Chengannur on the Ernakulam-Kottayam-Kollam railway line is home to the Chengannur Mahadeva also known as the Chengannur Bhagawati temple.
This temple is regarded as the Shakti peetham related to the legend of Daksha's sacrifice and Sati's self immolation. Legend has it that the reproductive organ from Sati's body fell here, after her corpse was cut into several pieces by Vishnu's discus. The Kamakhya temple in Assam holds the same legend and is also regarded as a Shakti Peetham.
Yet another legend has it that Agastya had a vision of the divine marriage of Shiva and Shakti here at this shrine, known as Sonadri or the red hill (Chenkunnu). The legend of Agastya's vision of the divine marriage is associated with several temples in Tamilnadu such as Kutralam near Tirunelveli and Vedaranyam on the east coast.
Yet another legend has it that Bhagawati is none other than Kannagi of Silappadikaram and that Chenkunnu marks the site in Chera Nadu where she observed penances under a tree after having incinerated the city of Madurai. The Chera monarch Senkuttuvan is believed to have brought a piece of stone from the Himalayas, carved her image and consecrated it here as Chenkamalavalli. The same legend holds at the Kodungallur Bhagawati temple.
The temple: This is a sprawling temple complex with a circular sanctum typical of Shiva temples in Kerala, with a copper plated conical roof.
The western side of the sanctum enshrines Shiva - Chengannur Mahadevar while the eastern side enshrines Bhagawati - Parvati. The Shivalingam, is covered with a gold plate bearing an image of Ardhanareeswara - or the Shiva-Shakti manifestation of Shiva.
Images of Saasta, Ganesha and Chandikeswara are also enshrined in the temple. There is also a shrine to Krishna nearby.
The mukhamandapam in front of the temple and other mandapams in this temple are full of exquisite woodwork. The performance hall or the kuttambalam in the temple complex is an unfinished structure conceived in a manner such that if lamps were lit on each of the posts, the performer's shadow would not fall on the stage.
A three tiered gopuram marks the entrance to the temple.
The temple complex was damaged by fire in the 18th century and later restored.
An interesting belief with respect to the Bhagawati shrine prevails in this temple. Celebrated as a symbol of fertility, a menstruation ceremony has been observed periodically in the temple, corresponding to certain physical observations on the image of Bhagawati; per tradition during this period, the Bhagawati shrine is closed and worship is offered to a processional image elsewhere in the temple. At the end of a three day period, the processional image of the deity is taken to the nearby Pampa river on a female elephant; the returning procession is received ceremoniously at the temple, after which worship commences as usual at the Bhagawati shrine.
Festivals: The 28 day long Varshikotsavam begins on the Ardra asterism in the malayala month of Dhanus. Shivaratri and Chitra Pournami are also celebrated here.
Showing posts with label Shakti. Show all posts
Showing posts with label Shakti. Show all posts
Kamakhya - in Assam
The Kamakhya Temple in Assam is one of the most venerated Shakti shrines in India, and is regarded as one of the Shakti Peethams associated with the legend of Shiva and Daksha Yagna.
Kamakhya is located on a hill - Neelachala Parvat or Kamagiri near the city of Guwahati in Assam. Shakti, residing on the Kamagiri hill is known as Kamakhya, the granter of desires. Assam traditionally has been known as the Kamarupa Desa and has been associated with Tantric practices and Shakti worship.
This temple was destroyed in early 16th century, and then rebuilt in the 17th century by King Nara Narayana, of Cooch Bihar. Images of the builder and related inscriptions are seen in the temple.
The Kalika Purana, an ancient work in Sanskrit describes Kamakhya as the yielder of all desires, the young bride of Shiva, and the giver of salvation.
Legend has it that following the destruction of Daksha's sacrifice and the Rudra Tandava of Shiva parts of Sati's body fell at several places throughout India, and these places are revered as Shakti peethas. The reproductive organ of Sati, (the Yoni) is said to have fallen here.
Legend also has it that the supreme creative power of Bhrahma was challenged by Shakti, the mother Goddess, and that Bhrahma could thereafter create, only with the blessings of the Yoni, as the sole creative principle. After much penance, Bhrahma brought down a luminous body of light from space and placed it within the Yoni circle, which was created by the Goddess and placed at Kamarupa.
The temple has a beehive like shikhara. Some of the sculptured panels seen here are of interest. There are images of Ganesha, Chamundeswari, dancing fitures etc.
There is no image of Shakti here. Within a corner of a cave in the temple, there is a sculptored image of the Yoni of the Goddess, which is the object of reverence. A natural spring keeps the stone moist.
