Guest guest Posted April 5, 2005 Report Share Posted April 5, 2005 !! Sri Rama Jayam !! Vilwamangalam Namboodiri (Swaamiyaar) was so great a believer in God that he was said to possess the ability to actually " see " gods. He was instrumental in setting up several famous temples in Kerala such as Thiruvananthapuram, Thiruvaarppu, and Cherthala Kaarthiaayani. God's Visitations ( " Seeing Gods " ) Once on a Vrischikam Kaarthika (Kaarthika star of the Malayalam month Vrischikam) day, when he went to Vadakkunnaathha temple in Thrissur, the deity was " missing " , but on his stepping out, he found the god sitting on the south wall facing south, apparently waiting to watch Kumaaranalloor Kaarthiaayani's arrival after her bath and fully attired. Ever since, every year a Pooja is performed on the south wall on the Kaarthika of Vrischikam. On an Ashtami day (one of the 15 Thithhis - 8th day), he visited Vaikom temple but could not find the deity in the sanctorum, but when he carefully searched, the lord was found disguised as an old Braahmanan sitting and eating among a crowd of Braahmanans enjoying a Sadya (feast), next to a pillar in the north " Chuttambalam " . Since then, during every feast in the temple, a plantain leaf is placed near that pillar with all dishes of the feast served. During an " Utsavam " (temple festival) day in Ambalappuzha temple, Swaamiyaar found the missing god serving feast to the " Maaraars " (traditional temple drummers) in the " Naatakasaala " (drama hall). Even to this day, the Naatakasaala feast for Maaraars is given much importance owing to the supposed divine presence. On one of his sojourns, while approaching a forest area near Cherthala, the Swaamiyaar came face to face with seven divine women (angels). On approaching them, one ran away but fell into a very muddy part of a pond. When he extricated her, her hair was full of mud, and that was the reason for the place to get the name " Cherthala " , and the deity Cherthala Kaarthiaayani. If these legends are to be believed, there must have been more than one Vilwamangalam Swaamiyaar, since historically these events must have occurred in different periods. Ulloor S Parameswara Iyer (the famous poet) believes that there were at least three Swaamiyaars. " Sreekrishna Karnaamritham " Vilwamangalam Swaamiyaar had a local " Ambalavaasi " for wife ( " Sambandhham " ) whom he loved dearly. He would visit his wife across the river every night, whatever be the obstacles. On a very stormy night, he took off with a torch ( " Choottu " , lighted bunched palm leaves) and somehow managed to cross the river using what appeared to be a log with a rope at one end. After crossing the river, he tied the log to a tree using the rope. Hearing about the trouble he had taken to visit her every night, she told him that he would have obtained " Moksham " or " Saayoojyam " (salvation), had he diverted all that energy and single-mindedness to pray to (please) God. These words of his wife really shook him and there was a revelation in him, which led him to create his devotional masterpiece, " Sreekrishna Karnaamritham " , which he wrote under an assumed name " Leelaasukan " . Next morning he left his wife telling her that she was henceforth his mother and teacher. At the river-bank he found that the log he had used the previous night was actually the dead body of a man, and the rope, a dead python. After reaching home and taking bath, he arranged for " Punyaaham " to be performed on him, and soon thereafter he sought " Samnyaasam " and became the well-known " Vilwamangalath Swaamiyaar " . His mother was Neeli and father Damodaran. " Anantha-Sayanam " After making his presence before the