| |
Nallur Kumaran - a spiritual experienceSushila Raja
Nallur KumaranHistorical background In 948 A.D, Chief Ministerto Chola Kulangai Arya, called Bhuvanekabhahu, built a temple for Lord Kumaranin Nallur, Jaffna. This iswhere the present temple is located. Two literary work,Yalpana VaipavaMalai andKailaya Malai, highlight the crucial role played by NallurKumaran temple in the lives of people living in the peninsula. In 1450, Senbaha Perumal,the General of Parakramabahu, came from Anuradhapura to conquer Jaffna.In the process he destroyed the Kumaran temple. Regretting his action, in 1457,he tried to make amends by building the temple in Muthirai Chanthai. During thePortuguese invasion, it was again destroyed. In 1734, while it was constructedagain in Muthirai Chanthai, adargah (mausoleum) was built in Kurukkal Valavufor a Muslim holy man called Sikandar. Under Dutch reign,in 1749, due to the efforts of Krishna Subbiah and Ragunatha Mapana Muthaliyar,permission was granted to build the Kumaran temple in its original site in KurukkalValavu. The Muslim community inhabiting the premises were rehabilitated and thetemple was built. Due to previous incidents, a simple style was chosen ratherthan a conventional temple. In later years, when disputes commenced between thetwo regarding ownership of the temple, the courts decided in favour of thelatter and his family.
Nallur Kumaran TempleThe Temple During theconstruction of the temple in 1749, bricks and stones were utilised for thebuilding. In 1899, the first bell tower was erected; following this the VasanthaMandapam was refurbished. During the 1970's the road between the temple and theTheertha Keni was acquired to create two inner courts and accommodate the fastgrowing crowd of devotees. The temple facesthe east and exhibits an ornately carved five storied front Kopuram, 6 belltowers and the Kopuram of ArumugaSwami. The entrance hall has an intricatelydesigned arched ceiling, which appears like floating clouds between two worlds.Two gigantic, creatively carved teak doors studded with multitude of silverbells lead into the inner court. On either side of the doors stand twomagnificently carved temple guards- Thuvarapalar. Walking towards the temple,through the artistically designed entrance hall into the inner court, oneexperiences awe, splendour and devotion. The inner halldisplays, exquisitely embossed copper ornaments, contrasted against a vibrantorange wall. The holy sanctum housing the Vel is visible through an archwayelaborately designed in shining copper. Rows of glittering oil lamps enhancethe aesthetic quality of the inner hall. The temple has elaborate corridorsrevealing, creatively painted flamboyant scenarios of Kumaran and his antics,together with vibrant portraits of Hindu deities capturing the imagination ofdevotees. Several massive sensitively carved, saffron colour pillarsstrategically placed in the temple add splendour to the surroundings. The archshaped ceiling reveals bright hued frills together with glittering star likestuds and coloured lights. Beautifully carved Yali structures are placedaccording to Vastu Shastra to intensify the effect and mood transporting the devoteesto the realms of devas and gods. To the south ofthe inner court are deities of Muttukumaraswami and Arumuga Swami. To the northare temples housing Ganesha, Valli and Theyvayanai, Santhana Gopalar, and GajavalliAmman. The north eastern corner is referred to as "Chitamparam" and reveals amagnanimous portrait of the cosmic dancer Lord Shiva in motion and his 116dancing poses. To the north of the inner court is the Nantavanam, Vasanta Mandapamand the temple for Vairavar . The eastern side displays the sanctum for Suryaand the Yaga mandapam. The south accommodates the theertha keni with a large exquisitelydesigned Vel strategically placed in the centre and the lone nirguna aspect of Kumaran,namely Dandayudhapani. It is believedthat temples are founded by God Himself, designated often in a vision or dreamof a devout devotee. Though the original Kumaran temple was constructed inaccordance with Saiva Agamas, in later years decisions were taken to avoidconstructing a stupa (a structure accommodated in the holy sanctum) and adopt amandalaya style (a community centre format). In later years, this led tocriticism from the traditionalists. However, when attempts were made to rectifythis, rumour has it that Lord Kumaran appeared in a dream to assure that thepresent format was to his liking. The temple is renownedfor the meticulous manner in which pujaris perform the rituals. Every day, inaccordance with the Saiva Agamas, six pujas are conducted. These pujas areworship performed to the deity to invoke and establish a psychic connectionwith the God in the inner worlds. Mantra's are chanted to quieten the mind,balance the inner bodies, also create and sustain a vibration and requestboons. These rituals are carried out with love and devotion. Conforming to sastras,the temple conducts satha utsav (daily festivity), satha agni-homa (daily firehoma) and satha kala (always at that particular time). Other religiouspractices too are performed, to increase bhava (spiritual feeling) and bhakti(devotion) in the temple. Many attribute these religious practices for theincreasing divinity of Nallur Kumaran temple. Under Kumarathas MappanaMuthaliyar, the temple has undergone major re-construction. This reveals theunfolding of a temple, in harmony with the holistic principles of the fiveelements (fire, water, earth, wind and space) offering a spiritual andaesthetic experience for the devotees. The temple, in the present fast changingworld, has delicately balanced ancient customs and traditions with modernmethods and techniques to create a unique opportunity for the devotee toencounter and experience another dimension.
