ABOUT TEMPLE
The Sree Subramanya Swami Temple, Thazhakkara and the diety “Shadadhara Parathishta” of Lord Murugan has a historical presence of over 1000 years. Lord Murugan, assuming a human form representing a diety, holding a spig of paddy and Fire (Torch) showers blessings on his devotees. The Lord carrying spig of paddy is interpreted as the custodian of wealth.
The Lord is a great protector of his devotees and healer of physical and mental ailments. He protects each and every part of the body of his devotees and even the powerful Navagrahas would be passive because of his grace. He Himself is said to have told Naradan, "Those who have sought refuge in Me have no fear, they won't be left with any needs; those who are devoted to Me have no enemies, they have no diseases...".
Sree Subrahmanya Swami Temple
The temple stands as a symbol of cultural heritage, communal harmony and prosperity of the region. It is surrounded by rich greenery. Very recently, the temple has undergone several physical and spiritual renovations. It has attained the aura of a great temple. There is massive increase in number of pilgrims. The tide of devotees on shashti days is an evidence for this. Those who are visiting this website are requested to conduct a pilgrimage to the temple and experience the grace of Lord Subrahmanya Swamy.
The permanent assets of land, pond and 'sarpa kavu' of this temple is spread over an area of over 1.75 acres. The temple is under the administrative control of ‘Haindava Seva Samithi , a body registered under the 12th Travancore-Cochin Literary Science Charitable Act of 1955.
Brahmashree
Akkeeraman Kalidasan Battathiripadu The Shektra Tanthri is Brahmashree Kuzhikattillathu (Tiruvalla) Akkeeraman Kalidasan Battathiripadu, who gives all advice and guidance in maintaining the sanctity of temple and greatly devoted to Lord Subrahmanya. Melshanti is Brahmashree Jayakrishnan Namboothiri, Neduvelil Illom, Perunna who is responsible for the day-to-day pooja and rituals.
Upa Devadas
Though the main prathishta (idol) is Lord Subrahmanya [Murugan], there are also upa devatas: Lord Krishna, Shastha, Lord Shiva, Lord Ganesa, Devi, Yogeeswaran, Rakshas, Nagaraja, Nagayekshi, Mani nagas, Karinagas are the Upa devatas. Each of them has separate temple abodes and daily poojas.
Ayyappa Temple
Murali Krishna Temple
Bhuvaneswari Temple
Brahmarakshsu Temple
Ganapathy Temple
Shiva Temple
Yogeeshwara Temple
Sarpa Kavu (Serpent Grove)
Naga Devathas are residing in ‘Sarpa Kavu’ located in the north west side of the main temple. These groves are sacred and are abode to numerous divine serpants. The serpent deities are installed in 'Chitrakudas'. The ‘Sarpa Kavus’ are full of creepers and trees which are maintained and preserved for centuries as traditional water-harvesting system and it represent deep-rooted tradition of worshipping plants and animals. These sacred grooves are isolated fragments of dense forests with rich collection of flora and fauna. The ‘Kavus' are breeding grounds for land turtles, snakes, insects, bats, birds and other smaller animals.
Sarpa Kavu
Sarpa kavu
History
According to the Astrological Enquiry/search [Devaprasnam], this temple was built by a Yogeeswaran over thousand years ago. In the early rears, the temple was under Edapally Elangur Swarupam. Later the title of the temple was found handed over to the Waryath family. The temple had under its possession lots of moveable and immovable assets. Though the administration of the temple was under the Waryath family, major festivals were planned and managed by the Thazakkara No:71. N.S.S. Karayogam. In 1979, the temple was taken over by Sree Subrahmanya Haindava Seva Samithi.
Milestones
20-06-1979 Formation of Haindava Seva Samithi
23-06-1982 Ayyappa Temple
22-04-1999 Puna Prathishta & upa devadas
04-05-2001 Dhwaja Prathishta & Jeevatha
18-01-2003 Nalambalam
19-01-2003 Devi Temple
04-02-2004 Ganapathi Temple & Pradakshina track
During 2005-06 Total of 42 cents of land, adjacent to the temple, has been acquired in 4 phases
Feb 2006 Laying of granite slabs(Krishna shila) around Sreekovil
MAJOR FESTIVALS
Thypooyam
The main festivals of this temple are THYPOOYAM held during the Malayalam months of Makaram and in Medam. The morning ‘KAVADY PROCESSION’ from Kunnam Sreedharmmasasta temple and the evening. ‘BHASMAKAVADI’ from Puthiyakavu Devi Temple are also some of the auspicious functions of devotees.
