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Padmanabhaswamy Temple is located in Thiruvananthapuram, Kerala, India. The temple is built in an intricate fusion of the indigenous Kerala style and the Tamil style (kovil) of architecture associated with the temples located in the neighbouring state of Tamil Nadu, featuring high walls, and a 16th-century Gopuram. While the Moolasthanam of the temple is the Ananthapuram Temple in Kumbala in Kasargod District, architecturally to some extent, the temple is a replica of the Adikesava Perumal temple located in Thiruvattar, Kanyakumari District.
The principal deity Vishnu is enshrined in the "Anantha Shayanam" posture, the eternal yogic sleep on the serpent Adisheshan. Sree Padmanabhaswamy is the tutelary deity of the royal family of Travancore. The titular Maharaja of Travancore Moolam Thirunal Rama Varma is the trustee of the temple. In line with the Temple Entry Proclamation, only those who profess the Hindu faith are permitted entry to the temple and devotees have to strictly follow the dress code. The name of the city of Thiruvananthapuram in Malayalam translates to "The City of Lord Ananta", referring to the deity of Padmanabhaswamy Temple.
HISTORY
Several extant Hindu Texts like the Brahma Purana, Matsya Purana, Varaha Purana, Skanda Purana, Padma Purana, Vayu Purana, Bhagavata Purana and the Mahabharata mention this shrine. According to the Bhagavata, Lord Balarama visited Phalgunam (more commonly known as Thiruvananthapuram), took bath in Panchapsaras (Padmateertham) and made a gift of ten thousand cows to holy men [8] Though the sannidhyam of Lord Padmanabha has always been present in the holy land of Thiruvananthapuram making it a pilgrim spot even during the time of Balarama, the Temple for the Lord came up much later. The Temple has been referred to in the (only recorded) Sangam Period of literature between 500 B.C and 300 A.D several times. Many conventional historians and scholars are of the opinion that one of the names that the Temple had - "The Golden Temple" - literally was in cognizance of the fact that the Temple was already unimaginably wealthy by that point. Many extant pieces of Sangam Tamil literature and poetry, and even the later works of Ninth Century Tamil poet-saints like Nammalwar, refer to the Temple and even the city as having walls of pure gold. At some places, both the Temple and the entire city are often eulogized even as being made of gold, and the Temple as Heaven.
The temple is one of the 108 principal Divya Desams ("Holy Abodes") in Vaishnavism, and is glorified in the Divya Prabandha. The Divya Prabandha glorifies this shrine as being among the 13 Divya Desam in Malai Nadu (corresponding to present-day Kerala and some adjoining areas). The 8th century Tamil poet Alvar Nammalvar sang the glories of Padmanabha. The Ananthapuram Temple in Kasargod is believed to be the 'Moolasthanam' of the Temple.
The sage Vilvamangalathu Swamiyar, who resided near Ananthapuram Temple in Kasargod District, prayed to Lord Vishnu for his darshan or "auspicious sight". The Lord is believed to have come in the guise of a little boy who was mischievous. The boy defiled the Idol which was kept for Puja. The sage became enraged at this and chased away the boy, who disappeared. After a long search, when he was walking on the banks of Arabian Sea, he heard a pulaya lady threatening her child that she would throw him in Ananthankadu. The moment the Swami heard the word Ananthankadu he was delighted. He proceeded to Ananthankadu based on the directions of the lady of whom he enquired. The Sage reached Ananthankadu searching for the boy. There he saw the boy merging into an Iluppa tree (Indian Butter Tree). The tree fell down and became Anantha Sayana Moorti (Vishnu reclining on the celestial snake Anantha). But the edifice that the Lord assumed was of an extraordinarily large size, with His head at Thiruvallom, navel at Thiruvananthapuram, and lotus-feet at Thrippadapuram (Thrippappur), making him some eight miles in length. The Sage requested the Lord to shrink to a smaller proportion that would be thrice the length of his staff. Immediately the Lord shrank to the form of the Idol that is seen at present in the Temple. But even then many Iluppa trees obstructed a complete vision of the Lord. The Sage saw the Lord in three parts – thirumukham, thiruvudal and thrippadam. Swami prayed to Padmanabha to be forgiven. The Swami offered Rice Kanji and Uppumanga (salted mango pieces) in a coconut shell to the Perumal which he obtained from the pulaya woman. The spot where the Sage had darsan of the Lord belonged to Koopakkara Potti and Karuva Potti. With the assistance of the reigning King and some Brahmin households a Temple was constructed. Koopakkara Potti was made the Tantri of the Temple. The Ananthankadu Nagaraja Temple still exists to the north west of the Padmanabhaswamy Temple. The Samadhi (final resting place) of the Swamiyar exists to the west of the Padmanabha Temple. A Krishna Temple was built over the Samadhi. This Temple, known as Vilvamangalam Sri Krishna Swami Temple, belongs to Thrissur Naduvil Madhom.