Alankara Kanthan The festivals InSri Lanka and beyond, Nallur Kumaran is popularlyknown as Alankara Kantan (Lord of exquisite adornment). True to this, the deitybeautified in delicate finery and jewels presents an awe inspiring picturecaptivating the hearts of devotees. Each year, the religious festivals commencewith Thai Poosam, followed by Panguni Uttiram, Vaikasi Visakam, Karttikai, Kantasashtiand many others. All festivals are meticulously planned and performed topresent a memorable experience. Each festival has it's own significance andspecial rituals performed to win Kumaran's grace. Yoga Swami hadinstructed his devotees "even the unlearned will attain salvation if with songsand flowers they offer worship to the Almighty's holy feet". He further assertsthat the image is not merely a symbol of the deity, it is the form throughwhich his love, power and blessings flood forth into the world. His vibrationcan be felt in the image and as the devotees progress in their worship, theyknow that he is actually present and conscious in it during worship and awareof the devotee. It is further saidthat through worship and meditation that we communicate with the superconscious worlds. Here within the temple precincts of the First world, Brahminsgather about the homa fire (holy fire ceremony) to chant and consciouslycommune with the Second world Devas and the Third world Gods. Festivals offeran opportunity for devotees to express their love and surrender to God. The annualfestival of Nallur Kumaran temple is conducted during July or August of eachyear for 28 days. It commences with the flag hoisting ceremony followed by Manchamcart, Kailaya Vaganam cart, Oru Muga thiruvila, Saparam, Ther and Theerthamceremony which symbolises the cutting of worldly attachment and the finale is ThiruKalyanam. The preparationfor the festival includes the entire village where residents living around thetemple join in decorating their homes and streets with auspicious festive décorsuch as mango leaves, coconut strips, flowers, plantain trees and coconutflowers together with kolam designs depicting yantras associated with thedeity. Many residents keep a thanksgiving kumbam outside their homes. The highlight ofthe festival is thether chariot ceremony. It commences at Brahma Muhurtham(sun rise) when devotees from far and near gather to witness the glamorouslyattired Lord Shanmuga, the King of Kings and Commander in Chief of thecelestial armies, regally seated on an elaborately designed silver throneaccept the Shanmuga archana (six lamp offering by six pujaris). He is themighty warrior who fearlessly wields the Vel, lance of light and spiritualknowledge which overcomes the demons of darkness. In this mood,volunteers dressed as royal servants assert the katiyam (announce hispresence).