Ten days festival
The festival starts with PARAYEDUPPU [receiving the offerings from the devotees at their doorstep] . With the hoisting of the temple flag on the day of Karthika, the festivities take off and will last for a period of 10 days with all the traditional rituals like "Utsavabali, Pallivetta and Aarattu". Seven days of Bhagavathaparayana (Saptahama) is also conducted during the ten days festival.
Other Important Days
Large number of devotees are observing “Shashti Vrutha” in every Malayalam month. The number is getting increased after each “shashti”. Besides the poojas conducted on Ayilyam day in the month of Thulam and CHIRAPPU in Vrischikam are also very important.
THE LEGEND
Subrahmanya is the second son of Lord Siva. His manifestation occurred when the Devas, the celestial people, were being oppressed by an Asura (demon) by the name of Taraka. He is the conjoint manifestation of Siva and Sakti.
When Siva was deeply absorbed in his spiritual exuberance, forgetting the world, he was disturbed by cupid (kamadevan). Sakti was also observing penance to get the grace of Siva. When Siva opened his eyes, he burnt cupid. At that time six flashes, like lightning emerged, five from the five senses and one from the mind of Siva. These became six babies and the cosmic mother Sakti rolled these into one baby (Lord Murugan) with six heads and twelve arms .
Because of this evolutionary process, Subrahmanya is also known as Shanmuka, six-faced one. The six heads represent six rays or attributes, viz., Wisdom, Dispassion, Strength, Fame, Wealth and Divine Power.
Another legend behind the Lord’s birth is as follows. In order to save the good [Devas] from wicked [Asuras], Lord Murugan was originated from the Holy Sparks of Lord Siva's third eye. The story goes that the sparks which flashed forth from the third eye of Siva rushed through space, which Vayu and Agni carried and dropped into the river Ganga. By the grace of the Lord, the sparks were carried by holy Ganga to Saravanappoikai. On arriving at the tank, the sparks assumed the form of six children of unparalleled beauty. Each baby was lying on a lotus and was being lulled to sleep by the Devis of the Karthikai (the 3rd constellation of the 27 Stars). To witness this Avatara of the Saviour, all the Devas hastened to the tank along with Lord Siva and Parvati. Parvati, out of the extreme fondness of a mother, took up the babes together and called them Skanda. Instead of them remaining as six separate individual babes, there arose the form of one Deity with six faces and twelve hands. Hence he was known as Lord Arumugaswamy or Shanmukha, the Lord with six faces. As he was nursed by the six Devis of the Karthika Star, he was known also as Karthik Swami, or Kathiikeyan. Thus, to the great joy of the persecuted Devas, the Lord Himself appeared in the form of Shanmukha to protect the good and to punish the wicked. As the form of Lord Shanmukha originated in a tank of shrubs, he was known as Saravanabhava. .
Subrahmanya has two spouses, Valli and Deivanai. They represent will (Valli) and action (Deivanai). He also holds a spear given by his mother Sakti for removing the evil force of Taraka. This spear (Vel) represents (Jnana) knowledge. These three together denote the three cosmic energies of governing will, action and knowledge. He rides on a peacock, indicative of conquering pride egoism and vanity.
Agastya, a rishi (sage) journeyed to Mount Kailas, to worship Siva. Siva asked Agastya to shift two hills, Sivagiri and Saktigiri, to South India, as seats of worship. Agastya commissioned the demon Idumban, an asura who had served in the army of Surapadman, to undertake this task. Idumban collected the hills, and tied them to a simple shoulder pole by means of sacred serpents which were used in the place of ropes. This was the prototypical Kavadi. Near the forest at a site now known as Palani. Idumban, weary, set the hills down while he rested. When he attempted to resume his journey, he found that the hills were stuck to the ground. Upon ascending the slopes he encountered a youth clad only in a loin cloth, holding a staff, and “…shining like a thousand suns.” This youth claimed the hills as his own. In the subsequent fight, Idumban was killed. Both Agastya and Idumpi (Idumban’s wife), interceded and pleaded on Idumban’s behalf, and Murugan restored Idumban to life. Idumban requested that he remain forever at the portal of Murugan’s shrine. Murugan duly appointed Idumban as official gatekeeper at his temple and advised that henceforth all who worshipped Murugan with a Kavadi would first acknowledge Idumban. This is named as Idumpan Pooja.
