Sri Khadri Lakshmi Narasimha Swamy temple in Kadirik

Sri Khadri Lakshmi Narasimha Swamy:-

Narasimha or Nrusimha also spelled as Narasingh and Narasingha, whose name literally translates from Sanskrit as "Man-lion", is an avatar of Vishnu described in the Puranas, Upanishads and other ancient religious texts of Hinduism.and one of Hinduism's most popular deities, as evidenced in early epics, iconography, and temple and festival worship for over a millennium.

He is often visualized as half-man/half-lion, having a human-like torso and lower body, with a lion-like face and claws.This image is widely worshiped in deity form by a significant number of Vaishnava groups. He is known primarily as the 'Great Protector' who specifically defends and protects his devotees in times of need.

Lord lakshmi Narasimha swamy in Kadiri temple is swayambhu rising from the roots of Khadri tree. He seems here as Ashta Bahu Narasimha (having eight hands) tearing Hiranyakasipu. We are able to see Prahlada standing beside him with bifold hands. 

Several scenes from 'Ramayana' are painted on the ceiling of the 'Rangamantapa' and several frescos on that of the Lakshmi mantapa depicting scenes from the 'Bhagavata'. Unfortunately the murals have lost their freshness and are fading. Many inscriptions on the temple mostly mention the gifts given by kings to the temple.

The legendary significance of this sacred shrine dates back to Trethayuga, and according to local version, the presiding deity - Narasimhaswami in His terrific aspect - 'Vugrarupa' chose to settle down here after killing Hiranyakasipu.

It is said that devotees who offer prayers here get relieved of their sorrows, sufferings and sins. There are several sacred thirthas connected to the temple that are a worth visiting.

History:-

The town got its name from Khadri, in Sanskrit, meaning Indian mulberry. It is believed that Lord Shri Khadri Lakshmi Narasimha Swamy came out of this tree. The main deity in Kadiri Laksmi Narasimha Swamy temple is Ashta Bahu Shri Narasimha who has eight hands clawing open the body of Hiranyakashipu.  This was one of the ten avatars or reincarnations of Lord Vishnu. The specialty of this temple is that after the daily obeisance known as Abhishekam is performed; the Lord Narasimha is seen to be sweating despite being wiped clean by the temple priests.

Narasimha means ‘Man Lion’ as that was the form taken by Lord Vishnu to kill Hiranyakashipu who could not be killed otherwise. This incarnation has been mentioned in the Puranas, Upanishads and the other religious text books of the Hindus. It is merely a mention on how truth can overcome evil despite the difficulties.  He is envisioned as a half man with the torso and lower body and the face and hands, that of a lion.

Thousands of Hindu devotees throng this temple during festivals which is otherwise known as the Laksminarayana Temple. The legendary aspect of this temple dates back to Thretha yuga, one of the four Yugas which are measured by the number of years. The four Yugas are:

Satya Yuga: 1728000 years

Tretha Yuga: 1296000 years

Dwapara Yuga: 864000 years and

Kali  Yuga: 432000

The scriptures say that Lord Vishnu, in one of his incarnations as Lord Narasimha , in his rage descended down on to earth as Ugrarupa to kill Hiranyakashipu, who wanted to avenge the death of his brother Hiranyaksha . Hiranyaksha was killed by one reincarnation of Lord Vishnu as Varaha. He took the people to task and tortured the sages and the common people for praying to Lord Vishnu. The sages appeared before Lord Vishnu to end this terror. In the meanwhile Hiranyakashipu got a boon from Lord Brahma after praying fervently for a favour. The boon was that it would be impossible for any human to kill him. Ultimately, Lord Vishnu had to reincarnate as Narasimha to kill Hiranyakashipu, as he was about to kill his own son for showing allegiance to Lord Vishnu.

It is said that Lord Narasimha emerged from the Khadri tree to act his part in killing Hiranyakashipu at this place. The temple was built by one Ranganayudu, a Palegar of Pathariapattanam.

The Rangamantapam has been ornately carved with scenes from the Ramayana and further down, the Lakshmi mantapa has depictions of the Mahabharatha. There are inscriptions on what the rulers have given to the temple. The carvings and scriptures have started fading due to the vagaries of climate and weather.

Idol:-

The image of Sri Narasimha swamy is in human form with Lion’s Head, covered with silver armour decorated with silver shoulder blades, moustaches and eyes and is in the posture of bearing the stomach of Hiranyakasipu.    The procession image of the deity is in the form of Vishnu made of metal with Bhudevi and Sridevi on either side.Actually the kings from the Paschima Chalakya Dynasty housed Durgadevi under an amazing stone curved pillar mandapam and Lakshmi Devi Vigraham was also housed in the temple in 1953. As per the orders of the Lord Narasimha Swamy varu the Lord  Idol was housed and mandapams equal to Ammavari temple are constructed in excellent curving on stones to southern side to ammavari Temple was constructed by  the Vijaya Nagara Rulers.   

