Hinduism

Miraculous Tellipalai Durga Devi Temple

The annual festival of Tellipalai Durga Devi Temple took place recently and devotees from all parts of Jaffna Peninsula participated at the chariot festival “Ther” Festival in large numbers since the situation in Jaffna is extremely conducive to the people to travel and move about without any disturbances.

Durga Devi Temple at Tellipalai, Jaffna is a miraculous temple where large congregations gather daily to receive Her Divine Blessings.

Durga means valour and symbolically. Durga depicts elimination of ignorance and deliverance from illusion.

Among the several festivals which are observed at this temple the Navarathri (Nine days) festival is most auspicious. Durga Devi is invoked during the first three nights, Lakshmi is on the second three days and Saraswathi during the last three nights.

Durga Devi Temple at Tellipalai, thousands of devotees congregate daily. Although this temple has become prominent in recent years, it has an old history. It is said that about four hundred years ago, a devout devotee by the name “Kathirkamar” had gone on pilgrimage to India there he worshipped at several Hindu holy Sthalams, Bewares, Mathurai, Rameswaram etc. On his return, arriving at Kankesanturai he had walked a few miles when he felt tired and rested by the Wayside. Durga desired that to be her location. So, he installed the “Sakthi Yantar” which he had carefully brought from Benares, there under an Illupai tree, thus commencing a worship, which is to become an outstanding Devi Temple and the first Kumbabishekam was performed in 1829. Poojas were performed by priests from Kanchipuram and the temple was under the management of one Kathi Rasar Pilai. In 1953, the Temple Trustee Board constructed this temple according to Agamic way.

In fact, when Selvi Thangammah Appakutty became the Trustee of this temple, the poojas were performed daily and meticulously. She was a dedicated, devoted and highly disciplined Hindu spiritual personality with fearless and courageous mind. She was responsible for the construction of “Sithira Ther” and “Raja Gopuram” in 1978 and the Kumbabhisekam was performed in 1981. As President and Trustee of Tellipalai Sri Durga Devi Temple, Selvi Thangammah Appakutty has rendered tremendous religious service. Realizing her tremendous service to Hindu religion in Sri Lanka and Abroad she was conferred with the title of “Chen Chot Chemmani” by “Madurai Atheenam” in 1966 and “Shivathamil Selvi” at Karainagar Elaththu Sithamparam Temple.

It is very often said that Divinity manifest from age to age in the human forms in order to re-establish Dharma (Righteousness) and to guide all mankind back to the righteous path.

The manifestations in the form of mother over the ages has been recorded in scriptures.

The mother is the universal embodiment of compassion. The compassion of the Divine mother Durga Devi gives us the benevolence of five elements such as earth, water, fire, wind and space to help us to lead an excellent life. Pooja is a way of showing our love and affection for the divine which provides these resources in abundance to us.

In fact, the “Varana Purana” explains Sakthi in the form of Durga as symbolising the bounds of passion, love, hatred, greed, vanity, illusion, contempt, joy and jealousy.

Tellipalai Durga Devi Amman has done several miraculous deeds to her devout devotees.

Furthermore, it is very often said that the creator of the universe Brahma resides in the naval of Lord Vishnu. Similarly in the hearts of men reside the creative urge and faith. This is clearly evident from the manner the people of Jaffna pray to Goddess Durga Devi Amman at Tellipalai.

During the chariot festival the Statue of Goddess Durgai is decorated and illuminated and taken along the streets in chariot followed by poojas, Bhajans, Archanai offered by devotees.

In the tradition of the Hindu literature the chariot is the replica of the human body. The Deity in the sanctum or an the Chariot reminds us of the truth that the God is seated in the heart of each individual.

This is the symbolic meaning of the chariot.

Undoubtedly, to a world lost in error and weighed down by fares of darkness, ignorance and arrogance, conflicts and contradictions, trials and tribulations, let us all worship Tellipali Durga Devi Amman and utter her pure name and contemplate and surrender ourselves at Her Lotus Feet for the progress and success of our lives and also for the everlasting peace, eternal prosperity and racial harmony in Sri Lanka.

CM

Worship of Light and Idols in Saivaism

K S Sivakumaran

As a reader my selected books include works on religion and philosophy among other reading materials. Such books are mainly in Thamil. For the benefit of readers in English I glean the essential facts and give them to you in this column. I don’t pretend to be conversant in all aspects of Hinduism.This week let me give you some facts and observation from a literary scholar in Thamil the late A.S. Gnanasambanthan. One of his articles is in regard to the worship of Light in Saivaism. This article is reproduced in Gopuram (May 2009) published by the Research Unit of the Department Hinduism and Cultural Affairs.

