Dhandayuthapani Swamy Temple | |
---|---|
Religion | |
Affiliation | Hinduism |
District | Dindigul |
Deity | Murugan |
Festivals | |
Location | |
Location | Palani |
State | Tamil Nadu |
Country | India |
Geographic coordinates | 10°26′20″N 77°31′13″E / 10.438805°N 77.520261°E |
Architecture | |
Type | Tamil architecture |
Creator | Bogar |
Website | |
palanimurugan |
Dhandayuthapani Swamy Temple is a Hindu temple dedicated to Murugan situated atop a hillock amidst the Palani Hills in Palani, Dindigul district of Tamil Nadu. It is one of the Six Abodes of Murugan. The temple is managed by the Hindu Religious and Charitable Endowments Department of the Government of Tamil Nadu.
It is mentioned as Thiruaavinankudi in the Sangam literature Tirumurukāṟṟuppaṭai. As per Hindu mythology, the hillock was carried by Idumban from Kailasha on the orders of sage Agastya and was made to place it at the current location at Palani by Murugan. Later when sage Narada visited Shiva at Kailasha and presented him with gnana-palam (fruit of knowledge), Shiva decided to award it to whichever of his two sons finishes encircling the world thrice. Accepting the challenge, Murugan started his journey around the globe on his peacock mount but his brother Ganesha surmised that the world was no more than his parents Shiva and Shakti combined, circumambulated them and won the fruit. Knowing this, Murugan was furious as he felt cheated and chose to live a life as a hermit in Palani hills.
The idol of Murugan in the garbagriha is believed to have been consecrated by sage Bogar, one of the Siddhars, out of an amalgam of nine herbs known as Navapashanam. The temple was built between 2nd and 5th century A.D. by the Cheras and was expanded multiple times over the years by various kingdoms.
The temple complex atop the hillock can be accessed by foot by climbing the stairs or walking along a sliding way. Pilgrims can also reach the top via a winch operated railway or a rope car. Tonsuring is one of major traditions of the temple. All Murugan festivals are celebrated in the temple with special pujas and rituals. Pilgrims may carry a kavadi, a physical burden, as a form of debt bondage. The temple is synonymous with Panchamritam, a sweet mixture made of five ingredients, offered as a prasadam, which is a listed Geographical Indication.
Mythology
Once all sages and gods assembled in Kailasha, the abode of Shiva, which resulted in the tilting of earth due to an increase in weight on one hemisphere. Shiva asked sage Agasthya to move towards the south to restore the balance. Agastya employed a asura named Idumban to carry two hills named as Sivagiri and Sakthigiri (Mountains of Shiva and Shakti) on his shoulders to be placed in the South, to balance the weight. Idumban carried the hills down south and en-route he placed them down for a while, when he rested. When he tried to lift them back, he was unable to move one of the hills. He found a youth standing atop of the hill and fought with him, only to be defeated. Agasthya identified the youth as Murugan and on reasoning out, the hill was let to remain at the location, which later became Palani. The mythology behind Idumban carrying the hills on the shoulder might have led to the practice of Kavadi.[1]
Sage Narada once visited Shiva at Kailasha and presented him with a gnana-palam (fruit of knowledge). Shiva expressed his intention of dividing the fruit between his two sons, Ganesha and Murugan, but Narada counseled that the fruit cannot be divided. So, it was decided to award the fruit to whomsoever first circled the world thrice. Accepting the challenge, Murugan started his journey around the globe on atop his peacock mount. However, Ganesha surmised that the world was no more than his parents Shiva and Shakti combined, circumambulated them and won the fruit. When Murugan returned, he was furious to learn that his efforts had been in vain and felt cheated. He left Kailasha to took up abode in the Palani Hills as a hermit. It is believed that Murugan felt the need to get matured from boyhood, hence discarded all his material belongings and went to Palani.[1]
History
Tī'eḻuntaṉṉa tiṟaliṉar tīppaṭa
urumiṭit taṉṉa kuraliṉar viḻumiya
uṟukuṟai maruṅkil tampeṟu muṟaikoṇmār
antarak koṭpiṉar vantu uṭaṉkāṇa
tā'il koḷkai maṭantaiyoṭu cilnāl
āviṉaṉkuṭi acaitalum uriyaṉ, atāṉṟu