Swaamiyaar, Lord Sreekrishnan used to take the form of a boy and tease him during " Thevaaran " ( " Sandhyaa-Vandanam " and other daily rites). One day when the boy became too naughty, Swaamiyaar pushed him away with the back of his palm and scolded him. The lord was a bit offended and disappeared saying that if he wished to see him again, he will be at " Ananthankaad " . Disturbed by this, Swaamiyaar started searching far and wide and finally found him in " Ananthasayanam " pose with " Bhoolakshmis " near his head and feet. The " Bhagavaan " (Lord) was happy to see him and said he was hungry. Whereupon the Swaamiyaar gathered some tender fallen mangos, crushed them with a stone and served in a coconut shell, and the Lord was happy. When the Swaamiyaar told the Travancore Mahaaraaja that he had seen the Lord in the Ananthasayanam pose, the king had the trees cut, a temple built and the deified at the spot. But neither was the king willing to release the Swaamiyaar, nor was the Swaamiyaar willing to leave the Lord. The king therefore built a house (Mattham) west of the temple and decided that the Swaamiyaar shall perform " Pushpaanjali " (offering of flowers) to the Lord uninterrupted and this is continued this day by Thrissur Thekke Mattham Swaamiyaar. During " Navaraathri Vaakyaarthha Sadass " , a scholar from " Choladesam " was defeated by the Swaamiyaar who put forth the answers by communicating with the Lord. The " Saasthrikal " declared : " Thiruvaayakku Ethirvaayilla " (One cannot contest the divinely spoken words.), prostrated and left. Though a Keralite, his fame as a poet had spread through the entire country. Bengalis believe that the Swaamiyaar was born in Bengal. Oriyas believe he was born in Orissa. However, the fact remains that he belongs to the Panniyoor Graamam of Kerala State. Vilwamangalam Illam There are several versions as to where " Vilwamangalam " is located - Thavanur, Puthanchira, Kasaragod and other places have stated claims. 1. THAVANUR : One version claims that Vilwamangalam is the same as " Vella " Illam of Thavanur (from " Thapanoor " , the village of the " Thapaswi " , the sainty). The compound and basement remnant of this Illam exist nearby even today. Also in the vicinity on the south bank of Bharaathapuzha is " Vasudevapuram " temple apparently built for Swaamiyaar's mother to pray to Vishnu during her old age. Even today, on the Vella Illam basement, " Yogeeswara Pooja " is performed in a grand way on the Sraadhham day (death anniversary) of the Swaamiyaar, adding to the belief that Vilwamangalam is here. The Swaamiyaar's writings about Mookkuthala Bhagavathy, Sukapuram Dakshinaamoorthy and Thriprangottappan appear to substantiate this view. Ulloor suggests the original Sanskrit name would have been " Kodandamangalam " which translates to " Villumangalam " and changed to Vilwamangalam and hence to Vella. 2. PUTHANCHIRA : Some believe that his " Poorvaasramam " (pre-Samnyaasam home) was in Puthanchira, between Kodungallur and Mala in Mukundapuram Taluk of Thrissur distrct. He is said to belong to one branch of the Vella family of Panniyoor which settled there, and later this family as well as their property got merged into Mechery Mana of Paravur. The Paaramel Thrikkovil temple of Puthanchira is said to be that of Sreekrishnan, Vilwamangalam's " Paradevatha " . A homestead of 57 cents near Anappara was set apart as Vilwamangalam's, which continues to have rituals. The paddy fields there are still known as Vilwamangalam " Paadam " . 