Construction of Temple:-

The temple is enclosed in a 500 ft square high walled compound with 4 entrances having a gopuram at each entrance constructed.  The stone sculpture  in Yagnamantapam conspicuously abound in lions.  The temple is facing east and the Kalyanamandapam in  its front to the left Yagasala a  pakasala, astana mandapam  to the north where the utsava vigraha of the lord is made to sit during the festival are the important structures within the compound.  A 80 ft square pushkarini is in the north east corner within the temple compound.  To the south of the temple there is the shrine of Chinnamma with her image in stone.

The inscriptions in the temple relate mostly to the Vijayanagar period and are all in Telugu, except two.  One of them on the south wall of the arthamantapuram, states that the temple was built by a Nayaka during the reign of Bukka I saka 1274 (1332 A.D.).  Another inscription near it, dated the next year records the gift of a jewel to the idol by Gopanna  an officer under Kempanna Odeyar, the restorer of the Srirangam temple and the contemporary of Vedanta Desikar.  A stone slab is said to contain an inscription regarding this custom which still prevails.   Yet another inscription shown that in the Salivahana Saka 1451, 1529 A.D. the palegar  of Tadipatri constructed the Vasanta mandapam adjacent to the prakaram (now called the thousand pillar mandapam in which feeding is conducted  along with breath taking Kotai Mandapam.  Further proof of antiquity of the temple, its great ness and importance and the sancity attached to it, are vividly described in the Khadri Sthalapuranam in Brahmanda Puranam.    The temple car which is considered to be the biggest in Weight in South India contain numerous indecent carvings and the Car streets contain several small mantapams on four tall pillars in which the idol is set down and worshipped during festivals.

          The famous East, South, North, West Rajagopurams of this temple were constructed by Vijayanagara Emperors, Chinnamma a devotee, not known, Kokanti Poligar  respectively.  The gate way at West Rajagopuram, leads to a tank which supplies water to the temple from which principal metal idols of the temple were recovered by the Sage Brigu. The popular king of Vijaya Nagara Sri Krishna Devaraya and Maharastra King Shivaji Maharaj visited this famous temple and  constructed sub temples and Mahishasuramardini Temple respectively.

The sacred pond lying behind the mandir going by the name of Brighu maharshi thirtha is said to have been dug by him. 'Me locals extol the glory of the tank and its water, concluding that the Utsava vigrahas were found buried and were taken out during the digging operations. There is one more pond in the vicinity called Palabavi, on account of the milky white water it is containing. 

Temple Timings:-

On regular days the worship of the deity starts at 6:30am in the morning until 12:45pm in the noon and then starts at 16:30hours in the evening and continues till 20:30hours in the night.

The temple remains closed from 12:45 to 4:30pm in the afternoon. On the day of Brahmotsavam, the temple remains open from early morning 06:30hrs to 07:30 and in the evening 07:30 to 8:30hrs. 

Festivals:-

An event carried out every year is the Rathothsavam (Car Festival), on this holy day, a huge Rath (Chariot) with the Lord Lakshmi Narasimha's idol on it is pulled by hundreds of devotees are watched by lakhs of people. Thousands of people arrive from almost all surrounding districts and from Karnataka to watch the event.

Appu Lingam Sametha Sri Akilandeswari in Jambukeswaram

Akilandeswari:-

Akilandeswari temple at Thiruvanaikaval in Tamil Nadu is dedicated to goddess Akilandeswari, which is one of the forms of Goddess Parvati. According to legend Goddess Parvati was sent to earth to do a penance by Lord Shiva. She had offended the Lord and to win back his affection she had made a lingam known as “Appu Lingam” and started worshipping daily. Lord Shiva was pleased with her devotion and forgave her.

There is perennial oozing of water from under neath Sivalinga in the sanctum Sanctorum, which is emptied at regular intervals.

Lord Siva is said to have sat under a Jambu tree and done penance to have the darshan of Lord Vishnu in order to get rid of the sin of Brahmahatya(killing of a repository of Vedas).
Akilandeswari, the Mother of the Universe, is said to have worshipped the Lord in this temple.  Symbolically even today, at noon the priest, dressed in a saree, performs pooja to sri Jambukeswara.

It is said Sri Adi Sankara Bhagavatpada consecrated the Thatanga(earrings) Chakra, now adorning the ears of the Devi.  Sri Adi Sankara installed a Ganapathy Vigraha in front of Sri Akilandeswari and this contained her Ugrakalai-malignant aspects.

Jambukeswaram (known as Tiruvanaikkaval in Tamil), a place of pilgrimage in Tamilnadu. It is on the northern bank of the river Cauvery and 5 K.M. north of Trichy. The temple is one of the largest (having a spread of nearly 18 acres) and historic temples
in the country. It dates back to the 13th century and has been visited by the great saivaite saints who had sung hymns on the presiding deity - Lord Shiva in the temple. It seems that the temple was once a forest of jambu trees and there was a Shiva linga under one of the trees. So Shiva came to be known as Jambunatha or Jambukeswara. This is a Shiva temple associated with one of the five great elements.

The Lord after eating the fruit spitted the seed. Jambu Munivar took and swallowed the seed, as it is sacred as the seed came from the Lord’s mouth. Immediately a 'Naaval' tree began to grow in the Saint's head. The Saint prayed to Lord Siva that He should take his abode under that tree.

