Vaikuntha Perumal Temple, Kanchipuram

Vaikuëöha Perumal Temple, Kanchipuram

It is a Divyadeçam dedicated to Lord Viñëu. The shrine was built by Nandivarma Pallavamalla (731-795 CE), a few years after the construction of Kailaçanätha Temple in Kanchi. The similarity is striking. Inscriptions and carving of battle scenes in the bas relief around the main prakäram, refer to the wars between the Pallavas and the Gangas and the early Chalukyas.

On 13.8.12 unknowingly we entered the temple on Vaikuntha Ekadasi day, when special pujä and alaìkära was going on for the deity. The unique, interesting aspect of this temple is the presence of the deity in three postures: standing, sitting and reclining, in the basement, ground floor, and first floor respectively. The moolavar known as Vaikuëöhanäthan is in the sitting form, facing west. In the middle-floor, he is reclining attended by Periya Piratti and Bhumi Devé. The top level shows Him in standing form. No pujä is reportedly offered to this form, and we could not have darçan of this form. The Temple is maintained by ASI, and the care shows.

The similarity of the lion pillars with the pillars at Airävateçwara Temple, Däräsuram struck me.

Pillar in Darasuram. The figure has features of at least 5 animals.

After completing the prakäram, when we entered the sanctum through a flight of steep steps, we were greeted by a huge form of Viñëu on the wall. The two priests were chanting the mantras calmly with devotion without hurrying. Their chant was distinctly audible outside. 

When we went still further up to have darçan of reclining Viñëu, another huge form on the outer sanctum wall greeted us. A group of devoted women were singing Näläyira-Divya-Prabandham (which has 4,000 Tamil verses of the Vaiñëava Saints, the Äÿvärs. Out of these, the last 1,000 Divya-Prabandham were written by Nammalvär known as Tiruvaimozhi. The ecstasy of the madhura-bhakti of the Gopis for Kåñëa that creates a divine intoxication is the rasa of Nammalvär's poetic compositions. Classes are held to teach this reportedly. This is how the first 500 Divya-Prabandham are learnt by the children of Iyengar family.) when alankara was going on. We had wonderful darçan of the deity.

Coming out, a group of snake-deities were under the Banyan tree, showing signs of regular worship. On the left, there was another Açvattha tree wedded to a Neem tree, which is tradition in our culture, to bring auspiciousness, for bhüta-yajïa.

***

Work in progress.

   

Varadharäja Perumal Temple, Kanchipuram

Varadharäja Perumal Temple, Kanchipuram

I went here by default thinking it to be Vaikuntha Perumal Temple. It is huge and the lay out is confusing. It is reportedly the most popular temple in Kanchipuram. It is indeed a huge complex, topped by a seven-storeyed Räjagopuram.

The Vijayanagara kings constructed the temple, whose grand Gopurams are architectural marvels. The Gopurams are painted white with striking Nämam painted in Blue.

On the left of the entrance is the 100-pillared Hall, a masterful exposition of sculptures in the Vijayanagara style. At the entrance are a intricate chain of rings made of stones (which we have in our Anaikatti Ashram) in front of the Yali (a lion-like structure) regularly seen in various Temples.

There was another maëòapam where the intricate filigree work in lace-like structure was there, which I filmed frantically.

***

Ekambareswara Temple, Kanchipuram

Ekämbareçwara, Kanchipuram

Çré Ekämbareçwara Temple is one of the Panchabhüta Sthalas (signifying five elements – space, air, fire, water, and earth). Lord Çiva is worshipped here in the form of Påthivé (earth) Liìgam. Hence, Kanchipuram is considered as one of the Panchabhüta Sthalas.

Period & Builder

The Pallavas and the Cholas had contributed to the upkeep of this Temple. The Pallavas had pulled down the then existing structure, and rebuilt it. The present structure however, owes its existence to the Vijayanagara Kings.