TRAVANCORE ROYAL FAMILY
In the first half of the 18th century, in line with matrilineal customs, Anizham Thirunal Marthanda Varma, succeeded his uncle Rama Varma as king at the age of 23. He successfully suppressed the 700-year-old stranglehold of the Ettuveetil Pillamar ("Lords of the Eight Houses") and his cousins following the discovery of conspiracies which the lords were involved in against the royal house of Travancore. The last major renovation of the Padmanabhaswamy temple commenced immediately after Anizham Thirunal's accession to the musnud and the idol was reconsecrated in 906 ME (1731 AD). On 17 January 1750, Anizham Thirunal surrendered the kingdom of Travancore to Padmanabha Swamy, the deity at the temple, and pledged that he and his descendants would be vassals or agents of the deity who would serve the kingdom as Padmanabha Dasa.[4] Since then, the name of every Travancore king was preceded by the title Sree Padmanabha Dasa; the female members of the royal family were called Sree Padmanabha Sevinis. The donation of the kingdom to Padmanabhaswamy was known as Thrippadi-danam. The final wishes of Anizham Thirunal on his passing at the age of 53 clearly delineated the historical relationship between the Maharaja and the temple: "That no deviation whatsoever should be made in regard to the dedication of the kingdom to Padmanabhaswamy and that all future territorial acquisitions should be made over to the Devaswom."
TEMPLE STRUCTURE
MAIN SHRINE
In the sanctum sanctorum, Padmanabha reclines on the serpent Anantha or Adi Sesha. The serpent has five hoods facing inwards, signifying contemplation. The Lord's right hand is placed over a Shiva lingam. Sridevi-Lakshmi, the Goddess of Prosperity and Bhudevi the Goddess of Earth, two consorts of Vishnu are by his side. Brahma emerges on a lotus, which emanates from the navel of the Lord. The deity is made from 12,008 saligramams. These saligrams are from the banks of the Gandaki River in Nepal, and to commemorate this certain rituals used to be performed at the Pashupatinath Temple. The deity of Padmanabha is covered with, "Katusarkara yogam", a special ayurvedic mix, which forms a plaster that keeps the deity clean. The daily worship is with flowers and for the abhishekam, special deities are used.he platforms in front of the vimanam and where the deity rests are both carved out of a single massive stone and hence called "Ottakkal-mandapam". On the orders of Marthanda Varma (1706–58), the Ottakkal-mandapam was cut out of a rock at Thirumala, about 4 miles (6.4 km) north of the temple. It measured 20 square feet (1.9 m2; 190 dm2; 19,000 cm2) in area by 2.5 feet (30 in; 7.6 dm; 76 cm) thick and was placed in front of the deity in the month of Edavom 906 M.E. (1731 CE). At the same time, Marthanda Varma also brought 12,000 shaligrams, aniconic representations of Vishnu, from the Gandaki River, north of Benares (now known as Varanasi) to the temple. These were used in the reconsecration of the Padmanabha.n order to perform darshan and puja, one has to ascend to the mandapam. The Deity is visible through three doors – the visage of the reclining Lord and Siva Linga underneath the hand is seen through the first door; Sridevi and Bhrigu Muni in Katusarkara, Brahma seated on a lotus emanating from the Lord's navel, hence the name, "Padmanabha", gold abhisheka moorthies of Lord Padmanabha, Sridevi and Bhudevi, and silver utsava moorthi of Padmanabha through the second door; the Lord's feet, and Bhudevi and Markandeya Muni in Katusarkara through the third door. The idols of two goddesses holding chamaram, Garuda, Narada, Tumburu, the divine forms of the six weapons of Lord Vishnu, Surya, Chandra, Saptarshi (Seven Sages), Madhu, and Kaitabha are also there in the Sanctum. Only the King of Travancore may perform sashtanga namaskaram, or prostrate on the "Ottakkal Mandapam". It is traditionally held that anybody who prostrates on the mandapam has surrendered all that he possesses to the Deity. Since the ruler has already done that, he is permitted to prostrate on this mandapam.
