Thrikkarthika

The auspicious Thrikkarthika  Festival falls on December 12, 2016.

Thrikkarthika or  Karthikai Deepam Festival is a grand Festival of Lights. The festival is observed in most Hindu homes and every temple of Tamil Nadu and Kerala, and falls in the month of Vrishchikam. This occurs on the day when the moon is in conjunction with the constellation Karthika(Pleiades) and Pournami. This constellation appears as a group of six stars in the firmament in the shape of a pendant from the ear.

Keralites celebrate the festival of lights literally on 'Thrikkarthika day', rather than Deepavali. In the month of Vrichikam(Nov-Dec), Karthika day which mostly falls on the full moon day is celebrated as Thrikkarthika. As usual the celebration includes a feast with sweets, visiting nearby temples in morning and evening especially Devi Temples.  Some people believes it is a celebration for the  killing of  demon "Narakasura' but most of the people believes this day as the birth day of Goddess 'Karthyayani Devi'. 

Usually on Thrikkarthika day no crackers are lighted but the highlight is given for devotion. In Many parts of Kerala people do not even make a feast on this day but make rice soup(Kanji) with 'Karthika Puzhukku'(A vegetable preparation of a mixture of several underground stems ). In the evening each and every Hindu home is illuminated with small earthen oil lamps in the  lawn,on the walls, on the terrace, in the pooja room, on the steps and in each and every corner and it will be a beautiful sight. Almost all Devi Temples in Kerala will also be decorated with thousands of lighted small oil lamps. 

The lighting of the lamp is significant because in our visual experience, it is light which makes us see. It plays a significant role in our perception of the world around us. If there is no light, there is no experience of anything around us. Like Diwali, Thrikarthika’s message is also the same – victory of dharma. So, people are lighting traditional lamps known as ‘Chirad’ made of clay in their homes and temples at evening twilight. Actually children are more interested in lighting lamps than elders. Lamp is known as ‘Vilakk’ in both Malayalam and Tamil and hence lighting lamps on Karthika day of Vrischikam month is known as Karthika Vilakk.

Many legends and lyrical poetry have grown around Karthika star. The six stars are considered in Indian mythology as the six celestial nymphs who reared the six babies in the saravana pond which later were joined together to form the six faced Muruga. He is therefore called Karthikeya, and in Tamilnadu, this day is celebrated as Lord Muruga's birthday. As the six nymphs helped in growing the six child, lord shiva blessed immortality to the six nymphs as ever living stars on the sky. Any worship performed to this six stars is equal to worshiping lord Muruga himself. They are worshiped by lighting up rows of oil lamps (Deepam) in the evening of the festival day around the houses and streets.

The Thrikkarthika day is the main festival day of several Devi temples of Kerala. The most importance is given to the Devi at 'Kumaranallur' of Kottayam District. Some people even refer to this day as 'Kumaranallur Thrikkarthika'.

Kumaranalloor Devi Temple:

The Kumaranalloor temple is situated in the Perumbaikad village of Kottayam Taluk. Located around 5 kilometers away from Kottayam town, the Devi temple has an interesting legend behind. The temple was originally intended for Kumaran (God Subramanian) but was occupied by Devi telling Kumaran-alla-ooru means the place is not for Kumaran and thus came to be called Kumaranalloor.

The Kumaranalloor Thrikkarthika festival is celebrated here in the month of Vrishchikam (November - December). The ten day festival starts with the hosting of holy flag (Kodiyettam) on the first day. Special poojas are conducted from second day onwards. There will be 'Arattu' (holy bath) of the idol in the nearby Meenachil River. The ninth day or the day 'Karthika' is the most important one. It is very special for Devi and the resplendent "deepakazcha" at the temple in the evening is a divine experience.

Chakkulathukavu Devi Temple:

Sree Chakkulathukavu Devi Temple, dating back to about 3000 years, is located at 'Neerattupuram' on the border of Patthanamthitta  and Alappuzha Districts of Kerala. 

Here the Devi - goddess is in swayambhu - self- manifested in the shape of Lingam.Thrikkarthika Festival' (the birthday of the goddess) in the Malayalam month of 'Vrichikam' is well celebrated on a grand scale in this temple. On this important day, the major attractions are 'Laksha Deepam' ( 100,000 oil lamps are light on the temple premises) and 'Karthika Pillar. The former is symbolic of spread of wisdom, prosperity and goodwill and  the latter refers to an event in which  Aricanut tree, decorated with plantain, straw, dry leaves, etc., is set on fire, symbolizing eradication of evil thoughts, negative elements from our mind.

On Thrikkarthika Day the 'Pongala Festival'  here is performed by lots of women devotees who light up oil lamps at the temple and in their houses. Women folks prepare Pongala (in Tamil Pongal) by cooking rice with Jaggery (Naattu sakkarai or Vellam) and grated coconut in earthen pots set in the open places near the temple and offer it to the goddess. The make-shift hearth is made of bricks and one can see lines of Pongala pots on the paths leading to the temple.

Vadakkunnathan Temple:

On the Thrikkarthika day in Vrischikam(November-December) morning poojas for Vadakkunnatha are conducted at the Southern compound wall.It is believed that on this day Lord Vadakkunnatha will sit on the compound wall looking Southwards to see his consort's (Kumaranalloor Kathyayani Devi) return procession after the Thrikkarthika Aarattu in Meenachil river. Vilwamangalam Swamiyar once visited this temple in the morning on Thrikkarthika day. He realized the absence of Vadakkunnatha inside the Sreekovil. So he went around and found the Lord on the compound wall. It was Vilwamangalam who started the pooja on Southern compound wall on Thrikkarthika day.