Temple architecture/style/specialty

The Ekämbareçwara Temple is Kanchipuram’s largest Temple and most important Çiva shrine. It is also known as Ekämbranath, and is easily identifiable by its colossal white-washed Räjagopuram. The towering Räjagopuram can be seen miles away from Kanchi (I photographed it from far). It rises to a height of 194 feet, thus the 3^rd tallest Gopuram  { i) Sri Rangam 240-feet, ii) Tiruvannamalai 217-feet, iii) Ekambareswara 194-feet, iv) 11-tiered Srivilliputhur 192-feet v) Southern Rajagopuram of Madurai 160-feet vi) Eastern Rajagopuram of Madurai 153-feet, vii) 12-tiered Rajagopuram of Sarangapani 146-feet, viii) Suchindram 134-feet} and was built by the great Vijayanagar Emperor Sri Krshnadeva Raya in 1509 CE, the first year of his rule.

The Räyas were great benefactors of this 40-acre Temple, building its towering gopuras, long corridors, and maëòapams, including pillared hall in front of the sanctum.

The entrance, through a high arched passageway beneath an elaborate gopura in the south wall, leads to an open courtyard and a majestic ‘Thousand-Pillared Hall’ - Kalyäëa Maëòapam, whose slightly decaying grey stone columns are modeled as nubile maidens, animals, and deities.

In the courtyard is a venerable mango tree under which Çiva and Kämäkñé were married. This union is celebrated during a festival each April, when many couples are married in the Kalyäëa Maëòapam.

Many ancient classics, including Maëimekalai refer about this temple. It finds mention in the hymns of saints Appar, Sambandar and Sundarar.

Legend

Siva, worshipped here in his form as Kämeçwara – ‘the Lord of Desire’. Legend connects it with the goddess Kämäkñé (having eyes of desire), Çiva’s consort, who angered Çiva by playfully covering his eyes, and plunging the world into darkness. Çiva reprimanded her by sending her to make a liìgam from the earth in his honour. Once it was completed, Kämäkñé found that she could not move it.

	Famous Gopurams		Tier	Height	Builder
1	Sri Ranganathaswamy Temple	Trichy		240 feet	1980
2	Arunachaleswara Temple	Tiruvannamalai		217 feet
3	Ekambareswara Temple	Kanchipuram		194 feet
4	Sri Andal Temple	Srivilliputhur	11-tier	192 feet
5	Southern Rajagopuram of Minakshi	Madurai	9-tier -1511 sculptures	160 feet	Sevvanti Murty Chettiar in 1559 CE
6	Eastern Rajagopuram of Minakshi	Madurai		153 feet	Maravarman Sundara Pandyan
7	Sarangapani Temple	Kumbakonam	12 tier	146 feet
8	Suchindram	Kanyakumari		134 feet
9	Rameswaram	Rameswaram		126 feet

 ***

Kämäkshi Temple, Kanchipuram

Kämäkñé Temple, Kanchipuram

Period & Builders of Kanchi

The town of Kanchi was the capital of the ancient Pallavas. The golden city of Kanchipuram is one of the seven sacred places of India. Ancient Kanchi was an important place of pilgrimage for the Hindus as well as the Buddhists and the Jains. The city is sacred for both Çaivites and Vaiñëvites. Kanchi stood next to Varanasi as a centre of learning. The great poet Kalidasa described it as the best amongst cities Nagareñu Kanchi. The Tamil classics, Maëimekalai and Perumpanattu Padai vividly describe the city as it was 2000 years ago.

The city located on the banks of river Vegavati, was the capital of the early Cholas, and later of the Pallavas between 6^th and 8^th centuries. More than any dynasties, it was the Pallavas with which this place is best identified. If the Pallavas could be described as the builders of Kanchi’s temples, it was Vijayanagara Kings who restored them to their former glory, besides building new ones.

The Kanchi temples represent the first phase in the art of temple-building, which was followed and improved upon by the Cholas and the Vijayanagara monarchs.