- Saivaism had already blossomed even during the Vedic times. In the Vedas, Indra was the primary deity as far as the rituals were concerned. But the Kauindiyas who were living at that time gave the primacy to Siva. - In Thamilnadu worship of Sun was linked with Saivaism.

- In the 2nd century BC epic Silapadikaram we find Siva alluded to the Sun and worshipped.

- In Lalitha Sahasranamam related to Saivaism people worshipped the Sun as representative of the Almighty.

- The Thevarams (Divine Hymns) and Thiruvasagam that were popular from 6th to the 9th centuries AD show the relevance of Sun worship.

- Until the 18th century The Sun worship was evident I Thamilnadu. At the end of the century the sun worship and the Idol worship was blended together. Thayumaanavar and Vallalaar reflect this idea.

- Light is the Almighty that takes the form of the Sun is the point that ASG underscores in his article.

In an unsigned article in the same journal Gopuram thee is an explanatory note on ‘The Role of the Thamilians in Saiva Thoughts

Excerpts:

The ‘Linga’ (the Phallic Symbol) worship is very ancient. It was prevalent in Indus Valley Civilization in Harappa and Mohenjo-Daro. The Lingam represents Lord Siva and is practised even at present.

“The Linga represents the endless Pillar of cosmic power and Light” explained the late Prof. C. Suriyakumaran. In his booklet Hinduism for Hindus and Non-Hindus: its religion and metaphysics published by the Department referred above, he summarized the basic aspects of Hinduism.

For the benefit of our readers I quote from the text below:

- Hinduism is at once a philosophy, a Religion, and a Way of life. In one sense, there is no religion called Hindu. The term ‘Hindu’ is purely one of geographic origin, referring to a river Sandhog (the Indus), where the particular religion-as also a language, arts, agriculture, and civic systems- synthesized with the ancient Indus Basin civilization of around five thousand year ago, into its present form.”

- ‘Brahmanism’, the attainment of the universal Soul, the Brahman, or Vidya Dharma, is a nearer description of the religion itself. (Whence, the name Brahman arrogated by the priestly class to themselves) - Its outlook being catholic and free, it is also called ‘Sanatana Dharma’, Eternal Religion.

- It accepts reality that there are varying intellectual and spiritual levels in peoples and all cannot take the same path; it therefore offers different approaches - to philosophers, poets, mystics, men of action, intellectuals, or men of simple faith. Such persons may therefore, be guided by his or her own individual spiritual level and experience and will, if he pursues his path with fervent intensity attain the same goal.

- Thus, its espousal as outstanding, the worlds spoken by Lord Krishna “ Whosoever follows any faith and worships me, under whatsoever denomination, in whatsoever form, with steadfastness, his faith shall I indeed re-in force” Paraphrased for today, it may read: Come to me as a Hindu, Buddhist, Christian, Moslem, Jew or Sikh. I shall make you a better person.

It would not say, your religion is wrong and to follow it is a sin, get converted to mine and heaven will be yours.

Its fundamental beliefs have (a) no part of superstitions and superstitious practices that go as religion; and (b0 no concept of ‘competing’ religions…. All is god, is One. Sages call that by different names.

Chariot festival of modern Maha Vishnu Temple

Chelvatamby Maniccavasagar

The Annual festival of Modera Arul Mighu Sri Poomi Neela Pathmawathy Sri Venkateshwara Maha Vishnu Temple commenced with the hoisting of the flag recently and the Chariot (Ther) festival will be held on Tuesday (29) and the water cutting ceremony will take place on Wednesday (30) at the sea.

Sri Venkateshwara Maha Vishnu is venerated by large number of devotees as the preserver of the universe. Maha Vishnu is one of the Thiru Murthy Gods of the Hindu Pantheon.

In Sri Lanka Maha Vishnu is specially revered as the custodian of the nation. Vishnavites venerate him as the supreme deity. Further, Maha Vishnu Purana, a work of the 1st century BC extols the Maha Vishnu’s attributes.

Known in the early vedic times as the manifestation of solar energy, Maha Vishnu later became a deity of major importance and along with brahma and Lord Shiva formed the holy “Thiru Moorthikal” of Hinduism.

In mythology, while Brahma performs creation, Maha Vishnu preserves the lives of all and sundry in the universe. Maha Vishnu is the embodiment of goodness and mercy. Besides, He is a symbol of perpetual life and earns the name “Narayana”, “the abode of man”.

Alike all Hindu representations the image of Vishnu also manifests his attributes. Usually, he is seen in a standing pose. The four arms are indicative of power in all four directions. The lower right arm has a mace, the upper a Lotus, the left upper arm has Conch and the lower a Discus. The Mace represents knowledge and the Lotus represent Universe. The conch is symbolic of the five elements and when blown gives out the primordial note. The revolving Discus, shinning like the sun represents the mind and with its spikes has unlimited power to destroy. Maha Vishnu is always depicted in dark blue, which is the colour of space pervading the universe.