The temple was restored during the Vijayanagar rule and the worship also revived. The goddess Parvathi in the temple has the name Akilandeswari. She is said to have meditated on lord Shiva here. Her shrine is very famous and attracts large number of visitors. Adi Shankaracharya is said to have visited the temple and worshipped the Lord and goddess here. Legend. As said earlier the Shiva lingam was under a jambu tree. Two devotees of Shiva were born as a spider and an elephant in the forest due to a curse. Both were regularly worshipping the lord in their own way. The spider would weave a web over the lingam to protect it from the falling leaves. The elephant brought flowers and water in its trunk for bathing the lingam before offering the flowers. But it would clear off the web the spider has built first. This act angered the spider very much. Soon a fierce fight broke out between the two resulting in the death of both. Pleased with their devotion Lord Shiva appeared before them and blessed them. Shince Shiva was worshipped by an elephant (aanai in Tamil) here the place is called Aanaikkaa.



Devi Parvati as a student:-

Lord Siva at last gave dharshan to Akilandeswari and taught her Siva Gnana. Devi Parvati took 'Upadesa' (lessons) facing East from Shiva, who stood facing West. So as the temples idols are also installed in the same direction. Such places are known as 'Upadesa Sthalams'.
As the Devi was like a student and the Lord like a Guru in this temple, there is no 'Thiru Kalyanam' (marriage) conducted in this temple for Lord & the Devi, unlike the other Shiva temples. As Akilandeswari worshipped Lord Shiva in this temple, even today at noon the 'Archakar' (priest) dresses like a female and does Pooja to Lord Shiva and 'Ko Maatha' (Cow).
This noon Pooja is very famous and pilgrims wait for this Pooja every day. Annabhishekam to Lingam (Abishekam with cooked rice) is a daily ritual at Thiruvanaikoil.


The Story of Elephant and Spider:-

'Malyavan' and 'Pushpadanta' were two Siva Ganas (Siva's disciples who live in Kailash). They always quarreled with each other and fight for one thing or other. During a quarrel 'Malyavan' cursed 'Pushpadanta' to become an elephant in earth and the 'Pushpadanta' cursed the 'Malyavan' to become a spider in earth.
Both the elephant and the spider came to Jambukeshwaram and continued their Shiva worship. The elephant collected water from river Cauvery and conducted Abhishekam to the lingam under the Jambu tree daily. The spider constructed his web over the lingam to prevent dry leaves from dropping on it and prevent Sunlight directly felling on Shiva.
The elephant saw the web constructed by the spider and thought that as dust on Lord Shiva and tore them and cleaned the Lingam by pouring water. This happened daily. The spider became angry one day and crawled into the trunk of the elephant and bit the elephant to death killing itself. Lord Siva, moved by the deep devotion of the two relieved them from their curses.

In the next birth the Spider was born as the King Ko Chengot Chola and built 70 temples and Thiruvanaikoil is the one among them. Remembering his enmity with the elephant in his previous birth, he built the Lord Shiva ‘Sannathi’(Sanctorum) such that not even a small elephant can enter. The entrance on the sanctorum of Lord Shiva is only 4 foot high and 2.5 foot wide.

Idol:-

The goddess of this temple is 'Akilandeswari' ('Amman'). The Amman is also called as Akilandanyaki. Akilandeswari is pronounced as 'Akilam - Aanda – Eswari' (Akilam – Universe, Aanda – Ruler, Eswari – Goddess).

Legend of the temple in a Sculpture in a Pillar in the temple:-

Lord Siva at last gave darshan to Akilandeswari and taught her Siva Gnana. Devi Parvati took 'Upadesa' (lessons) facing East from Shiva, who stood facing West. So as the temples idols are also installed in the same direction. Such places are known as 'Upadesa Sthalams'. As the Devi was like a student and the Lord like a Guru in this temple, there is no 'Thiru Kalyanam' (marriage) conducted in this temple for Lord & the Devi, unlike the other Shiva temples.
As Akilandeswari worshipped Lord Shiva in this temple, even today at noon the 'Archakar' (priest) dresses like a female and does Pooja to Lord Shiva and 'Go Maatha' (Cow). This noon pooja is very famous and pilgrims wait for this pooja every day. For the purpose of this pooja the temple is growing a 'Karam Pasu' (complete black color cow). Annabhishekam to Lingam (Abishekam with cooked rice) is a daily ritual at Thiruvanaikoil.

 It is said Sri Adi Sankara Bhagavadpada consecrated the Thotongo (earrings) Chakra, now adorning the ears of the Devi. Sri Adi Sankara installed a Ganapathy Vigraha in front of Sri Akilandeswari and this contained her Ugrakalai -- malignant aspects .

Appu Lingam:-

This is Appu or water linga among the five lingas dedicated to five elements. -Pancha Bootha Kshetras There is perennial oozing of water from underneath the Shivalinga in the Sanctum sanctorum which is emptied at regular intervals.
As this temple represents water this is also called as 'Appu Sthalam' and the Shiva lingam ('Swami') here is called as 'Appu Lingam'.
Goddess Parvati made a Lingam out of water of river Cauvery (also called as river 'Ponni').
The Shiva Lingam is placed under the Venn naaval tree in this temple. Even today one can see that Venn Naaval tree at the temple, which is said to be many hundred years old.

