KALI NAMES

Kali’s name is from the Sanskrit word kala, meaning either “black” or “time”, depending on the context. Her various other names reflect her different forms:
Attahasayuta (laughing loudly)
Balidanapriya (fond of animal sacrifice)
Bhadra Kali (adamantine)
Bhadrakali Vilakshi Kamadatri (giving desires)
Bhairavabhavini Bhavananta Sarasvataprada (bestower of eloquence)
Bhavani
Bhavatarini (redeemer of the universe)
Bhayanaka (giving fear)
Bhima Chandi
Bhimanadini (sounding terrifying)
Bhurbhuvasvahsvarupini (true form of Bhurbhuvahsvar)
Cchinnajata Jatajutavilasini Sarvarajayutabhima Sarvarajoparisthata Shmashanstha (dwelling in the cremation ground)
Chamunda
Chaturvargaprada (giver of the four aims)
Daksina Kali (remover of the fear of death)
Danavendraprapujita (worshipped by Danavas)
Devi Khadgahasta (holding a cleaver)
Dukhadaridyanashini (destroyer of unhappiness and poverty)
Garbha (the womb)
Gauri (golden one)
Gayatri Savitri Mahanilasarasvati Lakshmirlakshanasamyukta (showing all the signs of Lakshmi)
Guhya Kali (secret)
Jagadamba (world mother)
Jagadanandakarini (cause of bliss in the world)
Jagadvighnasini (destroyer of world obstacles)
Jaganmata (mother of the world)
Jaganmayi (consisting of the world)
Jagatsara (essence of the world)
Kadamba-pushpamalini (wearing a garland of kadamba flowers)
Kadamba-pushpasantosa (taking delight in the kadamba flowers)
Kadambari-panarata (who drinks the kadamba flower wine)
Kadambari-priya (excited and pleased with the kadamba wine)
Kadamba-vanasamcara (wanderer in the kadamba forest)
Kadamba-vanavasini (who lives in the kadamba forest)
Kadambini (dark as a bank of rain-clouds)
Kaladhara (bearer of the crescent moon and all female energy)
Kalahamsa-gati (moving and swaying as a swan)
Kalakantaka-ghatini (destructress of the fear of death)
Kalakanthi (with a soft and deep-throated voice)
Kalakarshini (conqueror and/or destroyer of time)
Kalamanjira-carana (whose toe-bells sound sweet melodies)
Kalamata (mother and destructress of time)
Kalanada-ninadini (sweet as the chakravaka bird)
Kalanala-samadyuti (brilliant as the fires of the final dissolution)
Kalaratri (black night)
Kalatmika (self of kalas)
Kalavati (possessor of all the arts)
Kali Kalaratrisvarupini (true form of the night of time)
Kali Ma (mother of karma)
Kali Mahamaya (the great sorceress)
Kali Nath
Kalidarpaghni (destructress of pride)
Kalika (devourer of him who devours [Shiva])
Kalikalmasa-nasini (destructress of Evil)
Kalikamata (black earth-mother)
Kalpalata (creeper who provides every desire)
Kalyani (bestower of peace and happiness)
Kamabija-japananda (excited to hear ‘klim’ [mantra of sexual union])
Kamabija-svarupini (embodiment of the mantra ‘klim’)
Kamala (who enjoys and is herself enjoyed)
Kamalalaya-madhyastha (abiding in the center of the lotus)
Kamalamoda-modini (pleased and intoxicated by the scent of lotus)
Kamalasana-santushta (lover of the lotus flower)
Kamalasana-vasini (delighted to be seated within the lotus)
Kamaniya (beautiful one)
Kamaniya-gunaradhya (adorable image of all tenderness)
Kamaniya-vibhushana (beauty is thy ornament)
Kamapasa-vimocini (liberator from the bonds of desire)
Kamapitha-vilasini (playing at the Kamakhya Pitha)
Kamarupa (in the form of desire)
Kamarupa-kritavasa (who lives in the place of sexual desire)
Kamarupini (assuming any form she desires)
Kamkalamalya-dharini (wearing a garland of bones)
Kancanacala-kaumudi (shining moon-beam on the mountain of gold)
Kancanadri-kritagara (residing in the golden mountain [Meru])
Kantukini (joyous one)
Kapalapatra-nirata (drinking from a skull-cup)
Kapali (wearer of skulls)
Kapalini Kurukulla Viprachitta Kantachitta Madonmada (drunk with desire)
Kapardini (lover of him with the matted hair [Shiva])
Kapardisha-kripanvita (kind and devoted to him with the matted hair [Shiva])
Kapila (tawny-colored one)
Karalasya (thou of formidable countenance with teeth like fangs)
Karali (frightening)
Karanamrita-santosha (pleased with the nectar of purified wine)
Karanananda-japeshta (deity of those who worship with wine)
Karanananda-siddhida (giver of success to those who enjoy wine)
Karanarcana-harshita (glad to be worshipped with purified wine)
Karanarnava-sammagma (immersed in an ocean of wine)
