|25 Effectiveness of �Dwadasi� Vrathas related to Vishnu�s �Dasavataras� [�Shodasopachara Vidhana�included]|
Sage Durvasa outlined the �Vrata Vidhan� of �Sukla Dwadasi� Vratas to Satyapal, which mostly related to the importance of Lord Vishnu�s Ten Incarnations.
Matsya Vrata related to the rescue of Devi Bhumi by Lord Vishnu from Rasatala in the Incarnation of Matsya is to be performed in the month of Margaseersha. On Dashami day itself, Deva Puja and Havan to Agni are executed and Havan Prasad be consumed. On the following Ekadasi day, one should perform fast and worship to Pundarikaksha by the �Sankalpa�or resolve pleading Him that just as He rescued Prithvi, He should rescue him too and recite Om Nano Narayana Manthra. Next morning, Prithvi and Varun (Earth and Water) be invoked and Ashtanga Narayana Puja be performed by touching the concerned limbs of the Deity�s Murthi and reciting the Mantras as follows: Om Keshavayanamah (charanam Pujayami / feet), Damodarayanamah (katim / waist), Narasimhayanah (vurum or two thighs), Srvatsadharinenamh (kantham / throat), Sripathayenamah (Vakshasthal / chest), Trilochanayanamah (Bahum / hands), Swaminenamah (Shiram / head), Rathangadharinenamah (chakra), Shankarayanamah (Shankha), Gambhirayanamah (Gada), and Shantamurthayenamh (Kamal). Then the Puja commences by offering Garland and Chandana to the Kumbha with water.
[�Shodasopacharas� (Sixteen Services) to be performed to the Deity installed would be as follows: �Avahayami�( Welcome); �Suvarnarathna simhasanam samarpayami� (offering a Golden Throne as improvised); �Padayoh Paadyam Samarpayami� (washing the feet of the Deity); �Hastayorarghyam Samarpayami (providing water to clean hands); �Achamaneeyam Samarpayami� (offering water for sipping); �Abhishekam�or �Suddhodaka Snanam� (Bathing) while reciting the following Mantra: �Om aapohishtha mayo bhuvah thaa na urjey dadhatana Maheranaya chakshasey, Yo vassivatamo rasah thasya bhajayateha nah, usateeriva maatharah, thasma aranga maamavah, yasya kshayaya jinvathaha aapo janaatha cha nah; Snaananatharam Shuddhaachamaneeyam Samarpayami; Vastra yugmam samarpayami ( two pieces of Cloth); wear Yagnopaveetam or the Sacread Thread by reciting the Mantra: �Om Yagnopaveetam Paramam Pavitram, Prajaapateryat sahajam purastath, Aaayushyamagryam pratimuncha Shubhram Yagnopaveetam balamastu Tejaha�; offer next Gandham (Sandal paste) by reciting the Mantra: Om Gandhadwaraam duradharshaam nityapushtham kareeshineem Eswareegum sarva Bhutanaam tha mihopahvaye shriyam; then a short Puja of Sixreen names with flowers; Dhupam (Incense) by reciting the Mantram �Vanasthyudbhavaihi divyaih naanaa Gandhiih samyutaha Aaghreyah Sarva Devaanam Dhupoyam pratigruhyataam; then Deepam darsayaami (Oil soaked vick lighting) by uttering �Saajyam Trivarti Samyuktam vahnina yojitham Priyam, Grihaana Mangalam Deepam Thrilokya thimiraapaham Bhaktya Deepam Prayacchaami Devaaya Paramaathmane thrahimam narakaadghoraat Divya Jyotirnamosthuthe�; offer Pushpam (flowers); then Naivedyam (Offering Full Meal) with the following Mantra: �Om bhurbhavah suvah thatsavithurvarenyam Bhargo Devasya Dheemahi Dhiyoyonah prachodayat satyam tvarthena parishinchaami , Amritamastu Amrithopasmtarana masi , Om Praanaya swha, Om Apaanaya swaha, Om Vyanaya swaha Om Samaanaaya swah, Madhye madhye Paaneeyam samarpayami, uttaraaposanam samarpayaami- hastha prakshaalanam samarpayami paaada prakshhalanam