The location is mentioned as Thiruaavinankudi in the Sangam literature Tirumurukāṟṟuppaṭai. As per Purananuru, the region was known as Vaikavurnadu and was part of Vaiyapuri Nadu, ruled by king Kōpperum Pēkan. The place is mentioned by poets such as Kabilar, Vanparanar, Aricilkiḻār, and Perunkunrurkiḻār. Sangam literature Akananuru mentions the name of the place as Pothini, ruled by Velir chieftain Vel chieftain Neduvel Avi. The name Pothini was derived from Tamil language phrase "Pon-udai-nedu-nagar" meaning the big town with gold, which later became Palani.[3] As per Patiṟṟuppattu, chieftain Velavikkopaduman had matrimonial relations with the Cheras, who ruled the region from the late first century A.D. Poet Ilangiranar mentions the Chera king Mantaram Cheral Irumporai, who ruled the region during the period.[3]
The main idol of Murugan in the garbagriha is believed to have been created and consecrated by sage Bogar, one of the Siddhars. The statue is believed to have been made of an amalgam of nine rocks or herbs known as navapashanam. According to temple legend, the sculptor had to work rapidly to complete its features. A shrine to Bhogar exists in the southwestern corridor of the temple, which, by temple legend, is said to be connected by a tunnel to a cave in the heart of the hill, where Bhogar continues to meditate and maintain his vigil.[4]
The idol fell into neglect and the are was engulfed by the forest. One night, a king of the Chera Dynasty, who controlled the region between the second and fifth centuries A.D., took refuge at the foot of the hills. As per temple legend, Murugan appeared in his dream, and ordered him to find and restore the idol to its former state. The king commenced a search for the idol, and finding it, constructed a temple on the hillock and re-instituted its worship. There are figures of a king, believed to be the Chera king, on the southern walls of the temple and a small stela at the foot of the staircase that winds up the hill, describing the events.[5][3]
In the middle age, the area came under the control of Cholas in the 10th century A.D. The Cholas expanded the temple and inscriptions mention various grants made by the Chola kings. Later, the region was ruled over by the Pandyas, who further expanded the temple complex.[3] Inscriptions found on the temple walls mention grants by Pandya kings such as Jatavarman Sundara Pandyan I and Jatavarman Vira Pandyan II during the 13th century A.D.[6] In the year 1300 A.D., Maravarman Kulasekara Pandyan I is documented to have gifted a village as a grant to the temple. The Vijayanagar Empire patronized the temple and the region between the 14th and 16th centuries. After the collapse of Vijayanagara, the Madurai Nayaks ruled the region.[7] Arunagirinathar was a 15th-century Tamil poet born in Tiruvannamalai, who later became a devotee of Murugan and visited Palani. He composed various Tamil hymns glorifying Murugan at the temple, the most notable being part of Thirupugazh.[8] He became a staunch devotee and composed .[9][10][11] Palani temple is one of the Six Abodes of Murugan and considered one of the most prominent abodes of Muruga.[12]
Under the Nayaks, Palayakkarar system was formulated with the temple being administered by the Palayakkarars of Balasamudram.[13] The region and the temple was under the influence of Mysore kingdom in the 18th century before being part of the Madras Presidency of British Raj towards the end of the century. After Indian Independence in 1947, the temple became part of the present day Tamil Nadu.[3]
Architecture
The idol of the deity is said to be made of an amalgam of nine poisonous substances which forms an eternal medicine when mixed in a certain ratio. It is placed upon a pedestal of stone, with an archway framing it and represents the god Subrahmanya in the form He assumed at Palani - that of a very young recluse, shorn of his locks and all his finery, dressed in no more than a loincloth and armed only with a staff, the dhandam, as befits a monk.[4]
The temple was re-consecrated by the Cheras, whose dominions lay to the west, and the guardian of whose eastern frontier was supposed to be the Kartikeya of Palani. Housed in the garbhagriham, the sanctum sanctorum, of the temple, the deity may be approached and handled only by the temple's priests, who are members of the Gurukkal community of Palani, and hold hereditary rights of sacerdotal worship at the temple. Other devotees are permitted to come up to the sanctum, while the priests' assistants, normally of the Pandāram community, are allowed up to the ante-chamber of the sanctum sanctorum.[4]