OTHER SHRINES
Inside the Temple, there are two other important shrines, Thekkedom and Thiruvambadi, for the Deities, Ugra Narasimha and Krishna Swami respectively. Thiruvambadi shrine enjoys an independent status and predates the shrine of Padmanabha. Thiruvambadi shrine has its own namaskara mandapam, bali stones and flagmast. The Lord of Thiruvambadi is Parthasarathi, the Divine Charioteer of Arjuna. The granite idol of the Lord of Thiruvambadi was brought from Gujarat by 72 families of Vrishni Vamsa Kshatriyas. As these Vrishnies belong to the lineage of Lord Krishna, they are known as Krishnan vakakkar. The two-armed granite idol, with one hand holding the whip and the other resting on the left thigh holding the conch close to it, is in standing posture. On Ekadasi days the Lord is dressed and decorated as Mohini. There are also shrines for Rama accompanied by Sita, Lakshmana and Hanuman, Vishwaksena (the Nirmalyadhari of Vishnu and Remover of Obstacles), Vyasa, Ganapati, Sasta, and Kshetrapala (who guards the temple). Grand idols of Garuda and Hanuman stand with folded hands in the Valiya balikkal area.[3] The thevara idols of Chithira Thirunal Balarama Varma and Uthradom Thirunal Marthanda Varma are housed in the south east part of the Temple.
GOPURAM
The foundation of the present gopuram was laid in 1566. The temple has a 130 m, 7-tier gopuram made in the Pandyan style. The temple stands by the side of a tank, named Padma Theertham (meaning the lotus spring). The temple has a corridor with 365 and one-quarter sculptured granite-stone pillars with elaborate carvings which stands out to be an ultimate testimonial for the Vishwakarma sthapathis in sculpting this architectural masterpiece. This corridor extends from the eastern side into the sanctum sanctorum. An 24 m flagstaff stands in front of the main entry from the prakaram(closed precincts of a temple). The ground floor under the gopuram (main entrance in the eastern side) is known as the 'Nataka Sala' where the famous temple art Kathakali was staged in the night during the ten-day uthsavam (festival) conducted twice a year, during the Malayalam months of Meenam and Thulam.
TEMPLE RITUALS
FESTIVALS AND RITES
There are many festivals related to this temple. The major festivals are bi-annual. The Alpashy festival which is in October/November and the Panguni festival which is in Tamil month Panguni, March/April, lasts for 10 days each. On the ninth day the Maharajah of Travancore, in his capacity as Thrippappoor Mooppan, escorts the deities to the vettakkalam for Pallivetta. Centuries back, the Pallivetta procession was said to pass through Kaithamukku, Kuthiravattom (Kunnumpuram), Pazhaya Sreekanteswaram and Putharikkandam. The festivals culminate with the Aarat (holy bath) procession to the Shankumugham Beach. The word Aarat refers to the purificatory immersion of the deities of the temple in sea. This event takes place in the evening. The Maharajah of Travancore escorts the Aarat procession on foot. The festival idols "Utsava Vigrahas" of Padmanabhaswamy, Narasimha Moorthi and Krishna Swami are given a ritual bath in the sea, after the prescribed pujas. After this ceremony, the idols are taken back to the temple in a procession that is lit by traditional torches, marking the conclusion of the festival.
A major annual festival related to Padmanabha temple is the Navaratri festival. The idols of Saraswati Amman, Mun Uditha Nangai (Parasakti who appeared before Saraswati, Lakshmi and Parvati to help them identify their husbands who had been transformed into infants by the power of chastity of Anasuya) and Kumara Swami (Murugan) are brought to the Kuthira malika palace in front of Padmanabha temple as a procession. This festival lasts for 9 days. The famous Swathi music festival is held every year during this festival.
The biggest festival in this temple is laksha deepam, which means hundred thousand (or one lakh) lamps. This festival is unique and commences once in 6 years. Prior to this festival, chanting of prayers and recitation of three vedas is done for 56 days (Murajapam). On the last day, hundred thousand oil lamps are lit in and around the temple premises. The next laksha deepam is slated on January 2020.