Karanavrata-palini (protecting those who perform ritual with wine)
Karpura-candanakshita (body painted with camphor and sandal paste)
Karpura-karanahlada (pleased with purified wine flavored with camphor)
Karpura-malabharana (adorned with garlands of camphor)
Karpuramoda-modita (whom the scent of camphor gladdens)
Karpuramrita-payini (drinker of nectar flavored with camphor)
Karpura-sagaralaya (at home in the ocean of camphor)
Karpura-sagarasnata (bathing in the ocean of camphor)
Karunamrita-sagara (ocean of the nectar of compassion)
Kashtahartri (allayer of all suffering)
Kasishvara-dayini (giver of blessings to the Lord of Varanasi [Shiva])
Kasishvara-kritamoda (giver of pleasures to the Lord of Varanasi)
Kasishvara-manorama (beloved of Shiva who overwhelms his mind)
Kasishvari (Queen of the Sacred City [Varanasi])
Kasturi-bhojanaprita (who is pleased to eat musk of the musk deer)
Kasturi-dahajanani (mother of those who burn musk as incense)
Kasturim-rigatoshini (who is fond of the musk deer)
Kasturi-pujakapriya (loving those who worship her with musk)
Kasturi-pujanarata (excited by worship with musk)
Kasturi-saurabhamoda (gladdened by the scent of musk)
Kasturi-tilakojjvala (luminous one with a mark of musk on her forehead)
Kaulika-priyakarini (benefactress of the Kula)
Kaulika-radhya (adored by Kula Tantrics)
Kausiki
Kishori (thou who art ever youthful)
Klaibyanasini (destroying all fears)
Komalamgi (delicate and tender-bodied)
Kottavei
Kripadhara (vessel of compassion)
Kripagama (attainable only by her compassion)
Kripamayi (truly merciful)
Kripapara (whose mercy is without limit)
Krishanu (thou art fire)
Krishna (black of hue as is Krishna)
Krishnananda-vivardhini (who increases joy and bliss of Krishna)
Krishodari (slender of waist)
Kulacara (observant of the Kulacara)
Kulakamini (Lady of the Kula)
Kulamarga-pradarshini (revealing the Kula-Path to seekers)
Kulina (embodiment of the Kula teachings)
Kulinarti-nasini (destructress of the Kula’s afflictions)
Kumari-bhojanananda (pleased by the feasts and gifts to the virgins)
Kumari-pujakalaya (refuge of all virgin worshippers)
Kumari-pujanaprita (pleased by the worship of virgin girls)
Kumari-rupadharini (who is in the form of a virgin)
Kumatighni (destructress of all evil inclinations)
Kurchabija-japaprita (pleased by worship with the mantra ‘hum’)
Kurchajapa-parayayana (threatening and conquering demons with ‘hum’)
Kvanatkanci-vibhusana (whose girdle-bells tinkle ever so sweet)
Madanaprita Madaghurnitalochana (eyes full of desire)
Madhya Trivalivalayanchita Gandharvaihsamstutasa (praised by the Gandharvas)
Madottirna Kharparasinaramundavilasini Naramundasraja (with a necklace of men’s heads)
Maha Kali (the great mother)
Mahagaurasarvanga (greatly golden in all limbs)
Mahakali Jagadhatri (creator of the world)
Mahanandistuta (praised by Mahanandi)
Mahishasuradhatini Shivapujya (worshipped by Shiva)
Matangi (elephant lady)
Maya
Maya Mahamaya Mahodaya
Mohini
Muktakeshi (dishevelled of hair)
Nanda Siddhacharanasevita (served by Siddhacharas)
Nilameghavarna (the colour of a blue rain-cloud)
Nilavani (blue Sarasvati)
Nitya Kali (endless time)
Padma (lotus)
Padmaragopashobhita Karabhayaprada (hand removing fear)
Pavitra Parama (supreme)
Phalaharini Kali
Prakiritia (nature)
Purnenduvadana (with a face like the full moon)
Rakshakali (the protectress)
Sadhvi (holy)
Samdiptalochana Shavasanarata (addicted to the corpse asana)
Samhlada Viparitaratatura (addicted to taking the superior sexual role)
Sandhya
Sarvalakshanalakshita (having every single characteristic)
Sarvamangalamangala (greatest fortune of all)
Sarvasampatprada (giver of all prosperity)
Sarvasarvabhisthaphalaprada (giver of the fruit of every possible desire)
Sarvavidyamayi (consisting of all vidya)
Savitri (mother of the Vedas)
Sharatjyotsna (light of the autumn moon)
Sheetla (the goddess of smallpox)
Shivaprita (loved by Shiva)
Shyama Kali (dispeller of fear)
Siddha Kali
Sidheshvari
Smashana Kali (ever joyous dancer)
Sundaripara (supremely beautiful)
Svadha Svaha Vashatkara Saradindusamaprabha (as bright as the autumn moon)
Ugra Chandi
Varavarnini Vararoha Shivaruha (riding Shiva)
Vidhatri (creatrix)
Vidhatrivaradayini (giver of boons in creation)
Vindhyavasini
Vishvamata (cosmic mother)
Vyaghracharmavrita (wearing tiger skin)