3. KASARAGOD : The people of Brahmapuram Desam of Kasaragod district are of the opinion that Vilwamangalam belongs to that place. They believe that it was in their Ananthapuram temple that Sreekrishnan chided the Swaamiyaar to meet again in Ananthan forest. They also claim some connection between the Swaamiyaar and a temple near Kaithapram, and that the spring in the sacred temple pond ( " Theerthham " ) was generated by him. 4. OTHER CLAIMS : During his stay in the Mattham at Trichambaram, after gifting Vadakke Mattham and properties to Othanmaar Mattham, Vilwamangalam reached Vishnumangalam temple near Edaneer Mattham, before starting off to Banares (Kaasi). He stayed in Edaneer Mattham as requested by the Yaadava families of Trichambaram, and under the care of those local families who later took up Samnyaasam, apparently from Vilwamangalam Swaamiyaar. These events took place around 500 years ago. There have been twelve Swaamiyaars there and ten given for adoption to Perumpadappu. Ulloor and others state that there have been three from Vilwamangalam family who had become Swaamiyaars, and that one of them might have offered the afore-mentioned Samnyaasam. There is one Vilwamangalam family listed among the Saagara Dwijans { click here <http://www.namboothiri.com/articles/saagaradwijans.htm> ). It is likely that his disciples might have stayed with him and perhaps later they began to be referred to as Vilwamangalam. His Teachers One of Vilwamangalam Swaamiyaar's teachers was named Eesaana Devan. Somagiri an expert in Thaanthrik traditions may also be considered Leelaasukan's Guru (teacher). Ramachandra Budhendran and Paapaayallaya Soori, both from Andhra Pradesh, were his commentators. His Period It may be conjectured that the first Vilwamangalam was around the ninth century, and the later ones were around the 13th and the 17th centuries, AD, and that they were Swaamiyaars of Thekke Mattham. His Works 1. Sreekrishna Karnaamritham, 2. Sreechinham, 3. Purushakaaram, 4. Abhinava-Kausthubha-Maala, 5. Dakshinaamoorthy-Sthavam, 6. Kaalavadha Kaavyam, 7. Durgaasthuthi, 8. Baalakrishna Sthothram, 9. Baalagopaala Sthuthy, 10. Sreekrishna Varadaashtakam, 11. Vrindaavana Sthothram, 12. Bhaavanaamukuram, 13. Raamachandraashtakam, 14. Ganapathy Sthothram, 15. Anubhavaashtakam, 16. Mahaakaalaashtakam, 17. Kaarkotakaashtakam, 18. Krishnaleelaa-Vinodam, 19. Sankara-Hridayamgamaa, 20. Subanda-Saamraajyam, 21. Thinganda-Saamraajyam, and 22. Kramadeepika A grand total of 22 works. Source: http://www.namboothiri.com/articles/vilwamangalam-swaamiyaar.htm Hare Krishna .. Hare Rama .... Quote Link to comment Share on other sites More sharing options...
Guest guest Posted April 7, 2005 Report Share Posted April 7, 2005 DEAR SHRI PS VINOD, THE STORIES OF VILWAMANGALAM NAMBOODIRI ARE INDEED INTERESTING ,HOWEVER THE ONE ON VILWAMANGALAM NAMBOODRI AND HIS WIFE IS A LITTLE CONFUSING AS I HAVE READ THAT STORY AS PART OF SANT TULSIDAS'S LIFE. AS SANT TULSIDAS WAS BORN AFTER BEING FOR AROUND 12 MONTHS IN HIS MOTHER'S WOMB,HE WAS BORN WITH A COMPLETE SET OF TEETH. HIS FAMILY TAKING THE CHILD TO BE QUEER, ABANDONED IT AND LATER THE CHILD WAS TAKEN BY THE SERVANT OF THE FAMILY TO HER HOME. HOWEVER THE SERVANT TOO HAD TO ABANDON THE CHILD DUE TO RESISTANCE FROM HER FAMILY. BABY TULSIDAS WAS THEN BROUGHT UP BY A GROUP OF MENDICANTS WHO TOOK PITY ON THE BABY AND BROUGHT HIM UP. THOUGH HE WAS EDUCATED WELL BY THE MENDICANTS HE ALWAYS MISSED HAVING A FAMILY.HENCE HE RETURNED TO HIS VILLAGE AND GOT MARRIED TO A GIRL THERE.SO ATTACHED WAS HE TO HIS WIFE THAT HE WOULD ALWAYS REMAIN CLOSE TO HER.WHILE HE WAS OUT ON SOME WORK ONE DAY, HIS WIFE LEFT ON SOME URGENT WORK TO HER PARENTS PLACE ON THE OTHER SIDE OF THE RIVER. SANT TUSIDAS ON RETURNING FROM HIS ERRAND WAS TOLD BY HIS NEIGHBOUR ABOUT HIS WIFE'S TRIP TO HER PARENTS PLACE.WITHOUT WASTING A MOMENT HE DASHED OFF