Kadampuzha devi temple:

The Karthika day in Vrischigam is celebrated as Pradishta day in Temple with Sudhi, Navakom, Panchagavyam, special kalasams etc on the auspices of the Thanthri of the temple. The Poomoodal and all special poojas on this day are performed by Devaswom directly. Unlike other temples, the Karthika deepam lightings are done in the early hours in the morning. There will be large scale Prasada Ootu to the devotees in specially put up vast pandal in temple compound from 10.30 am onwards which may extend to the evening. The number of devotees who attend this religious feast may well cross 15000. There will be special poojas and vadhyams particularly in Sree Madambiyarkavu, a Kiratha Moorthy Temple situated 2 km away from here. Due to the ceremonial connections the Karthika day poojas in this Temple are offered by Kadampuzha Devaswom.

  

Guruvayur Ekadashi Festival

This year the auspicious Guruvayur Ekadashi falls on 10th December 2016.

The Sree Krishna Temple at Guruvayur, unmistakably one of most sought after places of worship in Kerala, is all set to celebrate its most popular festival – Ekadasi . And the festive mood has already set in at every nook and corner of this temple town.

Ekadasi, the eleventh day of every lunar fortnight, is very auspicious to the Hindus. Of the 24 Ekadasis in an year, the Vrishchika Ekadasi (Suklapaksha) has got special significance in Guruvayur. It falls in the Mandala season. The Navami (9th day) and Dasami (10th day) are also very important.One of the most important rituals associated with Guruvayur Ekadashi, is the lighting of Ekadasi Vilakku (lamps). "Ekadasi Vilakku" starts a month before the Ekadasi day as offerings by different persons, families and organisations. On Navami day, the Vilakku is lit with ghee as an offering by Kolady family. The Dasami Vilakku which used to be an offering of Zamorin Raja, is now conducted by Guruvayurappan Sankeerthana Trust. After the temple is open on this day for Nirmalya darshan ( 3.00AM ), it is closed only at 9.00 am on Dwadasi Day (12th day), thus allowing continues darshan for devotees throughout Dasami and Ekadasi Days. Until the temple entry for all Hindus in 1947, Avarnas (lower caste) were allowed to come up to Thiyyarambalam on Dasami day (in between Manjulal and Eastern Gopuram). On Dwadasi day there is a custom of offering a token amount called Dwadasi Panam in Koothambalam for the welfare of the family.

A highlight of the Ekadasi is the memorial honour for Gajarajan Kesavan . The Karanavar or head of the elephant family places a wreath at the statue of Kesavan in front of Sreevalsam guest house and all the other elephants stand around and pay obeisance. On Ekadasi day, the Udayasthamana Pooja (continuous pooja) is conducted by the Devaswom itself . After the morning seeveli, on Ekadasi there is a grant elephant procession to the Parthasarathi temple since it is regarded as Geethopadesam Day also. On Ekadasi after night pooja the famous Ekadasi Vilakku with elephant procession takes place and provides a fitting finale to the festival.

Some of the most popular occasions of Sree Krishna temple at Guruvayur also take place during this time of the year. The Guruvayur Kesavan Memorial Day, Chembai Music Festival, Narayaneeya Day and Kalabhattam are just some of the occasions during which several hundreds of devotees reach Guruvayur town. However, the Guruvayur Ekadasi Vratham tops the chart of all festivities. Every year, the jubilance is felt not alone in and around the Sree Krishna temple but across Guruvayur town which gets drenched in celebrations during the festival. 

Importance of Guruvayur Ekadashi:

Guruvayur Ekadasi is also observed as the Prathishta Dinam (installation day) of the temple. Though the temple is known as Sri Krishna temple, the idol made of Pathalanjana Sila, installed at the Sreekovil (sanctum sanctorum), is of Lord Mahavishnu.It is believed that on this day the idol was installed. It is also on this day Lord Krishna preached the Srimad Bhagavad Gita, to Arjuna in the battlefield of Kurukshetra at Mahabharata Yudha (Mahabharata War) as per Malayalam calendar.

Another legend says that once when Lord Maha Vishnu visited the abode of Yama, he heard heart rending cries of people tortured for their sins. The Lord wanted to save them from more suffering and uttered the word Ekadasi. The very mention of the word removed all their sins. Observance of Ekadasi is believed to have a purifying effect. It is believed that the sins of a life time are washed away if one happens to see the Guruvayur Ekadasi Vilakku (festival of lights). Legend says that on Guruvayur Ekadasi, Lord Indra comes with Kamadhenu and gives all material wealth and offers worship to receive Sri Krishna's blessings. On that day all the theerthas such as Kasi, Badri, Sabarigiri and Palani in addition to rivers like Ganga and Jamuna assemble in this sacred place.

Ekadasi Fasting:

The preparation for Ekadashi fasting begins on the Dasami day – the day before Ekadasi. On the Ekadasi day, devotees observe complete fast. The day is meant for spiritual uplifting through meditation, chanting and satsangs. Guruvayoor Ekadasi is also called Mokshada Ekadasi, as its observance leads to one's moksha or liberation.

There are also devotees who do not observe total fast. They avoid grains especially rice and consume fruits, nuts and milk.