The temple is situated upon the higher of the two hills of Palani, known as the Sivagiri. Traditionally, access to it was by the main staircase cut into the hill-side or by the yanai-padhai or elephant's path, used by the ceremonial elephants. Pilgrims bearing water for the ritual bathing of the idol, and the priests, would use another way also carved into the hill-side but on the opposite side. Over the past half-century, three funicular railway tracks have been laid up the hill for the convenience of the pilgrims, and supplemented by a rope-way within the past decade. There are two modes of transport from the foothills to uphill. There is a winch, which operate from 6 a.m. on ordinary days and 4 a.m. during festive occasions. There is another rope car which operates from 7 a.m. to 12:30 p.m. and 1:30 p.m. to 5 p.m. Both winch and the rope car are closed after the Irakkala Pooja at 8 p.m.[14]
The sanctum of the temple is of early Chera architecture while the covered ambulatory that runs around it bears unmistakable traces of Pandya influence, especially in the form of the two fishes, the Pandyan royal insignia. The walls of the sanctum bear extensive inscriptions in the old Tamil script. Surmounting the sanctum, is a gopuram of gold, with numerous sculptures of the presiding deity, Kartikeya, and gods and goddesses attendant upon him. In the first inner prahāram, or ambulatory, around the heart of the temple, are two minor shrines, one each, to Shiva and Parvati, besides one to the sage Bhogar who is by legend credited with the creation and consecration of the chief idol. In the second precinct, is a celebrated shrine of Ganapati, besides the carriage-house of the Muruga's Golden Chariot.[4]
Worship
The most common form of worship at the temple is the abhishekam - anointment of the idol with oils, sandalwood paste, milk, unguents and the like and then bathing it with water in an act of ritual purification. The most prominent abhishekams are conducted at the ceremonies to mark the hours of the day. These are four in number - the Vizha Poojai, early in the morning, the Ucchikālam, in the afternoon, the Sāyarakshai, in the evening and the Rakkālam, at night, immediately prior to the temple being closed for the day. These hours are marked by the tolling of the heavy bell on the hill, to rouse the attention of all devotees to the worship of the lord being carried out at that hour. On a quiet day, the bell can be heard in all the countryside around Palani. In addition to worship within the precincts of the temple, an idol of the Lord, called the Uthsavamoorthy, is also carried in state around the temple, in a golden chariot, drawn by devotees, most evenings in a year. As of 2016, the temple was the richest among temples in the state with a collection of 33 crore during the period of July 2015 to June 2016.[15]
Religious practices
One of the main traditions of the temple, is the tonsuring of devotees, who vow to discard their hair in imitation of the form that Kartikeya assumed here. Another is the anointing of the head of the presiding deity's idol with sandalwood paste, at night, prior to the temple being closed for the day. The paste, upon being allowed to stay overnight, is said to acquire medicinal properties, and is much sought after and distributed to devotees, as rakkāla chandaṇam.[16] Traditionally, the hill-temple of Palani is supposed to be closed in the afternoon and rather early in the evening to permit the deity to have adequate sleep, being but a child, and therefore, easily tired by the throngs of devotees and their constant importunations. A tradition that is not very well known is that of the Paḷḷi-Arai or bedroom, wherein, each night, the Lord is informed of the status of the temple's accounts for the day, by the custodians of the temple, and then put to sleep to the singing of an ōdhuvār or bard. Devotees carry kavadi, an ornamental mount decked with flowers, glazed paper and tinsel work and wearing ochre clothes themselves on foot from long distances is a commonly followed worship practice.[17]
