can be taken as an embodiment of religious tolerance, who preaches the truth about the essential oneness of various paths.

I ended up writing about Gomathi amman in the past which was a result of some amazing coincidences that I witnessed. I have written about such coincidences in the following posts:

Goddess Gomathi Amman, Adi Thabasu and Religious Tolerance

Some Amazing Coincidences Regarding Religious Tolerance

Sadaiudayar Sastha Temple, Pappankulam

Sadaiudayar Sastha is our family deity. Shasta means a teacher or a guru. Just like there are various forms of Shiva, there are various forms of Shasta too and one of them is Sadaiudayar.

 Again, I would like to remind the readers here that names like Shasta, Shiva, Vishnu etc are different names for one divinity and each of these names may highlight a particular aspect of divinity more than the others. 

Sastha is the personification of a divine teacher. When you consider Almighty or the Supreme reality as a divine teacher or if you are attracted to the image of a teacher more than anything else, then you can choose one of these forms for worship: Sastha, Skanda guru, Dakshinamurthy. 

The true form of worship involves surrender and love, as shown in Bhagavad Gita; but which form you are devoted to doesn’t matter at all, as long as you feel more emotionally connected with your chosen form. The devotion purifies the mind and prepares the ground for self-realization.

Just like there are eight forms of Lakshmi called Ashtalakshmi, there are eight forms of Sastha too. I have elaborated on the etymology of the word Lakshmi and the eight forms of Lakshmi here: 3-Level Meditation

Ashta Sasthas

Let us now see about Ashta Sasthas:

Adhi Maha Sastha – Similar to Adhilakshmi or Mahalakshmi, he represents the highest wealth of a human being which is self-realization or Atma jnana. Adhi Maha Sastha is depicted with two consorts: Poorna and Pushkala. Poorna means fullness; Pushkala means abundance or an absence of any sense of lack. This actually means that self-realization changes the way you experience your life in such a way that you feel full and complete and do not sense that anything lacks when it comes to your ultimate well being.  Adhi Maha Sastha is more popular in villages of South; Sadaiudayar Sastha is just one form of Adhi Maha Sastha.

Dharma sastha: Dharma sastha is someone who takes care of Dharma or cosmic order. Dharma dictates the way of life that contributes to the well being of oneself and the other. The concept of avatar is closely linked to Dharma. So an avatar of Sastha should be considered as a human representation of Dharma sastha. 

Manikandan, who is popularly worshipped as Ayyappan is considered as an avatar of Dharma sastha. This doesn’t mean that Almighty took the form of a person. Almighty is always Avyakta or impersonal; but it is that which manifests as everything. Manikandan was a human prince who practiced celibacy; but once his time is over, he has merged himself with the Almighty; it is explained by saying he merged with Dharma sastha. So the distinction between Manikandan and Sastha is the same as the distinction between Krishna and Vishnu.

This is the reason why I have written earlier that the banning of women’s entry to Ayyappa temple in SabariMala is not at all necessary. Read this post for details: Entry of Women to Sabarimala Ayyappa Temple -A Detailed Look at Sabarimala’s History and the Recent Supreme Court Verdict

Just like there is Bhagavad Gita for Krishna, there is Boothanatha Geeta (or Bhutanatha Gita) for Manikandan. It is a very rare text. You can read a short commentary on it here: Bhoothanatha Geetha – The Song of Ayyappa

Gnana Sastha: He is the lord of wisdom. He is depicted as sitting under a banyan tree just like Dhakshinamoorthy. He also holds a Manikka Veena instrument just like Saraswati, the Goddess of wisdom. Please note that the same icons have been reused for the iconography of Sastha.  He exclusively represents the part of a teacher or a guru. He can be compared to Vidya Lakshmi among Ashta Lakshmis.

Kalyana Varadha Sastha: He is a symbol of marriage and auspiciousness. Can be compared to Vijaya Lakshmi. He is also depicted with his two consorts.

Gajaarooda Sastha: He is the annihilator of enemies. Just like Gajalakshmi who  represents royal power.

Sammohana Sastha: Represents conjugal bliss and harmony and depicted with Poorna and Pushkala.

Santhana Prapthi Sastha:  Symbol of progeny, just like Santanalakshmi. He has a consort Prabhavati who holds Manikka Veena and also a child Satyagan. He is also called Brahma Sastha.

Veda Sastha: He represents Vedas and the knowledge they give. He is also called ‘Simharooda Sastha’ (the one who rides a lion). 

Veera Sastha: Similar to Dhairya Lakshmi, he represents courage and valour. This form of Sastha  is mentioned in ‘Adi Sankara Vicharitham’ which has Adi Sankara worshipping Veera Sastha in a place called Kudhiran.(Between Trichur and Palghat).

Building a  complete Ashta Sastha Temple at Veppampattu, Salem  was a dream of Guruswami Viswanatha Sarma, who was ordained by Paramacharya. But this project is not complete yet and  Villivakkam Sree Viswanatha Sharma Ashta Sastha Temple Trust is currently looking for financial assistance. 

I can see a similarity between this Ashta Sastha project of Guruswami Viswanatha Sarma and Skandasramam project which was completed by H. H. Swami Santhananda Saraswati Avadhoota Swamigal. Skandasramam is also about Skanda guru, the form of divine guru like Sastha (Gnana Sastha, in particular). Both are in Salem, Tamil Nadu. I have opened up regarding some amazing coincidences in a video regarding this, and this video is available on the page about 3-level meditation.

The Story and Details About Sadaiudayar Sastha Temple, Pappankulam

Now let us see the temple myth about Sadaiudayar Sastha, a form of Adhi Maha Sastha.

I am quoting the story from the official blog of Sadaiudayar Sastha temple:

The Temple of Sri Porchadaichi and Sri Sadaiudayar Sastha is situated amidst the paddy fields surrounded by hills on the old Koprathope Road that connects Kalakkadu,  Papanasam and Kizha Ambur villages skirting the Western Ghats. It is not a temple built according to the Agama sastras. There is no flag mast or prakarams. No utsavam is performed or festivals celebrated. And it has a moving tale behind its origin. 

A brahmin of Kizha Ambur for Kalakad was accompanying his pregnant daughter home for delivery.Dusk fell as they approached Pappankulam, it started drizzling and so did the girl’s labour pain. The father desperately prayed to Sastha and looked around for help. Finding a hut nearby, he approached it hoping to find a woman. there was none and he returned crestfallen. But to his delight and relief he found that his daughter had  delivered a boy and a dark skinned woman had played midwife. The girl did not known the woman’s identity.

      Sure that it was none other than Sastha who had appeared as a harijan woman to save his daughter’s life, the brahmin profusely thanked Him and offered whatever he had with him raw rice and coconut that the girl was taking home from her  husband’s place. He heard a voice that said that it was the deity, Sri Sadaiudayar of the temple located nearby, that had helped the girl and that she would give birth to eight sons all of whom would serve the lord of that temple. The oracle came true  and the tribe, known as ettu pillai kootathar and matrilineal offsprings became staunch devotees of the Lord. 

      Sri Sastha of the temple is seen as an endearing child, in a standing posture. The members of the family, spread across the country, visit the temple now and then to offer worship. In the olden days Sri Sastha, Sri Raja Rajeshwari and the other deities were housed in thatched sheds. Hence the temple, even after its be raw rice and coconut (kapparisi). Cooked food is not allowed. Only a learned priest from the family does the pooja once in a day and that too in the morning. Devotees do not visit  the temple after 5 p.m. During thai all the members of the family (adimai as they are referred to) gather and offer worship in the night on all Fridays. ( An interesting custom is being followed since long ladies at any age are not permitted to visit the temple at any time ) Before the festivities, the harijans in the neighbourhood are invited to Ambur and showered with gifts.“

The temple prohibits entry for women during Pujas, except for lower caste women.  (I don’t support such a ban. This custom must have started considering Manikandan, one of Sastha’s avatar was a Brahmachari. But as I have explained in the link given above, that is not relevant because Manikandan no longer exists as a personal entity or Vyakti. He has merged with Avyakta or Adhi Sastha himself.)

Here is what the temple blog says about the entry of women:

It’s a tradition that women folks of brahmin adimais are not permitted to visit, participate,in the Temple day or night poojas. Harijans dynasty are exclusively permitted as god himself  took the form of a harijan women and still that descendants of the particular clan of the community are reverently treated by Ettupillai Kootathar and Pen Vazhikkani brahmin devotees.

There is a traditional custom in vogue to compensate the women’s exclusion that is Paalum Pazham Pooja 

This pooja is being performed as individual prarthana at their houses. A pictured screen of the deities are taken by Poojari is and Komurthar. They go to the houses where prarthana’s are  to be fulfilled and kuthuvilakku are taken. Komurthar does sangalpam and all the needed kuthuvilakkus are placed for pooja and Swamy Sadaiudayar and Porchadaichi are being invoked in the vilakkus along with other deities like Bhairavas and Devas.

Devi Parayanam is part of the pooja. Women folk are invited and attend the poojas and also have the rare privilege of cooking Payasam as neivedyam in contrast at the temple whereonly the uncooked raw rice is the neivedyam. Here fruits, panagam etc, are placed as neivedyam. The pooja concludes with a Rahasya Pooja. The entire pooja is the replica of friday poojas at the temple.

So women folk eagerly participate in the functions on every panguni uthiram day at Kizha Ambur where Sadaiudayar’s own adobe is situated and precious thiru aparanam are kept.”

The best part about this temple is that it talks about a lower caste woman helping a Brahmin. This story promotes better understanding between people of different castes. So, the Sastha here is a symbol of intercaste tolerance. When you read this story along with the story of Rama and Shambukha, you see a balance and get a better understanding.

Contact Details for Sadaiudayar Sastha Temple

1) Mr.P.S.Easwaran, Temple Trustee, email : pseaswaran1935@gmail.com, Ph : 0462-2334803

2) Mr.Manthira Moorthi, Temple Communication Dept. Cell : 6381635486

About Trust Building Facility & All about Trust Details:

Mr.Sankarraman, Manager of the Trust, Cell : 9677644241.

Temple Archakar:

1) R.Ramachandran : 93606 16422

2) S.Kumar : 98940 35861, 04634 – 253844

The Village as a Temple – A Unique Feature of Pappankulam

There is a unique feature of the part of the land in Pappankulam where all the above mentioned temples are present. The whole piece of land somehow resembles a temple in itself in which Sastha is the mulavar or the primary deity.

Whenever you look at a Sankalpa mantra in the Puja Vidhi (rules of worship) for any deity, you will notice that the worship of  Ganesh and Durga Parameshwari comes first.

Here are two lines from Ayyappa Puja Vidhi (Harihara Putra Puja Vidhi):

शबरिगिरीशाभिन्न पूर्णा पुष्कलाम्बा समेत श्री हरिहरपुत्र पूजां करिष्ये ॥ (द्विः) आदौ महागणपति , श्री दुर्गा परमेश्वरी पूजनं च करिष्ये ॥

These two lines in Sanskrit say, “I am going to perform Puja for the one who lives in Sabari giri, or Harihara putra (Ayyappa) who is with Poorna and Pushkala. First, I will perform Puja for Maha Ganapathi and Durga Parameshwari.”

When you enter Pappankulam village through its western bus stop, you will soon be greeted by a Ganapathi temple under a banyan tree and a small Muppidathi temple on the two sides of the same street in the same location. (Just next to Ganapathi temple is the home of my father’s elder brother and I stayed there for one year when I was 15 years old.).

Mupidathi is the third  of eight forms of Kali. Pidari means head. It became pidaari and then pidaathi.  Temple myths in Tirunelveli district say that 8 Kalis after coming from Kailash went to Podhigai hills and started gracing devotees in various temples in place near Tirunelveli. These 8 Kalis are the forms of one divinity which is the same as Chandika, Tripura Sundari or Durga Parameshwari.