Samarpayaami, Suddhaachamaneeyam samarpayami ( by sprinkling water and cirle round the items meant for �Naivedyam�and say �Satyam tvarthena parishinchami� during day time or say �Rutamtva Satyena Parishinchami� if the offering is in night; then comes Tambulam (betel and nuts) by reciting the following Mantra: �Puugiphalaissa Karpuriah Nagavalleedalairyutham Muktaachurnena samyuktam Thaambulam prathiguhyataam�; therafter there should be �Karpura Aaarathi�/ Neerajanam ( camphor lit lighting with hands by showing to the Deity while bells are sounded along with the following Mantra:�Om Gaanaam tva Ganapatigum havamahe kavim Kaveena mupamasravastamam, Jyeshtha rajam Brahmanaam Brahmanaspata Aaa naha srunvannnuthi bhih seeda saadanam�; then Mantra Pushpa Mantram and Veda Pathanam etc. are offered by reciting the relevant Mantras. Then follows �Anyadha Sharanam naasti Mantram� along with three circumambulations by reciting: �Yanikaanicha paapani Janmamtara krithaanicha thani thani Pranasyanthi pradakshina Padey Padey, Paapoham Paapakarmaham Paapaatma Paaapa Sambhavaha, Trahi maam kripaya Deva Sharanaagatavatsalaha, Anyadha Sharanam naasti thvameva Sharanam mamah thasmat kaarunya bhaavena raksha raksha Janaardana. Om Maha Vishnavey Namah, Atma Pradakshina Namaskaran Samarpayami, Chhatram Aachhadayami, Chamaram Veejayami, Nritthyam Darsayami, Geetham Sraavayaami, Andolika marohayami, Ashvaanaanaarohayami, Gajaanaarohayami, Samasta Raajopachaara Shaktyukapachaara Bhaktyupachaara Mantropachaara Pujaam samarpayami; Mantriheenam kriyaaheenam Bhaktiheenam Janardana, Yatpujitam maya Deva paripurnam tha dasthute]
Pujyathe Matsyarupena Sarvajnathvamabhipsubhih,
(Those who wish to become �Sarvajnas�or Jnanis worship Matsya Deva;
After describing the Vrathas related to �Dasavataras� (Ten Incarnations) of Lord Vishnu, Maha Muni Durvasa outlined the Vratas of a few other Deities as also those for the fulfillment of certain human desires. The beneficiary of the illustrious Sage�s narrations was the erstwhile Vyagha (Hunter) turned subsequently as a Mahatma, now under the name Satyapal (Refer to the Chapter on Concepts of Bhakti and Aradhana). The Pamanabha Vrata is best performed on Shukla Dwadasi of Aswin or Asvayuja month. The background of this Vrath was that there was a King named Bhadrashva and once Maha Muni Agastya visited the Palace and said that he would like to stay there for a few days. The Sage met the Queen along with the King and immediately recognising her expressed great but pleasant shock as though he recognised her and exclaimed that the King and Queen were blessed in their previous births.Each day the Sage met the royal couple, he kept on repeating the same. One day the couple asked the Sage as to what happened in their previous births. There was a �Veshya� (Prostitute) named Hardatt in Vidishanagar and the King and Queen were the servant- couple of the Veshya. On a Sukla Dwadashi in the month of Aswin, the Veshya lit a few lights in a Narayana Mandir in her house and worshipped Lord Vishnu for a while and left the house. She asked the servant couple to keep awake and ensure that the lights were on until she returned home. Since they did so sincerely, they became a King and Queen in the current birth! That was why the Sage exclaimed: how much the couple was blessed! How must have been the Veshya blessed by Lord Narayana! Indeed how much the blessing would be to perform the Vratha fully!