Temple:-

Chola King “Ko Chengot Cholan” (He is also called as Chenkannan) constructed this temple in 1st Century B.C. Ko Chengot Chola had built 70 other Shiva temples all over Tamil Nadu and he is one among the 63 “Nayannmars” (Holy Saivite saints). Thiruvanaikoil temple was built according to ‘Saiva Aagama Sasthra’. According to Saiva Agamam, the temple reflects the human body and the idol of Lord Shiva is considered as the soul. Many other kings like Pandiyas and Nayakars of Madurai later renovated this temple.

The 2nd and 3rd praharams were built in 13th century A.D. and the 4th Praharam was constructed in the late 13th century A.D.

There is eight other “Kodi Maram” (flag masts) in this temple in the 3rd praharam. Apart from the main huge “Kodi Maram” in front of the Lord and one in front of Devi Akilandeswari. Thiruvanaikoil temple was built in an area close to 18 acres and measures 2500 feet by 1500 feet. The temple has five “Praharams”. All the temple “Madhils” (wall) are 35 ft. high and 6 ft. thick and measures 2436 feet by 1493 feet. The “Swami” (Shivalinga) is installed facing West and “Ambaal” (Akilandeswari) facing East.
The Sri Jambukeshwara Temple is dedicated to Lord Siva and has five concentric walls and seven gopurams. It is built around a Siva lingam partly submerged in water that comes from a spring in the sanctum sanctorum. Non-Hindus are not allowed inside the temple. The complex was built in the same time when Sri Ranganathaswamy temple was also built.

There are many mandapams in the temple, a 1000 Pillar, on the North West corner of the 3rd praharam and a 100 Pillar Mandapam on the North East corner of the 3rd Praharam, Vasanta mandapam (The mandapam is surrounded by pool of water where Lord Shiva and Goddess Akilandeswari are worshipped on summer evenings), Somaskandha mandapam, Nataraja mandapam, Trimurthi mandapam, etc. The thousand-pillared mandapam looks like a chariot.

Gopurams Raja Gopuram:-

This is the Gopuram in the West 5th Praharam (the main entrance). The other 3 entrances of 5th praharam have no Gopurams.

Sundarapandiyan Gopuram:-

The East Gopuram on the 4th praharam. Pandiya King Jadavarman Sundarapandian constructed this.

Mallappan Gopuram:-

This is the West Gopuram in the 4th Praharam. King Sandhirabendiran son of King AdhithayDevan built this in 1435 A.D.

There are nine Theerthams in this temple, all of which held very sacred.

Legend behind king’s red eyes:-

There was a story behind the king’s red eyes – When he was in his mother’s womb the palace astrologer predicted a sacred time to give birth to enable the newborn’s well being. The queen went into labor early, before the time predicted by the astrologer. The queen hence told the servant to hang her upside down for the time to come so that she could have a wise and virtuous son who could head the kingdom righteously. This waiting time inside the womb made the baby’s eyes red. After becoming the king, he build the temple for Siva and Goddess Akilandeswari in the name of Aanaikka (elephant protected) later days it changed to Thiruvanaikovil.

How to reach:-

By Air:-
The nearest airport is at Trichy (10-km).

By Rail:-
Srirangam is an important railway junction on the meter-gauge of Southern Railway and is well connected with the towns and cities of the state.

By Road:-
Srirangam situated on the National Highway No.45 on Tiruchirapalli-Madras route is well connected by road with the major towns and cities within and beyond the state. For local transportation taxis, auto rickshaws, cycle rickshaws and city buses are available.

Sri Ranganathaswamy Temple in Srirangapatnam located at Kaveri Island

Sri Ranganathaswamy Temple:-

Sri Ranganathaswamy Temple is located on an island in the river Kaveri. The temple is one of a set of three major temples that are built on three different islands on the Kaveri and are dedicated to lord Ranganatha (Lord Vishnu). The temples is one of the most important Vaishnavite shrines in South India. It is built in 9th century, later improved by the Hoysala and Vijayanagar kings .

The temple of Ranganatha enshrines reclining God Vishnu on the couch of a huge, serpent called Shesha. This temple was initiated by a Ganga dynasty chief called Tirumalaiah in 894 AD, but was expanded by different ruling kingdoms, such as Hoysala, Vijayanagara, and Mysore Wodeyar; till the 16th century.
Thus, the architecture of the temple reflects Ganga, Hoysala, and Vijayanagar architectural elements.
Inside the sanctum, the colossal Ranganatha deity reclines in the north-south orientation and the sanctum faces east. Lord Rangantha’s well-limbed proportions, and the peaceful countenance of the sleeping God; magnetize and mesmerize his on-lookers. The temple also has its own independent enclosure wall and an imposing yet ornate entrance gate of five stories called Gopura.
At the south-west corner, is the shrine of Ranganayaki; the consort of Ranganatha.
Tourists visiting the temple during the celebration of the harvest festival – Makarashankaranthi in January – are mesmerized and enchanted by the aesthetically arranged oil lamps that number over a thousand. Located towards the western end of Srirangapatna, this temple also provides a commanding view of the ruined palace of Tipu Sultan.
This island is sprinkled with numerous historic and religious monuments. The spiritual sanctity of its religious landscape saddles beautifully with the nostalgic air of its valor past. There are over four dozen such spots in Srirangapatna. However the general tourist crowd that visit Srirangapatna seems satisfied with a few ‘popular’ attractions. Thanks to the proximity of the glittering Mysore, Srirangapatna is often marked for a quick detour, that is if time permits!
This temple enshrines the statue of the smiling Lord, which is engraved out of black stone. The idol, located in the garbagriha, shows the deity sleeping on Anantha, the snake. Beautiful pillars showing 24 forms of Lord Vishnu are lined up around the temple, which adds to the appeal of the monument. The inner walls of this temple have been adorned with various images of Lord Srinivasa as well as Panchmukha Anjaneya.

