The special charm of Palani
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Thaipoosam falls on January 25 when all Murugan abodes will wear a festive look. Especially the hill shrine of Palani, destination for thousands of devotees, many of whom will carry the Kavadi. V. S. KRISHNAN writes...
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An aerial view of the Palani temple ... unique in several aspects.
THIS GOD of Love, beauty and knowledge has been exerting His charm on millions of people in South India The word Muruga is derived from the Tamil word `Murugu' which means honey, beauty, fragrance and eternal youth. He is handsome, brilliant, elegant and enchanting. He symbolises valour, youthfulness, benevolence and compassion. He dons different roles — as Deva Senapathi (commander of Devas' forces) at Tiruchendur, Devasena Pathi (husband of Devasena) at Thirupparankunram), a young sage at Palani, the Master who enlightens at Swami Malai, as Valli Nayakan at Tiruthani and as the handsome youth (Azhagan) at Pazhamudhir Solai. Above all, according to the songs of Thiru Velaikkaran Vakuppu, he is a friend and servant always in service of His devotees.
Skanda Purana, one of the 18 Maha Puranas, created by sage Veda Vyasa stands out as the outstanding epic on Lord Muruga. Muruga is mentioned in the Rig Vedas as the overwhelming power in the cosmic order. In the Surya Namaskara Sthotra, the lines `Subramanioham, Subramanioham' describes Him as the source of all Vedas. Lord Krishna describes Him in the Gita as a great warrior (Senanim Aham Skanda). Skanda's glories are given in detail in Vishnu Sahasranama. In Subramanya Bhujangam, Adi Sankara Says: "My eyes should feast on your elegance and beauty, my ears should hear young songs, my tongue should utter your glory and my hands and heart should continuously engage in you service."
The Kanda Purana traces the origin and appearance of Muruga. In answer to the penance undertaken by Soorapadman, Lord Siva granted him the boon that no power on earth, not even that of Brahma, Vishnu or Siva could cause his death. Armed with this power, he and his brothers started tormenting the Devas who appealed to Siva to create a greater power that could challenge the might of Soorapadman. Lord Siva then created a spark of fire from His third eye. While the Lord of Air (Vayu) and Lord of Fire, (Agni) carried it and deposited it in the Ganga. The river carried it, now in six forms to Saravana-Poigai, the lake near the sacred bush of reeds. These flames of fire later turned into six beautiful babies. They were nursed by the six Karthigai maidens, wives of sages who remained as stars.
As Parvathi came and embraced the six children, they merged into a beautiful child. That marked the advent of Muruga. Parvathi presented the all-powerful lance (Vel) to Muruga, who thus is a rare combination of the supreme qualities of His parents.
It was the Vel that ultimately destroyed Soorapadman. Its power surpassed all the three divine weapons in the hands of Siva, Vishnu and Indira. The Vel has the power to create. It removes the darkness of ignorance and usher in the light of knowledge.
Significance of Vel
The shape of the Vel has much significance. The lower part that runs deep and long shows the depth of knowledge. The wider portion at the centre represents the vastness of the knowledge. The pointed edge of the Vel denotes the sharpness of intellect.
The Lord's vahana (transport), peacock that adds lustre and colour to His overall appearance and banner of rooster are also worthy of reverence. His broad shoulders are adorned with kadampa garlands and rudraksha beads. His sacred hands are described as "Abhaya Hastha" that which provide the much needed healing touch and help. He appears with different ornaments like thandai, vendai, kingini and sadhangai.
Saint Agasthiar, an ardent devotee of Lord Siva, had asked his disciple, Idumbasuran to bring the two hillocks, Sivagiri and Sakthigiri from Kailash to the South for his worship. Idumban connected the two hillocks with the help of a wooden piece in the centre and tied the loose ends with a snake and proceeded towards South. On reaching South, he placed them at a spot to rest for a while. But he could not lift them later. He then spotted a youth wearing a piece of loincloth and holding a staff (dhanda) atop the hill. He asked the lad to move away. But the child, claiming right over the hill, refused to oblige. Soon Idumban realised that the boy was none other than Lord Muruga and paid obeisance to Him. Lord Muruga showered His blessings and proclaimed that anyone coming to his place with similar arch-like objects would get prosperity and uplift. Thus was born the Kavadi.
The Utsavar idol of Lord Muruga with His Consorts at the Palani temple.
There is a belief that Lord Muruga had already chosen this holy place of Palani as his permanent abode to guide and protect the people of the South and came to Thiru Avinangudi. Here, he appears as a youth (Kumara) mounted on his peacock while at Palani, He is worshipped as an enlightened sage, Dhandayudhapani.
From Parvathi's statement, "Pazham Nee" (You are the fruit, after the tiff between Subramanya and Ganapathi) the place Muruga chose to reside has come to be known as Pazahani. But according to some Tamil scholars, the place was known as `Pothini' which term later came to be known as Pazhani. The people of Tamil Nadu claim Muruga as Thamizh Kadavul and the Lord exercises an overwhelming influence on their lives, thoughts and deeds.