The fasting comes to an end on the Dwadashi day with the consuming of food cooked in one’s house.

To know more about Ekadashi rituals and the significance of vrata please visit the link: https://devaayanamblog.blogspot.in/2016/11/significance-of-ekadashi.html

Sree Pisharikavu Bhadrakali Temple, Kollam-Koyilandi, Kozhikkode District

Sree Kollam Pisharikkavu Bhagavathy Temple is a must visit temple in the North Malabar region of Kerala. Pisharikavu Temple is located at a pristine village near Kollam-Koyilandi in Kozhikode district. It is about 30 kms from Kozhikkode town and is situated on the NH-17. One can easily reach there by bus or train. The nearest railway station is Koyilandi.

It is believed that this temple was once situated in the Kollam region of Erstwhile Travancore district  and was shifted here by Bhagavathy's devotees when they had fled from their native place. Bhagavathy is worshipped as fierce Bhadrakaali here and the sword of Bhadrakali, known as "Nandhakam" is being offered with Pujas at the Sanctum Sanctorum. Here the main deity Bhadra is facing North, and there is a Shiva temple facing East. Sree Sastha is the  sub-deity of this temple. The huge temple pond here is called "Chira" and it is a visual treat to the devotees visiting here.

Legend:

Once, a clan of families from Pandya kingdom belonging to 'Vaisya' tribe came to the Kollam district in Travancore desam and settled there to expand their business in Gold and silk. The eldest of the family was an ardent devotee of "Sree Porkkali Bhagavathy" and he did penance for many years praying for Her blessings. Devi became pleased with his devotion and appeared in his sleep and offered her sword "Nandhakam" to the family as a symbol of Her blessings. He found the divine sword beside him when he woke up. he took it to Kollam and built a temple there for worshipping Bhagavathy and her divine sword. Since this devotee was also a famous "Visha haari" ie. one who cures some one from poison death, this temple came to be popular as "Visha hari kavu" and later to "Visharikkavu". 

By worshipping Bhagavathy the Vysya family grew their business very quickly with overseas trades and their wealth knew no bounds. Slowly they became very proud and egoistic and even challenged the King of Travancore. The angry King deported the eight families of Vysyas and they fled in boats along Arabian sea with their possessions and the "Nandhakam"sword given by Bhagavathy. They reached Koyilandi coast belonging to Kurumbanadu Raja and descended there to start anew.

They bought land for their settlements from the King and obtained permission to build a temple for Sree Bhadrakaali. They built a grand temple at Mannanmangalam village near Koyilandi and with respect to their old temple named it as "Kollam Visharikkavu" which later came to called as "KOllam Pisharikkavu". They placed the "nandhakam sword" in the sanctum along with Bhadrakaali idol. The eldest Vysya of the family did the pujas and offerings at the temple and the family prospered there.Devi was worshipped according to the "Kaula" rituals and meat and toddy were offered to her for the "naivedya'. Later a brahmin family was appointed as  the priests and these rituals were stopped. Then Bhagavathy's powers multiplied manyfold and it became impossible for devotees to enter the temple. Then the brahmin priests were stopped and "vattoli moossath" were bestowed with the duties and the earlier rituals were started again.

Offerings:

Valia vattala guruthi is the main offering and booked for several years. Udayasthama pooja, Niramala, Rakthapushpanjali, Palpayasom are a few of the other offerings. 

Festivals:

Kaliyattam:

Kodiyettam

This grand festival is celebrated annually in the malayalam month of "Meenam" and lasts eight days. The "kodiyettam" or festival flag hoisting is done on a long bamboo pole. On the first 6 days of festival the idol of Bhagavathy is taken out for procession and on the last two days the "Nandhakam" sword is taken out. On the seventh day is the "Valiya Vilakku Mahotsavam" and on the eighth day "Kaliyattam" is performed. An oracle or "velichappadu" holds the Sword during procession on a decorated female elephant. This festival attracts thousands of devotees from near and far. 

Traditional art forms of Kerala are staged in the temple during festival days. Thayambaka, pachavadyam, padhakom, ottanthullal, chakyarkoothu are also performed on these days. 

Navarathri festival is also celebrated in this temple in a grand manner.

                                  

Significance of Ekadashi

"Ekadashi" is a Sanskrit word, which means 'the eleventh'. It refers to the eleventh day of a fortnight belonging to a lunar month. There are two fortnights in a lunar month—the bright and the dark. So, Ekadashi occurs twice in a month, in the bright fortnight and the dark fortnight. The special feature of Ekadashi, as most people know it, is a fast, abstinence from diet. This is how it is usually understood. 'We do not eat on Ekadasi', is what people understand. In this country (India) it has become a routine to be abstemious, if not observe a complete fast on this day. The significance of this particular observance is not merely constituted of a fast, physically, though it is also an essential element; it has other deeper aspects. In fact, the fast is only a practical expression and a symbol of something else that we are expected to do, which is of special significance to our personality.

In the Mandala punyakala, three ekadashis come and out of these three, Thriprayar Ekadashi and Guruvayoor Ekadashi are observed with great reverence. But these days observation of Ekadashi confines to simply following certain rituals without understanding its significance. This blog tries to throw some light on how a conscious observation of Ekadashi Vrata helps to bring health and vibrance to the system and helps a person in his spiritual journey. 