Read More

MADATHEYVATHAI NAMES

Sudalai Maadan
Madan
Maharaja
Sudalai Mada Sami
Sudaleshwaran
Madasamy
Maasana Muthhu
Mundan Sami
Mayandeeswarar
Mayandi
sudalayandi
sudalai muthu
muthu swamy
pinam tinni madan.
padma parama eswaran.
vellai pandi
palavesakkaran
karutha pandi
muniyandi
muneeswaran
karuppasamy
eswaran

Read More

ganga

Read More

Oppiliappan – Kshetra Purana

According to Brahmananda Purana, Long ago Narada muni prays to Brahma to enlighten him on the history and greatness of the holy Markandeya kshetra.  Hearing this, Brahma gladly started narrating the greatness of Tiruvinnagar and its presiding deity, whose glory cannot be described even by Adisesha with his 1000 tongues.

Sage Mirikandu had a son Markandeya. The astrologers predicted on his birth that he would die young. When Markandeya heard that he would not survive beyond the age of 16 he started a penance to save him from death. Pleased with his penance Lord Shiva gave him the boon of immortality. After receiving this boon toured many holy places and bathing in sacred waters, finally reached this holy place. He was so enchanted by the congenial surroundings here that he decided to stay here permanently. Wishing to get Laksmi as a daughter and Lord Vishnu as a son in law, he started doing sever penance to achieve his objective.

Tulasi Devi who was born along with nectar (amrita) during samudra manthan, told Mahavishnu as to why he has given a special place to Mahalakshmi in his Heart? Tulasi, also desired a special place in Mahavishnu’s heart begged Lord Narayana that she also be adorned by Him on His chest like Mahalakshmi.  Thereupon, the Lord replied that Lakshmi did very severe penance to gain a place on His heart.


Tulasi Devi

In order to fulfil her wish, Mahavishnu asked Tulasi to proceed to earth and appear on the banks of the Cauvery. Mahalakshmi would be born as Bhoomi Devi at a holy place near Kumbakonam, on the banks of the Cauvery. Tulasi was asked to appear  in this holy spot before Mahalakshmi. The Lord further said that those who worship Him with petals of Tulasi , shall attain all prosperity in the world and also the benefit of performing ‘Asvamedha yaga’. All those who reside in this holy place will attain Sri Vaikunta at the end of their lives. From then onwards, Tulasi lived in this holy place, which therefore came to be known as Tulasi Vana (Tulasi forest).   As directed Tulasi appeared before Mahalakshmi’s birth and at this juncture, Mahalakshmi appeared as Bhoomi Devi under the shade of the Tulasi .