PRIESTS
Temples where 'Swamiyar Pushpanjali' is conducted are claimants to extra sanctity. Sannyasins from any one of the monasteries founded by the disciples of Adi Sankara in Thrissur do pushpanjali (flower worship) daily to Padmanabha, Narasimha Moorthi and Krishna Swami. Of these monasteries, Naduvil Madhom is the most important as Vilvamangalathu Swamiyar, the founder of this Temple, belonged to this monastery. Initially, Koopakkara Potties were the Tantries of the Temple. Later, Tantram was transferred to Tharananallur Nambuthiripads of Iranjalakkuda. The Nambies, altogether four in number, are the Chief Priests of the Temple. Two Nambies - Periya Nambi and Panchagavyathu Nambi - are allotted to Padmanabha and one Nambi each to Narasimha Moorthi and Krishna Swami. The Nambies hail from either side of the Chandragiri River. They are appointed by the Pushpanjali Swamiyar.
TEMPLE MANGEMENT
The Padmanabhaswamy Temple and its property were controlled by the Ettara Yogam (King's Council of Eight) with the assistance of Ettuveetil Pillamar ("Lords of the Eight Houses"). The Ettara Yogam consists of Pushpanjali Swamiyar, six member Thiruvananthapurathu Sabha, Sabhanjithan (Secretary) and Arachan (Maharaja of Travancore). Thiruvananthapurathu Sabha was primarily responsible for the administration of the Temple. Koopakkara Potti, Vanchiyoor Athiyara Potti, Kollur Athiyara Potti, Muttavila Potti, Karuva Potti and Neythasseri Potti are the members of the Sabha. The Pushpanjali Swamiyar presides over the meetings of the Sabha. Sreekaryathu Potti is the Sabhanjithan of the Sabha.[28] Any decision taken by the Sabha can be implemented only if the Maharaja of Travancore approves of it.
In the past, only the Swamiyars of the Naduvil Madhom were appointed as Pushpanjali Swamiyars by the Maharaja of Travancore. Anizham Thirunal Marthanda Varma curtailed the authority of Ettara Yogam and liquidated the powerful Ettuveetil Pillamar. Ettara Yogam became an advisory and assenting body thereafter. Besides Naduvil Madhom, Munchira Madhom got the right to appoint Pushpanjali Swamiyars during his reign. In the recent past, Uthradom Thirunal Marthanda Varma gave Pushpanjali rights to the Swamiyars of Thrikkaikattu Madhom and Thekke Madhom as well. Though the Maharaja is the appointing authority of the Pushpanjali Swamiyar, the former must do a Vechu Namaskaram when he sees the Swamiyar. With the passing away of Uthradom Thirunal Marthanda Varma in December 2013, his nephew Moolam Thirunal Rama Varma became the titular Maharaja of Travancore in January 2014. Like his predecessors, Moolam Thirunal also got concurrence from the Ettara Yogam before assuming the title 'Maharaja'. In the presence of the Maharaja designate, the Yogathil Pottimar and the Tantri, the Pushpanjali Swamiyar Maravanchery Thekkedathu Neelakanta Bharatikal signed on the Neettu (Order) of the Ettara Yogam giving recognition to Moolam Thirunal as Chirava Mooppan (Maharaja of Travancore) and Thrippappoor Mooppan (Protector of the Temple). This ceremony took place at Kulasekhara Mandapam in Padmanabha Swamy Temple. Revathi Thirunal Balagopal Varma, grandson of Maharani Regent Pooradom Thirunal Sethu Lakshmi Bayi, is the titular Elayaraja of Travancore.
EXTANT TEMPLE RECORDS
A pertinent event in the long recorded history of the temple was the construction of a "granta-pura" (record-room) within the temple compound itself around 1425 A.D. by the then Venad King Veera Iravi Iravi Varma, to store the "Mathilakam" (within-the-walls) records, as the then existing temple records were known. A major portion of those records (numbering around 30 lakhs of documents) from the Mathikalam, had been donated later to the Archives Department in 1867, at the time of the formation of the latter. Despite their cultural value, only a minuscule portion of these grantas (bundles) of cadjan leaf records, written mostly in ancient scripts of proto-Tamil and archaic-Malayalam, have been deciphered. The translations of this section of manuscripts by some scholars serve as a rare but very inadequate primary source material on the temple and its rich traditions.