So, when you step inside Pappankulam to visit Sastha temple, you are greeted by Ganesh and Durga Parameshwari at the entrance of the long street that leads to Sastha temple and Kadana nathi.There is a pond nearby, just like there is a pond near all the temples.  After you walk for five to ten minutes, you reach the cross roads where you take left to visit Tiruvenkadar temple and Palani andavar temple (for Skanda); then take right to visit Ramaswamy temple. Then you proceed to visit both Chandika temple and Shankara Narayanan Gomathi temple. Finally, when you are about to reach the river, where you visit the mulavar which is Sastha. After having a darshan of Sastha, you reach the river bank of Kadana nathi, where you can proceed to visit the confluence of two rivers. This symbolizes the disappearance of duality and realization of oneness. 

My Own Experiences in Pappankulam

From June 1999 to April 2000, I spent my days in this village as I was studying in my 10th standard. This is the village where my father was born; my grandfather Shanmugam who is well known as Pappaiah Pillai in the whole village had passed away sometime during 1992. I was named after him. I had never spent much time here except coming for holidays and staying for four or five days. But during that one year, I lived here and enjoyed the beauty of rural life.

During those days, Thiruvenkadar temple was damaged. The place looked like a haunted place. The area around the temple was used as an open toilet by locals. The place was filled with thorny bushes, and pigs which were feeding on human excreta. I used to sit in the entrance of this Shiva temple for hours in loneliness, composing poems, thinking about stuff, meditating etc. 

During the annual holidays that year,  I wrote two Tamil poems in classical Tamil meters, one for Shiva and one for Goddess Saraswati. Here are the links:

Poem about Shiva: சிவசக்தி அகவல் – A Tamil Poem About Lord Shiva with English Translation

Poem about Saraswati: நாமகள் அந்தாதி

I also composed a short hymn, a Venpa (Tamil metra) on Thiruvenkadar and Vada Kalai Nayagi.

But those days I didn’t know anything about the temple myths; I didn’t know that Goddess Saraswati was associated with that very temple which was my ground of contemplative thought, creative writing etc. I only knew about the story regarding Durvasa’s curse on Saraswati last month, February 2020. I visited Pappankulam for the death of my father’s elder brother, who I personally see as my own father and that is when I became curious about this village. So, my composing a poem about Saraswati was a pure coincidence.

I now see all this as a miracle. 

Conclusion – What do Vedas teach and who is a Brahmin?

Whenever you study a scriptural canon or a spiritual/religious movement, it is important to try and understand the original intentions for such a tradition to come into existence. We should also pay attention to how ideas evolved. We should learn to see things from multiple perspectives. The story of blind men and the elephant comes to mind. You can read this post for more clarity on this: Logic And Spiritual Enlightenment – An Overview of Anekantavada, Saptabhangivada (Seven Valued Logic) and Syadvada of Jainism

The word ‘Veda’ literally means knowledge. There are two kinds of knowledge: 

  1. Knowledge that deals with practical things (this includes all kinds of practical knowledge: knowing which is the closest restaurant from your home to knowing the technical details of building an aircraft).
  2. Self-knowledge or knowing yourself, which is completely realized at self-realization or Atma Jnana. Upanishads deal with this subject.

Now the scope of Vedas includes both kinds of knowledge. No, I am not saying that knowledge about quantum mechanics or general relativity is found in the four Vedas which are in Sanskrit. But I am saying that the modern scientific knowledge which deals with such topics are also essentially a part of Vedas (or simply put, the body of knowledge we have so far as humanity). So that is what Vedas actually mean.

The four Vedas of Sanskrit deal with a lot of subjects. At the first glance, it may seem like Vedas are mostly talking about some complicated rituals which are no longer practiced. But why did they do those rituals in the first place? They tried to find explanations for what was happening in nature and human life, and they tried to manipulate it according to whatever they knew and understand. We are still doing it! Scientific community does exactly that!

Now, if we take this approach and ask ‘why’ questions instead of ‘what’ questions, you can understand many things. 

First we need to understand that early Vedic religion did not have concepts like Atma jnana, Mokha, Samsara or Karma. These concepts were influenced by Sramana traditions . It is not that Vedic and Sramana traditions were two different traditions which did not overlap. While Vedic tradition is a tradition that was collectively followed by a social group, Sramanas were independent ascetics who had certain teachings and followings. So, a Sramana could be a Vedic rishi who gave up the rituals and became an ascetic, after being taught by someone else, who is also an ascetic.

Ritualistic Vedic Tradition and Sramana Tradition

Let me quote from a part of a post I wrote which is ‘Hinduism and Dharma’. It differentiates the concepts of early Vedic tradition from Sramana tradition:

  1. “In Vedic religion, sacrifice is God, and it is more powerful than devas and humans. In fact, sacrifice or yajna created this world. So sacrifice is applied as a metaphor for many others things: birth, sex, burning a body in funeral pyre are all sacrifices.
  2. Devas attained immortality and went to heaven because of sacrifice. There is a story that says that when devas went to heaven, they destroyed all knowledge about sacrifice so that humans do not have access to them. But Rishis received that knowledge as revelation and gave it to mankind.
  3. Devas are not omnipotent. They depend on humans because they are pleased with oblations that we offer on fire. We also depend on them for rainfall, health, cattle, longevity, heaven etc. It is a mutual dependency. It is sacrifice which is omnipotent and that includes the hymns, melodies and the actual ritual.
  4. Each man is indebted when he was born. He owes to devas, Rishis and ancestors who are already living in heaven. So he has three debts. To clear the debt, he has to do these: a) To clear the debt to Rishis, he has to be initiated to study under a teacher and go through Vedic study. b) To clear the debts of Devas, he has to offer oblations five times a day and also offer seasonal rites. c) He has to give birth to a son to clear the debts that he owes to his ancestors. Progeny increases the glory of his ancestors in heaven. Also, a man is reborn as his son and thus attains immortality through son in the earth. At the same time, he also attains immortality in heaven after death.
  5. The wife and the son are two important people in Vedic religion. You are not qualified to offer oblations unless you are married, because you have to do them with wife. It is said that a wife completes a man by giving him the qualifications to do the rites.

So, you have to live a life as a house holder if you want to live according to Vedic injunction, as per Brahmanism. But when cities developed in North Eastern India, new ideas arose: the doctrine of samsara, karma, rebirth and moksha. People who were talking about these new concepts were wandering ascetics called sramanas. Many liberal Brahmins in the cities accepted these new ideas and tried to interpret them within Brahmanic religion which later led to asrama system. But Brahmins in villages were too orthodox and couldn’t accept these concepts because these parivrajakas or sramanas were not allowed to get married.

But slowly these ideas got absorbed in Brahmanism giving rise to Upanishads and the doctrine of Vedanta. Slowly, various folk religions, Shiva, Krishna, Vasudeva, Narayana cults got absorbed into Vedic religion and temple worship also became popular. Vedic popularity was replaced by agamas and puranas. It developed dharma as we know today.

But the heart of Dharma lies in purusharthas: Dharma, artha, Kama, and moksha. It places Moksha as the final goal whereas Vedic religion considered heaven as the final goal.

If you think about it, Brahmanism is life positive. Even though Sramana traditions were life negative, they actually offered a way out of psychological suffering while living. By taking the medititative aspects of Sramana traditions and combining it with life positive aspects of a house holder’s life, Bhagavad Gita came up with a complete path to moksha.”

The Essential message of Vedas

Based on what he have seen above, here is the gist of the message in Vedas:

When you look at the sun, the moon and stars, the changing seasons etc, everything seems to follow a Law. They also seem to contribute something to us humans. When Vedic people applied the same logic to human life, they concluded that humans should also follow a Law and give something back to the society and nature. We receive help from many sources; so we are obligated and indebted to all such sources and we have to fulfill that obligation.

So what is the Law that humans should adhere to? This basically asks the question, “How should you live your life so everyone including yourself can live a happy and peaceful life?”

According to the consensus that we have so far, a human being should strive for righteousness (Dharma), wealth and education (Artha), pleasures needed to meet one’s psychological and emotional needs (Kama) and the ultimate liberation that one attains through self-realization (Moksha). There are various means to attain the first three and in the modern days we don’t have much to take from religious and spiritual texts regarding the first three goals of human life..

But there is an enormous wisdom in the world literature that discusses the fourth goal which is liberation from all the psychological bondage and suffering, while living. The knowledge about it is obscured and distorted because of various issues: changing meanings of words, meanings lost because of translation, meanings misunderstood because of poor articulation or usage of confusing words, lack of people who are capable enough to impart this knowledge to others etc. A part of my work is to make sure that all that wisdom is made available in my blogs and books.

Who is a Brahmin?

So, who is a Brahmin? In practical life, a Brahmin is none other than anyone who excels in intelligence, knowledge and virtue than others (and not just anyone who is from a particular caste).. If a person is intelligent, ethical and knows enough about essential stuff, he is a Brahmin. He should be given  preference in roles like teaching, writing, scientific research, spiritual research etc. When a person who is not competent enough takes the role of a Brahmin (by becoming a teacher, a law maker etc), that will create a huge problem in the society. In fact, the intellectual gap between a stupid teacher and a brilliant student can mess up a lot of things. I will write a different article explaining in detail about how  huge ‘intellectual gap or difference’ can lead to a major social issue.

 I will give you a clue. Try convincing a typical right wing online troll about anything; try talking to him with logic. He would reply with either ad hominem or whataboutery. There are people who have a hard time understanding simple things but are completely convinced that they are intellectually better than others. When these people take up important positions in the society, it will lead to social disorder, poverty, unemployment, riots, chaos etc. It is exactly what is happening in India today.

This is exactly what Gita says as ‘Varna Samkara’ or the mixture of Varnas (Gita 1.43). In the earlier days, a quick shortcut to prevent Varna Samkara was to follow a birth based Varna system. But today’s society is very complicated. Varna Samkara in the modern context can be interpreted as a confusion in determining the roles and qualifications of people. To resolve that confusion, everyone should work on finding their own uniqueness and choose a way of living that suits one’s personality, abilities, interests etc. In other words, everyone should follow their own svadharma. 

There is also a deeper meaning for the word Brahmin. A knower of Brahman or a self-realized person is the one who is truly a Brahmin. He is Brahmavid, one who knows what Brahman is, in his experience. 

People who are caught up in the modern concept of religions, religious divisions etfc may have a hard time in being open to many things written here. If you do, then go through these posts:

A Brief History of Major Religions of the Major World Religions

12 Shocking Truths About Religions

Goddess Gomathi Amman, Adi Thabasu and Religious Tolerance

I am always amazed by coincidences in life. As I scientist, I regard them as just coincidences but the poetic aspect of me rejoices in the beauty of the connections. Many such beautiful coincidences happened today; and today is also Adi Thabasu, a festival in Tamil month of Adi that celebrates religious tolerance.

There is a beautiful temple in a town close to my city. The town is Sankarankovil, in Tirunelveli district. This temple has a story behind it. It is not history, but a story. But the story comes with a good message which served to connect Shaivism and Vaishnavism, the two sects into one.

Skoil1.jpg

I am including the story from Wikipedia as It will save me a lot of typing:

“The goddesses is a yogini who was performing her penance on the tip of the needle to please lord Shiva and merge with him. Two snake kings namely “sangan” and “padman”. Sangan was worshipping lord shiva and padman was worshipping lord narayana. One day they had a quarrel on who is great whether lord shiva, the destroyer or narayana, the protector. They were trying to prove their own power and finally went to the yogini and pleaded her to give them a proper judgement.

The yogini grew out of her grace pleaded the almighty to show his universality form so that not only the snake kings but also for every human being. By the intense penance lord shiva appears before the yogini in the form of half shiva and half vishnu showing the world that they are equal and it is with love and sacrifice they could reach them. Hence sangan and padman worshipped the lord and prayed to the yogini for showing them a way to attain the god and they stayed with her. the yogini was none other than goddesses gomathi. Gomathi means repository of wealth. Since the snakes stayed with the goddesses, this place is free from all venomous creatures and praying to this goddesses can eliminate the fear of venom.

One of the 18 siddhas, the great pambatti siddhar worshipped this goddesses as valai kumari and he regarded this goddesses to be the great serpent power which can make miracles in taking aspirant in yogic transformation. Pambatti siddhar samadhi is seen behind the temple.”