TO THE RIVER,BUT AS IT WAS RAINING HEAVILY AND IT WAS TERRIBLY DARK, NO ONE WOULD LEND HIM A BOAT. HE DECIDED TO SWIM THE LASHING WATERS AND MISTAKING A FLOATING CORPSE FOR A LOG OF WOOD,CLASPED IT AND MADE IT TO THE OTHER SIDE OF THE RIVER. HE WAS STINKING AND COMPLETELY WET ,YET HE CLIMBED THE ROOF OF HIS IN- LAWS HOUSE AND FOUND HIS WIFE. HIS SLEEPING WIFE WAS UTTERLY SURPRISED AND RETORTED THAT IF HE HAD SHOWN THIS MUCH DEVOTION TO LORD RAMA INSTEAD OF TO HER, A MERE MORTAL,HIS LIFE WOULD BE MORE FULFILLED. THAT SENTENCE WAS A WAKE UP CALL TO TULSIDASA AND HE WAS A COMPLETE CHANGED MAN.RENOUNCING ALL THE MATERIAL ATTACHMENTS HE PLUNGED INTO A SPRITUAL JOURNEY AND WITH THE BLESSINGS OF LORD RAMA WAS ABLE TO COMPOSE THE 'RAMACHARITA MANAS ','HANUMAN CHALISA' ETC. MOST OF THE STORIES ON THE NET PERTAINING TO SANT TULSIDAS'S LIFE DO CARRY THIS STORY , HENCE WAS WONDERING. OM NAMO NARAYANAYA. guruvayur , " PS, Vinod K \(GE Energy\) " <vinod.ps@g...> wrote: > > !! Sri Rama Jayam !! > > > Vilwamangalam Namboodiri (Swaamiyaar) was so great a believer in God that he was said to possess the ability to actually " see " gods. He was instrumental in setting up several famous temples in Kerala such as Thiruvananthapuram, Thiruvaarppu, and Cherthala Kaarthiaayani. > > God's Visitations ( " Seeing Gods " ) > Once on a Vrischikam Kaarthika (Kaarthika star of the Malayalam month Vrischikam) day, when he went to Vadakkunnaathha temple in Thrissur, the deity was " missing " , but on his stepping out, he found the god sitting on the south wall facing south, apparently waiting to watch Kumaaranalloor Kaarthiaayani's arrival after her bath and fully attired. Ever since, every year a Pooja is performed on the south wall on the Kaarthika of Vrischikam. > > > On an Ashtami day (one of the 15 Thithhis - 8th day), he visited Vaikom temple but could not find the deity in the sanctorum, but when he carefully searched, the lord was found disguised as an old Braahmanan sitting and eating among a crowd of Braahmanans enjoying a Sadya (feast), next to a pillar in the north " Chuttambalam " . Since then, during every feast in the temple, a plantain leaf is placed near that pillar with all dishes of the feast served. > > > During an " Utsavam " (temple festival) day in Ambalappuzha temple, Swaamiyaar found the missing god serving feast to the " Maaraars " (traditional temple drummers) in the " Naatakasaala " (drama hall). Even to this day, the Naatakasaala feast for Maaraars is given much importance owing to the supposed divine presence. > > > On one of his sojourns, while approaching a forest area near Cherthala, the Swaamiyaar came face to face with seven divine women (angels). On approaching them, one ran away but fell into a very muddy part of a pond. When he extricated her, her hair was full of mud, and that was the reason for the place to get the name " Cherthala " , and the deity Cherthala Kaarthiaayani. > > > If these legends are to be believed, there must have been more than one Vilwamangalam Swaamiyaar, since historically these events must have occurred in different periods. Ulloor S Parameswara Iyer (the famous poet) believes that there were at least three Swaamiyaars. > > > " Sreekrishna Karnaamritham " > > > Vilwamangalam Swaamiyaar had a local " Ambalavaasi " for wife ( " Sambandhham " ) whom he loved dearly. He would visit his wife across the river every night, whatever be the obstacles. On a very stormy night, he took off with a torch ( " Choottu " , lighted bunched palm leaves) and somehow managed to cross the river using what appeared to be a log with a rope at one end. After crossing the river, he tied the log to a tree using the rope. Hearing about the