Those who know astronomy as something which tells about the inter-relation of the planetary system, the stellar world, would be aware that we form a part of this planetary or solar system. Astronomy studies the movements of planets and stars, and astrology the effects they produce on the contents of the system. The Ekadasi observance is an astrological phenomenon and it is observed due to this relation we have with some of the planets in the system. The entire personality of ours is tremendously influenced by the movement of planets. There is no use imagining that the planets are above our heads. They are everywhere. There is a relative movement of planets among which the earth is one. Each planet tells upon our system and we cannot get rid of the influence of theirs as long as we are in this planet, of which we are a part. 

The sun is said to influence the centre of our personality; hence the sun is called 'Atmakaraka'. He is the soul-influencer of the human body. In the Rig-veda, the sun is identified with the soul of the universe as well as the soul of the individual. The different limbs of our body and different parts of our system are supposed to be influenced by different planets. The sun is capable of influencing the entire being. He is, thus, the Atmakaraka. Karaka is doer, manipulator, director.

The moon is supposed to influence the mind. The mind is also made up of material substance, very subtle, gathered through senses and memory. Ekadasi is particularly relevant to this relation of moon and mind. 

How, is Ekadasi related to the movement of moon and mind?

We have certain centres called 'Chakras' in the body. The Chakras are nothing but energy-centres which whirl in some direction as water whirls in a river. Chakra is a wheel or circular motion. They move in a spiral shape. They are not physical; but psycho-physical and psychological. These Chakras are neither in the mind nor in the body; they are in the astral body. The moon's influence physically on the body has an influence on the Chakras, which tells upon the mind ultimately. The mind moves through these Chakras. The passage of the mind is through these Chakras, up and down. When this operation takes place consciously, it is called Yoga; When done unconsciously by the mind, it is just influence. When the moon waxes or wanes, the mind is vehemently influenced. So people who are not normal in their minds become very affected on the full-moon and new-moon days. 

Another important aspect is the seat of the mind which is also twofold. The mind has several abodes or centres of energy called Chakras, of which two are its own. The seats of the mind in this personality of ours are:

1. the subtle spot in the astral body corresponding to the centre of the two eye-brows, in waking,called Ajna Chakra and 

2. the heart, in the state of deep sleep,called Anahata Chakra 

In both these centres, the mind feels at home and is at ease, because it is nearer to itself. In other centres it is extrovert. In the Ajna and the Anahata Chakras it finds itself at home. In the two fortnights, in its movement, it finds itself at the Ajna Chakra and the Anahata Chakra on the eleventh day ie. on Ekadashi day. Since these two Chakras are its own abode, the mind is at home here, i.e., it gets concentrated and collected easily. This has been the experience given out by our ancients, and this is taken advantage of by Sadhakas. You are capable of deep meditation when the mind is naturally in its home. So, the Ekadasi day in both fortnights is the occasion when the mind finds itself in its place—in the bright fortnight in the Ajna Chakra, and in dark fortnight in the Anahata Chakra. Seekers and Yogis take advantage of these two days and try to practise deep meditation. This helps sadhakas to elevate themselves in their spiritual seeking.

Fasting on Ekadashi:

The reason for fasting on Ekadashi is because the planet itself is in a certain state on that day, so if we keep our body light and available, our awareness will turn inward. The possibility of opening the door within is more on that day. If you have a full stomach, and you are unaware and dull, you will not notice it. So to stay alert and also to purify the body, you go without food on that day – you ate dinner the previous day and the next thing you eat is dinner on Ekadashi.

If you are unable to go without food –  because your activity levels are such and you do not have the sadhana to support you – you can go on 'phalahara' or fruit diet, which is light on the stomach so that your inner doors will open. Forceful denial of food is not the point. The point is to make everything into a conscious process.Fast is supposed to cause buoyancy of feeling and not fatigue. 

Apart from all these, there is a necessity to give the physiological system some rest once a while. It may be over-worked due to a little over-eating or indiscrimination in diet. These irregularities unconsciously done during the fourteen days get rectified in one day.  Thus the observance of Ekadasi has many advantages—physical, astral, spiritual—and because this day has connection with the relation of the mind with its abode together with the moon, you feel mysteriously helped in your meditation and contemplation,—mysteriously because you cannot know this outwardly,but you can feel this for yourself by observing it.  

Sri Kannenkavu Bhagavathy Temple, Nannamukku village, Changaramkulam, Malappuram

Kannenkavu Bhagavathy Temple, the abode of Goddess Bhadrakali, is situated in the spiritual village of Mookkuthala, near Changaramkulam in Malappuram district. The Bhadrakali consecrated here is in a very fierce and powerful mode, yet quick to please and shower her blessings on her ardent devotees. Kannenkavu is part of a temple complex comprising of Mookkuthala Bhagavathy Temple( Melkkavu)and Durga Temple( Keezhkavu). The legends of all these temples are connected with Adi Sankaracharya, who consecrated Bhagavathy here.

Legend:

At the age of 10, when Sankaraacharya set out for his travels, he happend to come to a thick forest land on crossing the 'Narineenthi' river. He witnessed a powerful light emanating from a rukraksha rock and he meditated to find out the source of this divine light. Then , first Yogamaya with Vaishnavite powers appeared and he placed Her in Melekavu. Then Durga appeared and she was consecrated in Keezhkkavu. Upon meditating again on the still flowing light, the powerful and fierce Bhadrakali appeared and Sankara placed Her onto the right of Melekavu. She was came to be worshipped as the famous Kannenkavu Bhagavathy.