The rest of the 30 lakh documents – three thousand bundles of records pertaining to the temple - each bundle consisting of over a thousand cadjan records – segregated under 70 "heads" - is still lying idle with the Archives Department. According to Aswathi Thirunal Gouri Lakshmi Bayi, a member of the Travancore Royal Family and author of a book on the temple, from a very early period in recorded history the temple had employed two kinds of 'record writers'. One group was to record the proceedings and transactions of the Ettarayogam, a council of temple administrators, that included the then king. The other was to write and preserve the records of the day-to-day functioning of the temple, maintain correct accounts of the temple-treasury, and of temple-revenue-collections and temple-expenditure, and as well as write down all the other records, connected with the functioning of the temple.
WIKIPEDIA
Koodalmanikyam Sree Bharatha Temple is situated 25 km away from Thrissur in the Kodungallur route. A distinctive feature of Koodalmanikyam temple is that there is only one single Prathista.The 'Mukkudi Nivedyam' and 'Brinjal Nivedyam' offered at the day of 'Avittom' star in the Malayalam month of 'Thulam' is famous. This ancient temple is perhaps the only one in India dedicated to Bharatha, the brother of Sree Rama.
Myths and legends of India : Human Gods or Theyyams
Theyyam (Theyyattam or Thira) is a popular Hindu ritual form of worship of North Malabar in Kerala, India. As a living cult with several thousand-year-old traditions, rituals and customs, it embraces almost all the castes and classes of the Hindu religion in this region. People of this region consider Theyyam itself as a God and they seek blessings from Theyyam.
Theyyam is a form of worship where man dons the guise of God and propitiates the Gods through possessed dancing; Theyyam is also known by the name Kaliyaattom. The performance of Theyyam is supposed to make life prosperous and remove all hazards. The staging area of Theyyam is known as kaavu. Kazhakam, Muchilottu, Mundiya, Sthhaanam, Kottam, are the other names for the staging area. There are various Theyyam forms like Vishnumoorthy, Puthiyabhagawathi, Pottan, Kathivanoor Veeran, Gulikan, Rakthachaamunnddi, Madayilchaamunnddi, Vayanaattu Kulavan, Kutty Shaashsthan, are the popular Theyyam forms. It is estimated that there are about 450 Theyyam forms. Theyyam is performed between the 10th day of Thulam (mid-October /mid-November) and middle of Idavam ( mid-May/mid-June). This is the period between the completion of the year’s harvest and preparations for the next year’s harvest. This period for Theyyam is the time for prayers for a good harvest, prosperity and general social solidity. Theyyam usually considered as ritual art and the only members of particular communities like Vannan, Malayan are allowed to perform these rituals. The headgear and other ornaments that are clad on the performers body are huge in size and appearance. Different costumes like leaf dress, headdress, breastplates, bangles, arm ornaments and other body decorations are to be prepared in advance before the performance.
The costumes of Theyyam are made out of cutting and painting coconut sheaths in black, white and red patterns, fresh coconut fronds form skirts, fashioning breasts out of dry coconut shells and tying a red cloth around the waist. The facial decorations are intricately designed with enriched symbolism. Theyyam is performed in the courtyard of a house or village temple, as the artist gets ready and the spirit of the deity is evoked during the nighttime. The hood, headdress, face painting, breastplate, bracelets, garlands and fabric of attire of each theyyam are distinct and meticulously crafted. Also called Thirayattam, (Because every thira or village performed this ritualistic art at the village temple) this primitive ritualistic ritualistic art demands long hours of preparation before the performance.
Theyyam’ performers belong to one of the Hindu communities (Malayan, Vannan, Velan (Thuzhuvelan), Koppalan, Mavilan, Chingatthan, Panan, Parayan, Pampatharavan, anhuttan, Munnuttan etc.). Each individual caste has the right to perform certain deities and all performers must poses a wide range of extraordinary skills. They must know the ritual and character of every deity. They have the inherited right to perform, know-how to sing, dance with the drum, do the complicated make-up and dress their costumes. Theyyam artistes are male. It is not a profession or calling that can be adopted. The artist's shrine rights are always inherited from the mother's family and when he marries, he also acquires the shrine rights of his wife's family. The artistes share a common training and tradition in which the process of becoming the deity is achieved after intense mental, physical and spiritual preparation. All Theyyam artistes must be able to do much more than just perform. Every deity's physical appearance conforms to an image envisaged centuries ago in the dream or vision of a respected guru. An artist must know how to make the headdresses and costumes of all the deities, how to apply the face and body makeup in all the different styles and designs, how to sing, play the drums, and know the stories, songs, and character of each deity.