Goddess Lakshmi took birth as a small child in the Tulasi forest and was found by sage Markandeya. With immense pleasure he lifted the divine child Lakshmi from the ground, fondled her, he named her as Bhoomidevi, as she was found on earth. The sage brought her up lovingly and as she grew up, he was very much worried about her marriage. He was in frantic search for a suitable bridegroom.  At this stage Lord Narayana appeared before the sage, in the guise of an old Brahmin, clad in torn clothes and with a walking stick in hand, on the day of Panguni Sravana at noon.   Markandeya, without realising that the old man  was Sriman Narayana himself, received Him with due reverence and respectfully proceeded to serve Him, attending to His needs like washing His feet and so on. The sage then reverentially asked the old man the purpose of His visit. The visitor then proceeded to state that He was on the look – out for a suitable bride, as He wished to marry settle down in life and beget good sons. He therefore sought the hand of Bhoomidevi in marriage to enable Him to attain His objective.

On hearing the strange request of the old man (Narayana), Markandeya was non-plussed and did not know what to do. He then started explaining to the old man that Bhoomidevi was very young and was too tender in age to run a family. Moreover the age disparity between the old man and the young girl was too much. He requested the old man to drop His idea. The old man would hear none of it. He threatened to commit suicide if the young girl was not given in marriage to Him.

The sage Markandeya did not know what to do. He tried all methods to dissuade the old man from insisting upon marrying the young girl. The sage told the old man that his daughter was too young and did not even know how to cook properly She might even forget to put salt in the eatables, which may result in the old man getting angry and cursing her. Finding the old man still stubborn and unrelenting, the sage silently prayed to Lord Narayana for guidance.

The sage also sought his foster – daughter’s views in the matter and asked her whether she was willing to marry the old man. She threatened to commit suicide, if she was forced to marry the old man, much against her wishes.  Sage Markandeya was caught between the old man who threatened to commit suicide, if the girl was not given in marriage to him, and his daughter who threatened to commit suicide if she was given in marriage to the old man. He fervently prayed to the Lord to show him a way out of the piquant situation.  After prayers to God for a long time, the sage opened his eyes and there he found before him Lord Narayana in all splendor and glory, in the place of the old man. Realising that the Lord had played a practical joke on him, the sage danced and cried in ecstacy.
The Lord, blessing the sage Markandeya, said that He will married Bhoomidevi and will take only saltless offerings in this temple. Anyone who brings salt inside the temple will go to hell.  Overwhelmed with joy, Markandeya readily agreed for the marriage and prayed for 3 boons: -

1. The Lord, after marrying Bhoomidevi, should stay in this place forever.
2. The holy place should be known in his name as Markandeya Kshetra.
3. Salt less offerings in this temple should also be relished by the devotees and He should also be granted moksha.

The Lord gladly granted the boons as prayed for and further blessed that the place will be known as “Tiruvinnagar” and “Tulasivana Markandeya kshetra” and stated the marriage would be held in the month of Aippasi on Sravanam day. At the request of the sage, the Lord also agreed to make all arrangements for the marriage.


Lakshmi and Vishnu

The Lord Himself wrote out the marriage invitation and instructed His vehicle Garuda to hand over the invitations to Brahma and all devas and further help Him in conducting the marriage on the day of sravanam in the month of Aippasi. The joy of Brahma and other devas knew no bounds on hearing the happy news of the divine wedding and they all duly came with their wives to attend and worship the divine couple at their marriage. The holy wedding of the Lord and Bhoomidevi was duly conducted on a grand scale according to Vaikhanasa Agamas.Then onwards, the Lord continues to reside in this temple, along with His consort Bhoomidevi, blessing His devotees and granting them their desires.

Read about Temple associated with this purana Here – Oppiliappan Temple

Read the story about churning of milky ocean Here - Samudra Manthan

Read More

Oppiliappan Temple

Oppiliappan , also known as Thiruvinnagar is a very sacred place, where boons are granted to devotees and is one among the 108 divyadesams of Sri Vaishnava’s.   This pilgrim centre bears many names such as Akasa Nagaram, Vaikunta Nagaram, Thiruvinnagar, Uppiliappan Sannadhi.  The lord here is present in five forms – ponnappan, maniappan, muttappan, vinnagarappan and ennappan.