My long time readers would know that I am not happy with the hatred spread by RSS and other Hindutva organizations in India. This morning, before I knew that today is Adi Thabasu, I commented on an RSS group in Facebook. Their replies were in Tamil but you can guess what they are basically saying by reading my replies that are in English. Eventually, in between the comments I got to know that today is the festive day that reminds us about religious tolerance, as I was also checking Tamil calendar app in my mobile. And what I notice among RSS members is religious intolerance and hatred. Here are the screenshots:

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There was another coincidence too. Once I finished posting these comments, I saw this in my Facebook feed:

bbb.png

A birthday of a Muslim friend and a Christian friend. Both are my good friends. And coincidentally, it made me recall a conversation that I had with one of them in a post that I posted a month before:

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The conversation itself was regarding religious tolerance. This is way too much of coincidences today. I am not sure if they have any other significance other than being coincidences but they are beautiful and poetic. They make me smile and I enjoy them!

 

Love is God – Says Lord Muruga as the Divine Teacher

In Hinduism, the one and the same absolute truth is personified as multiple forms and names. The form is used then for meditation as well as to express unconditional love towards the divine, which has manifested itself as all beings and all objects. In Vajrayana Buddhism, such deities are called as yidams.

god-murugan-png-murugan-png-image-401

Lord Muruga and Skanda was a form that developed by a merger of multiple deities. Mountain deity Muruga of Tamil Nadu and the warrior deity Skandha were initially two different deities. But when the form that we know as Muruga and Skandha today was created, it was created to personify the angry face of Lord Shiva. Lord Shiva is usually depicted as having five faces. But when the same Shiva is worshipped with the sixth face which is like a hidden but wrathful face of Shiva, he is called as Shanmukha, the one with six faces.

800px-Murugan_by_Raja_Ravi_Varma

In mythology, Skandha was shown to be born because of the fire which came from Shiva’s third eye when Shiva got extremely angry. Skandha was then shown to slay a demon king called Surapadma:

Usually in  Hindu mythology, a deity slaying a demon symbolizes the absolute truth destroying the ignorance. Spiritual seeking is like an inner war done in the conquest of one’s own mind. A devotee prays to the divine to slay his ignorance. I have written more about Muruga worship in this page: 3- Level Meditation
Lord Muruga slaying Surapadma is celebrated as a six day festival in Tamil Nadu:

Sooranporu or Soorasamharam part of Skanda Sashti Vratham festival is a ritual folk performance that recreates the killing of Asuras by Lord Murugan.[1] It is performed in Tamil NaduSri Lanka and the district of Palakkad in Kerala at temples dedicated to Murugan. The Soorasamharam festival is also celebrated in Thiruvannur Subramanya Swami temple in Kozhikode District kerala for more than a century in the name Sooranpada.[1][2] The 2016 date is November 5.[3]

The Sooranporu performance is based on the story of Murugan, also known as Skanda, as given in the Skandapurana. In the days preceding the performance the Skandapaurana is narrated in the temple. The performance ends with the killing of Soorapadman (or Padmasura) and his race which is depicted through the symbolic beheading of the four Asuras Anamughan, Panumughan, Simhamughan and Soorapadman.[1] The Asuras are beheaded by Murugan using his weapon the vel a kind of spear or javelin. For the performance the velis specially consecrated and during the staging of the show it is ceremonially placed on the neck of the effigy after which the head is removed, depicting the beheading of the Asura.[1][4] Sooranporu is staged at the end of a week-long Kanda Sashti festival.[4][5]

Sooranporu is preceded by several ceremonies on the last day of the Kanda Sashti festival. Special pujas are conducted and the deity of Murugan is ritually anointed (abhishekam) and devotees seek the deity’s darshan. In some parts of Tamil Nadu women devotees observe a six-day fast which they break at the end of the Sooranporu. In Palani, a procession of Lord Murugan (known here as Dandayuthapaniswamy) is taken down from the hill temple and led through the main thoroughfares of the town before the Sooranporu.[6][7]

In Tamil Nadu, Sooranporu is witnessed every year by large crowds of devotees and the state government and Indian Railways ply special buses and trains to facilitate their travel.[8] In Kerala’s Palakkad district, Sooranporu is held in all the major Tamil settlements in the district.[1]

From: https://en.wikipedia.org/wiki/Sooranporu

Here is a video showing Soorasamharam celebrated on the sixth day in Tiruchendur, near Tuticorin, Tamilnadu:

This blog article explains the history of this festival in detail: https://lesbiantalk.wordpress.com/2014/11/02/soorasamharam-a-not-so-popular-festival-of-thiruvannur/

Today, November 13, is the sixth day of this festival which is according to Hindu calender.  The Sooranporu or Soorasamharam will be celebrated this evening in all the major Shiva and Muruga temples in Tamil Nadu, including the one very close to my neighborhood in Thachanallur, Tamil Nadu, India.

(From https://thachanallur.wordpress.com/)

H. H. Swami Santhananda Saraswati Avadhoota Swamigal (28 March 1921 – 27 May 2002) was a Mahatma who worshipped Skandha as Skandha Guru.

(image source: http://www.skandasramam.com/ )

Here is a short intro about him:

H. H. Swami Santhananda Saraswati Avadhoota Swamigal (28 March 1921 – 27 May 2002) born as Subrahmanyam was a Hindu spiritual leader and teacher who established the worship of Devi Bhuvaneswari in Tamil Nadu. He was the founder of the Bhuvaneswari Peetam in PudukkottaiTamil Nadu, India. The very embodiment of Prema, Sri Sri Swami Santhananda was the fountainhead of Hindu Dharma and Vedic principles. In his lifetime he had conducted several yagnas as elucidated in the Sasthras and challenged orthodoxy by bringing to light, guarded Moola Mantras that ensure common good, wealth and peace.[1]

He was a disciple of H.H.Sri Swayamprakasha Bhremendra Saraswathi of Sendamangalam and came in the lineage of H.H.Sadasiva Bhremendra Saraswathi (Sri Sri Judge Swamigal) of Pudukkottai. He founded Skandhashramam in Salem and Om Sri Skandhashramam in Chennai.

From: https://en.wikipedia.org/wiki/Santhananda

One of the most illustrious seers of our time, Sathguru Srimad Shanthananda Swamigal was the very embodiment of the Divine. Hailing from a glorious lineage of Avadhootha saints, Sathguru Sri Shanthananda Swamigal has been the torchbearer of Hinduism and its sanctity. Alleviating the sufferings of humanity has been his primary concern. He has advocated the greatness of Japa and Homa as a means to achieve peace and prosperity. Sathguru Sri Shanthananda Swamigal has been the fountainhead of infinite love & compassion and has bestowed solace to many. He is the guiding spirit and an epitome of peace to his devotees who regard him as the incarnation of Goddess Bhuvaneshwari. Besides Chennai Om Sri Skandasramam, Sathguru Srimad Shanthananda Swamigal has built the Judge Swamigal Adhishtanam at Pudukkottai, Om Sri Skandasramam at Salem and Dattagiri at Sendamangalam. This beautiful statue of Sri Shantanada Swamigal in Marble is placed on the left hand side of Goddess Bhuvaneswari and is 4 ½ feet in height. This gopuram represents the Tamilnadu type of architecture.

Special day : Every Month Visaka Nakshatram

He established an ashram near Salem, Tamil Nadu called Skandashramam:

Skandasramam, located in serene surroundings amidst hillocks, two kilometres away from Udayapatti of Salem Town, is a temple complex with shrines to Skanda and to other deities. This lies in Salem-Attur route.

Skandasramam was founded by Shantananda Swami in the latter half of the 20th century. Shantananda Swami – a disciple of Swayamprakasa – was also associated with the Avadhoota Dattatreya Sampradaya of Gujarat – and with several philanthropic activities.

Skandasramam is a unique temple. The presiding deities here are Skanda and Ashtadasabhuja Mahalakshmi. It was planned by Om Shri Santhananda Swamigal in May 1968, and he executed it in the form of a temple by name Skandasramam and its Maha Kumbabisekam took place on 08.02.1971.

In the Maha Mandapam, one can see Shri Ashta Dasapuja Mahalakshmi Durga Parameswari, who is also known as Skandamatha and opposite to Durga, there stands the grand, attractive, and smilling statue by name Gnanaskandan (Bala Dandayudha Pani). Both are in standing posture.

In the outer premises of the northern side of Maha Mandapam one can see the astonishing statues of 16′ Shri Panchmuga Anjaneyar and Shri Panchamuga Vinayagar. They reveal the greatness and spiritual attitude of Om Shri Santhananada Swamigal. Skanthasramam is in the form of Linga. There are nine important points in the Linga in the form of the temple, they donote:

  1. Dattatreya Bhagawan
  2. Danvanthri
  3. Swarnakarshana Bairavar
  4. Panchamuga Ganapathi
  5. Panchamuga Anjaneya
  6. Gnana Skanda Gurunathan
  7. Skandamatha
  8. Magangal Mandapam
  9. Skanda Jothi

Besides these nine points on the top of the Linga form, it is predicted as the adobe of Ganga, in between the 3rd and 5th point there is Gomuki. On the right and left side of Ganga there are moon and sun respectively. In the eastern side of the temple, there runs Kannimar Odai (stream). As it flows towards north, it is also known as Utharavahini. By the side of the stream there is the goddess Kannimar Amman.

Source: http://murugan.org/centers/skandashramam.htm

He also established an ashram in Chennai, which has a lot of deities consecrated, including a beautiful statue of Ayyappa:

ayyappa.jpg

(image source: http://www.skandasramam.com/ ).

He established Pudukkottai adhishtanam too:

On the advice of Swami Swayamprakasa, Santhananda undertook the renovation of the Samadhi of Judge Swamigal at Pudukkottai. This Samadhi was established by Swayamprakasa Swamigal in 1936. Santhananda renovated the Samadhi and a Kumbabhishekam was conducted in 1956. This is now known as Bhuvaneswari Avadootha Vidya Peetam. The main deity here is Matha BHUVANESWARI.

From: https://en.wikipedia.org/wiki/Santhananda

He also composed a beautiful verse in Tamil called Skandha Guru Kavacham, which preaches that Love is God:

skandhaguru-eng

skandhaguru

The complete Tamil text of Skandha Guru Kavacham, including English translation and transliteration at the end is available for free download here:

http://www.skandagurunatha.org/works/skanda-guru-kavasam/skanda-guru-kavasam.pdf

For people who can read and understand Tamil, here is the full version of Skandha Guru Kavacham:

விநாயகர் வாழ்த்து

கலியுகத் தெய்வமே கந்தனுக்கு மூத்தோனே
முஷிக வாகனனே மூலப் பொருளோனே
கந்தகுரு கவசத்தை கலிதோஷம் நீங்கிடவே
திருவடியின் திருவருளால் செப்புகிறேன் காத்தருள்வாய்
சித்தி வினாயக ஜயமருள் போற்றுகிறேன் …… 5
சிற்பர கணபதே நற்கதியும் தந்தருள்வாய்
கணபதி தாளிணையைக் கருத்தினில் வைத்திட்டேன்
அச்சம் தீர்த்து என்னை ரச்சித்திடுவீரே.