Hearing about these wondrous events the landlords and village folks came to that place and prayed to Sri Sankara to guide them about further rituals regarding the divine Goddesses established there. The erstwhile Aazhvanchery Thambrakkal had also come there, and he immediately promised to build a temple for Sri Bhadrakali and handle all expenses regarding her poojas and temple upkeep. Thus Aazhvanchery Thambrakkal came to own the Kannenkavu temple.

Sankara had decided the brahmin families to perform poojas in each temple. When brahmins started performing poojas to Bhadrakali according to Tantric rituals, her power kept on incrementing and it became impossible for devotees to enter the temple even during day time. She even came to be referred to as "Bhayankari" and out of fear people stopped going there even during the annual festivals. Then the Thamprakkal and tantris decided to stop the brahmin tantriks performing poojas there and appointed an "Ilayathu" for the same. Gradually, Bhagavathy's power diminished and devotees could enter the temple fearlessly for worship and her fame reached all over the land.

Significance:

As per Sri Sankaracharya , Sri Bhadrakali has to be revered with equal importance as the Parasakthi at Mookkuthala temple. Whatever Naivedya is offered at Mookkuthakla temple has to be offered at Kannenkavu too. Still the 'vella nivedyam' at melekavu is offered to  Kannenkavu Bhadrakali at the sanctum steps by the priest.

Festivals:

Kannenkavu Pooram:

The main festival here is the 'Pattu Thalappoli' or Pooram  held every year on the first Friday of the malayalam month Makaram, falling in January. This is a grand festival where in Idol of the Bhagavathy is taken out on a caparisoned elephant procession along with percussions (panchavadya) to bow to Mookkuthala bhagavathy and is received back with a 'thalappoli'. 

There is also a 'Kalam pattu' throughout the month of "vrishchika" and ending on the pooram day. The fireworks display ('vedikkettu") during festival attracts large crowd from near and far.

Mandala Vratham - What, Why and How?

The Essence of Observing Mandala Vratham

In the Indian yogic system, it has been adviced that any form of practice or sadhana be done for one Mandala i.e 48 days, because it is the length of time that is needed for the practice  to take root in your system. Just as the embryo needs to spend enough time in the womb to become a fully formed child, a yogic practice needs its time to mature within our system. It takes some time for our food to digest and give us energy. Similarly, it will take some time for the practices to integrate with our system and offer us benefits.

While adopting yogic practices newly, we create a space in our mind for it. We also make the necessary adjustments in our environment to accommodate the new habit, say an adjustment in our time schedule. It takes time for the mind and body to be tuned to this. Hence don’t be quick to judge, keep practicing for a Mandala and then beyond.Forty-eight days or a mandala, a time period when the system goes through a certain cycle. This is also the reason why in Ayurveda for example, medicine is usually given for 48 days.

When we say "Sadhana" or any spiritual practice, we are talking about using every aspect of life – both internal and external – so that it is a continuous nurturing for your life. Because the very nature of a human being is such, unless there is some dynamism, some movement in his life towards betterment within and outside of himself, he will feel frustrated. He has to keep moving to a newer and newer possibility. Sadhana is an act which facilitates that. Everything can be sadhana. The way you eat, the way you sit, the way you stand, the way you breathe, the way you conduct your body, mind and your energies and emotions – this is sadhana. Sadhana does not mean any specific kind of activity, sadhana means you are using everything as a tool for your wellbeing.

The Mandala vratam is designed to cleanse and enhance the physical, mental and spiritual realms of the aspirant. In order to achieve this, the vratam directs the aspirant to adopt an austere life – getting up early every day, taking a bath in cold water, praying to the Lord, doing  mantra chants and bhajans,focusing on good aspects of life, maintaining Trikarana shuddhi (purity in thoughts, words and deeds) every wakeful moment, bathing and worshipping in the evenings, participating in satsangs with other devotees, adopting a monastic dress code, not wearing footwear, eating and drinking simple satvik food in moderation that are spiritually enhancing etc.

The essence of practicing a sadhana or a mandala vratham is that one becomes more receptive to the Divine Grace or tto the tremendous possibilities of inner transformation.

Sabarimala Mandala Vratham:

November 16, 2016 marks the beginning of the Sabarimala Mandalam season this year - the transit of Sun into Scorpio – called vrischika sankramanam – and is the first day of kartikai. To millions of devotees of Lord ayyappan around the world, the day marks the start of the Mandala vratam, a six week period of austerities which will culminate in their pilgrimage to see the Lord in His abode on the Western Ghats (Shabari malai) and submit their iru-mudi at His feet. Most devotees are familiar with the vratam and its significance; every Guru swami will have expounded on this prior to the start of the vratam by the formal wearing of the mudra mala. 

  

That also means, we do not just do vratam, we assiduously practice it – the samskrit word ‘Anushtanam’ (implying strict, well-thought out and regular practice) is normally used to describe it. It is not appropriate to take the vratam as a casual, do what you can activity – it is a regimen that requires commitment. Proper vratams have rules, not just guidelines. In addition, this vratam is guided by our preceptor, the guru , who initiated us in this vratam by gracing us with the mudra mala.Your body, your mind and your emotions have to be disciplined to channel your energies to the right direction. 