Devotees in and out of the temple
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A priest and devotees @ the entrance of the temple "Gopuram"
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A small girl selling oil, shampoo / "Shiyakkai powder" and towels a la route to the "Nala theertham".
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After a bath @ the "Nala theertham" devotees light the camphor and break a coconut in the place shown above.
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A devotee getting blessing from the temple elephant
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This year Saneeswaran is said to shift from "Kanni raasi" to "Thulaam raasi" on 21st Dec morning @ 7:51 AM
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Security arrangements @ the temple entrance
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A devotee dries his daughter's hair after a bath @ the "Nala theertam" (a must do activity before any devotee enters the temple)
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Devotees near the archway leading to "Nala theertham"
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History of Tamil Nadu
1 Pre-historic period
2 Early history (300 BCE －300 CE)
3 Interregnum (300－600)
4 Age of empires (600－1300)
4.1 Pallavas
4.2 Pandyas
4.3 Cholas
4.4 Pandya revival
4.5 Delhi Sultanate
5 Vijayanagar and Nayak period (1300－1650)
6 Rule of Nizams and Nawabs
7 European colonisation (1750－1850)
7.1 Anglo-French conflicts
7.2 British Government control
7.3 End of Company rule
8 British rule (1850－1947)
History of Kerala
主要有两个土著王国在此地比较著名，Travancore Kings(页码1069)和Maharaja of Cochin
Maharaja of Cochin (Perumpadapu Swaroopam 1503 - 1964)
Veerakerala Varma nephew of Cheraman Perumal is supposed to be the first king of Cochin (This was around 7th Century AD). But the only record we have is from 1503 AD.
1.Unniraman Koyikal I (---- to 1503)
2.Unniraman Koyikal II (1503 to 1537)
3.Veera Kerala Varma (1537-1565)
4.Keshava Rama Varma (1565-1601)
5.Veera Kerala Varma (1601-1615)
6.Ravi Varma (1615-1624)
7.Veera Kerala Varma (1624-1637)
8.Godavarma (1637-1645)
9.Veerarayira Varma (1645-1646)
10.Veera Kerala Varma (1646-1650)
11.Rama Varma (1650-1656).
12.Rani Gangadharalakshmi (1656-1658).
13.Rama Varma (1658-1662).
14.Goda Varma (1662-1663)
15.Veera Kerala Varma(1663-1687)
16.Rama Varma (1687-1693)
17.Ravi Varma (1693-1697)
18.Rama Varma (1697-1701)
19.Rama Varma (1701-1721)
20.Ravi Varma (1721-1731)
21.Rama Varma (1731-1746)
22.Veera Kerala Varma (1746-1749)
23.Rama Varma (1749-1760)
24.Veera Kerala Varma (1760-1775)
25.Rama Varma (1775-1790)
26.Rama Varma (1790-1805)- SHAKTHAN THAMPURAN
27.Rama Varma (1805-1809)- Vellarapalli-yil Theepetta Thampuran (King who died in “Vellarapali”)
28.Veera Kerala Varma (1809-1828) - Karkidaka Maasathil Theepetta Thampuran (King who died in “karkidaka” month(ME))
29.Rama Varma (1828-1837) - Thulam-Maasathil Theepett1a Thampuran (King who died in “Thulam” month (ME))
30.Rama Varma (1837-1844) - Edava-Maasathil Theepett1a Thampuran (King who died in “Edavam” month (ME))
31.Rama Varma (1844-1851) - Thrishur-il Theepetta Thampuran (King who died in “Thrishivaperoor” or Thrishur)
32.Veera Kerala Varma (1851-1853) - Kashi-yil Theepetta Thampuran (King who died in “Kashi” or Varanasi)
33.Ravi Varma(1853-1864) - Makara Maasathil Theepetta Thampuran (King who died in “Makaram” month (ME))
34.Rama Varma(1864-1888) - Mithuna Maasathil Theepetta Thampuran (King who died in “Mithunam” month (ME))
35.Kerala Varma(1888-1895) - Chingam Maasathil Theepetta Thampuran (King who died in “Chingam” month (ME))
36.Rama Varma(1895-1914) - aka Rajarshi, Abdicated Highness (Left for heavenly abode in 1932)
37.Rama Varma(1914-1932) - Madrasil Theepetta Thampuran (King who died in Madras or Chennai)
38.Rama Varma(1932-1941) - Dhaarmika Chakravarthi (King of Dharma), Chowara-yil Theepetta Thampuran (King who died in “Chowara”)
39.Kerala Varma (1941-1943) - Midukkan (syn: Smart, expert, great.) Thampuran
40.Ravi Varma(1943-1946) - Kunjappan Thampuran (Brother of Midukkan Thampuran)
41.Kerala Varma(1946-1948) - Ikya-Keralam (Unified Kerala) Thampuran
42.Rama Varma (1948-1964) - Pareekshit Thampuran
ME - Malayalam Era
The path leading to the temple
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After a bath @ the "Nala theertham" devotees light the camphor and break a coconut in the place shown above.