Panchamirdam (mixture of five) is believed to be a divine mix prepared by Vinayagar at the end of the divine encounter. He mixed honey, dates, banana, raisins and jaggery and distributed it to Shiva Karthikeya. The practice is followed in modern times where the devotees are provided Panchamirdam as a Prasad.[1][18]
Festivals
Besides regular services, days sacred to the god Subrahmanyan are celebrated with pomp and splendour every year, and are attended by throngs of devotees from all over the world. Some of these festivals are the Thai-Poosam, the Panguni-Uthiram, the Vaikhashi-Vishakham and the Sura-Samharam. Thai-Poosam, which is considered, by far, the most important festival at Palani, is celebrated on the full moon day of the Tamil Month of Thai (15 January-15 February). Vaiyaapuri nattu Pattakkarar Muthukaali Tharagan gothram pangaalis of Sengunthar Kaikola Mudaliyar have rights to give festival flag for this temple. Because these people are genealogy of Navaveerargal who helped lord Murugan in surasamharam battle.[19] Pilgrims after first having taken a strict vow of abstinence, come barefoot, by walk, from distant towns and villages. Many pilgrims also bring a litter of wood, called a Kāvadi, borne on their shoulders, in commemoration of the act of the demon Hidumba who is credited by legend with bringing the two hills of Palani to their present location, slung upon his shoulders in a similar fashion. Others bring pots of sanctified water, known as theertha-kāvadi, for the priests to conduct the abhishekam on the holy day. Traditionally, the most honoured of the pilgrims, whose arrival is awaited with anticipation by all and sundry, are the people of Karaikudi, who bring with them the diamond-encrusted vél or javelin, of the Lord from His temple at Karaikudi.[20][21]
The temple is open from 6.00 a.m. to 8.00 p.m. On festival days the temple opens at 4.30 a.m. There are six poojas performed in the temple, namely, the Vilaa pooja at 6.30 a.m., Siru Kall pooja at 8.00 a.m., Kaala Santhi at 9.00 a.m., Utchikkala Pooja at 12.00 noon, Raja Alankaram at 5.30 p.m., Iraakkaala pooja at 8.00 p.m. The Golden Car can be viewed at 6.30 p.m.[20][22] Temple Golden chariot was first introduced in This temple. Palani Murugan Golden Chariot was donated by V.V.C.R.Murugesa Mudaliar of Sengunthar Kaikola Mudaliyar(Pullikkarar Gothram) from Erode on 17.8.1947. This chariot was made using 4.73 kg of gold 63 kg of silver and diamonds.[23][24]
Controversy
The original idol of the presiding deity is believed to have been made by Bogar Siddhar using nine highly toxic herbs(navapasanam), which could kill people with its very presence (or close contact). Over the years, some believe that the idol has been wearing away or dissolving, by virtue of its repeated anointment and ritual bathing. However, long-time devotees and priests of the temple maintain that they perceive no visible change. Since Hinduism forbids the worship of an imperfect idol, suggestions have been made, at various points of time, to replace it, cover it, or stop some of the rituals, which could have resulted in its erosion. A new 100 kg idol was consecrated on 27 January 2004, but coming under severe criticism from orthodox believers, was displaced and worship of the existing idol restored, shortly thereafter. During the regime of M.G. Ramachandran, the Chief Minister of Tamil Nadu during 1984, attempts were made to replace the idol and also during the first tenure of J. Jayalalithaa during 1994. Both the attempts were withdrawn along with the latest attempt during 2002. The ablution and anointment has been limited to festive days on account of the cracks in the idol of the presiding deity.[25]
In 2003 the temple officials decided to make an idol weighing 200 kg, and chief sculptor Muthiah was roped in. They ended up making a 221 kg idol. Besides, while several kilos of gold were collected to make the idol, this was not found in it when the idol wing police tested it with the help of a team from IIT Madras. The Idol Wing – CID police, which had inquired into irregularities behind making a metal idol in 2004, confirmed on 07 July 2019 that the new idol had been made with the larger ploy of smuggling the 5,000-year-old presiding deity out of the country.[26]
References
- ^ a b c Bhoothalingam, Mathuram (2016). S., Manjula (ed.). Temples of India Myths and Legends. New Delhi: Publications Division, Ministry of Information and Broadcasting, Government of India. pp. 48–52. ISBN 978-8-123-01661-0.