Dharani Vrata is scheduled on Shukla Dwadasi of Karthik month. After making �Sankalp� (Resolution), a devotee performs the Vratha by way of �Shadanga� puja of Narayana as follows: Om Sahasra Siraye namah (Sirah pujayami), Om Purushayanamah
Vratas for fulfillment of human desires
As the above Vrathas aimed at worshipping Lord Vishnu in various incarnations were outlined, certain other Vrathas are practised to fulfil the normal wish-list of men and women, each aiming a specific human desire. Sadbharta Vrath was suggested by Sage Narada to �Apsarasas� or Heavenly Maidens since their desire was to become the wives of Devaadi Deva Vishnu on Sukla paksha Dwadasi in Vasanta month. Shubha Vratha is scheduled on Margasirsha month during the Shukla Paksha commencing from Pradham to Dashami by taking single meal for four months by reciting the name of Hari Krishna and on the concluding day by worshipping Lord Vishnu and Prithvi and on Ekasdashi donate barley as also a cow, apparels, ornaments, umbrellas etc. as presribed and satisfy good Bhojan to twenty four Brahmanas. Dhanya Vrata is executed as a �nakta� vratha or fasting upto the evening and eating thereafter for a year from the month of Margasirsha on Sukla Pratipada Tithi by worshipping and �havans� to Agni swarup Vishnu as Vaishvaanaraaya, Agni, Havirbhuja, Dravanodaya, Samvarthaaya, Jwalaaya and so on to seek blessings of instant Dhana ( Money), Dhanya ( Food grains), and Sowbhagya (Prosperity). Agni would burn off the sins of the current and previous births once this Vrata is achieved. Kubera was stated to have washed off his previous sins likewise.
|Concepts of �Bhakti� (Devotion) and �Aradhana� (Worship) Explained|
SATURDAY, NOVEMBER 24, 2012
Sree Padmanabhaswamy temple is a Hindu temple dedicated to Lord Vishnu located in Thiruvananthapuram, India. The shrine is currently run by a trust headed by the royal family of Travancore.The Maharajahs of Travancore are Cheras and descendants of the great saint Kulashekhara Alwar. The temple is one of 108 Divya Desams (Holy Abodes of Vishnu) – principal centres of worship of the deity in Vaishnavism. Lord Balarama, according to Srimad Bhagavatam (10.79.18), visited Phalgunam (now known as Thiruvananthapuram) as part of his teerthyatra, took bath in Panchapsaras (Padmatirtham) and made a gift of ten thousand cows to holy men. The temple is glorified in the Divya Prabandha, the early medieval Tamil literature canon of the Tamil Alvar saints (6th–9th centuries CE), with structural additions to it made throughout the 16th century CE, when its ornate Gopuram was constructed.The Temple is a replica of the famous Sri Adikesavaperumal Temple at Thiruvattar.Sri Padmanabhaswamy Temple gave its name to Kerala’s state capital Thiruvananthapuram. ‘Thiru’ ‘Anantha’ ‘Puram’ means Sacred Abode of Lord Anantha Padmanabha. The city is also known as Anandapuram (City of Bliss) and Syananduram (Where Bliss is not far off). Ananda refers to Sree Padmanabha Himself. Hindu scriptures refer to the Supreme Being as ‘Sachidananda’ (Absolute Truth, Absolute Consciousness and Absolute Bliss).
The Principal Deity, Padmanabhaswamy, is enshrined in the “Anantha-sayanam” posture (in the eternal sleep of Yoga-nidra on the serpent Anantha).The Maharajah of Travancore bears the title, “Sree Padmanabhadasa’ (Servant of Lord Padmanabha).