செய்யுள்

கந்தா சரணம் கந்தா சரணம்
சரவணபவ குகா சரணம் சரணம் …… 10

குருகுகா சரணம் குருபரா சரணம்
சரணம் அடைந்திட்டேன் கந்தா சரணம்
தனைத் தானறிந்து நான் தன்மயமாகிடவே
கந்தகிரி குருநாதா தந்திடுவீர் ஞானமுமே
தத்தகிரி குருநாதா வந்திடுவீர் வந்திடுவீர் …… 15

அவதூத சத்குருவாய் ஆண்டவனே வந்திடுவீர்
அன்புருவாய் வந்தென்னை ஆட்கொண்ட குருபரனே
அறம் பொருள் இன்பம் வீடுமே தந்தருள்வாய்
தந்திடுவாய் வரமதனை கந்தகுருநாதா
சண்முகா சரணம் சரணம் கந்த குரோ …… 20

காத்திடுவாய் காத்திடுவாய் கந்தகுரு நாதா
போற்றிடுவேன் போற்றிடுவேன் புவனகுரு நாதா
போற்றி போற்றி கந்தா போற்றி
போற்றி போற்றி முருகா போற்றி
அறுமுகா போற்றி அருட்பதம் அருள்வாய் …… 25

தகப்பன் சுவாமியே என் இதயத்துள் தங்கிடுவாய்
சுவாமி மலைதனில் சொன்னதனைச் சொல்லிடுவாய்
சிவகுரு நாதா செப்பிடுவாய் பிரணவமதை
அகக்கண் திறக்க அருள்வாய் உபதேசம்
திக்கெலாம் வென்று திருச்செந்தில் அமர்ந்தோனே …… 30

ஆறுமுக சுவாமி உன்னை அருட்ஜோதியாய்க் காண
அகத்துள்ளே குமரா நீ அன்பு மயமாய் வருவாய்
அமரத் தன்மையினை அனுக்கிரகித்திடுவாயே
வேலுடைக் குமரா நீ வித்தையும் தந்தருள்வாய்
வேல் கொண்டு வந்திடுவாய் காலனை விரட்டிடவே …… 35

தேவரைக் காத்த திருச்செந்தில் ஆண்டவனே
திருமுருகன் பூண்டியிலே திவ்ய ஜோதியான கந்தா
பரஞ் ஜோதியும் காட்டி பரிபூர்ணமாக்கிடுவாய்
திருமலை முருகா நீ திடஞானம் அருள் புரிவாய்
செல்வமுத்துக் குமரா மும்மலம் அகற்றிடுவாய் …… 40

அடிமுடி யறியவொணா அண்ணா மலையோனே
அருணாசலக் குமரா அருணகிரிக்கு அருளியவா
திருப்பரங்கிரிக் குகனே தீர்த்திடுவாய் வினை முழுதும்
திருத்தணி வேல்முருகா தீரனாய் ஆக்கிடுவாய்
எட்டுக்குடிக் குமரா ஏவல்பில்லி சூனியத்தை …… 45

பகைவர் சூதுவாதுகளை வேல்கொண்டு விரட்டிடுவாய்
எல்லாப் பயன்களும் எனக்குக் கிடைத்திடவே
எங்கும் நிறைந்த கந்தா எண்கண் முருகா நீ
என்னுள் அறிவாய் நீ உள்ளொளியாய் வந்தருள்வாய்
திருப்பேர்ருர் மாமுருகா திருவடியே சரணமய்யா …… 50

அறிவொளியாய் வந்து நீ அகக்கண்ணைத் திறந்திடுவாய்
திருச்செந்தூர் சண்முகனே ஜகத்குருவிற் கருளியவா
ஜகத்குரோ சிவகுமரா சித்தமலம் அகற்றிடுவாய்
செங்கோட்டு வேலவனே சிவானுபூதி தாரும்
சிக்கல் சிங்காரா ஜீவனைச் சிவனாக்கிடுவாய் …… 55

குன்றக்குடிக் குமரா குருகுகனாய் வந்திடப்பா
குமரகிரிப் பெருமானே மனத்தையும் மாய்த்திடுவீர்
பச்சைமலை முருகா இச்சையைக் களைந்திடப்பா
பவழமலை ஆண்டவனே பாவங்களைப் போக்கிடப்பா
விராலிமலை சண்முகனே விரைவில் நீ வந்திடப்பா …… 60

வயலூர் குமாரகுரோ ஞானவரமெனக் கருள்வீரே
வெண்ணைமலை முருகா மெய்வீட்டைத் தந்திடுவீர்
கதிர்க்காம வேலவனே மனமாயை அகற்றிடுவாய்
காந்த மலைக் குமரா கருத்துள் வந்திடுவீர்
மயிலத்து முருகா நீ மனத்தகத்துள் வந்திடுவீர் …… 65

கஞ்சமலை சித்தகுரோ கண்ணொளியாய் வந்திடுவீர்
குமரமலை குருநாதா கவலையெலாம் போக்கிடுவீர்
வள்ளிமலை வேல்முருகா வேல்கொண்டு வந்திடுவீர்
வடபழனி ஆண்டவனே வல்வினைகள் போக்கிடுவீர்
ஏழுமலை ஆண்டவனே எத்திக்கும் காத்திடுவீர் …… 70

ஏழ்மை அகற்றிக் கந்தா எமபயம் போக்கிடுவீர்
அசையாத நெஞ்சத்தில் அறிவாக நீ அருள்வாய்
அறுபடைக் குமரா மயிலேறி வந்திடுவாய்
பணிவதே பணியென்று பணித்தனை நீ எனக்கு
பணிந்தேன் கந்தா உன்பாதம் பணிந்துவப்பேன் …… 75

அருட்பெருஞ் ஜோதியே அன்பெனக் கருள்வாயே
படர்ந்த அன்பினை நீ பரப்பிரம்மம் என்றனையே
உலகெங்கும் உள்ளது ஒருபொருள் அன்பேதான்
உள்ளுயிராகி இருப்பதும் அன்பென்பாய்
அன்பே குமரன் அன்பே கந்தன் …… 80

அன்பே ஓம் என்னும் அருள்மந்திரம் என்றாய்
அன்பை உள்ளத்திலே அசையாது அமர்த்திடுமோர்
சக்தியைத் தந்து தடுத்தாட் கொண்டிடவும்
வருவாய் அன்பனாய் வந்தருள் கந்தகுரோ
யாவர்க்கும் இனியன் நீ யாவர்க்கும் எளியன் நீ …… 85

யாவர்க்கும் வலியன் நீ யாவர்க்கும் ஆனோய் நீ
உனக்கொரு கோயிலை என் அகத்துள்ளே புனைவேனே
சிவசக்திக் குமரா சரணம் சரணம் ஐயா
அபாயம் தவிர்த்துத் தடுத்தாட் கொண்டருள்வாய்
நிழல்வெயில் நீர்நெருப்பு மண்காற்று வானதிலும் …… 90

பகைமையை அகற்றி அபயமளித்திடுவீர்
உணர்விலே ஒன்றி என்னை நிர்மலமாக்கிடுவாய்
யானென தற்ற மெய்ஞ் ஞானம் தருள்வாய் நீ
முக்திக்கு வித்தான முருகா கந்தா
சதுர்மறை போற்றும் சண்முக நாதா …… 95

ஆகமம் ஏத்தும் அம்பிகை புதல்வா
ஏழையைக் காக்க நீ வேலேந்தி வந்திடுவாய்
தாயாய்த் தந்தையாய் முருகா தக்கணம் நீ வருவாய்
சக்தியும் சிவனுமாய்ச் சடுதியில் நீ வருவாய்
பரம்பொருளான பாலனே கந்தகுரோ …… 100

ஆதிமூலமே அருவாய் உருவாய் நீ
அடியனைக் காத்திட அறிவாய் வந்தருள்வாய்
உள்ளொளியாய் முருகா உடனே நீ வா வா வா
தேவாதி தேவா சிவகுரோ வா வா வா
வேலாயுதத்துடன் குமரா விரைவில் நீ வந்திடப்பா …… 105

காண்பன யாவுமாய்க் கண்கண்ட தெய்வமாய்
வேதச் சுடராய் மெய்கண்ட தெய்வமே
மித்தையாம் இவ்வுலகை மித்தையென்று அறிந்திடச்செய்
அபயம் அபயம் கந்தா அபயம் என்று அலறுகின்றேன்
அமைதியை வேண்டி அறுமுக வா வா என்றேன் …… 110

உன்துணை வேண்டினேன் உமையவள் குமரா கேள்
அச்சம் அகற்றிடுவாய் அமைதியைத் தந்திடுவாய்
வேண்டியது உன்அருளே அருள்வது உன் கடனேயாம்
உன் அருளாலே உன்தாள் வணங்கிட்டேன்
அட்டமா சித்திகளை அடியனுக்கு அருளிடப்பா …… 115

அஜபை வழியிலே அசையாமல் இருத்திவிடு
சித்தர்கள் போற்றிடும் ஞானசித்தியும் தந்துவிடு
சிவானந்தத் தேனில் திளைத்திடவே செய்துவிடு
அருள் ஒளிக் காட்சியை அகத்துளே காட்டிவிடு
அறிவை அறிந்திடும் அவ்வருளையும் நீ தந்துவிடு …… 120

அனுக்கிரகித்திடுவாய் ஆதிகுருநாதா கேள்
கந்தகுரு நாதா கந்தகுரு நாதா
தத்துவம் மறந்து தன்னையும் நான் மறந்து
நல்லதும் கெட்டதும் நான் என்பதும் மறந்து
பாவ புண்ணியத்தோடு பரலோகம் மறந்திடச்செய் …… 125

அருள் வெளிவிட்டு இவனை அகலாது இருத்திடுவாய்
அடிமையைக் காத்திடுவாய் ஆறுமுகக் கந்தகுரோ
சித்தியிலே பெரிய ஞானசித்தி நீ அருள
சீக்கிரமே வருவாய் சிவானந்தம் தருவாய்
சிவானந்தம் தந்தருளி சிவசித்தர் ஆக்கிடுவாய் …… 130

சிவனைப் போல் என்னைச் செய்திடுவது உன் கடனே
சிவசத் குருநாதா சிவசத் குருநாதா
கந்த குருநாதா கதறுகிறேன் கேட்டிடுவாய்
தாளினைப் பிடித்தேன் தந்திடு வரம் எனக்கு
திருவருட் சக்தியைத் தந்தாட் கொண்டிடுவாய் …… 135

சத்ருப் பகைவர்களை சண்முகா ஒழித்திட்டு
கிழக்குத் திசையிலிருந்து கிருபாகரா காப்பாற்றும்
தென்கிழக்குத் திசையிலிருந்து தீனபந்தோ காப்பாற்றும்
தென்திசையிலும் என்னைத் திருவருளால் காப்பாற்றும்
தென்மேற்கிலும் என்னைத் திறன்வேலால் காப்பாற்றும் …… 140

மேற்குத் திக்கில் என்னை மால்மருகா ரச்சிப்பாய்
வடமேற்கிலும் என்னை மயிலோனே ரச்சிப்பாய்
வடக்கில் என்னைக் காப்பாற்ற வந்திடுவீர் சத்குருவாய்
வடகிழக்கில் எனக்காக மயில்மீது வருவீரே
பத்துத் திக்குத் தோறும் எனை பறந்துவந்து ரச்சிப்பாய்…… 145

என் சிகையையும் சிரசினையும் சிவகுரோ ரச்சிப்பாய்
நெற்றியும் புருவமும் நினதருள் காக்கட்டும்
புருவங்களுக்கிடையே புருஷோத்தமன் காக்கட்டும்
கண்கள் இரண்டையும் கந்தவேல் காக்கட்டும்
நாசிகள் இரண்டையும் நல்லவேல் காக்கட்டும் …… 150

செவிகள் இரண்டையும் சேவற்கொடி காக்கட்டும்
கன்னங்கள் இரண்டையும் காங்கேயன் காக்கட்டும்
உதட்டினையும் தான் உமாசுதன் காக்கட்டும்
நாக்கை நன் முருகன் நயமுடன் காக்கட்டும்
பற்களைக் கந்தன் பலம்கொண்டு காக்கட்டும் …… 155

கழுத்தைக் கந்தன் கைகளால் காக்கட்டும்
தோள்கள் இரண்டையும் தூய வேல் காக்கட்டும்
கைகள் விரல்களைக் கார்த்திகேயன் காக்கட்டும்
மார்பையும் வயிற்றையும் வள்ளிமணாளன் காக்கட்டும்
மனத்தை முருகன்கை மாத்தடிதான் காக்கட்டும் …… 160

இருதயத்தில் கந்தன் இனிது நிலைத்திருக்கட்டும்
உதரத்தை எல்லாம் உமைமைந்தன் காக்கட்டும்
நாபிகுஹ்யம் லிங்கம் நவயுடைக் குதத்தோடு
இடுப்பை முழங்காலை இணையான கால்களையும்
புறங்கால் விரல்களையும் பொருந்தும் உகிர் அனைத்தையுமே …… 165