Such an observance is an eight-step process, called 'Ashtanga yoga'. These progressive steps are: Yama (control), Niyama (discipline, following established procedures), Asana (proper posture), Pranayama (regulated breathing), Pratyahara (regulated consumption), Dharana (forbearance), Dhyana (meditation, contemplation), and samadhi (stilled senses, thoughts, in complete repose). In its ideal state, our vratam is to get us to 'yo mam pashyati sarvatra, sarvam cha mayi pashyati - one who sees Me everywhere, and sees everything as Mine' that state of devotion that Lord Krishna mentions in the Geeta. This is why we say 'Swami sharanam' to every one, and begin/finish all transactions with this phrase.

The guidelines for a devotee wishing to observe  Sabarimala Mandala Vratha:

do's:

Maladharanam:- For SABARIMALA YATRA, the prime exercise is Maladharanam or rosary wearing. The Mala can be of either Rudraksham or Tulasi. The Mala should be worn through Guruswamy with whom the Bhaktha is intend to perform the Yatra. If Guruswamy could not be contacted or unavailable, the wearing of the Mala can be had through his mother or father or at any temple .

Mandala Vratham:- As a main principle, Mala should be worn first and then the vratham starts which should be observed for a minimum of 41 days and to be completed before the commencement of the Yatra.

Nitya Pooja :- From the day of Maladharanam and commencement of Vratham, the Bhaktas should take bath twice every day, i.e., early in the morning and after Sun set and to do small pooja at both the times. Also should chant Ayyappa Swami Saranams before the end of the daily Pooja.

Brahmacharyyam:- Should be observed very strictly during the entire 41 days of Vratham and continue till the end of Dharsanam, Abishekam at Sabarimala & mala visarjanam.

Mita Aharam:-During the Vratham period, Bakthas should take only moderate quantity of food as required to subside the hunger.

Mita Bhasha & Satya vaakku:-During this period always speak TRUTH and Talk LESS.

Karye Daivam:-What ever may be your daily work, you have to do for your livelihood, do it with full devotion on the Supreme Lord and discharge it in the correct manner.

Sarva Prani Samanatvam:- Treat all living creatures with love, as they are also created by the GOD, like us.

Taraka Mantram:-While talking with others (whether they are Ayyappa Swamis or not) the main Taraka Manthram, i.e. "Swami Sharanam "should be uttered with every sentence you use.

Swami Samuham:- As far as possible try to be in the company of small Ayyappa group so that you will not be deviated and also can gain more knowledge about the Divine creator, Punya Yatra or pilgrimage and Vratham.

Swami Bhajana:-During this period, as far possible, try to take part in the Poojas and Bhajans.

Annadanam:-Before the date of commencement of Yatra, within your capacity, if possible, do a small Pooja and do a small scale ANNADANAM to poor and needy people. The guidance in all the connected books clearly says that Ayyappas should do ANNADANAM to poor. 

Nigraham:- Try always to be calm and even when you are being provoked by others, control your temper and say the only word “ SARANAM AYYAPPA”

Maligapuram & Manikanta:- Address all men as “Ayyappa or Swami” (Not only Vratham Ayyappas) and ladies and girls, including your wife as “MALIGAPURAM” and boys as “Manikanta”. 

Sarvamata Samanatvam:-The main principle of Ayyappa Deeksha is, that all religions and castes are to be treated as ONE. Any body (Whether they are Christians, Muslims or other religion) having faith in Ayyappa, can worship Him. Ladies can participate in Poojas and Bhajans, but only girls below 10 years who have not attained Maturity and Ladies who have reached menopause, after certain age, can very well perform the Yatra duly observing the Vratham.

Manasa-Vaacha-Karma:-Manasa, Vaacha and Karmana (with mind, word and duty) have full devotion to Lord.

Vastradharanam:- Though there is no prescribed dress to wear during this Vratham and Yatra period, to distinguish you as Ayyappa on Deeksha either black, blue or saffron dresses can be worn.

Wishing all devotees a successful sadhana and blissful darshan!

Vettakkorumakan Temple, Nilambur Kovilakam, Malappuram

Vettakkorumakan Temple, located in Nilambur of Malappuram district is a must-see temple for Hindu mythology enthusiasts and  devotees alike. This temple built around 200 years ago, is managed by the Royal family of Nilambur, the Nilambur Kovilakam. This grand temple  constructed in traditional kerala style architecture is very visually appealing and is located in a serene landscape adjacent to the river Chaliyar.The six-day festival called the 'Nilambur Pattu Utsavam' held here is very famous and attracts many tourists for its unique and colourful rituals.

History:

Vettakkoru Makan (Malayalam: വേട്ടക്കൊരുമകന്‍) is a Hindu deity worshipped in parts of North Kerala and North-Western Tamil Nadu. This deity is alternately referred as Kiratha-Sunu (son of Kirata) in Sanskrit. Vettakkorumakan is believed to be the son of Lord Shiva by his consort Parvathi, born when he assumed the form of a Kirata (hunter) to deliver a weapon known as Pashupathasthra to Arjuna.It is believed that the words, “Vettakkaran Makan” which means son of the hunter became “Vettakkorumakan”.  He is mostly and exclusively worshipped in Malabar region of Kerala.Traditionally, He was the deity of hunting, in northern Kerala, people who went for hunting used to give oblations (vazhipadu) at the shrines of Vettakkarumakan. The most famous temple of this deity is the Balussery Kotta Vettakkorumakan temple about 25 km from Calicut. This was once the fort of the Rajas of Kurumbranad. Other prominent temples are at Nileshwar, Kottakkal, Nilambur, Karaparamba and various places in Kannur district and Kasargod district. He is the family deity of the Rajas of Chirakkal, Nileshwar, Kottakkal, Nilambur Kovilakam, Kalathil Kartha's , Aluva, Amarambalam Kovilakam and Randu Illam Vargam Nambiars. Those families among the erstwhile nobility of Malabar who have Vettakkorumakan as their family deity are connected in one way or other incidentally to either Balussery Fort or Kurumbranad.