The temple is dedicated to lord Vishnu who is better known as lord Ranganatha here and is one of five such Vishnu temples that are all built on the banks of the river Kaveri collectively known as the Pancharangas. The other temples and sites being the “Sri Ranganatha Swamy Temple in Srirangam”, “the Sarangapani Temple in Kumbakonam”, “Sri Appakkudathan Temple in Trichy” and the “Parimala Ranganatha Perumal Temple in Indalur, Mayiladuthurai”. There is also a popular legend here that states that if one visits all 5 of these temples in a single day then he or she attains salvation.


The western side of the Kaveri that flows here is said to be very holy and many people visit the river to disperse ashes of their near and dear ones in this part of the river as they believe that it is a direct gateway to the heavens and the abode of Vishnu. On one particular festival here hundreds of lamps are lit on the banks of the river and people take a dip here in order to rid themselves of all their sins. It’s a very popular practice amongst the Hindus here. This temple is a must visit for one and all.

History of Sriranga patnam:-

The history of Srirangapatana commences from the 9th century A.D. as revealed in an inscription of a Ganga chieftain by name Tirumalaiah, the founder of the temple of Sriramganatha. Later on Hoysala king Vishnuvardana (1108-1152) conferred on Ramanuja, and his disciples. “Astagramas” or eight villages of including the tract of land on either side of the river Cauvery at Srirangapatana. Timmanna one once of the descendants of Hebbars, built o fort at sriranhgapatana with the permission of Devaraya, the Vijayanagar king in early fifteenth century. The town and the fort assumed such strategic importance that Sauva Narasa, father of krishnadevaraya, took possession of Srirangapatna and afterwards it was ruled by the Viceroys of Vijayanagar kings, With the downfall of Vijayanagar in 1565 A. D. the powers of the Viceroys dwindled and the Wodeyars of Mysore, though acknowledging the nominal suzerainty of Vijayanagar, obtained possession of Srirangapatna in 1610 A. D.

The political situation in the second half of the eighteenth century is marked by a period when the Mugahals were on the decline, the Marathas were rising into prominence and the Europeans were transforming themselves into a political power. It was during this service of Nawab of Sira, accompanied Nanjaraja, Minister of Mysore Wodeyars, on his Trichunapalli campaigns in 1751 and, in 1755 and, in 1766 he assumed the entire control of the state. From then onwards the history of Srirangapatna as that of South India revolves round Hider and his son Tipu, who ere to revive Srirangapatna from doldrums to a powerful unified state bounded by the river Krisha in the north, Travancore in the south, the Easteren ghats and the Arabian sea in the east and west respectively.

After establishing himself in power Haider extended the boundaries in all directions. He was a great soldier, conqueror and administrators. He along with his son Tipu fought four wars against the English, Known as Mysore wars. The first two battles were won by Haider and Tipu with the help of the French. Haider died on 7th December 171782 at Narasingarayanapet near Chitor and was buried in an impressive mausoleum on the outskirts of Srirangapatna.
After the death of Haider, Tipu (1750-1799) was enthroned as the ruler on 4th May 1783 in a simle ceremony at Bednur. Tipu was a man of sound moral character, active and patriotic. Well educated, able to speak Arabic, Kannada, Persian and Urdu, a valiant soldier and a tactful general. In 1792 A.D. at the end of the Third Mysore War Tipu was forced to sign a treaty conceding nearly half his territories and agreeing to pay three crores of rupees as a war indemnity, pending payment of which, two of his sons where taken away as hostages by the English.

In the Fourth Mysore War Tipu died fighting on 4th May 1799 after the fall of Srirangapatna, the English installed Krishnaraja Wodeyar III a body of five years as the ruler and the capital was shifted to Mysore, since then Srirangapatna has lost its importance its ruined fort. Temples, palaces and mosques stand as eloquent testimony to its glorious past.

About Temple:-

The temple has a navaranga mandapam which surrounds the sanctum sanctorum. The principal deity is Sri Ranganatha in the sleeping posture with the Adi Shesha, the serpent with seven heads. Goddess Lakshmi is at Lord Ranganatha’s foot. Goddess Ranganayaki is the principal goddess of this beautiful temple.