உரோமத் துவாரம் எல்லாம் உமைபாலா ரச்சிப்பாய்
தோல் ரத்தம் மஜ்ஜையையும் மாம்சமென்பு மேதசையும்
அறுமுகவா காத்திடுவீர் அமரர் தலைவா காத்திடுவீர்
என் அகங்காரமும் அகற்றி அறிவொளியாய் இருந்தும்
முருகா எனைக் காக்க வேல் கொண்டு வந்திடுவீர் …… 170

பாபத்தைப் பொசுக்கிப் பாரெல்லாம் சிறப்புறவே
ஓம் ஸெளம் சரவணபவ ஸ்ரீம் ஹ்ரீம் க்லீம் என்றும்
க்லெளம் ஸெளம் நமஹ என்று சேர்த்திடடா நாள்தோறும்
ஓமிருந்து நமஹவரை ஒன்றாகச் சேர்த்திடடா
ஒன்றாகக் கூட்டியுமே உள்ளத்திலே இருத்தி …… 175

ஒருமனத் தோடு நீ உருவையும் ஏத்திடடா
முருகனின் மூலமிது முழுமனத்தோடு ஏத்திட்டால்
மும்மலம் அகன்றுவிடும் முக்தியுந்தன் கையிலுண்டாம்
முக்தியை வேண்டியுமே எத்திக்கும் செல்ல வேண்டாம்
முருகன் இருப்பிடமே முக்தித் தலம் ஆகுமப்பா …… 180

இருதயத்தில் முருகனை இருத்திவிடு இக்கணமே
இக்கணமே மூலமந்ரம் ஏத்திவிடு ஏத்திவிடு
முலமதை ஏத்துவோர்க்கு காலபயம் இல்லையடா
காலனை நீ ஜயிக்க கந்தனைப் பற்றிடடா
சொன்னபடிச் செய்தால் சுப்ரமண்ய குருநாதன் …… 185

தண்ணொளிப் பெருஞ்சுடராய் உன்னுள்ளே தானிருப்பான்
ஜகமாயை ஜயித்திடவே செப்பினேன் மூலமுமே
முலத்தை நீ ஜபித்தே முக்தனுமாகிடடா
அக்ஷர லக்ஷமிதை அன்புடன் ஜபித்துவிடில்
எண்ணிய தெலாம்கிட்டும் எமபய மகன்றோடும் …… 190

முவுலகும் பூஜிக்கும் முருகனருள் முன்னிற்கும்
பூவுலகில் இணையற்ற பூஜ்யனுமாவாய் நீ
கோடித்தரம் ஜபித்துக் கோடிகாண வேண்டுமப்பா
கோடிகாணச் சொன்னதை நீ நாடிடுவாய் மனமே
ஜன்மம் கடைத்தேற ஜபித்திடுவாய் கோடியுமே …… 195

வேதாந்த ரகசியமும் வெளியாகும் உன்னுள்ளே
வேத சூட்சுமத்தை விரைவாகப் பற்றிடலாம்
சுப்ரமண்யகுரு ஜோதியாயுள் தோன்றிடுவான்
அருட் பெரும் ஜோதியான ஆறுமுக சுவாமியுமே
அந்தர் முகமிருந்து ஆட்கொள்வான் சத்தியமாய் …… 200

சித்தியையும் முக்தியையும் கந்தகுரு தந்திடுவான்
நின்னையே நான் வேண்டி நித்தமும் ஏத்துகிறேன்
மெய்யறிவாகக் கந்தா வந்திடுவாய் இவனுளே நீ
வந்திடுவாய் மருவிடுவாய் பகுத்தறிவாகவே நீ
பகுத்தறி வோடிவனைப் பார்த்திடச் செய்திடப்பா …… 205

பகுத்தறிவான கந்தன் பரங்குன்றில் இருக்கின்றான்
பழனியில் நீயும் பழம்ஜோதி ஆனாய் நீ
பிரம்மனுக்கு அருளியவா பிரணவப் பொருளோனே
பிறவா வரமருளி பிரம்ம மயமாக்கிடுவாய்
திருச்செந்தூரில் நீ சக்திவேல் தாங்கி விட்டாய் …… 210

பழமுதிர் சோலையில் நீ பரஞ்ஜோதி மயமானாய்
சுவாமி மலையிலே சிவசுவாமிக் கருளிய நீ
குன்றுகள் தோறும் குருவாய் அமர்ந்திட்டோய்
கந்தகிரியை நீ சொந்தமாக்கிக் கொண்டனையே
கந்த குருநாதா கந்தாஸ்ரம ஜோதியே …… 215

பிறப்பையும் இறப்பையும் பெயர்த்துக் காத்திடுவாய்
பிறவாமை என்கின்ற பெருவரம் நீ தந்திடுவாய்
தத்துவக் குப்பையை மறந்திடச் செய்திடுவாய்
எந்த நினைப்பையும் எரித்து நீ காத்திடுவாய்
கந்தா சரணம் கந்தா சரணம் …… 220

சரணம் அடைந்திட்டேன் சடுதியில் வாருமே
சரவண பவனே சரவண பவனே
உன்னருளாலே நான் உயிரோடிருக்கின்றேன்
உயிருக்குயிரான கந்தா உன்னிலென்னைக் கரைத்திடப்பா
என்னில் உன்னைக் காண எனக்கு வரமருள்வாய் …… 225

சீக்கிரம் வந்து சிவசக்தியும் தந்தருள்வாய்
இடகலை பிங்கலை ஏதும் அறிந்திலேன் நான்
இந்திரியம் அடக்கி இருந்தும் அறிகிலேன் நான்
மனதை அடக்க வழி ஒனறும் அறிந்திலேன் நான்
கந்தா உன் திருவடியைப் பற்றினேன் சிக்கெனவே …… 230

சிக்கெனப் பற்றினேன் செப்பிடுவீர் உபதேசம்
காமக் கசடுகள் யாவையும் களைந்திடுவாய்
சித்த சுத்தியும் ஜபமும் தந்திடுவாய்
நினைப்பு எல்லாம் நின்னையே நினைந்திடச் செய்திடுவாய்
திருமுருகா உன்னைத் திடமுற நினைத்திடவே …… 235

திருவருள் தந்திடுவாய் திருவருள்தான் பொங்கிடவே
திருவருள் ஒன்றிலே நிலைபெறச் செய்திடுவாய்
நிலைபெறச் செய்திடுவாய் நித்யானந்தமதில்
நித்யானந்தமே நின்னுரு வாகையினால்
அத்வை ஆனந்தத்தில் இமைப்பொழுது ஆழ்த்திடுவாய் …… 240

ஞான பண்டிதா நான்மறை வித்தகா கேள்
கந்த குருநாதா கந்த குருநாதா கேள்
மெய்ப்பொருளைக் காட்டி மேன்மை அடைந்திடச்செய்
வினைகள் யாவையுமே வேல்கொண்டு விரட்டிடுவாய்
தாரித்திரியங்களை உன் தடி கொண்டு விரட்டிடுவாய் …… 245

துக்கங்கள் அனைத்தையும் தொலைதூரம் போக்கிடுவாய்
பாப உடலைப் பரிசுத்த மாக்கிடுவாய்
இன்ப துன்பத்தை இருவிழியால் விரட்டிடுவாய்
ஆசைப் பேய்களை அறவே நசுக்கிடுவாய்
அகந்தைப் பிசாசை அழித்து ஒழித்திடடா …… 250

மெய்யருளாம் உன்னருளில் முருகா இருத்திடுவாய்
கண்கண்ட தெய்வமே கலியுக வரதனே
ஆறுமுகமான குரோ அறிந்திட்டேன் உன் மகிமை
இக்கணமே வருவாய் என் கந்த குருவே நீ
என்னைக் காத்திடவே எனக்கு நீ அருளிடவே …… 255

அரைக் கணத்தில் நீயும் ஆடி வருவாயப்பா
வந்தெனைத் தடுத்து வலிய ஆட்கொள் வரதகுரோ
அன்புத் தெய்வமே ஆறுமுக மானவனே
சுப்ரமண்யனே சோகம் அகற்றிடுவாய்
ஞான ஸ்கந்தரே ஞானம் அருள்வாய் நீ …… 260

ஞான தண்ட பாணியே என்னை ஞான பண்டிதனக்கிடுவாய்
அகந்தையெல்லாம் அழித்து அன்பினை ஊட்டிடுவாய்
அன்பு மயமாக்கி ஆட்கொள்ளு வையப்பா
அன்பை என் உள்ளத்தில் அசைவின்றி நிறுத்திவிடு
அன்பையே கண்ணாக ஆக்கிக் காத்திடுவாய் …… 265

உள்ளும் புறமும் உன்னருளாம் அன்பையே
உறுதியாக நானும் பற்றிட உவந்திடுவாய்
எல்லை இல்லாத அன்பே இறைவெளி என்றாய் நீ
அங்கிங்கெனாதபடி எங்கும் அன்பென்றாய்
அன்பே சிவமும் அன்பே சக்தியும் …… 270

அன்பே ஹரியும் அன்பே பிரமனும்
அன்பே தேவரும் அன்பே மனிதரும்
அன்பே நீயும் அன்பே நானும்
அன்பே சத்தியம் அன்பே நித்தியம்
அன்பே சாந்தம் அன்பே ஆனந்தம் …… 275

அன்பே மெளனம் அன்பே மோட்சம்
அன்பே பிரம்மமும் அன்பே அனைத்தும் என்றாய்
அன்பிலாத இடம் அங்குமிங்கு மில்லை என்றாய்
எங்கும் நிறைந்த அன்பே என் குருநாதனப்பா
அன்பில் உறையும் அருட்குரு நாதரே தான் …… 280

கந்தாஸ்ரமத்தில் கந்தகுரு வானான்காண்
முவரும் தேவரும் முனிவரும் போற்றிடவே
கந்தாஸ்ரமம் தன்னில் கந்த ஜோதியுமாய்
ஆத்ம ஜோதியுமாய் அமர்ந்திட்ட கந்தகுரு
இருளை அகற்றவே எழுந்திட்ட எங்கள் குரு …… 285

எல்லை இல்லாத உன் இறைவெளியைக் காட்டிடுவாய்
முக்தியைத் தந்திடுவாய் மூவரும் போற்றிடவே
நம்பினேன் உன்னையே நம்பினேன் கந்தகுரோ
உன்னையன்றி இவ்வுலகில் ஒன்றுமில்லை என்றுணர்ந்தேன்
நன்கறிந்து கொண்டேன் நானும் உனதருளால் …… 290

விட்டிட மாட்டேன் கந்தா வீட தருள்வீரே
நடுனெற்றித் தானத்து நானுனைத் தியானிப்பேன்
பிரம்ம மந்திரத்தைப் போதித்து வந்திடுவாய்
சுழுமுனை மார்க்கமாய் ஜோதியை காட்டிடுவாய்
சிவயோகியாக எனைச் செய்திடும் குருநாதா …… 295

ஆசை அறுத்து அரனடியைக் காட்டிவிடும்
மெய்யடி யராக்கி மெய் வீட்டில் இருத்திவிடும்
கொங்கு நாட்டிலே கோயில் கொண்ட கந்தகுரோ
கொல்லிமலை மேலே குமரகுரு வானவனே
கஞ்சமலை சித்தர் போற்றும் கந்தகிரி குருநாதா …… 300

கருவூரார் போற்றும் காங்கேயா கந்தகுரோ
மருதமலைச் சித்தன் மகிழ்ந்துபணி பரமகுரோ
சென்னிமலைக் குமரா சித்தர்க்கு அருள்வோனே
சிவவாக்கியர் சித்தர் உனைச் சிவன் மலையில் போற்றுவரே
பழனியில் போகருமே பாரோர் வாழப் பிரதிஷ்டை செய்திட்டார் …… 305