"Hail King ofKings who is omnipresent Ever victorious withGajavalli and Mahavalli Śrī Subramanyaappears at His feet Hail devotees ofShiva also present, Ragunatha Mapana Muthaliyar" As though theheavens opened, the bells ring, conch blows, orchestra reverberates, confettiof flowers are strewn as tens and thousands of devotees throng the templeprecincts to catch a glimpse of Lord Shanmuga and win His grace. Harohara Harohara(glory to thee) repeat the devotees as the deity arrives regally at theentrance surrounded by pious pujaris chanting mantras, orchestra playing inharmony, bhajan singers vocalising melodious songs, with royal guards inattendance. As Lord Shanmuga steps out majestically, time; which never stops inNallur temple, stands still for one moment, only to capture the beauty of theLord as He accepts the confetti of lotus flowers showered by the Deva's of theSecond world. Hundreds ofdevotees carrying kavadis sing and dance as the rhythm of the accompanimentincreases. Thousands of coconuts are broken and the commotion is heard innether worlds. The tempo increases and the pata yatra organised by Atmajyoti Muttiahreaches the Ther, and it is pulled away by hundreds of energetic devotees. Thisis a powerful and emotive experience which takes the devotees through intensedevotion transporting them to the realm of Gods. Festivals offer an opportunityto experience bhakti (devotion) and seek union with God through devotion. Bhaktiyoga is the practice of devotional disciplines, prayer, worship, chanting andsinging with the aim of awakening love and devotion for the God in our hearts.
Dandayudhapani The spiritualteachers Pure refined Tamiland Saiva path (Saivaneri) flourished as many saints and sages lived and roamedNallur. From time immemorial, there have been Hindu saints and sages who werededicated to God and attained His grace. These realised souls are theembodiment of God, an individual soul in union with God. Spiritual awakeningand the truth of oneness with God was taught by these saints and sages. InNallur, this authority was passed on to the Kailasa Paramparai. The yogic lineageis traced back to an unknown Swami who lived in Mt Kailas (1770-1840) who laterinitiated Kadai Swami into the path of a Siddar line. Kadai Swami worked as aDistrict Judge in India butchose to renounce his worldly responsibilities to seek the real meaning oflife. After liberation he arrived in Jaffna Since he spenttime in the bazaar, he was referred to as Kadai (bazaar) Swami. A farmer by thename of Vallipuram lived in the eastern side of Nallur temple surrounded byfarmlands. He had a son called Chellappa who studied inJaffna Central College and laterworked in Jaffna Kacheri (Government Department). However, he exhibited littleinterest in worldly pursuits and was irresistibly drawn to Nallur Kumaran andthe path of devotion. Kadai Swamiinitiated Chellapa Swami as the next guru and made him sit by the Nallur Kumarantemple theradi
Then, anotherspiritual seeker called Yoganathan was drawn to Nallur Kumaran and joined ChellappaSwami and was initiated into the Siddar line. Yoga Swami (1872-1964) devotedlyattended to his master while continuing his sadhana. On one occasion, ChellappaSwami asked him to meditated for 40 days on the steps leading to the Ther.Following this, as though drawn by the mystical, magnetic pull of Kumaran, YogaSwami embarked on a pilgrimage (patha yatra 1910) from the sacred shrine ofNallur to the holy temple in Kathirkamam. The journey was arduous but hewithstood the trials and tribulations to reach his beloved Kumaran in Kathirkamam. Yoga Swamidedicated several devotional songs to Nallur Kumaran. These are recorded in theanthology of sacred poems titled Natchinthanai. On one occasion he writes "Omen of Lanka, attach yourselves by treading a virtuous path to the holy feet ofMurugan, who pervades all, also is knowledge of all knowledge and beyond thebeyond stands. Repeatedly prostrate to those feet and victory will be yours". Yoga Swami alsorevealed insights which became Maha vakyas (holy sayings). These are:
In 1949, Yoga Swamiinitiated Subramanyaswami into the spiritual path. Subramanya was born inaffluent America but had animperative desire to tread the spiritual path. He arrived in Sri Lanka and recognised Yoga Swami as hisguru. Subramanya Swami spent time in Nallur and Columbuthurai, established aretreat in Alaveddy and returned to Hawaai to inaugurate the Hindu monastery(1927-2001). His Disciple VeylanSwami too came to Sri Lanka but lives in Hawaai spreading Hinduism. The glory ofNallur Kumaran was sung by many other spiritual writers. These include Arumuga Navalar(1875), Suthumalai Sinnathambi Pandithar, Udupitty Sivasambu Pulavar, Thumbai SathasivaIyer, Puttur Sinnappa Archary, Puloli Vithvan Murugesupillai and Irupalai SenathirajahMuthaliyar to quote a few. The literary work include Nallur Kanthar Alankaram, KantharVirutham, Nallur Kuravanji,Nallur Kaliturai, Nallai Pathiham and Nallai Kantharahaval. Senthan is amodern spiritual poet who wrote Thiru Nallur Pillai Tamil and many otherliterary work. . He dedicated the following poem to his beloved Kumaran: "Eternally as prasad,as sweet, as fruit, Standing, sitting,lying and kneeling, Like eating sweetdelicacies Muruga isintertwined with me" "When all proclaimme as your devotee, I live in thatglory If others stealyour heart It will give mesweet pleasure"