The Vishnu’s consort is Maha Lakshmi. According to mythology she arose from the milky ocean when it was churned by Devas in search of perpetual life. She became the divine consort of Maha Vishnu, who was master-minding the churning operation. She is personified as the embodiment of grace and charm and is venerated as the goddess of well-being and fortune. She is usually depicted standing or seated on a lotus pedestal.

Maha Vishnu’s vehicle “Vahanum” is the mythical bird “Garuda” and it has the face and beak of a vulture and the body of a human. It is conceived as a very powerful and strong enough to convey Maha Vishnu in all his journey to the cosmic world. Further, at all the Maha Vishnu’s temples the statue of Garuda occupies a prominent place in the front, facing the Deity. During the festivals the “Garuda Vahana” is frequently used to convey the Deity.

Maha Vishnu is the greatest “Karma Yogi” of all times. He was the friend of the poor and was the embodiment of humility. There was none to match Maha Vishnu in beauty, in Wisdom and perfection.

He embodied in Himself all the great qualities of the head, heart and hand. Every word of his teachings and every act of his life was full of substance and meaning. As the preserver of the universe Lord Vishnu is the object of devotion and he considered on earth as a great hero to save mankind and to establish Dharma.

He therefore assumed births known as Incarnations or Avatars in various forms to re-establish when wrong prevails. Even the Bhagavad Gita declares as follows:

Whenever there is decay of righteousness and rise of un-righteousness

Then I myself shall come forth,

To destroy the unrighteous

To save the righteous and To establish righteousness and Dharma”.

Maha Vishnu took ten major Avatars. They are Matsya Avatar or the fish incarnation. Once when a great deluge destroyed the whole world, Maha Vishnu as a fish, rescued Manu to originate the present human race. His second Avatar was Kurma Avatar or the tortoise incarnation. As a tortoise he descended to the bottom of the ocean and saved the Devas from extinction. His third avatar was Varaha Avatar or the Boar incarnation.

As a boar he saved the world when it was drowned in the ocean by a demon. His fourth Avatar was Narasimha Avatar Maha Vishnu incarnating himself as a man-lion he destroyed Iranian who was ill-treating his, Devotees, His fifth Avatar was “Vamana Avatar”.

He incarnated himself as a Dwarf Brahmin and destroyed Maha Bali’s ego and arrogance and saved the devas. His sixth Avatar was “Parasurama” and restored the power of the priests.

His seventh Avatar was “Sri Rama” and he destroyed the wicked and restored righteousness and Dharma.

His eighth Avatar was “Bala Rama Avatar” and the “Kalki Avatar” is yet to happen when there is decline in morality and spirituality.

Hence, let us all pray to Modera Sri Venkateshwara Maha Vishnu during the chariot festival to receive his Divine Blessings.

The Hindu Temples of Sri Lanka - Part One

S. Pathmanathan

There have been no comprehensive studies on the art and architecture of the Hindu temples of Sri Lanka. The scope of such a study is limited on account of the paucity of materials. The architectural remains of the ancient and medieval temples in the littoral parts of the island have not been preserved. There are brief

descriptions of large and stately pagodas, which were found at Trincomalee, Tirukkovil, Palukamam, Nallur, Munnesvaram, Devinuvara and other localities, in the Portuguese chronicles of the 17th century. They were, however, systematically destroyed by the Portuguese and their materials were used for the construction of other buildings. It is only at Munnesvaram and Tirukkovil that some parts of the main buildings have survived, as the Portuguese conquistadors did not pull them down.

It is only in the interior parts of the country, which were abandoned by the inhabitants during the 13th and 14th centuries, that architectural remains of Hindu temples have survived.

These were brought to light during the course of archaeological excavations conducted at Anuradhapura, Polonnaruwa and Padaviya during the past one hundred years.

It would seem, on the basis of the scanty material available, that there were no Hindu temples constructed in the Pallava style of architecture in stone. The only remains of Hindu temples of the Anuradhapura period that have hitherto been identified were found among the “Tamil ruins” confined to a widespread area in the northern sector of the city.

“These ruins stretch with intervals from the path to Vijayarama on the west as far as the miscalled Walawwa. In all, the remains of five Hindu temples were identified in this area.

“All the shrines are of one design - a vestibule, middle room and the garbha grha, or sanctum, at the back, where the concrete object of worship was enshrined.”

To be continued

Source: World Hindu - Conference 2008 Souvinir