In line with the Temple Entry Proclamation, only those who profess the Hindu faith are permitted entry to the temple. Devotees have to strictly follow the dress code
Legend And History
The origin of the Temple of Sree Padmanabhaswamy is lost in antiquity. It is not possible to determine with any exactitude, from any reliable historical documents or other sources as to when and by whom the original idol of Sree Padmanabhaswamy was consecrated. The Temple has references in Epics and Puranas. Srimad Bhagavatha says that Balarama visited this Temple, bathed in Padmatheertham and made several offerings. Nammalwar, 9th century poet and one among the 12 Vaishnavite saints of the Alvar tradition, has composed ten hymns in praise of Lord Padmanabha. Some well known scholars, writers and historians, like the late Dr. L.A.Ravi Varma of Travancore, have expressed the view that this Temple was established on the first day of Kali Yuga (which is over 5000 years ago). The legends of the Temple are handed down through the centuries. One such legend which finds a place in the old palm leaf records of the Temple, as also in the famous grantha entitled “Ananthasayana Mahatmya”, mentions that it was consecrated by a Tulu Brahmin hermit named Divakara Muni. On the 950th year of Kali Yuga a reinstallation of the idol was done. In the 960th Kali year King Kotha Marthandan built the Abhisravana Mandapam.
The story as narrated in the Ananthasayana Mahatmya goes as follows.
Divakara Muni was a great Vishnu Bhaktha. While at ‘Aanarthadesa’, he performed deep tapas. One day Maha Vishnu appeared before the sage as a lovely child. The charming child attracted the attention of the sage. He requested the God-child to stay with him. The child made his stay conditional. Accordingly, the Sanyasi should treat him with respect. On failing to do so, he would vanish at once. This was accepted and the child stayed with him. The hermit gave him great care and tolerated the childish pranks. One day, when the sanyasi was in deep meditation at his prayers, the chills took the ‘salagram’ which the sanyasi was using for worship and put it into his mouth and made such a nuisance of himself that Divakara Mini was greatly angered and could tolerate it no further. He thereupon chastised the child. In accordance with the earlier agreement, immediately the child ran away and disappeared from the spot. While going he said, “If you wish to see me again, you will find me again in Ananthankaadu”. It was only then that Divakara Muni realized who his erstwhile child guest had been. The hermit was stricken with inconsolable grief and for many days followed what, he believed was the route taken by the child foregoing food, rest and sleep in the process.
Finally he reached a wooded area near the sea coast, caught a glimpse of the child disappearing into a huge ‘Ilappa’ tree. Immediately the tree fell into the ground and it assumed the form of Sree Maha Vishnu. The divine form had its head at ‘Thiruvallam’(a place about 3 miles from East Fort at where the Temple of Sree Padmanabha Swamy is located) and its feet at ‘Trippapur’ (5 miles away towards the north). Overawed by the majesty and the size of the divine form, which manifested before him, the Sanyasi prayed to the Lord to condense Himself in size so that he could behold Him. There upon the image of the Lord shrank to a size, three times the length of the Sanyasy’s Yoga Dand. His prayers had been granted. He immediately offered a raw mango in a coconut shell(still this offering continues). The Lord ordained that, poojas to Him should be conducted by Tulu Brahmins. To this day half the number of poojaris(priests) in this Temple represent Tulu region.
Another generally accepted version about the origin of the Temple relates it to the famous Namboothiri sanyasi Vilvamangalathu Swamiyar, whose name is linked with the histories of several temples in Southern India. This Swamiyar was also a Vishnu bhaktha. The legend is almost identical with that of Divakara Muni referred above. It is said that, when Sree Maha Vishnu presented himself in the Ananthasayana rupa (in the form of reclining on Anantha) before the sage at Ananthankaadu, the latter had nothing worthwhile to offer Him. From a mango tree standing nearby he plucked a few unripe mangoes and placed them in a coconut shell lying there and in all humility offered it as ‘nivedyam’ to the Lord. Even today salted mango forms a major offering. The original coconut shell has been encased in gold. It has also been the practice in the Temple for the past several centuries that the morning ‘pushpanjali’ is to be performed by a Namboothiri Brahmin sanyasi (designated Pushpanjaly Swamiyar) specially commissioned for this purpose.