- ^ "Tirumurukāṟṟuppaṭai". Kaumaram. Retrieved 1 December 2023.
- ^ a b c d e P. Valarmathi; R. Meena. "Historical background of Palani" (PDF). International Journal of Social Science and Humanities Research. 3 (1): 75-79. ISSN 2348-3156.
- ^ a b c d V., Meena (1976). Temples in South India. Kanniyakumari: Harikumar Arts. pp. 19–20.
- ^ S. Padmanabhan (1977). Temples of South India. Kumaran Pathippagam. p. 33.
- ^ Edgar Thurston (1975). Ethnographic Notes in Southern India, Part 2. Cosmo Publications. p. 36.
- ^ T.V.Mahalingam (1951,). Economic Life under Vijayanagar. University of Madras. p. 147.
{{cite book}}
: Check date values in:|year=
(help)CS1 maint: extra punctuation (link) - ^ V.K., Subramanian (2007). 101 Mystics of India. New Delhi: Abhinav Publications. p. 109. ISBN 978-81-7017-471-4.
- ^ Aiyar, P.V.Jagadisa (1982). South Indian Shrines: Illustrated. New Delhi: Asian Educational Services. pp. 191–203. ISBN 81-206-0151-3.
- ^ Zvelebil, Kamil (1975). Tamil literature, Volume 2, Part 1. Netherlands: E.J. Brill, Leiden. p. 217. ISBN 90-04-04190-7.
- ^ Zvelebil, Kamil V. (1991). Tamil traditions on Subramanya - Murugan (1st ed.). Chennai, India: Institute of Asian Studies.
- ^ Economic Reforms and Small Scale Industries. Concept Publishing Company. 2009. p. 25. ISBN 9788180694493.
- ^ Dindigul District Gazetteer. 2005. p. 324.
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suggested) (help) - ^ "Tourism Palani". Dindigul district administration. Archived from the original on 20 December 2016. Retrieved 3 December 2016.
- ^ "Palani temple annual hundi collection touches Rs 33cr". TNN. The Times of India. 27 July 2016. Retrieved 3 December 2016.
- ^ Clothey, Fred W. (1972). "Pilgrimage Centers in the Tamil Cultus of Murukan". Journal of the American Academy of Religion. 40 (1). Oxford University Press: 82. JSTOR 1461919.
- ^ Mohamed, N.P.; A.J., Thomas (2003). "N.P. Mohamed in Conversation with A.J. Thomas". Indian Literature. 47 (1). Sahitya Akademi: 147. JSTOR 23341738.
- ^ S.R., Ramanujam (2014). The Lord of Vengadam. PartridgeIndia. p. 185. ISBN 9781482834628.
- ^ "Thaipusam festivities start in Palani". Nakheeran (in Tamil). 2 February 2020. Retrieved 1 December 2023.
- ^ a b K.S., Krishnan (21 January 2005). "The special charm of Palani". The Hindu. Archived from the original on 9 July 2008. Retrieved 4 December 2016.
- ^ Vijaya Ramaswamy (2017). Historical Dictionary of the Tamils. Rowman & Littlefield Publishers. p. 192. ISBN 978-1-538-10686-0.
- ^ "Palani temple introduces online facility". The Hindu. 5 January 2016. Retrieved 4 December 2016.
- ^ "Palani golden chariot". Palani.in. Retrieved 1 December 2023.
- ^ "Palani Devasthanam facilities". Palani.in. Retrieved 1 December 2023.
- ^ N., Sathiya Moorthy (20 November 2002). "Ageing Palani deity in midst of controversy". Chennai: Rediff. Retrieved 3 December 2016.
- ^ "New idol made in Palani temple with ploy to smuggle out presiding deity". Palani: TOI. 9 July 2019. Archived from the original on 14 July 2019. Retrieved 7 July 2019.