MuthukumaraSwami Puranas Hinduism rests ona wide range of Puranas, Vedas, Agamas including Sruti's (revelations) and Smritis(Inspiration). The Puranas are the sacred lore. Scholars are beginning toappreciate the deep psychological wisdom preserved and transmitted in the formof Puranic legends. The Puranictraditions reveal the Hindu Trinity as Brahma, Vishnu and Shiva responsible forcreation, protection and destruction. They have three consorts who aid them intheir tasks as shakti , Saraswati, Lakshmi and Durga respectively. Shiva andUma have two sons, the eldest is Ganesha and the youngest Muruga. Ganesha, theelephant headed God is the bestower of Pranavam (OM One aspect of Kumaranis Shanmuga the energy of Lord Shiva. In Nallur, many devotees have had visionsto reveal a lingam buried below the deity Arumuga Swami confirming the Shanmugaprinciple: father is son. Puranas narrate, how Devas harassed by the demon Surapandara,supplicated to Lord Shiva and in His love for them, sent forth His energy into Saravanapoihai in the form of six rays which manifested as six children and when held togethermystically became the six headed Shanmuga. This respresents gnana (knowledge), vairagya(dispassion), bala (strength), kirti (fame), sree (wealth) and aishwarya(divine powers). Shakthi offered the Vel that symbolises victory and thecelestial army of which He became King. On defeating Surapandara, Shanmuga madehis enemy into the emblem of a cock in His flag and as the peacock which becameHis vehicle. The other aspectof Kumaran is Thandayuthapani which is the nirguna aspect free of maya. Puranasstate, that sage Naratha presented Lord Shiva with a mango, which was offeredto the fastest of his sons to circuit the world. Ganesha circled Lord Shiva andShakti and claimed the mango. Kumaran went round the world and on losing,renounced everything to become Thandayuthapani. Another aspect of Kumaranis the Kali Yuga Varatha, the saviour of this yuga. His consort Devayanirepresents kriya sakthi (duty) and Valli, icha sakthi (desire) and Kumaran is gnanasakthi (knowledge). He is the one who destroys maya (delusion) in His devotees.This is the saguna form of Kumaran (with sakthi). Lord Kumaran isworshipped as Guha, Muruga, Karthigeya, Velava, Arumuga, Seyon, Sevalkodion, Kadamba,Kumaresh, Shanmuga, Vallikanava, Vallimanalan, Saravanabava and Velautha.Several vratas are undertaken by devotees to appease the God and win His grace.These are Kantha shashti, Karthigai vrata and Friday vratas . He is consideredthe Tamil God and described as beauty, youth, sweetness etc. Devotees beholdHim as son, brother, lover, warrior, pundit, renunciate and saviour. Theycultivate an intimate relationship with Kumaran in His many forms. Bhava(feeling) is essential for bakthi (devotion). The saguna form of God offers anopportunity to the mind to comprehend that the almighty is the dweller of allhearts. One of the uniquepujas performed in Nallur Kumaran temple is the Palli elichi, awakeningceremony effected every day at the Brahma Muhurtham. In the silence ofthe moment, a pujari and dedicated few, sing the awakening song to wake up theLord (symbolising waking the God within us). Saiva Pulavar RasiahSritharan comments this as the time to witness genuine devotion as devotees beseechtheir personal God for His love and grace through supplication. This is a piousand emotive experience repeated as the finale, in the evening as arthasama pujawhen the deity returns to His consorts. . The bhava infusedin these personalised ceremonies and festivals is essentially the componentthat touches and moves the psyche leading to soul shattering mysticalexperiences. Such sacred rites play a part in increasing devotion leading tohigher stages in the spiritual path.  