Other temples on the Neelachala hill include those of Tara, Bhairavi, Bhuvaneswari and Ghantakarna.
Festivals: Durga Puja is celebrated annually during Navaratri in the month of September- October. It is a three day festival attracting several visitors. A unique festival observed here is the Ambuvaci (Ameti) fertility festival wherein it is believed that the Goddess (mother Earth) undergoes her menstrual period (also see Changannur Bhagawati in Kerala). During this period the temple is closed for three days and opened with great festivity on the fourth day. It is believed to be inauspicious to till the ground or to plant seeds, during this three day period.
Kamakhya is located on a hill - Neelachala Parvat or Kamagiri near the city of Guwahati in Assam. Shakti, residing on the Kamagiri hill is known as Kamakhya, the granter of desires. Assam traditionally has been known as the Kamarupa Desa and has been associated with Tantric practices and Shakti worship.
This temple was destroyed in early 16th century, and then rebuilt in the 17th century by King Nara Narayana, of Cooch Bihar. Images of the builder and related inscriptions are seen in the temple.
The Kalika Purana, an ancient work in Sanskrit describes Kamakhya as the yielder of all desires, the young bride of Shiva, and the giver of salvation.
Legend has it that following the destruction of Daksha's sacrifice and the Rudra Tandava of Shiva parts of Sati's body fell at several places throughout India, and these places are revered as Shakti peethas. The reproductive organ of Sati, (the Yoni) is said to have fallen here.
Legend also has it that the supreme creative power of Bhrahma was challenged by Shakti, the mother Goddess, and that Bhrahma could thereafter create, only with the blessings of the Yoni, as the sole creative principle. After much penance, Bhrahma brought down a luminous body of light from space and placed it within the Yoni circle, which was created by the Goddess and placed at Kamarupa.
The temple has a beehive like shikhara. Some of the sculptured panels seen here are of interest. There are images of Ganesha, Chamundeswari, dancing fitures etc.
There is no image of Shakti here. Within a corner of a cave in the temple, there is a sculptored image of the Yoni of the Goddess, which is the object of reverence. A natural spring keeps the stone moist.
Other temples on the Neelachala hill include those of Tara, Bhairavi, Bhuvaneswari and Ghantakarna.
Festivals: Durga Puja is celebrated annually during Navaratri in the month of September- October. It is a three day festival attracting several visitors. A unique festival observed here is the Ambuvaci (Ameti) fertility festival wherein it is believed that the Goddess (mother Earth) undergoes her menstrual period (also see Changannur Bhagawati in Kerala). During this period the temple is closed for three days and opened with great festivity on the fourth day. It is believed to be inauspicious to till the ground or to plant seeds, during this three day period.
Kalighat
Kalighat is located in the city of Calcutta on the banks of the river Hooghly (Bhagirathi). The name Calcutta is said to have been derived from the word Kalighat.
kaali.jpg (85615 bytes)
Kaali is regarded as one of the principal deities of Bengal. There are other temples to Kaali - Sahasrabhuja Kaali, Sarvamangala, Tarasundari and Simhavaahini. Kaali is regarded as the destroyer or liberator and is depicted in a fearful form. Despite the terrifying form, she is considered to deliver bliss to worshippers. The Kalighat temple attracts numerous devotees throughout the year.
Kalighat is regarded as one of the 52 Shakti Peethams of India, where the various parts of Sati's body are said to have fallen, in the course of Shiva's Rudra Tandava. Kalighat represents the site where the toes of the right foot of Shakti or Sati fell. (see Daksha Yagna).
The Temple: The Kalighat temple in its present form iis only about 200 years old, although it has been referred to in Mansar Bhasan composed in the 15th century, and in Kavi Kankan Chandi of the 17th century.
Legend has it that a devotee discovered a luminant ray of light coming from the Bhagirathi river bed, and upon investigating its source came upon a piece of stone carved in the form of a human toe. He also found a Syayambhu Lingam of Nakuleshwar Bhairav nearby, and started worshipping Kaali in the midst of a thick jungle. This shrine grew to its present form over a period of time, thanks in particular to the Sabarna Roy Chowdhury family of Bengal.
This family is also said to have built the Chitreswari Kaali temple at Chitpur. It is believed that there was a pathway through the jungle between Chitpur and Kalighat, and this pathway is said to have become the Chitpur road of Calcutta.
Kalighat is also associated with the worship offered to Kaali by a Dasanami Monk by name Chowranga Giri, and the Chowringee area of Calcutta is said to have been named after him.