Deity

The Kämäkñé Amman Temple at Kanchipuram is one of the three important Çakti Piöhams, the other two being Çré Ménäkñé of Madurai and Çré Viçäläkñé of Käçi. The Tamil saying Kanchi Kämäkñé, Madurai Ménäkñé and Käçi Viçäläkñé illustrates the importance of Çakti worship. Incidentally, Kämäkñé being the principal Goddess in Kanchipuram, the Çiva temples here have no separate sanctum for Çakti.

The Temple covers an area of about five acres, and the sanctum is crowned with gold-plated vimänam facing the Gäyatré Maëòapam. The beautiful image of Devé Kämäkñé is in a padmäsana posture in the sanctum, holding a bow of sugarcane and arrows of flowers, and is referred to as the Parabrahma Swarüpiëé, seated with Brahmä, Viñëu, and Rudra. She is also referred to as Räjaräjeswari, Mahä-Tripurasundari, and Lalitä Kämeçwari. A Çré Chakram has been installed in front of the image by Ädi Çaìkaräcärya and worship is offered to it.

Temple architecture/style/specialty

The present structure was built in the 12^th century by the Cholas. The layout of the Temple is rather complicated. 

The outer prakäram houses several maëòapams including the hundred-pillared hall, the dhvajäroha-maëòapam etc. One enters the four-pillared hall, and then the inner prakäram, climbs a flight of steps, and reaches the sanctum enshrining Çré Kämäkñé. There is always a long queue to have darçan. Immediately surrounding the sanctum are small shrines to Ardhanäriçwara, Saundaryalakñmi, Kallar (who has been mentioned in the hymns of Tirumangaialwar) and Varähi. The sanctum enshrining Amman is surrounded by smaller shrines enshrining Baìgäru Kämäkñé, Mahä Saraswaté, Ädi Çaìkaräcärya and Sage Durväsä, a Devé Upäsaka.

Imposing views of the golden vimänam can be had from the outer prakäram, which is pierced with four entrances on all four sides. Images of Viñëu are seen near the temple tank.

History

It is believed that Kämäkñé was originally Ugra Swarüpiëé, and that Ädi Çaìkaräcärya  upon establishing the Sri Chakra, personified her as the Çänta Swarüpiëé. It is believed that during the days of Ädi Çaìkara, the presence of the Ugra Swarüpiëé was felt outside the temple precincts, and that Çaìkaräcärya had requested her not to leave the temple complex. Symbolic of this, the utsava (festive) image of Kämäkñé, symbolically takes leave from Çaìkaräcärya, at his shrine in the inner prakäram, each time she is taken out in procession.

Legend

Legend has it that Kämäkñé offered worship to a Çivaliìga made out of sand under a mango tree and gained Çiva’s hand in marriage.

***

Äyushya-Süktam

Äyuñya-Süktam

Every human being has come to this world with a pre-destined period. However, because of our ignorance and abuse/non-use of free-will, we end up living less than the period that we are allowed. ‘Äyuñya-Süktam’ is a prayer to the Lord to bless us with long life. After all, whatever a person desires to achieve can be achieved only in this human life. The incarnation of animals and devatäs are only bhoga-çaréra and not karma-çaréra. The possibility of complete longevity by puruñärtha – self-effort, the full term of life is achieved by specific prayer such as ‘Äyuñya-Süktam’.

The Süktam has nine mantras praying for long life. The prayer is addressed to various deities such as Brahmä, Çiva, Sun, and all the celestials who are guardians of the universe.

Äyuù = all facets of mental and physical health and nourishment, and thus is the purpose of this Süktam.

Äyuñyam = Promoting long healthy prayerful Dhärmic life in every auspicious way. This is the motive and spirit in which you can listen to or chant this mantra.

All mantras/süktam cannot be used for homam (fire-ritual). Thankfully, ‘Äyuñya-Süktam’ can be/is used in performing ‘Äyuña-homam’. It is/can be performed on one’s nakñatra-birthday. The whole ritual could be – Gaëapati-Püjä/homam, Navagraha-homam, Mahä-måtyuïjaya-homam, Bhägya-süktam, and Äyuñya-homam’. If four Åtviks (Priests) are performing, each may offer 27 oblations to make a total of 108 oblations for ‘Äyuñya-homam’.