King Cheraman Perumal, the contemporary of saint Sundarar, built the Palani temple, in the eleventh century. Arunagirinathar mentions this in his song Nadha Vindhu... ``Cherar Konguvai Kavoor Nannattathil." King Cheraman Perumal was a great Siva devotee. While he composed poems on Siva in Tamil, he scripted poetry in stone for Muruga at Palani. Though Cheraman Perumal constructed the temple, it is believed that the presiding deity of Dhandayudhapani existed even long before.
Saint Bogar, a sidhar, is credited with the creation of the idol of Palani Dhandayudhapani. Bogar had a vision of Lord Muruga, which he chiselled into shape with Nava Pashanam, combination of nine precious and rare components. He wanted the benefits of the grace of Muruga to reach all the devotees and so he made the Dhandayudhapani idol with the powerful Nava Pashanam. It is believe that milk and Panchamrutham that pass through this idol in abhishekam are of medicinal value. A temple for Bogar is situated nearby.
The magnificent temple that keeps attracting lakhs of pilgrim is located at a height of 1,500 ft. and on foot one has to climb 697 steps to reach the sanctum sanctorum. There is also a long winding steep way known as the elephant path. As the devotees reach the top they are greeted by the majestic Raja Gopura. Dhandayudhapani appears as an embodiment of knowledge, (Gnana Swaroopa) his serene face radiating the spirit of love and harmony.
While every day Palani wears a festive look, it is a spectacular event on the day of Thaipoosam. It was on this day, Mother Parvathi bestowed Her blessing on Muruga to fulfil his task of destroying the evil forces represented by Soorapadman. Six different pujas are performed to the Palani idol, symbolising the six points of time, from dawn to dusk. It is also said that they represent the six divine gunas of Arumuga. It is remarkable to see the Lord majestically inching His way round the temple with the twilight sun casting its golden rays on the decorated golden chariot.
A devotee from Melarcode in Kerala said that by facing west, Palani Andavar is showering His blessing on the people of Kerala, God's Own Country. Mass feeding (Annadhanam), which the Thirupalani Thaipoosam Annadhana Sangham, Calicut, has been conducting is celebrating its plantinum jubilee this year. The Thaipoosam festivities start ten days in advance and end on Poosam day (this year on January 25). Special Abhishekam and pujas are also performed on that day. Devotees carrying Kavadi throng the hill. The Kavadi gets its name by the contents such as milk, flower, rose water, etc. In some rare cases they are said to contain fish (Matsya Kavadi) and snake (Sarpa Kavadi). There are artistes who swing and dance balancing the Kavadi on their head. `Panchamrutam' made of jaggery, ripe hill plantain dates, etc. is a unique offering to Muruga.
Devotees climbing up the hill with Kavadi
The temple finds mention in many religious texts and Sangam literature. Saint Arunagirinathar has composed many songs about Gnana Dhandayudhapani atop the hill and about Bala Muruga at Thiru Avinangudi. Some of the notable songs are "Arumugam Arumugam", "Ulaga Pasu Pasa," etc.
Scholars have hailed the glory of Muruga in beautiful Tamil verses and foremost among them was Saint Nakkeerar, author of Thiru Murugatrupadai. Sri Kachiappa Sivacharyar, 14th century poet interpreted Skanda Purana in Tamil. Sri Chidambara Swamigal spoke thus: "Your broad shoulders are adorned by the garlands of poems woven by Nakkeerar and Arunagirinathar." Poet Kalidasa hailed the glory of Muruga in Kumara Sambhavam. While Sri Kumara Guruparar described Muruga in Kandhar Kali Venba, Sri Devaraya Swamigal highlighted the divine qualities of Skanda in Kandha Sashti Kavacham. And for musical form of worship there is Thiruppugazh. It was as if Arunagirinathar was born to describe Muruga in His true manifestations. He saw Muruga as Vedha Mantra Swaroopa, the embodiment of Vedas.
There were many others who, moved by devotion, hailed the glory of Muruga. Sri Vadalur Ramalinga Adigalar, Sri Vannacharapam Dhandapani Swamigal, Sri Bala Murugan Adimai, Sri Pamban Swamigal, Sachidhananda Swamigal and Sri Muruga Kripananda Variar to name a few. In the present time there are devotees such as Sri Murugadas and Guruji A. S. Raghavan. Gifted with a divine voice they have dedicated their life to singing the glory of Muruga.
To the ever-increasing number of devotees who climb the hill to worship Him, the Lord showers his bountiful blessings. The magnificence of Karthikeya cannot be explained in a few verses or within the frame of time or space. He is the Lord of abundant grace, the ultimate refuge for the people caught in the dilemmas of life. He is Kaliyuga Varadha, one who helps in the emancipation of the people of this age of Kali.
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