These traditional customs coupled with the fact that the Pushpanjali Swamiyar holds a position of importance in the ‘Ettara Yogam’ (a committee which, at one time in the distant past, was the governing body of the Temple but has, over the years, become a ceremonial and advisory panel) lend substance and some measures of credence to the theory that this Temple was founded by Vilvamangalathu Swamiyar. On the other hand the legend of the Divakara Muni can be substantiated by the presence of a large number of Tulu Brahmins. Besides being represented in the ‘Yogam’, the Namboothiri Brahmins also have a position of eminence in the rituals and ceremonies of theTtemple . The Tantries(high priests) have always been from the Tharananalloor family belonging to this community. It is also believed that the small Sree Krishna Swamy Temple, located near the Western Swamiyar Madham (residence of one of the two Pushpanjali Swamiyars of the Temple) has been built over the Samadhi of Vilvamangalathu Swamiyar.
Some historians and researchers hold the view that the Thiruvambadi shrine of Sree Krishna Swamy is older than the shrine of Sree Padmanabhaswamy. According to legend the Sree Narasimhaswamy and Sree Sastha shrines were established after the installation of the idol of Lord Sree Padmanabhaswamy. There is mention in the ‘Bhagavatha Purana’ (canto 10, chapter 79) that Sree Balarama visited “Syanandoorapuram” or “Ananthasayam” (Thiruvananthapuram) in the course of His pilgrimage. Similarly in the ‘Brahmanda Purana’ also there is a reference to “Syanandoorapura”. These references show that this Temple is of great antiquity and has been held in veneration over the centuries as an important seat of Sree Maha Vishnu. The compositions of Nammalvar, the great Vaishnavite saint, in praise of Sree Maha Vishnu of this city, prove beyond doubt that this Temple existed in the ninth century of this era. In the year 1050A.D.(225ME), the Temple was reconstructed and the management re-organized by the then ruler.
The next important recorded events relate to the period between 1335 A.D. and 1384 A.D. when Venad was ruled by a powerful and wise king named Veera Marthanda Varma. He gradually established his authority completely over the management and administration of the Temple. There are records to indicate that in the year 1375 A.D. the Alpasi Utsavam (ten days festival held in October-November) was conducted in the Temple. Some of the important events relating to the Temple which took place after the demise of this ruler until 1729 A.D. are given below.
Between 1459 A.D. and 1460 A.D. the idol of Sree Padmanabhaswamy was removed to a ‘Balalaya’ for the purpose of re-construction of the roof of the sanctum sanctorum.
In 1461 A.D. the idol was re installed and an Ottakkal Mandapam (Single granite stone slab abutting the sanctum sanctorum) was put up.
In 1566 A.D. the foundation was laid for the Gopuram (pagoda) over the main eastern entrance.
In 1686 A.D. the Temple was almost fully destroyed in a major fire accident. Work on the re- construction of the Temple was started only in 1724.
In 1728 A.D. propitiatory ceremonies, connected with the serious fire of 1686, were conducted.
It was in the year 1729 that the great ruler Marthanda Varma became the king of Travancore. He took the steps to renovate the Temple. In 1730 the idol was again moved to ‘Balalaya’ prior to the renovation and reconstruction of the sanctum sanctorum. It took two years for completion. The old wooden idol was replaced by the one that we see today. Made of highly complex amalgam known as Katusarkarayogam, it contains 12008 Salagrams within it. Most of what is seen today within the walls of the temple were constructed. It is recorded that 4000 sculptors, 6000 labourers and 100 elephants worked for a period of 6 months to finish the construction of the sreebalippura (the oblong corridor). This magnificent rectangular corridor built of solid stones protects the Deities during seeveli on rainy days. The gopuram for which the foundation had been laid in 1566, was built during this period. Similarly the flag-staff in front of the main shrine was also erected at this time. Teak wood of required size was brought from the forest for this purpose and transported to the Temple in such a way that no part of the wood touched the ground. The pole was then covered completely with gold sheets. The renovation of the Temple tank, the Padmatheertham, including the flight steps and its completion in the form we see it today was also undertaken during this great ruler’s time.
