Ranchhodraiji story.(W)

The present Dakor owes its raison d’être not to Dank Rishi but to Bodana, a great devotee of Lord Krishna. In his previous birth, he is supposed to have lived in Gokul and been a cowherd called Vijayanand. On one 'Holi’ day, all the cowherds except Vijyanand worshipped Lord Krishna. His wife too worshipped Lord Krishna. But Vijayanand was proud and stayed at home. Lord Krishna came to his house in disguise of his friend and sent him to perform 'Holi' puja. Coming back, he realised that his friend was none else but Lord Krishna. Next day they fought a battle of colour. Lord Krishna lost and fell into the river. Vijyanand went after him where Lord Krishna revealed his true self. Vijyanand begged forgiveness. Lord Krishna took pity on him and solaced him with a boon that he would be born in Gujarat again in Kaliyug after 4200 years as Vijayanand Bodana in the house of a Krishatriya and his present wife Sudha would again be his wife, called Gangabai, when he will give them a glimpse (darshna) and relieve them by offering them emancipation (Moksha). So as the legend would have it, 'Vijayanand Bodana', a rajput of Dakor, becomes a staunch devotee of Lord Krishna. He used to let the basil plant (Tulsi) grow in an earthen pot with him on his palm and used to go every six months to Dwarika to worship Lord Krishna with the said Tulsi leaves . He did this continuously, unfailingly and untiringly till he was 72 years he then began to find it increasingly difficult to pursue this ritual. Seeing his plight, Lord Krishna told him that on his ensuing visit to Dwarika, he should bring a bullock-cart with him and Lord Krishna would accompany him to Dakor as he was exceedingly pleased with his devotion. Accordingly, Bodana went with bullock-cart to Dwarika. The hereditary priests of Dwarika (Gugli brahmins) asked him as to why he had brought a cart with him. Whereupon, Bodana replied that he had done so to take away Lord Krishna. Looking to the ramshackle cart, they did not believe him but nevertheless locked and sealed the sanctum sanctorum of Dwarika Temple for the night. At mid night, Lord Krishna broke open all the doors, awoke Bodana and told him to take him to Dakor. Shortly afterwards, Lord Krishna called upon Bodana to rest in the bullock-cart and drove the cart himself till reached the vicinity of Dakor. Here (near Bileshwar Mahadev on Dakor-Nadiad road) they rested for some time, touching and holding a branch of neem tree. He woke up Bodana and asked him to take over. Since that day, this neem tree is found to have one sweet branch though the rest of the branches are bitter and it forms the subject of a well-known Gujarati song (bhajan). In Dwarika, the Gugli brahmins finding the image missing chased Bodana and came to Dakor in pursuit. Bodana was frightened but Lord Krishna told him to hide the idol of the deity in the Gomti tank and meet the Guglis. Accordingly, Bodana hid the idol and went to meet the Guglis with a pot of curd to pacify them. They became angry and one of them threw a spear at him. He fell down dead While hurting Bodana with a spear it also hurt the image of the deity hidden in Gomti tank and the water turned red with Lord Krishna's (Ranchhodraiji's) blood. It is said that even today the earth of Gomti tank where the image lay is red while rest of the tank is of brown mud. In the midst of Gomti tank, over the place where Lord Krishna was hidden, a small temple having the Lord's foot-prints is constructed and this temple is linked with the bank of Gomti Tank by a bridge. Even with the death of Bodana, the Guglis were not appeased. Requesting Lord Krishna to return to Dwarika, they sat on the bank of Gomti tank and went on a hunger strike. At last, Lord Ranchhodraiji (Krishna) directed Gangabai, wife of Bodana, to give gold equivalent of his weight and ask the Guglis to return to Dwarika. Poor lady, the widow of Bodana, was a pauper and could not afford doing so. By a miracle, the idol became as light as a golden nose-ring (1, 1/4 val i.e.1/2 gram in weight) which was all that the widow of Bodana, Gangabai, had . The Guglis were disappointed but the Lord mercifully directed that they would find after