புலிப்பாணி சித்தர்களால் புடை சூழ்ந்த குமரகுரோ
கொங்கில் மலிந்திட்ட கந்த குருநாதா
கள்ளம் கபடமற்ற வெள்ளை உள்ளம் அருள்வீரே
கற்றவர்களோடு என்னைக் களிப்புறச் செய்திடுமே
உலகெங்கும் நிறைந்திருந்தும் கந்தகுரு உள்ளஇடம் …… 310

கந்தகிரி என்பதை தான் கண்டுகொண்டேன் கண்டுகொண்டேன்
நால்வர் அருணகிரி நவமிரண்டு சித்தர்களும்
பக்தர்களும் போற்றும் பழநிமலை முருகா கேள்
கொங்குதேசத்தில் குன்றுதோறும் குடிகொண்டோய்
சீலம் நிறைந்த சேலம் மாநகரத்தில் …… 315

கன்னிமார் ஓடையின்மேல் கந்தகிரி அதனில்
கந்தாஸ் ரமத்தினிலே ஞானஸ்கந்த சத்குருவாய்
அமர்ந்திருக்கும் ஜோதியே ஆதேமுல மானகுரோ
அயர்ச்சியை நீக்கிடுவாய் என் தளர்ச்சியை அகற்றிடுவாய்
சுகவனேசன் மகனே சுப்ரமண்ய ஜோதியே …… 320

பேரின்ப மகிழ்ச்சியையும் பெருகிடச் செய்திடப்பா
பரமானந்தமதில் எனை மறக்க பாலிப்பாய்
மால் மருகா வள்ளி மணவாளா கந்தகுரோ
சிவகுமரா உன்கோயில் கந்தகிரி என்றுணர்ந்தேன்
ஜோதிப்பிழம்பான சுந்தரனே பழனியப்பா …… 325

சிவஞானப் பழமான கந்தகுருநாதா
பழம் நீ என்றதினால் பழனிமலை இருந்தாயோ
திருவாவினன் குடியில் திருமுருகன் ஆனாயோ
குமரா முருகா குருகுகா வேலவனே
அகத்தியர்க்குத் தந்து ஆட்சிகொண்டாய் தமிழகத்தை …… 330

கலியுக வரதனென்று கலசமுனி உனைப்புகழ்ந்தான்
ஒளவைக்கு அருள் செய்த அறுமுகவா கந்தகுரோ
ஒழுக்கமொடு கருணையையும் தவத்தையும் தந்தருள்வாய்
போகருக்கருள் செய்த புவனசுந்தரனே
தண்டபாணித் தெய்வமே தடுத்தாட் கொண்டிடப்பா …… 335

ஆண்டிக் கோலத்தில் அணைத்திடுவாய் தண்டுடனே
தெய்வங்கள் போற்றிடும் தண்டாயுத ஜோதியே
கந்தகிரி மேலே கந்தகிரி ஜோதி யானவனே
கடைக்கண்ணால் பார்த்திடப்பா கருணையுள்ள கந்தகுரோ
ஏழையைக் காத்திடப்பா ஏத்துகிறேன் உன்நாமம் …… 340

உன்னை அன்றி வேறொன்றை ஒருபோதும் நம்புகிலேன்
கண்கண்ட தெய்வமே கலியுக வரதனே
கந்தன் என்ற பேர்சொன்னால் கடிதாக நோய்தீரும்
புவனேஸ்வரி மைந்தா போற்றினேன் திருவடியை
திருவடியை நம்பினேன் திருவடி சாட்சியாக …… 345

புவனமாதா மைந்தனே புண்ணிய மூர்த்தியே கேள்
நின் நாமம் ஏத்துவதே நான் செய்யும் தவமாகும்
நாத்தழும் பேறவே ஏத்திடுவேன் நின்நாமம்
முருகா முருகாவென்றே மூச்செல்லாம் விட்டிடுவேன்
உள்ளும் புறமும் ஒருமுருகனையே காண்பேன் …… 350

அங்கிங்கு எனாதபடி எங்குமே முருகனப்பா
முருகன் இலாவிட்டால் மூவுலக மேதப்பா
அப்பப்பா முருகாநின் அருளே உலகமப்பா
அருளெல்லாம் முருகன் அன்பெல்லாம் முருகன்
தாவர ஜங்கமாய் கந்தனாய் அருவுருவாய் …… 355

முருகனாய் முதல்வனாய் ஆனவன் கந்தகுரு
கந்தாஸ்ரமம் இருக்கும் கந்தகுரு அடிபற்றிச்
சரணம் அடைந்தவர்கள் சாயுஜ்யம் பெற்றிடுவர்
சத்தியம் சொல்கின்றேன் சந்தேக மில்லையப்பா
வேதங்கள் போற்றிடும் வடிவேலன் முருகனை நீ …… 360

சந்தேகம் இல்லாமல் சத்தியமாய் நம்பிடுவாய்
சத்திய மானதெய்வம் கந்த குருநாதன்
சத்தியம் காணவே நீ சத்தியமாய் நம்பிடப்பா
சத்தியம் வேறல்ல கந்தகுரு வேறல்ல
கந்தகுருவே சத்தியம் சத்தியமே கந்தகுரு …… 365

சத்தியமாய்ச் சொன்னதை சத்தியமாய் நம்பியே நீ
சத்தியமாய் ஞானமாய் சதானந்த மாகிவிடு
அழிவற்ற ப்ரம்மமாய் ஆக்கி விடுவான் முருகன்
திருமறைகள் திருமுறைகள் செப்புவதும் இதுவேதான்
கந்தகுரு கவசமதை சொந்தமாக்கிக் கொண்டு நீ …… 370

பொருளுணர்ந்து ஏத்திடப்பா பொல்லாப்பு வினையகலும்
பிறவிப் பிணி அகலும் பிரம்மானந்த முண்டு
இம்மையிலும் மறுமையிலும் இமையருனைப் போற்றிடுவர்
முவருமே முன்னிற்பர் யாவருமே பூஜிப்பர்
அனுதினமும் கவசத்தை அன்புடன் ஏத்திடப்பா …… 375

சிரத்தா பக்தியுடன் சிந்தையொன்றிச் செப்பிடப்பா
கவலைய கன்றிடுமே கந்தனருள் பொங்கிடுமே
பிறப்பும் இறப்பும் பிணிகளும் தொலைந்திடுமே
கந்தன் கவசமே கவசமென்று உணர்ந்திடுவாய்
கவசம் ஏத்துவீரேல் கலியை ஜெயித்திடலாம் …… 380

கலி என்ற அரக்கனைக் கவசம் விரட்டிடுமே
சொன்னபடிச் செய்து சுகமடைவாய் மனமே நீ
கந்தகுரு கவசத்தைக் கருத்தூன்றி ஏத்துவோர்க்கு
அஷ்ட ஐஸ்வர்யம் தரும் அந்தமில்லா இன்பம் தரும்
ஆல்போல் தழைத்திடுவன் அறுகுபோல் வேரோடிடுவன் …… 385

வாழையடி வாழையைப்போல் வம்சமதைப் பெற்றிடுவன்
பதினாறும் பெற்றுப் பல்லாண்டு வாழ்ந்திடுவன்
சாந்தியும் செளக்யமும் சர்வமங்களமும் பெருகிடுமே
கந்தகுரு கவசமிதை கருத்திருத்தி ஏற்றுவீரேல்
கர்வம் காமக்குரோதம் கலிதோஷம் அகற்றுவிக்கும் …… 390

முன்செய்த வினையகன்று முருகனருள் கிட்டிவிடும்
அறம் பொருள் இன்பம் வீடு அதிசுலபமாய்க் கிட்டும்
ஆசாரம் சீலமுடன் ஆதிநேம நிஷ்டையுடன்
கள்ளமிலா உள்ளத்தோடு கந்தகுரு கவசம் தன்னை
சிரத்தா பக்தியுடன் சிவகுமரனை நினைத்துப் …… 395

பாராயணம் செய்வீரேல் பார்க்கலாம் கந்தனையும்
கந்தகுரு கவசமிதை மண்டலம் நிஷ்டையுடன்
பகலிரவு பாராமல் ஒருமனதாய் பகருவீரேல்
திருமுருகன் வேல்கொண்டு திக்குகள் தோறும் நின்று
காத்திடுவான் கந்தகுரு கவலை இல்லை நிச்சயமாய் …… 400

ஞான கந்தனின் திருவடியை நம்பியே நீ
கந்தகுரு கவசம் தன்னை ஓதுவதே தவம் எனவே
உணர்ந்துகொண்டு ஓதுவையேல் உனக்குப் பெரிதான
இகபரசுகம் உண்டாம் எந்நாளும் துன்பம் இல்லை
துன்பம் அகன்று விடும் தொந்திரைகள் நீங்கிவிடும் …… 405

இன்பம் பெருகிவிடும் இஷ்டசித்தி கூடிவிடும்
பிறவிப்பிணி அகற்றி ப்ரம்ம நிஷ்டையும் தந்து
காத்து ரக்ஷிக்கும் கந்தகுரு கவசமுமே
கவலையை விட்டுநீ கந்தகுரு கவசமிதை
இருந்த படியிருந்து ஏற்றிவிடு ஏற்றினால் …… 410

தெய்வங்கள் தேவர்கள் சித்தர்கள் பக்தர்கள்
போற்றிடுவர் ஏவலுமே புரிந்திடுவர் நிச்சயமாய்
கந்தகுரு கவசம் சம்சயப் பேயோட்டும்
அஞ்ஞானமும் அகற்றி அருள் ஒளியும் காட்டும்
ஞான கந்தகுரு நானென்றும் முன்நிற்பன் …… 415

உள்ளொளியாய் இருந்து உன்னில் அவனாக்கிடுவன்
தன்னில் உனைக்காட்டி உன்னில் தனைக்காட்டி
எங்கும் தனைக்காட்டி எங்குமுனைக் காட்டிடுவான்
கந்தஜோதி யானகந்தன் கந்தகிரி இருந்து
தண்டாயுதம் தாங்கித் தருகின்றான் காட்சியுமே …… 420

கந்தன் புகழ் பாடக் கந்தகிரி வாருமினே
கந்தகிரி வந்து நிதம் கண்டுய்ம்மின் ஜகத்தீரே
கலிதோஷம் அகற்றுவிக்கும் கந்தகுரு கவசமிதை
பாராயணம் செய்து பாரில் புகழ் பெறுமின்
கந்தகுரு கவச பலன் பற்றறுத்துப் பரம்கொடுக்கும் …… 425

ஒருதரம் கவசம் ஓதின் உள்ளழுக்குப் போகும்
இருதரம் ஏற்றுவீரேல் எண்ணியதெல்லாம் கிட்டும்
முன்றுதரம் ஓதின் முன்னிற்பன் கந்தகுரு
நான்முறை ஓதி தினம் நல்லவரம் பெறுவீர்
ஐந்துமுறை தினமட ஓதி பஞ்சாட்சரம் பெற்று …… 430

ஆறுமுறை யோதி ஆறுதலைப் பெற்றிடுவீர்
ஏழு முறை தினம் ஓதின் எல்லாம் வசமாகும்
எட்டுமுறை ஏத்தில் அட்டமா சித்திகிட்டும்
ஒன்பதுதரம் ஓதின் மரணபயம் ஒழியும்
பத்துதரம் ஓதி நித்தம் பற்றறுத்து வாழ்வீரே …… 435

கன்னிமார் ஓடையிலே நீராடி நீறுபூசிக்
கந்தகுரு கவசம் ஓதி கந்தகிரி ஏறிவிட்டால்
முந்தை வினை எல்லாம் கந்தன் அகற்றிடுவான்
நிந்தைகள் நீங்கிவிடும் நிஷ்டையுமே கைகூடும்
கன்னிமார் ஓடை நீரை கைகளில் நீ எடுத்துக் …… 440

கந்தன் என்ற மந்திரத்தைக் கண்மூடி உருவேற்றி
உச்சியிலும் தெளித்து உட்கொண்டு விட்டிட்டால் உன்
சித்த மலம் அகன்று சித்த சுத்தியும் கொடுக்கும்
கன்னிமார் தேவிகளைக் கன்னிமார் ஓடையிலே
கண்டு வழிபட்டு கந்தகிரி ஏறிடுவீர் …… 445

கந்தகிரி ஏறி ஞான கந்தகுரு கவசமிதைப்
பாராயணம் செய்துலகில் பாக்கியமெல்லாம் பெற்றுடுவீர். …… 447

இயற்றியவர் :ஸ்ரீமத் சத்குரு சாந்தானந்த சுவாமிகள்

Entry of Women to Sabarimala Ayyappa Temple -A Detailed Look at Sabarimala’s History and the Recent Supreme Court Verdict

I am republishing an answer I wrote in Quora regarding the recent Supreme Court Verdict on allowing women of all age groups to Sabarimala temple. The question was “Should women be allowed to enter Sabarimala shrine?”. I am quoting from Wikipedia to give some background for this issue:

Sabarimala is a Hindu Temple in the Indian district of Kerala, where women pilgrims of menstruating age (10-50) were not legally allowed to enter from 1991 to 2018. In September 2018, a landmark judgement by the Supreme Court of India ruled that all women pilgrims, including those in the menstruating age group, should be allowed entrance to Sabarimala. This verdict led to widespread protests by the believers.Several women attempted to enter Sabarimala despite threats of physical assault against them but failed to reach the sanctum sanctorum.