The Dakshineswar Kaali temple across from the river, near Belur Math, bears an image of Kaali worshipped by the spiritual leader Ramakrishna Paramahamsa, guru of Swami Vivekananda.
kaali.jpg (85615 bytes)
Kaali is regarded as one of the principal deities of Bengal. There are other temples to Kaali - Sahasrabhuja Kaali, Sarvamangala, Tarasundari and Simhavaahini. Kaali is regarded as the destroyer or liberator and is depicted in a fearful form. Despite the terrifying form, she is considered to deliver bliss to worshippers. The Kalighat temple attracts numerous devotees throughout the year.
Kalighat is regarded as one of the 52 Shakti Peethams of India, where the various parts of Sati's body are said to have fallen, in the course of Shiva's Rudra Tandava. Kalighat represents the site where the toes of the right foot of Shakti or Sati fell. (see Daksha Yagna).
The Temple: The Kalighat temple in its present form iis only about 200 years old, although it has been referred to in Mansar Bhasan composed in the 15th century, and in Kavi Kankan Chandi of the 17th century.
Legend has it that a devotee discovered a luminant ray of light coming from the Bhagirathi river bed, and upon investigating its source came upon a piece of stone carved in the form of a human toe. He also found a Syayambhu Lingam of Nakuleshwar Bhairav nearby, and started worshipping Kaali in the midst of a thick jungle. This shrine grew to its present form over a period of time, thanks in particular to the Sabarna Roy Chowdhury family of Bengal.
This family is also said to have built the Chitreswari Kaali temple at Chitpur. It is believed that there was a pathway through the jungle between Chitpur and Kalighat, and this pathway is said to have become the Chitpur road of Calcutta.
Kalighat is also associated with the worship offered to Kaali by a Dasanami Monk by name Chowranga Giri, and the Chowringee area of Calcutta is said to have been named after him.
The Dakshineswar Kaali temple across from the river, near Belur Math, bears an image of Kaali worshipped by the spiritual leader Ramakrishna Paramahamsa, guru of Swami Vivekananda.
Navaratri
Kanyakumari is located at the southern tip of the Indian subcontinent. The small temple dedicated to Kanyakumari, or the youthful form of the primeval energy Shakti (Mother Goddess) is located on the seashore, in the town known by the same name. Kanyakumari was referred to by the British as Cape Commorin.
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Kanyakumari represents the site where the spiritual leader Swami Vivekananda spent days in meditation upon a rock off of the coast. A memorial built in his honor is accessible via ferry. There is also a recently built memorial to Tiruvalluvar, the author of the philosophical work Tirukkural - a treatise on the Indian way of life.
The Kanyakumari temple is an ancient one and has been mentioned in the Ramayana, Mahabharata, and the Sangam works Manimekalai and Puranaanooru. It is believed that the image of Kanyakumari was installed and worshipped by Parasurama, who is credited with reclaiming Kerala from the ocean, and building several shrines.
Legend has it that the demon Baanaasuran wreaked havoc on the inhabitants of this world, and that Mahavishnu requested the Gods and the humans to request primeval energy Paraasakthi to vanquish the demon. Answering the prayers of the oppressed, Shakti appeared as a young virgin girl at Kanyakumari and commenced penance with the desire of marrying Shiva at Suchindram.
Legend has it that the celestial Sage Narada, fixed the midnight hour as the auspicious time for the wedding. When Shiva's procession reached a site by name Vazhukkumpaarai, a rooster crowed, hearlding daybreak, and that Shiva assuming that the auspicious hour was past, returned to Suchindram. The disappointed Goddess decided to spend her life in Kanyakumari as a virgin, and that all the food prepared for the wedding was laid waste and that it turned into the colored sand seen on the southern shores of the subcontinent.
The demon Banaasuran upon hearing of Shakti's story proceeded to Kanyakumari to win her hand in marriage by force, and this led to a fierce battle in which he was slain by her.
The temple: The black stone image of Kanyakumari in the sanctum bearing a garland is an enchanting one. Of particular significance is the glittering nose ring that is visible from a distance. Legend has it that the light emanating from this nose ring misguided arriving ships and caused them to crash onto the rocky coast. There is a door now, to the east of the shrine which is opened only five times a year. There are also shrines to Vijayasundari and Balasundari, friends and playmates of the Goddess in her youthful form. There are a total of 11 theerthams associated with the temple in the ocean surrounding the area. The confluence of the seas, at the southern tip of the subcontinent has been held sacred for centuries.
kanyak.jpg (210440 bytes)
Festivals: Worship services are carried out here, throughout the day, in a manner similar to that in Keralite temples. It must be remembered that Kanyakaumari was a part of the erstwhile Travancore kingdom.