Puja Practice:

Pujas and festivals are conducted in the temple according to Vaikhanasa Agama sastras. Pujas are performed six times daily, starting with Viswarupa Darsanam in the morning when recitation of Suprabhatam, Prapatti and Mangalam specially composed in praise of this deity takes place.

Tiruppavai recitation and Vedaparayanam then follow, concluding with Sathumurai. Then the principal Puja takes place, when offerings are made at all other shrines also. Then at noon another Puja is performed. Again the evening Puja is held, when recitation of Divya Prabandha and Veda Parayana takes place, followed by Sathumurai. Then about 8.00p.m. Principal night Puja is performed when offerings are made at all other shrines also. Then the last Puja for the day is performed about 9 p.m., following which the temple is closed for the day.


The temple View
Unique feature of the Temple

All food offerings at the temple are strictly and completely saltless. Salt or any food item containing salt is not allowed in the temple beyond Garuda’s Sannidhi. It is customary to offer a mixture of salt and pepper to the footprints in front of the Garuda and by doing this it is believed that such worshippers get releif from all kinds of skin ailments. It is a sin to carry salt inside the temple. Hence the Lord is also called as ‘Lavana Varjita Venkatesa’ i.e. Venkatesa who avoids salt.

There is no separate shrine for Bhoomidevi here and as already stated, Bhoomidevi is sitting with folded hands by the side of the Lord in the main sanctum sanctorum. The utsava deity of Oppiliappan is never taken out of the temple, without His consort, Bhoomidevi. The lord is also known as lord Venkateshwara’s brother and so those devotees who are unable to visit tirupati to fulfill their promises can do so here. For the Kshetra Purana or Legend behind this temple visit – Oppiliappan – Kshetra Purana

About the Idol
The lord is 8 ft tall with Bhoomidevi on the right and Markandeya Naharishi on the left. “Maam Ekam Saranam Vruja’ is written on the left hand of the lord.  Lord never leaves the temple without Bhoomidevi thayar since he had promised Sage Markandeya that he would never leave his daughter bhoomidevi thayar alone while asking her hand in marriage.

How to reach
The temple is situated about 7kms south of Kumbakonam in tanjore district of Tamilnadu.  It is located at Thirunageshwaram post. Buses, autos and private vehicles are available to reach Oppiliappan temple from kumbakonam. Staying facilities are also available near the temple as well at kumbakonam. Number of town buses ply frequently between Kumbakonam and this place and Naganatha Swamy Temple (Rahu Sthalam) is also closeby

Important Details

Temple Timings  -  Temple is open from 6 am to 1 pm in the noon and from 4 pm to 9 pm in the evenings.
Official Website – http://oppiliappantemple.org/index.html
Address of the Temple:

Arulmigu Venkatachalapathi Swami Temple
Oppiliappan Koil
Tirunageswaram – 612 004
(Kumbakonam Taluk)

Phone (0435) 246 33 85

Read More

Kolhapur Mahalakshmi temple

Kolhapur ( कोल्हापूर) is located in Kolhapur district and is well connected with Pune, 240 km north. It is on the national highway between Bangalore and Pune. It is situated on the banks of the Panchganga  river and is full of ancient temples and shrines.  Goddess Mahalakshmi resides in Kolhapur, and is been a famous holy place right  from ancient times pilgrims from far and near have continued to flock here in their thousands year after year. So great was indeed its repute that it was known as ’Dakshin Kashi,’ the Kashi of the south.  For the Legend / Story behind this ancient temple visit  Kolhapur Ambabai – Kshetra Purana

The four Shakti Peethas of Maharashtra are Tuljapur  enshrining Bhavani, Kolhapur enshrining Mahalakshmi, Mahur enshrining Mahamaya Renukaand Saptshringi  enshrining Jagadamba.