It is believed that this temple is a very important Vaishnavite shrine of South India. The temple’s beautiful and exquisite architecture surely takes us way back to the Hoysala rule. The brilliant and beautiful architecture of the Vijayanagar style and the exclusive carvings are indeed a delight to the eyes. The temple is dedicated to Lord Ranganatha.

The temple has four strong pillars with twenty four beautifully sculpted Vishnu forms. You can see exclusive Hoysala style of architecture. It is said that the Hoysalas appreciated art and art forms and encouraged the artisans. The intricate work of the artisans is clearly reflected in the architecture of the temple. The entire prakaram of the temple is beautifully painted with mythological stories.

 The Lamp post and the Flag post at the entrance to the Sanctum Sanctorum of the Temple.Both the Posts have the carvings of the Main symbols of Lord Vishnu, The Sacred Shankha(Conch) and the Disc(Chakra). Please refer the Pictures below for the carvings of The Conch and the Disc on the Posts.

Deity:-

The sacred Deity of Lord Ranganatha known as Madhya Ranga worshipped and decorated with Flowers, Thulasi, etc. One can notice the Lord sleeping on the bed formed by the Sacred snake Adishesha. The speciality of this temple is that the snake is seven headed whereas in the remaining two Temples, the snake is five headed. The idol is believed to be a Shaligrama Shila or in other words a Black Fossil Stone.

The Story of Ranganatha swamy temple:-

The devotees cleansed their sins by bathing in the sacred Cauvery. With even Ganga coming here once a year, Cauvery accumulated all the sins and was stuck with a dosham and took on the ‘Rakshashi Roopam’.

To rid herself of this, she undertook penance and sought the help of Lord Vishnu. Pleased with her prayers, he came down to this place. Delighted at the darshan of Lord Ranganatha, Cauvery undertook service at the feet of the Lord and was immediately relieved of the sins. Hence, to this day, one can see Goddess Cauvery at the feet of Ranganathaswamy at this temple.

Gouthama Kshetram:-

Another story goes that Gouthama Rishi, who wanted darshan of the Lord, undertook penance at this place. Lord Ranganatha is said to have displayed his special ‘Yoga Sayana Kolam’ to the Rishi. Hence this place is also referred to as Gouthama Kshetram.

Garuda:-

A special feature at this temple is the large granite pillared structure of Garuda, the credit for which also goes to the Vijayanagara rulers who were great devotees of Vishnu.

Although situated a mere 13 km from Mysore city, Srirangapattana lies in the neighbouring district of Mandyaa. The entire town is enclosed by the river Kaveri to form an island, northern half of which is shown in the image to the right. While the main river flows on the eastern side of the island, the Paschima Vaahini segment of the same river flows to its west.
The town takes its name from the celebrated Ranganathaswamy temple which dominates the town, making Srirangapattana one of the most important Vaishnavite centers of pilgrimage in south India.
The presence of the Kaveri River is in itself considered auspicious and sanctifying. The Paschima Vaahini section of the Kaveri at Srirangapattana is considered especially sacred; the pious come from far and wide to immerse the ashes of the departed and perform obsequies to their ancestors in these waters.

The town is easily accessible by train from Bangalore and Mysore and is also well-connected by road, lying as it does just off the Bangalore-Mysore highway. The highway passes through this town and special care was taken to minimize any impact on the monuments here.

Festivals:-
Opening of Swarga Vaasal on the Pongal day (at this temple, the opening is on the first day of Utharaayina period)

Ugadi Moolavar Thirumanjanam

Kodai Thirunaal Festival immediately follows Ugadi

Ranga Jayanathi- The evening sees a special decoration of the Lord in a ‘Ranga Mudi’

7day Oonjal Utsavam

Garuda Utsavam(Visakam full moon day)


Near by Places:-

Melkote:-

36 Kms North from Mandya is Melkote, a sacred pilgrim centre, known for its Vairamudi festival in March- April. More than one lakh devotees  congregate here for this festival. Melkote used to be known for its Handlooms. The great saint Ramanujacharya walked this land a thousand years ago. The Chaluvanarayan Swamy and Yaganarasimha swamy temples of Melkote boast of a history of more than 1000 years. Melkote is also home to the Academy of Sanskrit Research.

How to reach there: By road from Bangalore (135 K.M.s), Mysore (50 K.M.s) and  Mandya (50 K.M.s)

Hosa Holalu Temple:-

The Lakshminarayana temple is a magnificient example of Hoysala architecture of the thirteenth century. The intricate carvings in stone depict various images from the Mahabharata and other epics.

The temple is a trikutachala or three-celled temple.  Only the main cell has a sukhanasi and a tower.

Some of the images carved on the walls are about two and a half feet high.  They are of fine proportions and well executed.  The figures of Panduranga, Dakshinamurti and Mohini are particularly noteworthy.  Groups of dancing ladies with accompaniments in impressive poses adorn the capitals of the pillars in the navaranga.  There are also some interesting sculptures in the friezes, the scroll work and the railing panels. An annual jatra called Rangada-habba is held here in honour of Anjaneya about the month of April.  It resembles the Holi festival in some respects.  The villages put on various disguises, sing the praises of god and dance the whole night, squirting, at intervals, saffron water (vasanta) over one another.