Lord Subramanya's other names
Lord Subramanya's other names are Skandan, Kumaresan, Kandhaswami, Kartikeyan, Dandapani, Saravanabhavan, Thendayuthapani, Shanmukhan, Guhan, Murugan and Velayudhan.
MURUGAN WORSHIP
Kali Yuga, the age indicating the period of darkness and degeneration commenced about 3100 BC. Many Hindus believe that the presiding deity of this yugam [period] is LORD MURUGAN [Kali Yuga Varathan], whose VEL that symbolises the spear of victory, will eventually restore peace and harmony, destroying arrogance, violence and injustice. The worship of LORD MURUGAN goes back to the pre-Christian era, and forms an important facet in the religious life of Hindus.
His vehicle or Vahana is the peacock: this is by way of representation that he has entirely conquered pride, egoism, and vanity. There is a cobra under His Feet: this is to indicate that He is absolutely fearless, immortal and wise. The peacock is the enemy of the serpent. It is seen clutching the serpent with its claws. The serpent is not killed but held in captivity. This symbolises complete control over the ego. The serpent represents the ego.
Sometimes He stands alone with the Vel. He is called by the name of Dandapani. This represents His Nirguna aspect which is free from Maya. The six heads represent the six rays or the six attributes viz. Jnana (wisdom), Vairagya (dispassion), Bala (strength), Keerthi (fame), Sree (wealth) and Aishvarya (divine powers). They indicate that He is the source for the four Vedas and the six schools of philosophy; that He has controlled the five Jnana Indriyas and the mind. They denote that He is the Virat Purusha with countless heads. They signify that His head is turned everywhere (Visvatomukha): He is all-pervading. They indicate that He is omnipotent and that He can multiply and assume forms at His will. The term Murugan, in Tamil, denotes the Deity possessed of non-decaying beauty, everlasting youth and Godliness.
The most important form of worship that a human being can offer unto the Lord is by not hurting others either by thought or word or deed. Only then life in nature becomes smooth and happy. It is this kind of worship and life that the Skanda Purana teaches us through the worship of the Saguna form of Lord Skanda.
IMPORTANCE OF SHASTI
Shashti is a day of importance to Sri Murugan. It usually falls a few days after Amavasai of the month. Sashti or sixth day of the full moon and the sixth day of the new moon are favorite days for Lord Muruga. Devotees undertake fasting and prayers on the occurrence of this day every month for a period usually a year or three years. The occurrence of Shashti during the Malayalam month of Thulam (October-November) is considered of great importance and celebrated as Skanda Shashti. Devotees organise Bhajan and Kirtan programs on a grand scale. Several devotees of Muruga observe partial or full fast on each Sashti day and throughout the Skanda Sashti period.
Skanda-Shashti
Skanda Shashti festival celebrates the appearance of Lord Murugan in this temporal world. It is the day on which Lord Subramanya defeated the demon Taraka. Murugan, representing the good, fights Tarakasuran, a demon who represents evil or the dark forces. It is interesting to note that this festival comes immediately after Navarathiri and Deepavali. Its symbolism is very similar to that of Deepavali and Navarathiri- Victory of good over evil. Narakasuran represents the dark forces and Lord Krishna represents the good. Similarly, Shakthi, the goddess representing the good, destroys the evil and dark forces represented by Mahishasuran after the nine night festival, Navarathiri.
Another feature found in the Skandapuranam (the story of Lord Muruga), is that its similarity in some aspects to Ramayana. Like Sri Rama, Murugan also goes to war with Veerabadran and as in Ramayana, Murugan sends off the defenseless Tarakasuran to return the following day fully decked with weapons to fight him. Devotees fast for this period and meditate on the glory of Lord Murugan. Married couples who do not have any children offer their special prayers to seek Murugan's blessings for a child.