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The Mayiladuthurai situated in between the banks of Cauvery. Kollidam is situated 23 K.M from Mayiladuthurai
Thula Snanam period (Aipasi month) begins on 18 October and ends on 16 November in mayiladuhurai. During thula snanam period the day and night will be equal. Hence this month is called Thulam (Balance). It is considered sacred to take dip in River Cauveryin mayiladuthurai, during the thula snanam period.
GURUPEYARCHI PARIHARA YAGAM 2016-2017.
Guru, the central deity of the Navagrahas, is transiting from shimma rashi to Kanni rashi in August 2nd, As per Vakya Panchangam.ANDThirukkanitham August 11 th. Vedic scholars will conduct special yaagams to invoke the blessings of Guru Bhagwan for a prosperous life.
Guru Bhagwan is considered an import god who blesses devotees with a prosperous and peaceful life, besides giving knowledge.Guru peyarchi (Jupiter transit) will take place on August 2nd & 11 when Guru Bhagwan will transit from Simmam rashi to Kanya rashi. Guru peyarchi (Jupiter transit) is considered very important in astrology since major events do happen only when ruling planets are favourable. Jupiter is completely a subha graha and Jupiter strength is very important to achieve success in life especially in marriage, birth of a new child, change in job, buying of a new home, success in education or career and foreign travel.
Guru Peyarchi yagam
For the healthy and prosperous life of the people, on the day of Guru peyarchi, a group of vedic scholars will perform mega Guru peyarchi yaagam on August the above days at Sri Danvantri Arogya Peedam,Kilpudupet,Walajapet AUGUST 2nd from 9am to 12 Noon and 11th August From 7.30 Pm to 10,00 pm.
The Mesham,Khadgam Kanni ,Thulam Dhanush, and Kumbha rashi would benefit by participating in the yaagam as Guru’s transit would affect people of these rashis. The yagam will be performed with herbal roots suggested by siddhas. Those participating in the yaagam would definitely see better times in their lives and the lessening of misfortune.
By performing this yaagam, people will get prosperous life, their family problem will get solved, long pending marriages will take place, you will succeed in all your endeavours.
Those participating in yagam will be given a Yentra of Guru Bhagwan, Rakshai and kumkum as prasadam. Special prayers will be conducted for students, and will be given note books, pens and pencils.
Devotees may contact,
Sri Muralidharaswamigal.
Founder, Sri Danvantri Arogya Peedam ,
Walajapet. Vellore Dt.632 513.
For more details,
call-04172-230033,230274.
e-mail: danvantripeedam@gmail.com
The Mayiladuthurai situated in between the banks of Cauvery. Kollidam is situated 23 K.M from Mayiladuthurai
Thula Snanam period (Aipasi month) begins on 18 October and ends on 16 November in mayiladuhurai. During thula snanam period the day and night will be equal. Hence this month is called Thulam (Balance). It is considered sacred to take dip in River Cauveryin mayiladuthurai, during the thula snanam period.
The Mayiladuthurai situated in between the banks of Cauvery. Kollidam is situated 23 K.M from Mayiladuthurai
Thula Snanam period (Aipasi month) begins on 18 October and ends on 16 November in mayiladuhurai. During thula snanam period the day and night will be equal. Hence this month is called Thulam (Balance). It is considered sacred to take dip in River Cauveryin mayiladuthurai, during the thula snanam period.