Hosahallu is a village near Krishnaraj Pete town. One can reach Hosaholalu by road from Mandya (60 K.M.s), Mysore (50 K.M.s) and Bangalore (160 K.M.s).

Basaralu Temple:-

The Mallikarjuna Temple at Basaralu is a good and highly ornate specimen of Hoysala architecture, built in the thirteenth century by Harihara Dannayaka, during the rule of the Hoysala King Narasimha II. Two fine elephants with animated appearance flank the doorway of the porch. Impressively worked images of a height of about two and a half feet, representing Gods and heroes, adorn the main wall above the basement. Sixteen handed Shiva dancing on Andhakasura's head, Durga with 22 arms and Saraswati, both in dancing postures, Ravana lifting the Kailasa, Arjuna shooting the fish target, Draupadi rushing forth with garland and Gajasura Mardana are some of the remarkable images which are particularly interesting. There are six friezes of sculptures depicting war elephants, horsemen, lions, swans and makaras and illustrating Ramayana, Mahabharata, Bhagavata and several puranic episodes.

 This temple is located 35 Kilometers from Mandya by road. 

Brahmeshwara Temple, Kikkeri:-

Situated about eight miles from K.R.Pet town and ten miles from Sravanabelagola, this temple is a fine specimen of Hoysala architecture. It was constructed in A.D.1171, during the rule of the Hoysala King Narasimha I, by a lady named Bammare Nayakiti. This ornate structure has some special features. The sides of the temple are convex viewed from outside and bulge out so that the interior dimensions are widened beyond the base. The deep indentation of the horizontal courses in the basement and the knife-edge to which  the cornices have been brought are also interesting points. It is a single celled temple and has an impressive and lofty stone tower. There is a well executed image of Vishnu, about four feet high, in one of the niches of the navaranga The madanike figures carved on the capitals of the pillars of the navaranga are of extra-ordinary workmanship and are life-like.

Nimishamba Temple:-

 
Nimishamba temple was built at the time of Mummadi Krishnaraja Wodeyar about 300 to 400 years ago on the bank of the river Cauvery. Sri Nimishamba is considered as the incarnation of Goddess Parvathi, the wife of Lord Shiva. The temple has the Shrichakra carved on a stone in front of Sri Nimishamba and pooja is performed.

There is a belief that Sri Nimishamba is going to remove all the problems and troubles of her devotees within a minute. That is why she is called Nimishamba. Nimisha means a minute.

Sangam:-

Sangam is the place where the River Loakpavani joins the River Cauvery. This is a popular picnic spot and is a beautiful place. From here the river follows into the Mettur Dam in Tamilnadu. Its about 3 Kms. from Mysore.

Paschimavahini:-

Paschimavahini on the River Cauvery, about 2 Kms. from Srirangapatna is a sacred place for the Hindus, the pious come from far and wide to immerse the ashes of the departed and perform obsequies to their ancestors in these waters. There are bathing ghats and choultries here.


Karighatta:-

Karighatta situated about 3 Km. from Srirangapatna is a hill range rising to 2,697 ft. has the temple of Venkataramanaswamy in Dravidian style built during the Vijayanagar period.

How to Reach:-

By Road:-
 Srirangapatna is on the Bangalore –Mysore State Highway. It is closer to Mysore.
By Rail:-
Nearest Rail head- Mysore.
By Air:-
Nearest Airport- Bangalore

Significance of Dhanurmasam

Dhanur masam:-

The period is considered inauspicious in some regions in India. Danurmasa is considered as inauspicious to do any good things other than Godly functions. Worshipping of Lord Vishnu during the early morning hours in Dhanurmasa is considered highly auspicious. Vishnu Sahasranama is chanted during the period. According to the reports DhanurMasa is not an independent month in any Indian calendar except for the Malayalam calendar followed in Kerala – in this calendar the month during the period is known as Dhanu Masam.
The month December-January derives its name from the star Mrigasirsha occurring on or immediately after the month’s Pournami (Purnima - full moon). It is also known as Dhanur masa since during this month the sun transits through Dhanur rasi (Sagittarius).Vedas and agamas say mornings in this month are ideal for worship of the Lord. Krishna underlines its special nature by saying in Bhagavad Gita that among months he is Mrigasirsha.In temples all over India during this month there is special pre-dawn worship. Since this
month is set apart for worship, marriages and other such functions are not performed in Dhanur masam .

 It is considered to be high auspicious to worship Siva and the devotees go to the temple before sunrise for 'darshan'. Apart from the worship in the Siva temple, there is a celebration in the houses.
The day of Ar(u)dra star ( thiruvathirai) in the month of Dhanurmasam /markazhi in Dec-Jan is of specialsignificance in Shiva temples.

Lord Shiva represents the complete cyclic process of generation, destruction and regeneration. Shiva represents stillness in the form of Dakshinamurthy. The same Shiva is also known by the popular name Nataraja, the Lord of the Cosmic Dance. It is said that it was from his dance that the science of language was born. The small drum in His hand is the symbol of rhythm and sound. There is rhythm in the whole movement of the universe. The sound is the divine music that comes from the Supreme Deity and carries the revelations of the ultimate truth.