It is a period when Lord Murugan's devotees recite the hymns Skanda Shasti Kavacham- the protective Armour of Lord Murugan. Skanda Shasti Kavacham is a short composition of powerful hymns containing special mantras. Through these matters, the composer, a sage cum poet Thevarayar, seeks Murugan's blessings to protect him against all evil forces such as the devils, goblins and protection of his body against all sickness.
Though he had composed six such kavachams or Armour of hymns in honour of each of the six celebrated abodes of Murugan, the one composed at Thiruchendur is most popular and is recited by devotees. This is because, Thevarayar, who was despondent with his severe ulcer pain was cured at this abode of Murugan.
Shasti Days 2007
January - 24 (Makaram - 10)
February - 22 (Kumbam - 10)
March - 24 (Meenam - 10)
April - 03 (Medam - 09)
May - 22 (Edavam - 08)
June - 20 (Mithunam - 05)
July - 20 (Karkidakam - 04)
August - 19 (Chingam - 03)
September - 17 (Kanni - 01)
October - 17 (Kanni - 31)
November - 16 (Thulam - 30)
Skandashasti
December - 15 (Vrichikam - 29)
THYPOOYAM & THE KAVADI
Thypooyam
A festival occurring in the Malayalam month Makaram (January-February), the day of the star Pooyam around Pournami (Full Moon) is celebrated as Thypooyam. There was a demon named Tharakasuran who was troubling the Rishis and Saints. Lord Muruga was called by his parents Lord Shiva and Parvati and given the job of destroying the asuran. Lord Muruga set off with the blessings of his parents, to destroy the demon. He carried twelve weapons, eleven of which were given by his father Lord Shiva and the 'Vel' given by his mother Parvati. Lord Muruga destroyed Tharakasuran on the Pooyam Nakshatram day in the Tamil month of Thai and hence Thypooyam is celebrated in all Murugan temples.
The Kavadi
Generally, people take a vow to offer the Lord a Kavadi for the sake of tiding over a great calamity. No doubt, the worldly object is achieved for the devotee who takes the Kavadi. After the ceremony he fells that his inner spiritual being gets awakened. This is also a method that ultimately leads to the supreme state of devotion.
The Kavadi has various shapes and sizes, from the simple shape of a hawker's storehouse (a wooden stick with two baskets at each end, slung across the shoulder) to the costly palanquin structure, profusely flower-bedecked and decoratively interwoven with peacock feathers
The two baskets hanging at each end of the Kavadi contain milk, rose water, chandanam, tender coconut water, bhasmam, Sesame oil(Enna)etc that the devotee has vowed to offer the Lord. The more devout among them, and especially those who do it as a Sadhana, collect these articles by begging (bhiksha). They travel on foot from village to village, and beg from door to door. The devotees conduct pooja for Idumban before starting the bhiksha
Some keen devotees undertake to walk barefoot from home to one of the shrines of Lord Subramanya, bearing the Kavadi all the way and collecting materials for the offering.
The Kavadi-bearer is required to observe various rules between the time he takes up the Kavadi, and the day of the offering. He has to perform elaborate ceremonies at the time of assuming the Kavadi, and at the time of offering it to the Lord. He wears saffron-coloured cloth and carry a conical scarlet cap and a cane silver-capped at both ends. The Kavadi-bearer very often observes silence. He observes strict celibacy. Only pure, vegetarian food is taken; he abstains from all sorts of intoxicating drinks and drugs. He thinks of God all the time.
Many of the Kavadi-bearers, especially those who do it as a spiritual Sadhana, impose various forms of self-torture. Some pass a sharp little spear (“vels”) through their tongue, which is made to protrude out of the mouth. Others may pass a spear through the cheek. This sort of piercing is done in other parts of the body also. The vels represent the spear of Lord Muruga that killed Idumban. Lemons are pierced and hanged from the “vels”. The acid juice of lemons and bhasma spread over the pierced flesh cures bleeding.
The Kavadi-bearer enjoys a high state of religious fervour. His very appearance is awe-inspiring; there is divine radiance on his face. Devotees often experience the state of feeling united with the Lord.