trouble he had taken to visit her every night, she told him that he would have obtained " Moksham " or " Saayoojyam " (salvation), had he diverted all that energy and single-mindedness to pray to (please) God. > > > These words of his wife really shook him and there was a revelation in him, which led him to create his devotional masterpiece, " Sreekrishna Karnaamritham " , which he wrote under an assumed name " Leelaasukan " . Next morning he left his wife telling her that she was henceforth his mother and teacher. At the river-bank he found that the log he had used the previous night was actually the dead body of a man, and the rope, a dead python. After reaching home and taking bath, he arranged for " Punyaaham " to be performed on him, and soon thereafter he sought " Samnyaasam " and became the well- known " Vilwamangalath Swaamiyaar " . His mother was Neeli and father Damodaran. > > > " Anantha-Sayanam " > > > After making his presence before the Swaamiyaar, Lord Sreekrishnan used to take the form of a boy and tease him during " Thevaaran " ( " Sandhyaa-Vandanam " and other daily rites). One day when the boy became too naughty, Swaamiyaar pushed him away with the back of his palm and scolded him. The lord was a bit offended and disappeared saying that if he wished to see him again, he will be at " Ananthankaad " . > > > Disturbed by this, Swaamiyaar started searching far and wide and finally found him in " Ananthasayanam " pose with " Bhoolakshmis " near his head and feet. The " Bhagavaan " (Lord) was happy to see him and said he was hungry. Whereupon the Swaamiyaar gathered some tender fallen mangos, crushed them with a stone and served in a coconut shell, and the Lord was happy. > > > When the Swaamiyaar told the Travancore Mahaaraaja that he had seen the Lord in the Ananthasayanam pose, the king had the trees cut, a temple built and the deified at the spot. But neither was the king willing to release the Swaamiyaar, nor was the Swaamiyaar willing to leave the Lord. The king therefore built a house (Mattham) west of the temple and decided that the Swaamiyaar shall perform " Pushpaanjali " (offering of flowers) to the Lord uninterrupted and this is continued this day by Thrissur Thekke Mattham Swaamiyaar. > > > During " Navaraathri Vaakyaarthha Sadass " , a scholar from " Choladesam " was defeated by the Swaamiyaar who put forth the answers by communicating with the Lord. The " Saasthrikal " declared : " Thiruvaayakku Ethirvaayilla " (One cannot contest the divinely spoken words.), prostrated and left. > > > Though a Keralite, his fame as a poet had spread through the entire country. Bengalis believe that the Swaamiyaar was born in Bengal. Oriyas believe he was born in Orissa. However, the fact remains that he belongs to the Panniyoor Graamam of Kerala State. > > > Vilwamangalam Illam > > > There are several versions as to where " Vilwamangalam " is located - Thavanur, Puthanchira, Kasaragod and other places have stated claims. > > > 1. THAVANUR : One version claims that Vilwamangalam is the same as " Vella " Illam of Thavanur (from " Thapanoor " , the village of the " Thapaswi " , the sainty). The compound and basement remnant of this Illam exist nearby even today. Also in the vicinity on the south bank of Bharaathapuzha is " Vasudevapuram " temple apparently built for Swaamiyaar's mother to pray to Vishnu during her old age. Even today, on the Vella Illam basement, " Yogeeswara Pooja " is performed in a grand way on the Sraadhham day (death anniversary) of the Swaamiyaar, adding to the belief that Vilwamangalam is here. The Swaamiyaar's writings about Mookkuthala Bhagavathy, Sukapuram Dakshinaamoorthy and Thriprangottappan appear to