Full article:

https://en.wikipedia.org/wiki/Entry_of_women_to_Sabarimala_Ayyappa_Temple

It is time for our society to understand the correct reasons for the ban of women between 10–50 and decide something for the greater good. Whether these women should be allowed there or not depends on what we agree to as a society, after carefully weighing down the pros and cons. Rules are made for people, people are not made for rules!

There are advantages in not allowing the women of that age group. But there are disadvantages too! After understanding both, let us decide what should be done!

First, the Supreme Court has approached this issue with a wrong assumption. There is no gender discrimination here and it is not the reason for disallowing young women to Sabarimala!

There are three different reasons which are said for disallowing women of age group 10 -50. The first reason is no longer relevant, the second reason is absurd and the third reason, which is the actual and the important reason, is completely ignored.

But if the third reason is properly explained, I think most of the people who are now protesting will understand. Let us see those three reasons one by one.

  1. Usually, there are different rules for the temples which are situated in mountains with high altitude or mountains which are amidst dense forests. Just imagine how people went to Sabarimala two or three centuries before. They have to take long and dangerous routes which were completely unsafe for women. Such temples cannot be kept open during all days of the year just like other temples. To state an example, devotees climb the Velliangiri mountains in Tamil Nadu during the month of April and May. But women of age group between 10–50 are not allowed to climb Velliangiri hills either. This ban is for their own protection. Because, there are chances that they can get raped and killed. In the dense forests of high altitude, there are lot of chances for women to get stuck at some place along the way where there is no one to help. Even now, it is better for women of young age to not to climb Velliangiri hills. Because I have climbed those mountains and anyone who climbed it can understand why it could be dangerous.But this is not applicable to Sabari Mala anymore. Sabari Mala today is not dangerous for women anymore as it was once. Women devotees can be completely protected. So as I said, this first reason is no longer relevant.
  2. We also have a story associated with it. It is said that Ayyappa is a Naishtika Brahmachari and he doesn’t want to see young women at all. Whether a woman is 13 or 47 doesn’t matter, she can still disturb the penance of Ayyappa and spoil his Brahmacharya. We need to stop taking myths too seriously. Because, sometimes myths go to the extent of insulting and degrading the divinity which is all pervading and beyond space and time. First of all, there is a difference between Dharma Sastha and Ayyappa or Manikandan. Manikandan was a human prince who lived about 1000 years before. The myths about Manikanda are not reliable because they were written for certain reasons that I will explain later in this answer. Manikandan was considered as an incarnation of Dharma sastha just like we consider Rama as an incarnation of Vishnu. Dharma Sastha is depicted as having two consorts: Poorna and Pushkala. These words mean completion or fullness and prosperity respectively. Here the idea is, after a person attains Moksha, he also attains fullness and prosperity. Also, in Sabarimala, the pujas and moola mantra are addressed to Dharma Sastha directly. Manikandan is said to have merged with Dharma Sastha which is a symbolic way of conveying that Manikanda attained Parinirvana and merged with divinity. So stating that allowing young women to Sabarimala will disturb Ayyappa’s Brahmacharya is completely absurd! He doesn’t exist as a distinct personality anymore. So in the name of Ayyappa, all you are worshipping is Dharmasastha, which in reality is the same as Shiva, Vishnu or Shakthi. It is one divinity that we pray to!

Some people even went ahead and said that the floods in Kerala is the result of the anger of Ayyappa. They also go ahead and say that there will be serious consequences if women are allowed. The idea that all pervading divinity would punish innocent human beings because of anger is totally primitive and complete nonsense. This self-contradicting God is not what Sanatana Dharma talks about. Such ideas are spread by common folks who hasn’t read Bhagavad Gita or Vedas, and has got nothing to do with Ayyappa. Please don’t make God limited and portray him as such a dumb person who will get angry and punish innocent people just because a 12 year old girl or 47 year old woman spoiled his Brahmacharya vrata. Even a human being wouldn’t do that!

3. Here is the actual reason for disallowing the women of age group 10–50. Sabarimala temple has a uniqueness that other temples do not have. To my knowledge, it is the only temple which is maintained for this special reason.

Once it was believed that renouncing the world and practicing austerities were completely necessary for an individual to attain liberation. Even Adhi Shankara has written in his commentaries that if one is seeking liberation then he has no choice other than renouncing the world, own only a begging bowl and keep wandering. But after Bhakthi and other spiritual traditions became popular, it was said that even married people and women can be seekers. So, there are many spiritual sadhanas which have been designed for people who live in family. For example, during the month of Dec-Jan (Marghazhi), women wake up very early and go to Vishnu temples and sing Bhajans; this is a spiritual practice for women but it is open for men too. There are some sadhanas which are open only for women and not for men. For example, women in Tamil Nadu do a special worship for Lord Ganesh by offering him with a snack known as ‘Auvaiyar kozhukkattai ’. Men are not allowed to know the reason and purpose of this worship; they are not allowed to eat those kozhukkattais either which is so unfortunate. 🙂 I have tried to get them many times when I was a kid but no luck! The same way, the pilgrimage to Sabarimala is a spiritual Sadhana for men. Women do not need it and I will explain why.

There is enough scientific evidence now for the fact that men lack self-control when compared to women. Since men have more testosterone, they are naturally very aggressive, lack self-control and very week in delaying gratification. In other words, women can very easily sacrifice a smaller reward that is immediately available for a bigger reward that awaits them in the future. They can also very easily go through a smaller difficulty now to avoid a bigger difficulty later. We have all intuitively known this. Back in school, we all know who makes more noise when a teacher steps out and which gender always fails to do the home work .

A pilgrimage to Sabarimala allows married men to live like monks and practice severe austerities, see divinity in each and every person, completely surrender oneself to divinity and avoid even the sight of women. Doing this for 41 days can free men from many of their habitual tendencies or Vasanas. Such a spiritual practice that is done once in a year for 18 years is actually enough for a person to reach spiritual liberation.

The devotees are expected to follow a Vratham (41-day austerity period) prior to the pilgrimage. This begins with wearing of a special Mala (a chain made of Rudraksha or Tulasi beads is commonly used, though still other types of chains are available.). During the 41 days of Vratham, the devotee who has taken the vow, is required to strictly follow the rules that include follow only a lacto-vegetarian diet (In India, vegetarianism is synonymous with lacto-vegetarianism), follow celibacy, follow teetotalism, not use any profanity and have to control the anger, allow the hair and nails to grow without cutting. They must try their maximum to help others, and see everything around them as lord Ayyappa. They are expected to bath twice in a day and visit the local temples regularly and only wear plain black or blue colored traditional clothing. Saffron colored dresses are worn by Sannyasi who have renunciated material life. But, many devotees still continue to wear saffron colored clothes which becomes a part of Vedic culture which connects the whole Hindus worldwide.

Source: https://www.rvatemples.com/listings/sree-dharma-sastha-temple/

When a devotee reaches the Sabarimala shrine, he can see the Mahavakya ‘Tat tvam asi’ written above the temple in Devanagari script:

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This is the truth one realizes by experience when a person attains Atmajnana. This is the spiritual instruction that Dharmasastha attempts to give. The whole purpose of pilgrimage to Sabarimala is to realize this truth in one’s experience at some point of time in his life.

A true seeker of liberation who is a devotee of Dharmasastha would want to meditate in and around the temple and he doesn’t want to see anything that is distracting. He doesn’t the want sight and proximity of women because sometimes the sight and proximity can distract him and make him to start thinking about something else. This is a specially designed Sadhana which can help men to get rid of many vasanas, including any obsession they may have about women.

A woman doesn’t need such a sadhana because nature itself has given her a lot of concession by making her more disciplined. As I said, it is a scientific fact that women have more self-control than men because of their low levels of testosterone. More over, women also have enough compassion to understand the weakness of men and allow them to have their own space. Do men ever claim space in a ‘Ladies only’ bus or women’s gym? We understand why they need their own space sometimes. Just like that, Sabarimala has been a space for men (and women who are under 10 or over 50) to the spiritual practice created for them.

Because of this, Sabarimala has attracted people from all religions and all faiths and helped people to forget their religious differences. I know of many Christian men who wore mala for Sabarimala without letting their wives know; only after they came home, their wives found out that their husbands just got converted! I used to have a close friend in primary school whose dad did the same thing. Ever since, their family follows both Hinduism and Christianity.

There is also a sannidhi for Vavar who was a Muslim. Sabarimala already includes the aspects of all sects within Hinduism:

The customs of the pilgrims to Sabarimala are based on five worshipping methods; those of Shaivites, Shaktists and Vaishnavites. At first, there were three sections of devotees – the devotees of Shakti who used meat to worship their deity, the devotees of Vishnu who followed strict penance and continence, and the devotees of Shiva who partly followed these two methods. Another name of Ayyappa is Sastha. All these can be seen merged into the beliefs of pilgrims to Sabarimala. The chain the pilgrims wear comes from the Rudraksha chain of the Shaivites. The strict fasting, penance and continence is taken out of the beliefs of the Vaishnavites. The offering of tobacco to Kaduthaswamy can be considered to be taken from the Shaktists..

Source: http://missiongreensabarimala.com/pilgrimage/history/history-behind-worshiping-methods

There is also a Buddhist aspect to Sabarimala too. To understand that, we need to explore the history instead of relying on the myths. As we understand some history, we can also understand why these myths are created. The form of Dharmasastha itself was created to resolve conflicts between Shaivites and Vaishnavites.

I would like to give an example to illustrate a point here. Years before, I saw a Telugu movie (starred by Chiranjeevi I think) which was dubbed in Tamil. After watching the movie I realized that the Telugu movie itself was a remake of the Tamil movie ‘Mannan’ starred by actor Rajinikanth. So, both these movies have the same story and screenplay; only the hero has changed. The same has happened with Sabarimala. The spiritual sadhana and uniqueness of the Sabarimala has stayed the same over many centuries but the hero of Sabarimala was changed once in the history! But that doesn’t matter. Wise people know that ‘ekam sat viprAh bahudhA vadanti’ (Truth is one; but called by many names).

Have you heard of Avalokiteshvara?

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(Image source: Wikipedia)

Avalokiteshvara is the Buddhist version of Lord Shiva. Mahayana Buddhism which was popular in Tamil Nadu had once adopted many deities of Hindu sects for the tantric practices they had. It would be right to say that except the terminology and some minor differences, Mahayana Buddhism and Hinduism are the same. Because, these Buddhists also consecrated idols and temples. For the forms of deities, they mostly absorbed the deities of existing sects of Hinduism and portray these deities as forms of Bodhisattva. They also have other deities surrounding the main deity forming a mandala and use it for meditation. This is exactly what we do in Hinduism when we consecrate temples. A temple is nothing but a big mandala, which is a space for meditation for general public. We have Shaiva, Vaishnava and Saktha agamas which explain the consecration processes of temples.