six months an exact replica of the idol in Sevaradhan Vav (well with steps) at Dwarika. The impatient Guglis looked for the idol sometime earlier than they were told and as a result, found an idol which, though similar to the original one, was smaller, Pilgrims to Dakor still visit the places stated to have been associated with the legend viz. Where the branch of neem tree under which Lord rested while coming to Dankpur subsequently turned sweet; where the idol was hidden in the Gomti tank; whereon the balance was set up to weigh the original idol which Bodana had enshrined. Shri Gopal Jagannath Tambwekar approached Peshwas and Gaikwars and requested them to grant lands for the maintenance, (puja, worship, prosperity, naivedya and services and ceremonials etc) for the expenses of the deity from the State . Thereupon, Peshwa Madhavrao Ballal Pradhan, Peshwa of Poona granted the entire village of 'Dakor' of Taluka Thasra, District Kaira and Damaji Gaikwar's son Sayajirao Gaikwar of Baroda granted in Inam (Offered as prize) village 'Kanjari', Prant Madhudha of Gujarat. At that time i.e. in 1769 A,D. half of Kaira District was with Peshwas of Poona and half was with Gaikwars of Baroda. At present, village Kanjari is in Nadiad Taluka of Kaira District. The two entire villages of Dakor and Kanjari were given in Inam to Shri Gopal Jagannath Tambwekar hereditarily for the services of the deity, Shri Ranchhodraiji. Both these villages are known as Dakor Sansthan. Sansthan Scheme was framed in the Year 1879 for the necessary, essential and entire expenses, services and ceremonials of the deity Shri Ranchhodraiji and Goddess Laxmiji which were exclusively met with from the fixed income of the revenues of the two villages of Dakor and Kanjari and was later on registered as a Public Trust. It is the original foundation trust of Shri Ranchhodraiji Maharaj. Since 1905, the management of the temple rests with the Temple Committee. In pursuance of a decision of the Privy Council, Dakor Temple Scheme was finally approved by the Privy Council in 1916. In 1952, it was registered as a Public Religious Trust. Thus the Temple Trust is not administered by the Government, but a Committee consisting of vaishnav devotees of Lord Krishna conducts its day to day administration under the supervision of Manager as per the provisions laid down under the Dakor Temple Scheme. The Committee consists of three nominees of the District Court from Vaishnavas . one hereditary representative of Tambwekar family and one from the Sevaks (priests). The priests are of three sub-castes of Brahmins, viz. Khedaval, Shrigod and Tapodhan. At present families of these priests are about 232 in number. The term of the trustee expires every ten year. Temple committee also maintains a Gaushala. It's strength is 600 cattle. Cows are not sold. They are maintained throughout their lifetime. Bulls are given free of cost to needy Gram Panchayats for breeding purposes. Milk of the cows is utilized for the purpose of the deity and the surplus is disposed off by turning it into curd-butter milk and distributing it free of cost amongst the inhabitants of the town and vaishnava visitors and padyatris during full-moon days . The Temple Committee intends, making the temple self-supporting for its daily requirements of ghee, in preparing food articles as offerings to the deity and has chalked out a plan for increasing the strength of the cowherd from 600 to nearly 4000. Keeping this in view, the grazing land of 1800 acres at present at the disposal of the Temple Committee will fall short. It is also planning to construct a new Gaushala Complex with all necessary facilities. The cost would approximate roughly to rupees ninety lakhs at the present rates. Out of the net surplus of total yearly income after deducting the expenses for bhog, prasad, naivedya and establishment fifty per cent is distributed amongst priests' families and remaining percent is carried over to the reserve fund . Fixed properties, trust funds, ornaments, utensils and dress of the deity are carried over to Capital. The temple has an annual income of over one crore of rupees and the expenses are also round about the same amount.