The VelThe saviour In the modern fastchanging world, ancient scriptures have to connect with modern experiences.Those religions and cultures adopting this approach become universal , othersstifle and wither. In this context, certain religious theories and practicesare explored. Hindu scripturesaffirm, that the soul searches for it's Self, slowly ascending the path thatleads to enlightenment and liberation. It is in arduous journey, culminating inGod realisation. It is a personal and mystical experience of God, the Self andthe Truth. This alone can bring freedom from bondage of ignorance and desire.This is the path of gnana- knowledge. The Kailasa Parampariya yogis, who choseto impart spiritual teachings, started their work in Nallur and later to theworld over. The insights experienced from Nallur Kumaran are collated topresent a coherent and complete teachings aiding devotees in their spiritualjourney, to validate inner realities. This activity is still noticeable asdevotees gather round Nallur Kumaran theradi to discuss and meditate on theteachings of the Kailasa Paramparai yogis. The inter-connectedness that has emerged in cosmic science, re-enforcing thesimilarities between the views of physicists and mystics is highlighted by FritjofCapra. He further explains the new paradigm emerging as a holistic worldview,seeing the world as an integrated whole rather than a dissociated collection ofparts. This can be called an ecological worldview. Hindu scriptures have revealedSanatana Dharma as existing at all levels of lives including cosmic, human,social and personal, and finding and following our unique path brings rewardsof inner peace and fulfilment. Nallur Kumaran temple, adopts a holisticapproach to embrace and celebrate diversity in accordance with Sanatana Dharma,which reflects in many of the rituals and festivals. Symbolism is anessential component of culture and religion which enables change and growthwithin these spheres. All symbols reflect the way people see themselves andmust be understood in it's social, cultural and spiritual aspect. Carl Jungreiterates the role of symbolism and the meaning it offers to the masses. Hinduworship allows room for this where the Vel carried by Kumaran represents Hispower to destroy ignorance and grant knowledge. Vel is seen as a visible formof God yet worshipped in its own right. Nallur is essentially a temple of Vel worship. Deepak Chopraalleges, it is typical of modern life to believe that nature is set up to berandom and chaotic but it is far from true. Life looks meaningless when we haveworn out old versions of God and to bring God back, we have to follow new, evenstrange responses wherever they lead us. He further states that human brain ishardwired to find God and until we do we do not know who we are. In thiscontext the Nallur Kumaran temple offers creative, innovative and positiveopportunities, through festivals, vratas, pujas and ceremonies, to connect withthe saguna and nirguna aspects of Kumaran re-inventing an ever dynamic personalGod. In Nallur, this bhaktimarga (worship of the saguna form) and gnana marga (meditation on the nirgunaforms) are possible through the rituals and the holistic environment which isin harmony with the five elements of nature. The spiritual energy and vibrationexuded in the temple and surroundings are attributed to the manner in which thetemple conducts rituals and to the presence of God realised persons stillroaming the vicinity. Devotees in thetemple are of the view that worshiping Kumaran means, "avan arulal avan thal vananki"(worshipping Him by His grace) and "ennai thaduth atkonda" (graced by Him).Many narrate their experiences where Nallur Kumaran had initially intervened ina crisis in a worldly situation, consequently bringing about a change inattitude of the devotee, leading to spiritual insights and mystical experiencesand finally confirming the truth of oneness of the self with God. Theuniqueness of Nallur Kumaran is asserted and re-asserted by many to confirm themagnetic connection He has with His devotees. In the last twodecades, the Tamil community living in the peninsula has experienced intensehardship. In 1987, the temple premises were opened to accommodate refugees. Inthe 90's a bomb scare in the temple, which later turned out to be a hoax,completely devastated the devotees. Over the years, bombs fell in the vicinitybut none damaged the temple. In 1996, the temple was closed for three months andkeys left with Thuvarapalar while everybody in the vicinity evacuated. A youngdevotee calls out to her saviour: "We are roaming asrefugees, Arumuga, Velava, Running in thenights to avoid aggression, Cast your eye, sothat we may return home, Save us NallurMuruga, Why silent? Please respond". The devotionalsong captures the primordial feelings of fear and pain experienced by a childbut also reflects the hope and trust the devotee places in her saviour namelyNallur Kumaran. The annual festival of 2003 registered the largest crowd ever,arriving from far and near, from Sri Lanka References
Nallur Kumaran |Sacred sites of Lanka map |