Fifth Makaram 925ME, 19th or 20th January 1750AD, stood witness to the act of a sublime dedication and the ultimate offering possible for a crowned head – the Thrippadi Danam. After the completion of certain religious ceremonies Maharaja Anizham Thirunal Marthanda Varma arrived in the Temple along with the male family members, his trusted Diwan and other officials. In presence of the Swamiyar, members of the Yogam and Brahmins the Maharaja submitted to Sree Padmanabha Prajapati, his entire State of Travancore along with his total right on it thereof by placing the Crown, the royal umbrella, the twin white Chauries (fans), the Manikandha – which were all symbols of royalty, along with some thulasi leaves on the Mandapam. Last but most significant, he placed his famous sword (the unquestioned insignia of sovereign authority which the King valued the most and which had lashed its unleashed velour in countless battle fields) in the steps of the Ottakkal Mandapam. Even before this, that the male members of the royal family, at the age of one, ware laid on the Ottakkal mandapam and surrendered to Sree Padmanabhaswamy as His own, gaining the supreme title ‘Sree Padmanabha Dasa’.
In 1758, during the reign of Sree Karthika Thirunal Rama Varma, the fabulous Kulasekhara Mandapam was build. It is a marvelous and fantastic architectural work on stone. It is also known as Aayiramkal Mandapam and Sapthaswara Mandapam. It is supported by 28 balustrades of pillars. The pillars on the four corners can produce musical notes when taped.
In 1820 a very big mural mirroring the Ananthasayanam, which is termed as the biggest in the temple murals of Kerala, was drawn during the period of Rani Goury Parvathi Bayi.
Among the rulers of the erstwhile Travancore Maharaja Sree Chithira Thirunal Rama Varma ranks as one among the most illustrious royal personalities, who ruled in his dual capacity as Dasa and Ruler. He ruled as a Sage among Kings. The Kshethra Praveshan Vilambram or the Temple Entry Proclamation was in 1936 which was the epoch-making event of the Maharaja’s religious and political life. This Proclamation, issued on the eve of his twenty forth birthday, has been considered by evaluators as the most socially progressive and religiously liberal ordinance enacted in India. It was a revolutionary and courageous action initiated for the first time in the country towards the eradication of untouchability. The rest of India followed his footsteps.
Both the Thrippadi Danam and the Kshethrapraveshana Vilambaram made history and stand out by themselves as lasting tributes to the vastness of heart and sublimity of conception of those who visualized them.
In 1991, after the demise of Sree Padmanabha Dasa Chithira Thirunal Rama Varma, Sree Uthradam Thirunal Marthanda Varma assumed charge of the Sree Padmanabhaswamy Temple. In compliance with the sanction already accorded by Sree Chithira Thirunal, Sree Uthradam Thirunal conducted the Kodi Archana in the Sree Padmanabhaswamy Temple. In 1992, Maharaja Sree Chithira Thirunal’s personal worship idols were installed inside the Temple premises.
The mass chanting of Sahasranama was newly introduced on public request. The gold covering of the main Balikkal which was started two years before was completed in 1993. Playing of the percussion instrument known as ‘Edakka’ re-introduced in 1994. Another important work of that year was the gold work in the narrow window-like part at the feet of the Lord on the northern side of the outer wall of the sanctum. The Murajapam and Lakshadeepam were also conducted in the Temple in the grand manner which occurs once in six years. The last Lakshadeepam celebrated in 2008 and the next falls on 2014.