Araiyar Story.

Azhagiya Nambi is said to be a Gana Priya lover of music. Thirukkunrungudi was famous for its araiyar families. The Araiyars are a select set of families who would sing before God and enact the puranas and divya prabandhams along with thalam, abinayam and vyakyanam in meter, mime and exposition before God. The south mada street in Thirukkurungudi was known as Sri Bashya street. It is believed that long ago when the araiyars lived there one particular araiyar was teaching the song and dance lessons to his son in the shade of an avarai i.e. beans pandal. Suddenly he discovered that his son was not paying any attention to the lesson, but instead was lost in admiration at something else which seemed to distract him. The Araiyar got angry and chided his son. the son then replied that he was enjoying the sight of Shanku chakra Gadhadari Perumal who was standing under the avarai pandal. The araiyar thought his son was bluffing. But when he turned his head, he also had the vision of Perumal, Nada Priya Azagiya Nambi standing under the pandal enjoying the abinaya, lost in the song with a supremely happy contented look on his face. As proof of this incident, even today when the Araiyar swamy assemble in front of the Azhagiya Nambi sannidhi when the Sri Jeer swamy and other vaishnavite devotees are present and when the pasurams are sung with abinaya, the following two couplets are rendered. These two couplets refer to the incident which took place long age when God was present at one of the rehearsals conducted by the araiyar swamy.
Vallar ariyar tirumani irenda...........Yeli tambiran marigalka tanjamargiya Perumal.
The meaning is as follows.
1. The Perumal who stood in the shade of the pandal of beans plant and was lost in appreciation of the Pasurams rendered by the araiyar.
2. The Perumal who is worshipped and praised by the Arayars through their soul stirring divine music.
3. The Perumal who helped the devotee to release a Brahma rakshasa of his sins (Kaisika EKadasi)
4. the perumal who is ever affectionately beholden to the arayars who in their soul stirring music, praise His great qualities and thereby have captivated Him.
Is the Perumal of Thirukkurungudi?
He is the only perumal referred to as Natha Vinothan, also Ganam Kettu Ugandhavan. (lover of music and a person who became great by listening to music)

DKPPI 108 TA.

Saastra gnaanam bahu klesam
Buddhaes chalana Karanam
Upadesaath Harim Budhura
Viramathae Saiva karmasu.
to gain mastery and become an expert on sastras is very tough. On occassions trying to learn the sastras confuses even the existing knowledge and understanding. Getting to know God through Achaarya upadesa is best.

Pasur Manushyaha Pakshee vaa aecha vaishnava samasrayaaha,
Thaneaiva thae prayaasyanthi,
Thadh vishno paramam padham.
whether it be animals or human beings or birds, they will attain paramapada the supreme residence of Lord Vishnu only throu bhaaghavatha sambandha with devout Sree Vaishnava.

kaan kaanana virumbum kangal kadhir ilagu poon thaar agalathaan pon meni;
Paan kan thozhil paadi vandaraayum thongalaan
Sempon kazhal paadi yaam thozhudum kai;
My eyes wish to see again and again the beauty of the majestic enchanting body of the Lord whose chest is adorned with bright shining ornaments. 
My hands desire to do pranaam only and sing the praise of the twin lotus feet of the lord who is adorned with the basil garlands.

AAkaasath Vayuhu
Vayore Agnihi
Agnae Jaapah
Abhyaha prithvee
prithivya oshadyeha
oshadeepyo annam
Annath purushaha
This is known as uthpathi kramam order of creation.
During pralaya the destruction takes the reverse order.
Prithivi gets merged up by ocean
Jalam gets merged up by Agni,
agni gets merged by vayu,
Vayu gets merged by Aakasam
Aakasam gets merged in Paramakasam
Paramakasam in Sookshanakaasam which is Brahma.
The supreme Lord exists at all times in all places.

Eloquent.