Temple Architecture

The temple dates back to Circa 600 to 700 A.D. constructed during Chalukya reign.  Though the temple was built by the Chalukya ruler, Karandev, it was the Shilahara Yadava who extended and beautified it.  The Mahadwara  – main entrance  of the temple is the in the west with lots of small shops selling items for worship of the Devi.  Walking further down the Mahadwara one is confronted with several deepa maala’s on either side, then comes  a large open hall of timber construction. The huge square pillars and foliated arches in wood are characteristic of Maratha temple architecture. This Mandap is  called as Garuda-mandap and was constructed during the eighteenth century. An image of Garuda, the vahana of Vishnu, is housed in this mandap so as to face the sanctum. Adjoining it towards the east is a small mandap of stone construction. It is built on a raised plinth. An image of Ganesh nearly four feet in height stands in the centre facing the sanctum. In the central shrine, facing the west, stands the Ambabai. The northern shrine is occupied by Mahakali, the southern by Mahasaraswati.  Also seen in this temple is a rich display of sculpture of figurines in dancing poses, musicians, Gods and Goddesses. The three sancta have rather simple shikharas of brick and mortar dating back to the 19th century. An extremely unusual position is occupied by a Shiva ling. Immediately above the garbhagriha of the Mahalakshmi shrine is a second storey. Here a Shiva ling and a nandi are placed, it is still a mystery as to when and by whom it was placed.

The Idol

AMBABAI
The image of the Goddess has an extremely pleasant appearance. It is carved in black stone, is  about three feet in height and has four arms and crowned Goddess made of gemstone and weighs about 40 kilograms.  It contains mater mixed with Hirak bits.. The typical ayudhas of the devi are as follows. In the lower right hand is the matulinga, a fruit not unlike the ordinary lemon, but much larger in size. In the upper right hand is a large mace, kaumodaks, and its head touching the ground. The upper left hand holds the shield or khetaka, the lower one holding a bowl i.e. panpatra.  There is a natural “Padma-Ragini” (Lotus).  On the ’crown of the devi are a cobra-hood and a Shiva-ling with a yoni around it. Standing behind the devi is her vahana-a lion. The iconographical descriptions of the Goddess, going back to the thirteenth century or even earlier according to some authorities, resemble most of the lakshanas of the present image. The earliest mention comes from the Vishvakarmashastra as quoted by Hemadri in his Chaturvargachintamani. It refers specifically to the Karvirvasini Mahalakshmi.

Unique Feature
Unlike most Hindu sacred images, which face north or east, the image of this deity looks west (Pashchim). There is a small open window on the western wall, through which the setting sun rays falls on the face of the idol for three days around the 21st of each March and September.

How to reach?

KARVIR, the modern Kolhapur,  is well connected by rail and road with the major cities of India.Trains ply between Kolhapur and Mumbai, Bangalore, New Delhi and other important cities of Maharashtra like Pune,Sangli, Miraj. The city is also well connected by a road network.

The MTDC Tourist Office (226-52935), Kedar Complex, Station Rd, a five-minute walk from the railway station, operates a guided tour of Kolhapur and Panhala (Rs 60, approx). Hours: 10 am to  5:30pm

By Air: Mumbai and Pune are well connected by domestic & international airlines. One can either take a train or bus to reach Kohlapur from Mumbai and Pune.

By Rail: Kolhapur is nearest Railway Station (5 km away), there are regular trains from Mumbai to Kolhapur.

By Road: Kolhapur is nearly 400 km from Mumbai, 240 km from Pune. Kolhapur lies on the NH 4 between Bangalore and Pune.

Read More

Palani Muruga – Kshetra Purana – I

It was a pleasant scene at Kailash, the Devas and saints used to frequent Mount Kailash for offering their prayers to Lord Shiva and Parvati, who were greatly pleased to see the saint’s meditating, Nandi praying for God’s blessing, Lord Muruga playing at the feet of Lord Shiva, and Ganapati dancing with his trunk.   At this time Narada arrived there. Playing his veena and chanting  “Hara-Hara! Shambo Maha Deva!” .  Seeing  Narada, Lord Shiva welcomed him gracefully. After worshipping the God and Goddess, Narada offered them a very special mango fruit.

Upon seeing the fruit, Muruga and Vinayaga anxiously waited to receive this fruit (Gñâna Pazham) had unparalleled taste. So Lord Shiva decided to conduct a contest to choose the right person for the fruit. The winner should circle the world first. Goddess Uma watched them with a smile.  The brave young Kandavel (Muruga) started his journey around the world at once.

“Within a second I will go around the world upon my blue peacock,” he said.

Contest Begins - Muruga takes off on his peacock vehicle. Ganapati is too heavy to fly.
The blue peacock fluttered its wings like a golden chariot an flew around the world in the blink of an eye. Meanwhile, Vinayaga realised his disadvantage, he just had a rat. Going around the world on a rat would be time consuming.  He quickly of a solution.