Legend:

Vettakkorumakan is the son born to Lord Siva and Goddess Parvati, when they took the "Kiratha" form. Arjuna underwent penance as per the guidance of Lord Krishna to please Shiva. His aim was to get the magical weapons, especially the “Pasupathasthra” from Shiva. Pleased with his devotion, Lord Shiva and Parvathy appeared in front of him in disguise of tribal couple who were on hunting and blessed Arjuna with Pasupatha Asthra after thouroughly testing him.After blessing Arjuna, Shiva and Parvathy spent many days inside the forest in disguise of tribal hunters. During this period they had a son born of extraordinary effulgence and that is Vettakkorumakan or 'son born during hunting', to put it roughly. The boy was very mischievous. During his hunting he killed many asuras. But making free use of his bow and arrows he also gave endless trouble to the Devas and Rishis. Unable to bear his mischief they first approached Brahma who expressed his helplessness as the boy was the son of Shiva. Then they besought the help of Shiva Himself who however dismissed them by saying that he being a boy would be naturally naughty and he would be all right when he grew up. As a last resort they approached Mahavishnu who took the form of an old hunter and went to the boy. Vishnu displayed before the boy a golden "churika",(dagger-cum-sword) which was so beautiful that it attracted the boy who begged him to make a present of it. Vishnu agreed provided he would behave in a responsible manner by giving up his bow and started protecting the people instead of harming them. The boy accepted the condition and with the 'churika' took leave of his parents from Kailasa and went to the land of Parasurama, Kerala. He crossed several mountains and forests and rivers and reached North Kerala where he first entered the Balussery Fort. Hence the importance of the Balussery temple dedicated to Vettakkorumakan though the Lord later visited other places where He was revered and worshipped. Thus Lord Vettakorumakan reached Nilambur, befriended the King and promised to remain there to protect the people from all evil fates.

Festivals:

Pattu Uthsavam:

Originally called 'Nilambur Valiya Kalam Pattu' now turns to Festival of Nilambur called 'Pattulsav & Tourism Festival'. This is a 6 day festival is held annually in the malayalam month of Dhanu (January). In this "Kalam Patu”, the image of Vettakkorumakan will be drawn using five natural colors and will be rubbed off with tender coconut leaves by dancing in tune with songs that praise Vettakkorumakan.Royal family members sing along with the tribal people and in between the song they break 12,008 coconuts as an offering to the Lord.

Jain Temple, Jainmedu, Palakkad. (Manikya Pattanam Sree Chandraprabha Digambara Temple)

Chandranatha Temple at Jainmedu after Renovation

The Jain temple, dedicated to Chandraprabha, the eighth 'Thirthankara', is one of the few surviving structures in Kerala featuring typical Jain architecture. According to Jainism,  a Thirthankara is a human being who achieves ‘moksha' through asceticism, and then becomes a role model and teacher for those seeking spiritual guidance. This temple is now managed by Manikya Pattanam Sree Chandraprabha Digambara Basti Trust.

Significance of the Temple:

One of its types in Kerala, also known as Chandranatha temple, the Jain temple is located on the western side of Palakkad. The Jain temple was constructed in the 15th century by a family of diamond merchants from Karnataka. This historic temple is of 32ft long and 20ft wide and is made of Granite.  It is the one of the few places in Kerala where Jainism still prevails. The location of the temple is accordingly known as Jainmedu. 

It is at a Jain house here that the legendary Malayalam poet Kumaranasan wrote his monumental poem "Veenapoovu" or The Fallen Flower.

This temple is built about 500 years ago by Inchanna Satur, for the jain sage Chandranathaswamy. This area was once occupied by more than 400 jain families whose number is very scarce now. There is four divisions in the temple, 1st of an idol of Chandranthan, 2nd of Vijayalakshmi Nathan 3rd of Rish abha and 4th of Padmavathi.The 32-feet high structure comprises four ‘aras' (divisions) with walls devoid of glittering ornamentations and decorations.

The temple was renovated in 2013 and a Panch Kalyana prathishta was performed.A large number of devotees from Kerala and neighbouring states of Karnataka and Tamil Nadu turned up to worship at the shrine as its portals were opened ,followed by elaborate installation rituals connected with the ceremony, known as `Chandraprabha Panchakalyana Prathishta Mahotsavam."

  Legend:

Palakkad is famous for its Jain caves and monuments spread over many parts of the district. Jainism was spread across Kerala once; ample evidences prove that Palakkad, along with Wayanad, was one of their major settlements.According to many historians, the Jain monks entered Kerala through three routes — namely Mangalore, Wayanad and Konghunadu enclosing Salem and Coimbatore of Tamil Nadu.

Legend says that the Jainimedu temple was constructed in a 12-acre plot by a family of diamond traders who came from Kanahalli in Karnataka 500 years ago.After one of its male members died during a routine business visit to the area, his brother, Inchana Satur built the temple in memory of him as per a sage's advice.In course of time, their family settled around the shrine. Following them, hundreds of Jains, most of them diamond merchants from across the country, came and settled here.  Thus Jainimedu was known as ‘Manikyapattanam' (Diamond town) and ‘Muthupattanam' (Pearl town). The eastern part of Palakkad town — Chandranagar — was also said to be a Jain settlement.An elaborate chariot festival used to be held here in its golden days. 