The Stupendous structure, its sumptuous architecture, its prodigious lay out, its thematic brilliance, the conceptual grandeur and above all the magnificence and profundity of the devotional belief of the long line of rulers of Travancore whose dedication to the enshrined tutelary deity alone has been responsible for the glory of this great temple and its undying fame. The abiding faith of its founding fathers of Travancore Royalty, their faith and devotion alone has sustained the temple, preserving its great traditions in their pristine purity and sweep. The rajas are known as Padmanabha daasas.
Thiruvananthapuram means the abode of the Lord who reclines on the sacred serpent anantha.
the hoary antiquity of this temple is revealed by its mention in the various puranas Padma Puran, Skanda Puran, Bhagvath Puran.
The members of the Royal family visit the temple every day. Poor Brahmin's orphans, destitute widows are fed in the temple free of cost.
A day in the temple runs with clock work like precision beginning at 4 a.m. Between 8 and 9 a.m. members of the royal family visit the temple. in the evening there are two poojas known as Attazha pooja and Arthajama pooja. the former takes place a little after the evening deeparadhana which is one of the most important pooja timings in this temple. the image of the lord is beautifully decorated with sandal, flowers, silk clothes and the inner shrine is brilliantly lighted. the daily run of poojas closes at 10 p.m.
The temple is a center of attraction to the young and old by its perfect system of worship, by the sweet fragrance and peace it permeates, the health and recreation it offers, its remarkable neatness, its marvellous punctuality and regularity in all its varied functions, the divine beneficence which it dispenses and built by the devotion and reverence and the order which it silently inculcates on the thousands of votaries that visit it. the half an hour or more spent in circumambulating the temple is a spiritually ennobling experience.
The travancore state manual by Sri Nagam Aiya elucidates in great detail the marvels of the sculptured items found in the precincts of this temple. The Maharaja of travancore brought talented artisans from all parts of India and personally supervised their work to ensure a very high quality of artistic pieces. the Kulashekar mantapa or Aayarkkal mantapa is filled with such artistic work. it is said that once an artist was so engrossed with his work that he shouted out to his assistant to hand him some betelnut to chew. unfortunately the assistant was not present but the maharaja himself fulfilled the task. The way in which the chew was handed over to him the artisan realised that it was not his assistant and then turned from the work to see and when he saw it was the king he was so full of shame and humbled that he was said to have attempted to cut off his finger. this the Maharaja of course prevented.
the excellent specimen of stone work displayed in the Kulashekar mantapa prove "The Obdurate granite has been made to bend and mould in obedience to the artistic chisel in remarkable and unique ways. words fail us to express the remarkable work on some of the pillars which delights every one who admires them.
The illustrations in the temple display a healthy religious toleration among the Hindus. Though the temple is dedicated to Lord Vishnu, the corridors in this temple have many sculpted figures of Shiva and allied deities. At one place one can see an image of Maha Vishnu portrayed as sitting on Adisesha with its five hoods held as canopy over the God. the hoods are so delicately and realistically carved that one can see delicate lines with black marks on the hoods. close to that idol are portrayed Garuda and Hanuman standing in reverential pose. a little further is the carved image of Vigneswara in a sitting posture with his unmistakable portly belly  the figure is so realistic and elastic, they have made three potti brahmins performing pooja to him one has neivedyam in his hands. this figure a foot and a half in height seems to be the most magnificent piece of artistic work. scenes from Ramayana and Bhagavata. besides Trees, bushes, parrots, squirrels, monkeys, elephants are carved in life like and artistic manner. such magnificent representation of art cannot but excite wonder for the observer.