The Vaisakha festival is celebrated in the tamil month of Vaikasi where an image of the goddess is taken around town in procession on various mounts. The car festival, the Aaraatu (when the eastern door to the shrine is opened) and the float festival here are of significance.
The eastern door is opened also on new moon days in the months of Thai, Aadi (Capricorn and Cancer), during Navaratri and in the month of Kaartikai.
The Kalabham (sandal) festival in the month of Aadi is also of importance here, when the image is covered with sandal paste, and on the 13th day, ie. the last Friday of the month, vast crowds throng the temple as the image is covered with vast quantities of flowers brought in from several villages in the vicinity.
An image of the deity is held in worship at the Navaratri mandapam throughout the duration of Navaratri, and processions mark the festive celebrations on each of the nine nights.
The destruction of Baanasuran is enacted on Vijaya Dasami, the concluding day of the Navaratri festival, where an image of the deity is taken in procession on a horse mount to a nearby village - Mahadanapuram
kanyak1.jpg (41581 bytes)
Kanyakumari represents the site where the spiritual leader Swami Vivekananda spent days in meditation upon a rock off of the coast. A memorial built in his honor is accessible via ferry. There is also a recently built memorial to Tiruvalluvar, the author of the philosophical work Tirukkural - a treatise on the Indian way of life.
The Kanyakumari temple is an ancient one and has been mentioned in the Ramayana, Mahabharata, and the Sangam works Manimekalai and Puranaanooru. It is believed that the image of Kanyakumari was installed and worshipped by Parasurama, who is credited with reclaiming Kerala from the ocean, and building several shrines.
Legend has it that the demon Baanaasuran wreaked havoc on the inhabitants of this world, and that Mahavishnu requested the Gods and the humans to request primeval energy Paraasakthi to vanquish the demon. Answering the prayers of the oppressed, Shakti appeared as a young virgin girl at Kanyakumari and commenced penance with the desire of marrying Shiva at Suchindram.
Legend has it that the celestial Sage Narada, fixed the midnight hour as the auspicious time for the wedding. When Shiva's procession reached a site by name Vazhukkumpaarai, a rooster crowed, hearlding daybreak, and that Shiva assuming that the auspicious hour was past, returned to Suchindram. The disappointed Goddess decided to spend her life in Kanyakumari as a virgin, and that all the food prepared for the wedding was laid waste and that it turned into the colored sand seen on the southern shores of the subcontinent.
The demon Banaasuran upon hearing of Shakti's story proceeded to Kanyakumari to win her hand in marriage by force, and this led to a fierce battle in which he was slain by her.
The temple: The black stone image of Kanyakumari in the sanctum bearing a garland is an enchanting one. Of particular significance is the glittering nose ring that is visible from a distance. Legend has it that the light emanating from this nose ring misguided arriving ships and caused them to crash onto the rocky coast. There is a door now, to the east of the shrine which is opened only five times a year. There are also shrines to Vijayasundari and Balasundari, friends and playmates of the Goddess in her youthful form. There are a total of 11 theerthams associated with the temple in the ocean surrounding the area. The confluence of the seas, at the southern tip of the subcontinent has been held sacred for centuries.
kanyak.jpg (210440 bytes)
Festivals: Worship services are carried out here, throughout the day, in a manner similar to that in Keralite temples. It must be remembered that Kanyakaumari was a part of the erstwhile Travancore kingdom.
The Vaisakha festival is celebrated in the tamil month of Vaikasi where an image of the goddess is taken around town in procession on various mounts. The car festival, the Aaraatu (when the eastern door to the shrine is opened) and the float festival here are of significance.
The eastern door is opened also on new moon days in the months of Thai, Aadi (Capricorn and Cancer), during Navaratri and in the month of Kaartikai.
The Kalabham (sandal) festival in the month of Aadi is also of importance here, when the image is covered with sandal paste, and on the 13th day, ie. the last Friday of the month, vast crowds throng the temple as the image is covered with vast quantities of flowers brought in from several villages in the vicinity.
An image of the deity is held in worship at the Navaratri mandapam throughout the duration of Navaratri, and processions mark the festive celebrations on each of the nine nights.
The destruction of Baanasuran is enacted on Vijaya Dasami, the concluding day of the Navaratri festival, where an image of the deity is taken in procession on a horse mount to a nearby village - Mahadanapuram
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