The marvelous idol of Sree Padmanabhaswamy is seen reclined on the mighty five hooded serpent Anantha. The supreme God is in conscious cosmic slumber with the head positioned to the south and the feet to the north. Anantha (or the endless) spreads its hoods above the head of the Idol. The three coils represent the three characteristics of mankind Sattva, Rajas and Tamas and its five hoods indicate the Panchendriyas(five senses) or the five elements(Panchabhootas). From the navel of the Lord emerges a lotus on which Lord Brahma, the Creator, is seated. Just below the stretched right arm of the Lord is the Shiva Linga of the Destroyer. Brahma, Vishnu(Padmanabha) and Shiva represent the ‘Srushti, Stithi and Samharam’.
The residing potency was drawn from the original Idol which was made of Iluppa wood and infused into the present Idol by certain complicated religious ritualistic processes. The Idol is made up of a highly complex amalgam termed Katusarkarayogam and contains within it 12008 Salagramas collected from the bed of the River Gandaki in Nepal. It is believed that Salagramas represent Lord Vishnu. Twelve Salagramas when worshipped together gain the potency of a Mahakshetram(Great Temple). Thus the mighty Ananthasayana Moorthy here gains the greatness and sanctity of a thousand Mahakshetrams.
The sanctum sanctorum has three entrances representing the three stages of times. It is only through those doors that we can observe the Deity.
This idol in sitting posture, facing the South, is given great prominence as Vishwaksenan is Mahavishnu’s Nirmalya moorthy.
Sree Ramaswamy with His consort Seetha and brother Lekshmanan
We can see two sets of idols of Sree Ramaswamy with Seetha and Lekshmanan. Of these, one set of idols are in the regal style while the other represent the Lord’s tenure at Dandakaranyam(Forest). The image of Sree Hanuman is there as an orderly to Lord Rama. Idols of an eight armed Ganapathy with a Devi seated on His lap and a small Kaliyamardana Krishna are also present.
Sree Yoga Narasimha Moorthi
The shrine for Sree Narasimha Swamy is located to the South of the main sanctum. Sree Narasimha Moorthy is the fourth incarnation of Lord Maha Vishnu and assumes the form of Man and Lion. The image is in the ‘Ugra roopam’, hence powerful. To pacify Him, Ramayana is being recited throughout the time when the Temple doors are open. This idol, made of Panchaloham, faces the East. This is the second major deity of this Temple.
Sree Veda Vyasar and Ashwathama
The shrine of Sage Veda Vyasar (who gave life to the great Epic Mahabharatha and other religious texts) with Ashwathama is located on the north of the cheruchuttu. This shrine faces the West. Veda Vyasa shrines are rare in India. Both idols are made of Panchaloham.
The Thiruvambadi Temple enjoys the status of an independent temple within this Temple complex. This shrine has a Namaskara Mandapam with fine display of carvings in wood, a Balikkal and a silver flag pole. The image of Sree Krishna as Parthasarathy is of medium built and is in stone. He is the third major Deity of Sree Padmanabha Swamy Temple.
The idol of Kshethrapaalakan in the sitting posture faces the East. His shrine is located on the Northern side of the Temple. Kshethrapaalakan is considered as one of the eight Bhairavas of Shiva who perform the role of protector to temples. There is also an idol of Lord Ganesha, in this shrine.
This idol is installed in the cooking area of the Temple. The belief is that Lord Ganesh witnesses and oversees the Annadanam(offering of free food) organized by the Temple.
Hanuman Swamy, Ashtanaga Garuda Swamy and the Maha Meru Chakram
Near the golden flag pole we see the towering image of Sree Hanuman Swamy in full relief. To His left is Sree Ashtanaga Garuda Swamy. On the ceiling between these images is the Maha Meru Chakram complete with the Bindu or the central point which is engraved in clear focus. This cosmic wheel enhances the spiritual strength of Sree Hanuman.
Sree Dharma Sastha
The Swayambhu Dharma Sastha in Yogasanam or Yogic posture on the South side of the Temple is an independent shrine. This idol is made of granite and faces the East.