There are two main festivals celebrated in this temple both of ten days duration. One in the month of Meenam March April while the other in the month of Thulam Sept - Oct. They begin with Kodiyettam flag hoisting on the first day, Palli Vetta and Procession on 9th day with the Arattu of Deities ritual bath on the 10th day. The Hunting ceremony on the 9th night is very symbolic. Vishnu as the supreme protector of the Universe sets out on His hunt to destroy the demons. In the pre independence days the Maharaja used to go in the procession in front of the God to a place which is a furlong outside the Temple. The procession would stop in front of the Sundara Vilasa Palace in the Fort. legend has it that about 200 years ago this was the very same spot where an attempt was made on the life of the then maharaja. today a tall shrubbery stands for the forest. the mock hunt is enacted to such perfection that absolute silence is observed till the hunting spot is reached. The deitie's marched is accompanied by torches,  but there is no music, no conversation, absolute silence so the evil forces do not get forewarned. On reaching the spot the Maharaja draws a bow and lets loose arrows at three coconuts placed in the shrubbery. the coconuts symbolically represent the evil to be destroyed the Maharaja does the hunting as god's representative. As soon as the arrows are shot music is played and drums sounded, victory is heralded the victorious procession gets back to the Temple. this is know as Palli Vetta. The Vishnu Idol is accommodated at another spot as He cannot return to the Sanctum Sactorium till a purifying bath is given the following day With Aarattu Procession. The images of Padmanabha, Krishna and Narasimha are carried along a three mile route to the sea to a place known as Sankhumukham. The members of the Royal family, the armed contigents along with temple acessories accompany the procession. The ritual bath is given in the sea at sun set, and are bought back to the Temple. thus the polution caused by taking the life in the hunting expedition is symbolically ceremonially washed away. the pomp and splendour in princely days could be compared to the Mysore dasera festival.
Besides these two festivals the temple celebrates another important festival called Badhra Deepam in the month of Mithuna July and Kanya in January. these festivities last for seven days. the other great festival celebrated once in six years is called Murajapam. This is a fantastic ceremony which lasts for fifty six days. this was first celebrated to expiate for the sins of having taken the lives of so many people during the innumerable wars of conquest that the king undertook to expand his small Venad teritory. In order to re establish peace, prosperity and happiness in his kingdom through Divine Grace the king performed the Mura Japam. this term literally translated means "a course of recitation of Vedas."this ceremony is said to have a religious as well as a political aspect. the religious aspect is the focus on expiation of sins and overall welfare of the Kingdom. the political aspectof this festival arose out of the fact that when it was started it was an "AT Home" extended by the Maharaja to the Nambudiris who were the original landlords of Kerala to keep them in good humour. The Rig Veda the Yajur veda and Samaveda are recited seven times over the grand final is lighting the Laksha deepas. Murajapam ( the recitation of vedas,) Mantra Japam (sahasranama Japam) Jala Japam (standing in knee deep water and reciting take place. the lamps lit play in the ponds on the corridors and the external walls of the temple creating a divinely awe- inspiring feeling. unique and difficult to explain it has to be viewed.
Nammalvar is the only alwar who has done mangala shasana to the Lord of this divya desam. he has composed 11 pasurams. 3678. he says Oh ye devotees come let us go to Thiruvananthapuram today itself. The moment we utter the name Kesava, all our ills will disappear, the messengers of yama will not come near us. he says "Kootrin tamargalum kuruga gillaar"
The area covered by the temple is around seven acers, the temple faces east, the temple tower is about 100ft in height and has seven stories with window like openings in the centre for each of the stories. this window like opening is lit every evening. the illumined temple tower is visible from a great distance. the corridor inside the temple is supported by 324 stone pillars and is covered by a terraced roof. this mantapam is called Seeveli, it is the path way through which the utsava deieties are taken every day round the temple. The moolavar is made of 1008 saligramas fused together.
The Neivedyam offered to the Lord here is sweet rice Kanji with salted mango pieces.