substantiate this view. Ulloor suggests the original Sanskrit name would have been " Kodandamangalam " which translates to " Villumangalam " and changed to Vilwamangalam and hence to Vella. > > > > > 2. PUTHANCHIRA : Some believe that his " Poorvaasramam " (pre- Samnyaasam home) was in Puthanchira, between Kodungallur and Mala in Mukundapuram Taluk of Thrissur distrct. He is said to belong to one branch of the Vella family of Panniyoor which settled there, and later this family as well as their property got merged into Mechery Mana of Paravur. The Paaramel Thrikkovil temple of Puthanchira is said to be that of Sreekrishnan, Vilwamangalam's " Paradevatha " . A homestead of 57 cents near Anappara was set apart as Vilwamangalam's, which continues to have rituals. The paddy fields there are still known as Vilwamangalam " Paadam " . > > > > > 3. KASARAGOD : The people of Brahmapuram Desam of Kasaragod district are of the opinion that Vilwamangalam belongs to that place. They believe that it was in their Ananthapuram temple that Sreekrishnan chided the Swaamiyaar to meet again in Ananthan forest. They also claim some connection between the Swaamiyaar and a temple near Kaithapram, and that the spring in the sacred temple pond ( " Theerthham " ) was generated by him. > > > > > 4. OTHER CLAIMS : During his stay in the Mattham at Trichambaram, after gifting Vadakke Mattham and properties to Othanmaar Mattham, Vilwamangalam reached Vishnumangalam temple near Edaneer Mattham, before starting off to Banares (Kaasi). He stayed in Edaneer Mattham as requested by the Yaadava families of Trichambaram, and under the care of those local families who later took up Samnyaasam, apparently from Vilwamangalam Swaamiyaar. > > These events took place around 500 years ago. There have been twelve Swaamiyaars there and ten given for adoption to Perumpadappu. Ulloor and others state that there have been three from Vilwamangalam family who had become Swaamiyaars, and that one of them might have offered the afore-mentioned Samnyaasam. > > There is one Vilwamangalam family listed among the Saagara Dwijans { click here <http://www.namboothiri.com/articles/saagaradwijans.htm> ). It is likely that his disciples might have stayed with him and perhaps later they began to be referred to as Vilwamangalam. > > > His Teachers > > > One of Vilwamangalam Swaamiyaar's teachers was named Eesaana Devan. Somagiri an expert in Thaanthrik traditions may also be considered Leelaasukan's Guru (teacher). Ramachandra Budhendran and Paapaayallaya Soori, both from Andhra Pradesh, were his commentators. > > > His Period > > > It may be conjectured that the first Vilwamangalam was around the ninth century, and the later ones were around the 13th and the 17th centuries, AD, and that they were Swaamiyaars of Thekke Mattham. > > > His Works > > > > > > 1. Sreekrishna Karnaamritham, > 2. Sreechinham, > 3. Purushakaaram, > 4. Abhinava-Kausthubha-Maala, > 5. Dakshinaamoorthy-Sthavam, > 6. Kaalavadha Kaavyam, > 7. Durgaasthuthi, > 8. Baalakrishna Sthothram, > 9. Baalagopaala Sthuthy, > 10. Sreekrishna Varadaashtakam, > 11. Vrindaavana Sthothram, > 12. Bhaavanaamukuram, > 13. Raamachandraashtakam, > 14. Ganapathy Sthothram, > 15. Anubhavaashtakam, > 16. Mahaakaalaashtakam, > 17. Kaarkotakaashtakam, > 18. Krishnaleelaa-Vinodam, > 19. Sankara-Hridayamgamaa, > 20. Subanda-Saamraajyam, > 21. Thinganda-Saamraajyam, and > 22. Kramadeepika > > A grand total of 22 works. > > > Source: http://www.namboothiri.com/articles/vilwamangalam- swaamiyaar.htm > > Hare Krishna .. > > Hare Rama .... > > > > Quote Link to comment Share on other sites More sharing options...
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