He went around his father and mother three times and worshiped them.

Then Lord Shiva asked his son, “Vinayaga! What did you do?”

Ganesha spoke thus, “Because of you only, this world arises and falls. Father and mother are the world,” so I have went around you and so saying he claimed the prize fruit.

Shiva and Uma were pleased by this act of Vinayaga and presented the fruit to him.


Muruga returns and feels cheated. "Pillaiyar did not circle the world like I did!"
Lord Muruga reached his father Lord Shiva within a second to claim the fruit. But it had already been won by his brother Ganapati!  Muruga was very surprised, angry and felt cheated. At that time Shiva told Lord Muruga that Ganapati had completed the contest faster by circling his parents.  Lord Muruga could not accept this reason. Hence he became hard-hearted and his lips became reddish.

Angry Lord Muruga decides to  leave home and heads south.  Goddess Parvati’s runs towards her son to stop him  but Muruga flew away on the peacock.  This happened for the welfare of the people in the world. This is known as “Grace Play” and “Grace Anger”.

From Mount Kailasa Lord Muruga traveled to the extreme South and landed at Tiru Avinankudi Hill and settled there. To cool the heat of Lord Muruga’s anger, the God and Goddess followed him.

They consoled him by saying you need not worry about this fruit. “You are the fruit (Pazham nee),” said Lord Shiva to Palani Muruga.  From that day onwards, Lord Palani Muruga sheds His grace upon devotees.


Dandhayudhapani
Lord Muruga showed his grace just like a saint  in Tiru Avinankudi.

His bright face in equal to the rising sun; His very sight pours grace upon the devotee. His forehead displays tilakam, sandal and tiruneeru (vibhuti).

His broad chest having a cord with danda (staff) gives safety for others; His left hand on thigh shows abundant grace; His jeweled ankles shine with beauty; He shows grace to all wearing only a kaupîna (loincloth) along with the blue peacock.

To read about  Pooja Services at Palani

Read More

Idumban and Kavadi at Palani

Long Long ago Sage Agasthiar during one of his trips away from his abode at ‘Pothigai’ created two hills, Sivagiri and Sakthigiri. He wanted to offer his  “Nitya Puja” to Lord Shiva and his consort Sakthi  so he pleaded them to appear on these hills.  In response to his prayer Lord Shiva along with his consort appeared one on each hill.   At the end of his worship Agasthiar wanted to take these two hills to his place in Pothigai. He therefore summoned his disciple Idumban to transport these two hills.

Idumban bore the hills slung across his shoulders in the form of a kavadi, one on each side and followed Agasthiar on his journey. As he approached Palani he felt fatigued, he placed the kavadi down to rest for a while.


Idumban reaches Palani and feels the kavadi is suddenly heavy
At this same time Subrahmanya or Muruga had just been outwitted by His brother Ganesha in a contest for going around the world.  In anger, Muruga vowed to leave His home and family and came down to Tiru Avinankudi at the Adivaaram (meaning ‘foot of the Sivagiri Hill’).  Click here to read the story of How Muruga came to Palani

Idumban after his rest tried to lift his ‘kavadi’ so that he could continue on his journey but found that he could not lift them. He found out that there was an intruder in one of his hills and tried to attack him without realising who the intruder was. Lord Murugan immediately killed Idumban but he was later restored to life at the pleadings of Idumban’s wife and of Agasthiar.

Idumban then prayed to Lord Murugan that he be allowed to stand at the entrance to Lord Murugan’s shrines as ‘Dwarapalaka’ and any devotee carrying a ‘kavadi’ to these shrines in fulfilment of a vow should be granted his wish.

Idumban today at Palani
The deity on the hill shrine thus appears in the form of an ascetic and stands with just a pole in his right hand and is called ‘Thandaayuthapaani’ (Thandu = Pole; Aayutham = weapon; Paani = Appearance. There is another hill nearby called ‘Idumban malai’, the other hill that was carried by Idumban.

Read More

Yama

Read More

Vayu

Read More

Varuna devan

Read More

Thirumurti

Read More

suriyan

Read More

sukkiran

Read More

sarapeswarar

Read More

ragu

Read More

puthan

Read More

prithingara

Read More