Unique features of the temple Thirukkodithanam

Thirukkodithanam is situated 2 miles east of Chengannacherry on the thiruvallar Kottayam road. Also known as Athputha Narayana Temple.
There are three idols in the same Garbha graha. The idol of Lord Vishnu can be seen through a door in front of the Sree Koil. To the right of the idol of Vishnu is the idol of Dakshinamurthy, there is no separate door for viewing Dakshina murthy it has to be seen through a small eye like opening sculpted in the wall of the Sree Koil in front of this vigraha. The third idol is that of Lord Narasimha which is situated right behind the idol of Vishnu. This idol also can be seen through a similar small hole of opening through the front wall. The processional diety taken out is however that of Lord Vishnu alone along with his consort Lakshmi devi seated on Garuda.
This place is also believed to be a seat of learning in the olden days.
Legend connected to this place says the famous Pandu couple (Pandu and Madri). that Pandu died here and Madri committed Sati here. an incident connected with this is established in the unique form of ritual followed here. During the month of November and December on the 9th day a ceremony called "Deepam" is observed. The Plantain leaves are arranged in the form of a funeral fire and small torches are inserted into them. they are then soaked in oil and lighted, the percussion instrument played on this occssion bring out a melancholy note called Chadikkottu. it is said to be a rare form of drumming. similarly Asukottuka is also a peculiar event performed during that festival the drummers get paid by the devotee also connected with the above incident.
The devotees who visit this temple while doing pradakshina of the prakaras sprinkle Rose water as they go round.
Nammalvar has composed 11 pasurams in praise of the Lord of Thirukadithanam.
When the back drop of these pasurams are explained in the eedu reads Nampillai says Nammalwar was torn by the pangs of seperation from the Lord. In order to relieve him from that pain, God had come to Thirukadithanam. but God wanted to break the happy news of His presence there in a slow manner to Nammalwar so that the alvar would be able to bear with equanimity the excessive joy resulting through anticipation of immediate meeting with God. The alwar speaks about the kindness and affection of the Lord towards him in these 11 pasurams.
Similarity of Rama returning to Ayodhya and Krishna to Hastinapura was first announced and then later the arrival happened. eg.
"Kushashthalae nivasathi sacha praatha riha yeshyathi"
NAMALLAVAR PASURAM NO 3504

Paragatha Swekaram.

When good times come live it to the full, so that they become pillars of strength and support you in times of distress. (This thought crossed my mind some two months ago and i was happy to read the following today)
Sita also tells Hanuman the same:
"Samaa dwaadasa tatraaham Raghavasya Nivasaanae
Bhunjaanaa amaanushaan Bhogaan sarva kaama samudruni."
Literally translated she says for 12 years in Rama's company /home the pleasures she had enjoyed were beyond the reach of humans. She had all her dreams fulfilled. That she lived now with those happy thoughts.
Nammalwar also n Pasuram 3621 says
The Lord at Thirukattarai with the appearance of dark rain bearing cloud is very quick in safe guarding his interest that is why even before I could fulfil my desire to grab him and make him mine as soon as I set my eyes on Him. He has been more alert and has enslaved me and made me his. (This is regarded as the most important pasuram of the Thiruvaimolzi conveying an important message) --
They present a picture as if there is a competition between the Alwar and God and God has won. {God always wins} (If we step aside and watch our lives as it were from the outside we too can see how cleverly god plays with us and our lives.)
Which is more fortunate? a devotee attaining God or God finding a devotee fit to be accepted?
Eeswaranai adaivadhu chetananukku purushaarthamaa,
Illai chetananai adaivadhu perumalukku bhagyama?
When God takes us it is Paragatha Sweekaaram.
When man attains God it is swagatha sweekaaram
Paragatha sweekaram is the most fortunate thing that can happen to any one.
The attainment of an individuals soul is the Lords greatest gain.
to be continued. 

Navamohana Krishna.

Navamohana Krishna is seen in a standing pose facing east. His consorts Rukmini and Satyabama are alongside. the Theertha is Yamuna river the Vimana is Hemakuta. God appeared to Nandagopa here.Also know as Ayarpadi Gokulam.
The great Poet Surdas a disciple of Vallabhacharya stood in front of Navaneetha Krishna in this temple he was  able to pour out beautiful verses in praise of the Lord.
All of Krishna's childhood leelas are from this place. The place is full of stories of all of Krishna's childhood.
Yashoda tying him with rope, Krishna crawling through two marutha trees, Krishna opening his mouth to prove he had not eaten mud and showing her all the seven worlds, place where he killed pootana, place where he destroyed Sakatasura, also a place where he hid in the hut of Dadhipandan in a huge empty pot.
the place is full of his childhood stories.
The Vigrahas are made of wood here.