In the absence of fire-ritual, simple recitation can be done.

***

Text in Roman script with Free Translation

 yo brahmä brahmaëa ujjahära präëaiç-çiraù kåttiväsäf-pinäké |

 éçäno devas sa na äyur-dadhätu tasmai juhomi haviñä ghåtena ||1||

Lord Brahmä (the Creator) was born from the breath (präëa) of Brahman. Çiva attired in elephant skin, and wielding His Pinäké (weapon) arose out of His head. I pray to Lord Brahmä, Lord Çiva for long life by offering ghee as oblation. (1)

 vibhräjamänas-sarirasya madhyädrocamäno gharmarucirya ägät |

 sa måtyupäçän-apanudya ghorän ihäyuñeëo ghåtamattu devaù ||2||

Lord Agni, who is fiery bright, and who provides warmth (to sustain life), arose from the effulgent chest of Brahman. May Lord Agni release us from the dreadful noose of death (cycle of birth and death). I offer my oblation of ghee. (2)

brahmajyotir brahmapatnéñu garbhaà yamädadhät pururüpaà jayantam |

suvarëaraà-bhagraham-arkam-arcyaà tam äyuñe vardhayämo ghåtena ||3||

The radiance of Brahman gave birth to the victorious golden-orbed Lord Sun. May Lord Sun grant us long life. I offer my oblation of ghee to Him.(3)

çriyaà-lakñmém-aubaläm-aàbikäà-gäà ñañöéà ca yäm-indrasenetyudähuù |

täà-vidyäà brahmayonigà sarüpäm-ihäyuñe tarpayämo ghåtena ||4||

I offer ghee as oblation to Goddess Lakñmé, as the embodiment of treasure of knowledge, whose source is Brahman, and who is addressed by six names - Çré, Lakñmé, Aubalä, Aàbikä, Gäm, and Indrasenä. May she grant us long life. (4)

däkñäyaëyas-sarvayonyas-sa yonyas-sahasraço viçvarüpä virüpäù |

 sasünavas-sapatayas-sayüthyä äyuñeëo ghåtam-idaà juñantäm ||5||

I offer ghee as oblation to Däkñäyaëé, the Universal Mother (Daughter of Dakñha), and all the gods and celestials who are her descendants. May they grant us a long life. (5)

divyä gaëä bahurüpäf-puräëä äyuçchido naf-pramathnantu virän |

tebhyo juhomi bahudhä ghåtena mä naf-prajägà rériño mota virän ||6||

I offer ghee as oblation to the divine Gaëas and their various forms (bahurüpä), so that they remove all obstacles, which come in the way of our long life. May those divine Gaëas protect our valiant children. (6)

ekaf-purustät ya idaà babhüva yato babhüva bhuvanasya gopäù |

yam-apyeti bhuvanagà säàparäye sa no havir-ghåtam-ihäyuñettu devaù ||7||

vasün rudrän-ädityän maruto’tha sädhyän

åbhün yakñän gandharvägçca pitågçca viçvän |

bhågün sarpägçcäìgiraso’tha sarvän

ghåtagà hutvä sväyuñyä mahayäma çaçvat ||8||

7.8. Brahman who existed all alone (before the creation) brought forth many gods and celestials (the Vasus, the Rudras, the Ädityas, the Maruts, the Sädhyas, the Åbhus, Yakñas, Gandharvas, Pitås, Bhågus, the Nägas, the Aìgirases), to protect and help people in need. I offer ghee as oblation to the Absolute Being, all gods, and celestials and pray for long life. (7 and 8)

9. viñëo tvan no antamaççarmayacchasahantya | 

   pratedhärä madhuçcuta utsam duhrate akñitam ||

9. O Lord Viñëu! I offer my oblations to You by incessent and melodious chanting of the mantras. Kindly be with us, and bestow upon us, abiding happiness and long life.

oà çäntiççäntiççäntiù

Om Peace Peace Peace

***