06.30 am to 07.00 am
08.30 am to 10.00 am
10.30 am to 11.10 am
11.45 am to 12.00 Noon
06.45 pm to 07.20 pm
Tresure of Padmanabhaswamy
The temple and its assets belong to Lord Padmanabhaswamy, and are controlled by a trust run by the Royal family.T P Sundara Rajan’s litigations changed the way the world looked at the Temple. The Kerala High Court ordered the temple and its assets be managed by the State on 31 January 2011. As trustees of the temple, the Travancore Royal family have challenged the Kerala High Court’s decision in the Supreme Court of India.
In June 2011, the Supreme Court directed the authorities from the archaeology department and fire services to open the secret chambers of the temple for inspection of the items kept inside.The temple has 6 vaults (Kallaras), labeled as A to F for book keeping purpose by the Court. While vaults A and B have been unopened over the past many years, vaults C to F have been opened from time to time. The two priests of the temple, the ‘Periya Nambi’ and the ‘Thekkedathu Nambi’, are the custodians of the four vaults, C to F, which are opened periodically. The Supreme Court had directed that “the existing practices, procedures and rituals” of the temple be followed while opening vaults C to F and using the articles inside. Vaults A and B shall be opened only for the purpose of making an inventory of the articles and then closed.
The review of the temple’s underground vaults was undertaken by a seven-member panel appointed by the Supreme Court of India to generate an inventory, leading to the enumeration of a vast collection of articles that are traditionally kept under lock and key. A detailed inventory of the temple assets, consisting of gold, jewels, and other valuables was made. Several 18th century Napoleonic era coins were found,as well as a three-and-a-half feet tall gold idol of Mahavishnu studded with rubies and emeralds, and ceremonial attire for adorning the deity in the form of 16-part gold anki weighing almost 30 kilograms (66 lb) together with gold coconut shells, one studded with rubies and emeralds.
This revelation has solidified the status of the Padmanabhaswamy temple as one of the wealthiest temples in India and with the final estimate of the wealth, it might overtake the Tirumala Venkateswara Temple—hitherto thought to be the wealthiest temple—having some 32,000 crore or 320 billion (US$5.82 billion) in gold, coins and other assets.It is estimated that the value of the monumental items is close to 1.2 lakh crore or 1.2 trillion (US$21.84 billion), making it the richest temple in the world. If the antique value is taken into account, these assets could be worth ten times the current market price.
The valuables are thought to have been in the temple for hundreds of years, having been put there by the Maharajahs of Travancore. While some historians have suggested that a major chunk of the stored riches reached the kings in the form of tax, gifts, as well as conquered wealth of states and offerings stocked in the temple for safekeeping. But it has to be remembered that in Travancore a distinction was always made among Government Treasury (Karuvelam), Temple Treasury (Thiruvara Bhandaram or Sri Bhandaram) and the Royal Treasury (Chellam). During the reign of Maharani Gowri Lakshmi Bayi, hundreds of temples that were mismanaged were brought under the Government. The excess ornaments in these temples were transferred to the Vaults of Sri Padmanabhaswamy Temple. Instead the funds of Sri Padmanabha Temple were utilised for the daily upkeep of these temples.
On 4 July 2011 the seven-member expert team tasked with taking stock of the temple assets decided to postpone opening of the chamber marked ‘B’. This chamber is sealed with an iron door with the image of a cobra on it and it has not been opened, due to the belief opening it would result in much misfortune. The royal family said that many legends were attached to the temple and that chamber B has a model of a snake on the main door and opening it could be a bad omen. Seven-member team will consult with some more experts on 8 July 2011 and then they may take the final decision on opening of chamber ‘B’. An Ashtamangala Devaprasnam conducted in the Temple to discern the will of the Lord revealed that any attempts to open the Chamber B would cause Divine displeasure and that the holy articles in the other chambers were defiled in the inventorying process.
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