Thirunakkara Mahadeva Temple is one among the 108 Sivalayas created by Lord Parasurama and is in the heart of Kottayam town. The sanctum-sanctorum is covered with pictures from the epics. Three festivals are celebrated here in Thulam (October-November) Mithunam (June-July) and Meenam (March-April) of which the last one is the most important. The Aaraattu, conducted on the last day of the festival, is the festival of Kottayam, irrespective of the caste and creeds.
The Mayiladuthurai situated in between the banks of Cauvery. Kollidam is situated 23 K.M from Mayiladuthurai
Thula Snanam period (Aipasi month) begins on 18 October and ends on 16 November in mayiladuhurai. During thula snanam period the day and night will be equal. Hence this month is called Thulam (Balance). It is considered sacred to take dip in River Cauveryin mayiladuthurai, during the thula snanam period.
The Mayiladuthurai situated in between the banks of Cauvery. Kollidam is situated 23 K.M from Mayiladuthurai
Thula Snanam period (Aipasi month) begins on 18 October and ends on 16 November in mayiladuhurai. During thula snanam period the day and night will be equal. Hence this month is called Thulam (Balance). It is considered sacred to take dip in River Cauveryin mayiladuthurai, during the thula snanam period.
The Mayiladuthurai situated in between the banks of Cauvery. Kollidam is situated 23 K.M from Mayiladuthurai
Thula Snanam period (Aipasi month) begins on 18 October and ends on 16 November in mayiladuhurai. During thula snanam period the day and night will be equal. Hence this month is called Thulam (Balance). It is considered sacred to take dip in River Cauveryin mayiladuthurai, during the thula snanam period.
The Mayiladuthurai situated in between the banks of Cauvery. Kollidam is situated 23 K.M from Mayiladuthurai
Thula Snanam period (Aipasi month) begins on 18 October and ends on 16 November in mayiladuhurai. During thula snanam period the day and night will be equal. Hence this month is called Thulam (Balance). It is considered sacred to take dip in River Cauveryin mayiladuthurai, during the thula snanam period.
The Mayiladuthurai situated in between the banks of Cauvery. Kollidam is situated 23 K.M from Mayiladuthurai
Thula Snanam period (Aipasi month) begins on 18 October and ends on 16 November in mayiladuhurai. During thula snanam period the day and night will be equal. Hence this month is called Thulam (Balance). It is considered sacred to take dip in River Cauveryin mayiladuthurai, during the thula snanam period.
The Mayiladuthurai situated in between the banks of Cauvery. Kollidam is situated 23 K.M from Mayiladuthurai
Thula Snanam period (Aipasi month) begins on 18 October and ends on 16 November in mayiladuhurai. During thula snanam period the day and night will be equal. Hence this month is called Thulam (Balance). It is considered sacred to take dip in River Cauveryin mayiladuthurai, during the thula snanam period.
The Mayiladuthurai situated in between the banks of Cauvery. Kollidam is situated 23 K.M from Mayiladuthurai
Thula Snanam period (Aipasi month) begins on 18 October and ends on 16 November in mayiladuhurai. During thula snanam period the day and night will be equal. Hence this month is called Thulam (Balance). It is considered sacred to take dip in River Cauveryin mayiladuthurai, during the thula snanam period.
The Mayiladuthurai situated in between the banks of Cauvery. Kollidam is situated 23 K.M from Mayiladuthurai
Thula Snanam period (Aipasi month) begins on 18 October and ends on 16 November in mayiladuhurai. During thula snanam period the day and night will be equal. Hence this month is called Thulam (Balance). It is considered sacred to take dip in River Cauveryin mayiladuthurai, during the thula snanam period.
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Work on the new Munnar road commenced in Oct/ Nov 1928 (Malayalam Calendar, Thulam 1103) and was completed in March/ April 1931( Malayalam calendar Meenam 1106). The new road was built as an alternative to (now defunct) route via Kothmangalam and Thatteka
Ahead of Tamil Nadu assembly elections starting from April 6, candidates have been filing nominations and releasing manifestos promising people welfare schemes in case they win the polls. Following which, a 34-year-old Independent candidate Thulam Saravanan from South Madurai has promised the moon to the voters if he wins the election. Yes moon!
www.apnlive.com/tamilnadu-assembly-poll-manifesto-free-ch...
To gain the exact value of any product, choose Venkatachalam
weighing scale for accurate measurements!
For More Details,
Website: www.thulam.in