Here is an excerpt from an article written by someone who has already done a lot of research on this subject:

There is considerable evidence that Lord Ayyappan was once a Buddhist deity, and that Sabarimala was once a Buddhist temple complex. However, it appears that prior to its Buddhist incarnation, the temple was an early Dravidian Saivite centre; therefore it has been a sacred spot of singular merit of at least three or four millennia. Its famed Makara Jyotis (Divine Light) which appears mysteriously in the forest on Makara Sankranti day gave it the name Potalaka.

Astonishingly, it appears that the Dalai Lama’s Palace in Lhasa, the incomparable Potala, is named after Sabarimala! The Bodhisattva (Buddha-to-be) Avalokitesvara Padmapani, the Bodhisattva of Compassion, who is, by tradition, reincarnated as the Dalai Lama, was also the one worshipped at Sabarimala.

I am indebted to my cerebral friend Devakumar Sreevijayan (formerly of Austin, Texas and currently of New York City) for almost all of this fascinating research. It is in three texts: the Avatamsaka Sutra, the Hymn to the Thousand-Armed Avalokitesvara, and the writings of the intrepid Chinese traveller Hsiuen Tsang (Zuen Xang?), that we find the detailed references. Dev found a good deal of information in the book, The Thousand-Armed Avalokitesvara by Lokesh Chandra.

But there is ample circumstantial evidence for Kerala’s Buddhist/Jain past. Unlike Nagarjunakonda in Andhra Pradesh and Sravanabelagola in Karnataka, they have left no large monuments in Kerala, but it is known that Kodungallur, for example, was a Buddhist centre. Kodungallur, at the time known as Muziris, was a major port; a Buddhist nunnery there became a great Devi temple later, associated with Kannagi, the heroine of the Tamil epic Silappathikaram (The Jewelled Anklet) written by the Chera Prince Ilango Adigal, who lived in what is now Kerala.

The revered Patriarch Bodhidharma (Daruma in Japanese) from Kodungallur was the originator of the Zen sect (dhyana in Sanskrit, Ch’an in Chinese) — he went to the Shao-Lin monastery in China (420-479 CE), and he took the martial art of kalari payat there for the protection of the unarmed monks, whence the various martial arts of East Asia. According to Chinese legend, Bodhidharma also created the tea plant, by tearing off his eyelids and planting them in the ground: presumably this means he also took the tea plant with him.

The legend of Mahabali — the asura king sent to the underworld by an avatar of Lord Vishnu — also gives clues to the Hindu-Buddhist past: an egalitarian Buddhist rule overthrown by Brahmin-led Upanishadic Hindus. Perhaps there was a period of co-existence, much like the centuries-old peaceful co-existence between the followers of the Buddha and Eswara/Siva in South East Asia. In the great temples of Java and Cambodia, Eswara/Buddha are almost seen as interchangeable.

At Prambanan in Java (the Hindu counterpart to the great Buddhist complex at Borobudur) and at Angkor Wat in Cambodia, the images of Siva/Eswara and of the Buddha are sometimes intermixed; apparently there was no great animosity between the worshippers of both. Similarly, one might hope, the transitions from Siva to the Buddha to Ayyappan were relatively peaceful.

The circumstantial evidence for the Buddhist nature of Lord Ayyappan is compelling. For one, the devotees chant: “Swamiye saranam Ayyappa,” so close to the Buddhist mantra: “Buddham saranam gacchami, Sangham saranam gacchami, Dhammam saranam gacchami.

Furthermore, the very sitting posture of the Ayyappan deity is suggestive: almost every Buddhist image anywhere, including those sometimes unearthed in the fields of Travancore by farmers, is in sitting position. Whereas practically no other deity in Kerala is in that posture.

Says Lokesh Chandra: ‘The Avatamsaka Sutra describes the earthly paradise of Avalokitesvara: ”Potalaka is on the sea-side in the south, it has woods, it has streams, and tanks”…Buddhabhadra’s (AD 420) rendering of Potala (or Potalaka) is ”Brilliance.” It refers to its etymology: Tamil pottu (potti-) ”to light (as a fire)”…brilliance refers to the makara-jyoti of Sabarimala.’

‘Hsuen Tsang refers to Avalokitesvara on the Potala in the following words, summarised by Waters (1905): ”In the south of the country near the sea was the Mo-lo-ya (Malaya) mountain, with its lofty cliffs and ridges and deep valleys and gullies, on which were sandal, camphor and other trees. To the east of this was Pu-ta-lo-ka (Potalaka) mountain with steep narrow paths over its cliffs and gorges in irregular confusion…” ‘

All of this is still true; Hsuen Tsang’s description could easily be of contemporary Sabarimala. The only difference perhaps is that the forests are no longer so dense. Pilgrims believe that those who ignore the strict penances — abstinence from alcohol, smoking, meat-eating and sex — are in danger of being attacked by wild animals while on their trek. However, there are not too many large animals in these forests any more, as a result of human encroachment.

Lokesh Chandra continues: ‘Hsuen Tsang clearly says that Avalokitesvara at Potala sometimes takes the form of Isvara (Siva) and sometimes that of a Pasupata yogin. In fact, it was Siva who was metamorphosed into Avalokitesvara…The image at Potalaka which was originally Siva, was deemed to be Avalokitesvara when Buddhism became dominant… The Potalaka Lokesvara and the Thousand-armed Avalokitesvara have echoes of Siva and Vishnu, of Hari and Hara.’

‘…Lord Ayyappa of Sabarimala… could have been the Potala Lokesvara of Buddhist literature. The makara jyoti of Sabarimala recalls Potala’s “brilliance”… The long, arduous and hazardous trek through areas known to be inhabited by elephants and other wildlife to Sabarimala is spoken of in the pilgrimage to Potala Lokesvara. The Buddhist character of Ayyappa is explicit in his merger with Dharma-sasta. Sasta is a synonym of Lord Buddha.’

Thus, the history of Sabarimala is to some extent a microcosm of the religious history of India. It is interesting that there are connections between Kerala, in the deep South, and Ladakh/Zanskar in the far North, where the last of the Tibetan Buddhists practise their religion unmolested.

Those devout Ayyappan pilgrims in their dark clothes symbolising the abandonment of their egos, who flock to the hill temple in the cool winter months, are thus, in a way, celebrating two of the great religious streams of Mother India: both the Hindu present and the Buddhist past.

Source: https://www.rediff.com/news/dec/31rajeev.htm

Some people may get offended after knowing that Sabarimala was once a Buddhist shrine. But in our culture, only ignorant people have problems with names and forms. Wise people didn’t even hesitate to consider Buddha as an avatar of Vishnu. In fact, Dharmasastha is nothing but an union of Shiva as Avalokiteshvara and Vishnu as Buddha! It is very important to note here that Buddha didn’t allow women in his community. So for many centuries, Buddhist monks went on a pilgrimage to the shrine of Avalokiteshvara in Sabarimala and young women were not a part of this pilgrimage.

Pothigai hills near Tirunelveli was once a hub of Mahayana Buddhism. It interacted with Shaivism and Saktha traditions and absorbed many deities. While Hindu texts show that sage Agastya learnt Tamil from Lord Shiva, Buddhist text maintain that Agastya learnt Tamil from Avalokiteshvara. Also, one of the forms of Avalokiteshvara is Goddess Chandika who is called as Cundi in Buddhism. Here is the image of Cundi:

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(Image source: Wikipedia)

You can compare this form with the Hindu Goddess Chandi:

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(Image source: Wikipedia)

It is interesting that Parashurama, who was a devotee of Chandika lived in Pothigai hills too, which I have explained in this answer: Shanmugam P’s answer to What is Tripura Rahasya?. Parashurama is also believed to have constructed the temple in Sabarimala. It is interesting to note that Parshurama is connected to both Chandika (which is a form of Avalokiteshvara in Buddhism) and Sabari Mala. This also gives strength to the theory that Sabari Mala has got something to do with Avalokiteshvara.

The consecration of Avalokiteshvara as Dharma sastha must have happened during the time when Mahayana Buddhism and Hindu sects existed in harmony. Just like there are ignorant people now who fight over petty issues, there must have been people who fought over such differences back then. The myths were created to pacify them.

Pothigai hills are called as Mount Potala in Buddhism. People who wanted to go to pilgrimage to Sabarimala had to go through Pothigai hills since there is a ghat there. The same ghat has been used by the buses now to go to Sabarimala. In Buddhist literature, Pothigai hills and Sabarimala are collectively called as Mount Potala.

Pilgrimage to Potala began in about the 1th century CE although records are very scant. Both of the great Tamil Buddhist epics, the Maṇimegala and the Cilappatikanam mention pilgrims going to Mount Potala. The Mahāyānist poet and philosopher Candragomin went there by ship and is said to have spent his last years on the mountain. He wrote his most famous work, the Śisyaleaka, while there and gave it to some merchants to pass to his disciples in northern India. When the Chinese pilgrim Hiuen Tsiang was in Nalanda in the 7th century he met a brahmin who had made a vow to worship a statue of Avalokiteśvara which was on the top of Potala, a vow he had been able to fulfill. This statue was believed to be the bodhisattva’s exact likeness. Later, Hiuen Tsiang travelled through south India and although he was unable to visit Potala himself he left this description of it based on what others had told him. “To the east of the Malaya Mountains is Mount Potala. The passes on the mountain are very dangerous, its sides are precipitous and its valleys rugged. On the top of the mountain is a lake, its waters as clear as a mirror. From a grotto preceeds a great river which encircles the mountain twenty times as it flows down to the southern sea. By the side of the lake is a rock palace of the gods. Here Avalokiteśhvara in coming and going takes his abode. Those who strongly desire to see him disregarding their lives and fording the streams, climb the mountain forgetful of its difficulties and dangers. Of those who make the attempt there are very few who reach the summit. But even if those who dwell below the mountain earnestly prey to behold the bodhisattva, he appears to them sometimes as Isvara, sometimes in the form of a yogi, and addresses them with benevolent words and then they obtain their wishes according to their desires.” This description is clearly a blend of fact and fiction, something about Potala that increased as time went by. Gradually the sacred mountain came to be seen as a kind of magical fairy land, a paradise where rare medical herbs and exquisite flowers grew, where mythological animals frolicked and where those blessed enough to be reborn in Avalokiteśhvara’s presence abided in bliss.

Source: https://dhammawiki.com/index.php/Mount_Potala

So, what happened when Manikanda lived? Manikandan rediscovered a path to Sabari Mala and also went and meditated in the manimandapam. It is only after Manikandan, the pilgrimage to Sabarimala became easier! All devotees today (who go to Sabarimala by following a proper procedure including wearing mala and practicing austerities for a mandala) are going through the same path that Manikandan once rediscovered and went through! Manikandan himself was a devotee of Avalokiteshvara who attained Moksha.

But the issue that has happened today has actually led to something good. It has given reasons for people to explore the real concept behind Sabarimala pilgrimage. It has reminded us about the importance of Sabarimala.

So, should women between the age 10–50 allowed inside the shrine of Sabarimala? We need to ask women what they want to do and we have two options to choose from:

  1. Since Sabarimala pilgrimage is an unique Sadhana for men that requires staying away from women and since women do not need such Sadhana, the correct reasons should be properly explained in court instead of stating rubbish reasons like ‘It will spoil the Brahmacharya of Ayyappa’. This may cause the court to revise its judgement.
  2. If women or court really insist that young women should be also allowed, then women should be allowed to go there during a different season with full protection when men are not allowed. So men can practice 41 days of austerities as usual and go to Sabarimala during January; women of age group 10–50 can practice austerities for probably a lesser number of days (for. e.g. one week) and go to Sabarimala during the month of April when the shrine opens for Vishu. Thus, allowing men and women during different seasons can help devotees to resolve the issue without disturbing the spiritual practice that they do. I am pretty sure that Agamas are not very strict and they are liberal enough to make such provisions. Even if people are scared of any negative consequences, I am sure that there should be pariharams done for that! Our agamas are very rich and they certainly have room for many customizations.

It is very important to set our emotions aside and think. Causing violence and chaos in the name of saving a temple or a deity has got nothing to do with spirituality.