The legacy of this temple, which had 24 wells, began to wane with the arrival of Tipu Sultan in Palakkad. The temple wall was demolished and the bricks were used for constructing a fort. The Jain community later fled to Wayanad district.

This temple is set in a very calm and tranquil place and offers a peaceful atmosphere for meditation  or  spiritual retreat.

Kalpathi Ratholsavam ( Temple Car Festival )

Kalpathi Ratholsavam 2016 : November 13 (Sunday) to November 15 (Tuesday)

Decorated Chariot drawn through the kalpathi agrahara veethi

Kalpathy Ratholsavam is a ten day long festival, known for its unique rituals. Situated in Palakkad district and nestled by the banks of Kalpathy River, the Sri Visalakshi Sametha Sri Viswwanatha Swamy temple, is considered to be one among the oldest Siva temples in Kerala. The main ceremony of the festival is the religious procession of decorated temple chariots through the streets of Kalpathy amidst Vedic chants. The origin of this ritual dates back to antiquity.According to the Legends the Festival is about 700 years old. The temple of Sri Visalakshi Sametha Sri Viswanatha Swamy dates back to 1425 A.D. The similarities to the famous Varanasi Kashi Vishwanath temple on the banks of the Ganges in North India gives this temple the moniker: "kasiyil pakuthi kalpathy"—Kalpathy is half Kashi.  Kalpathi   village or agraharam in which the temple is situated ,is an early Tamil Brahmin settlement.

Intricately carved chariot

The annual ten-day chariot festival conducted here during the month of November is one of the most remarkable festivals of Kerala. Vedic recitals and cultural programmes are held in the temple during the first four days of the festival. On the last three days, thousands of devotees gather together to draw decorated temple chariots through the streets.The procession is next in grandeur to the famous car festival of Puri Jagannatha Swamy Temple in Orissa.

The main deities of this ancient temple, situated by the side of Kalpathy River, are Lord Siva and his consort Visalakshi, which is another name for Goddess Parvati. As part of the festival, deities are taken out from the temple and are placed in chariots that have been beautifully decorated.While the first chariot is meant jointly for the main deities, Lord Vishwanatha and Goddess Visalakshi, the second is meant for Lord Vigneswara and third chariot is for Lord Subramanya. The sight of these intricately carved chariots decorated with flags and flowers making their way through the street, as soul stirring chants fill the air, is worth watching.Rest three chariots are from the nearby temples of Manthakkara Maha Ganapathy, Lakshminarayana Perumal of Old Kalpathy, and Maha Ganapathy of Chathapuram. 

Devarathasangamom

Beautifully decorated with flowers, flags, sugarcane, coconuts etc, the cars are ceremoniously drawn through the streets by thousands of devotees.This is known as ‘Devarathasamgamam‘.The procession is accompanied by caparisoned elephants and percussion. It is believed that pulling the chariots will wash off all the sins for a lot of generations.

An elephant giving a helping hand to push the chariot

The traditional streets of this age old Tamil Brahmin settlement come alive with devotion and joyous celebration all throughout the ten days of this festival. The first four days of the festival are marked by definite Vedic rituals. Later, the deities are all taken out for the pompous procession.The most important days of the festival are the last three days when chariots from the satellite temples, adjoining the Kalpathy Sree Viswanatha temple,new Kalpathy, old Kalpathy and Chathapuram  also blend with the main procession.

On the concluding day,the chariots will return to the temples at night. After ‘abhisekam,’ the deities will be redecorated and taken out in procession in floral palanquins at midnight. The palanquins will return to the temple at dawn on the first day of the Tamil month of Karthigai, coinciding with the Kadamukham festival in Mayiladuthurai.

The Kalpathy Carnatic Music and Car Festival, organised from November 7 to 15 every year, is centred around the Sree Viswanathaswamy Temple (Kundampalam) situated on the banks of Nila (Kalpathy river). The festival is of international renown and boasts a great tradition. The festival with its unique temple chariot processions and carnatic music concerts by maestros attract people from different parts of the country making it a national festival. Many foreigners also visit Kalpathy every year to take part in the colourful celebrations.

The main attraction of Kalpathy car festival, is the colourful long line of stalls ,locally referred to as the "Ther kadai or Theru kada". Both young and old wait alike for the "Ther kadais" to come alive for a joyous festival shopping. Children will be looking for new type of toys, girls may want fashionable ornaments and homemakers may be on the lookout for household goods, utensils, etc. Though the festival will draw to a close on Thursday, hundreds of shops set up at Kalpathy will continue to do business for a month. In these days, traders and merchants dealing in household utensils such as ‘kalchattis(stone wares),Man chattis(earthen wares) piece goods, and other consumer items frequent the festival.

The festival, which is conventionally observed during the last week of Aippasi month, is initiated with Dwajarohanam (flag hoisting) and ends with ceremonial Deva Rathasangamom. The temple also hosts many cultural programs as part of the festival. The chariots are decked up in such a way that they glorify the deities that are placed in them.

Watch videos of the famous Kalpathi Car Festival here:

http://www.festivalsofindia.in/kalpathi_ratholsavam/