The Cosmic Dance is called Ananda Thandavam or Dance of Bliss. This is of special significance in Shiva temples when thousands of devotees worship Nataraja early in the morning on the full moon day of the month of Dhanurmasam/markazi. This is called Ar(u)dra Darshan. The grace of this dance symbolizes the five divine acts – creation, sustenance, dissolution, concealment and bestowal of grace. In this a deep understanding of the universe is hidden.

The puja performed during the entire month of mArgashIrSha before sUryodayam (sunrise) at the Usha kalam for Maha Vishnu, with abhiShekam and tulasI archana, offering in nivedanam pongal prepared using payattam paruppu (greengram dhal) would bring welfare with all the doShas cured, for the village, the creatures and animals and people living in that area.

Thus the dhanur masa puja is done in all the temples for the welfare of the people at dawn time during the margashirsha month. In addition, people also perform such pujas in their homes.

When the sun is in the dhanur rasi, Sri Vishnu puja done during the Usha kalam for a single day could obtain the fruits of doing puja for a thousand years.

“Masaanaam margasheershoham” – which means “in all the months, Margasira is the most auspicious”, is what Lord Krishna says about this month in Bhagavad-Gita. One year is One day for the Gods and Margasira is the Brahma muhurat in this – this is the 96 minutes before sunrise and this is the period which increases the godliness in a person. Hence this is the time to perform Tiruppavai – Shree Vratam.
Shree Vratam was performed between the two full moon days of margasira and pushyami. On these two days the moon is full. The between phase has the moon waning and waxing. It symbolizes the life of a man. The godliness in a man wanes away from him till he realizes and gets close t o it. Tiruppavai or Shri Vratam is to keep this godliness in one forever.
There is an importance of doing this ritual in the month of Margasira. Margam means a way, and seersham means head and best. The best way for a man is realizing his real self. It is Him that makes us and haves us. This is the concept of Upanishads. Margashirsha ritual is the one which emphasizes on the belief that - He is the way and no other way is a real way. In the Upanishads the word Dhanu means Pranava Naadam – which is the Omkara. Hence it means the way and the result is that of the Lord. Hence it is also called the Dhanurmasam Ritual.

As Sun transits through Dhanur Rashi (Sagarittus) it is called as Dhanur Maasa.  Usually this maasa will be observed during Dec16, 17th to January 14, 15th. During this month, the sun transits the Dhanur Rasi until it enters the Makara Rashi during the end of this month on the Makara Sankranthi day.
During this period devategalu and Rushigalu will pray Srihari early in the morning before Sunrise,  i.e, during Brahmee Muhurtha with special prayers.  As such, we have to get up early in the morning and do snaana, ahneeka, sandhyavandana, devarapooja, vaishwadeva, agnikarya (for brahmacharis), and Madhyahnika before Sunrise.  Further, it is as per the orders of Srihari that we have to wake up early in the morning to all the rituals.

-  We have to finish pooja when the stars are still twinkling.  It is considered as the best.  Pooja that finishes after the stars have vanished, but before sunrise, is considered as Medium, whereas pooja that completed after sunrise is inferior.  Puja performed in the afternoon is practically useless.   We have to do the pooja and naivedya atleast 96 minutes before sunrise.

-   As per Agneya Purana – One who does not do pooja of Srihari in time, i.e., before Sunrise will get Daaridrya during his next seven births as well, he will suffer from diseases and his mental strength will be very limited.

Story Behind Dhanur masam:-

Once, on the eve of dakshinaayana, the celestials assembled on the peaks of Mountain Meru and prayed to the Upendra form of Lord Vishnu. When the Lord arrived, the celestials told Him that their “night” was approaching and sought His permission to go to their respective abodes. Then Ratri devi, the patron deity of night and dakshinaayana, took on the form of a beautiful damsel and prostrated before the Lord. She pleaded with Him as follows “Lord, everybody views dakshinaayana as a bad time. Nobody performs any good deeds in that period. I am universally reviled. I will undertake penance to obtain your grace. If I do not achieve my goal, I will commit suicide and end this life of infamy”. The assembled celestials concurred and pleaded her case before the Lord. The merciful Lord took pity on her and blessed her as follows, “Ratri devi, your duration consists of 3 seasons of 2 months each. Out of these, the first two seasons shall be deemed to dear to me. Within these 2 seasons consisting of four months, there shall be a hierarchy in which kartika shall be the dearest, followed by Ashvija, Bhadrapada and finally shravana. All pious and meritorious acts performed in these four months shall yield immense benefits. Due to this, people will now look forward to this time of the year, thus removing the stigma attached to you”. From then on, these fours months became special in the Hindu calendar.

The last portion of the night i.e., the one-and-half hours before sunrise, has been given a very special status by our shastras. They decree that this is the best time for humans to wake up and start performing their prescribed religious activities like sandhyavandane, chanting of mantras etc. The beginning of this period is called ‘brahma muhurta’. The same injunctions hold true for the nighttime of the celestials also. Here, their special time starts with Margashirsha shukla Ekadashi (the eleventh day in the bright half of the lunar month of Margashira) and extends upto the end of dakshinaayana. This period is called ‘dhanur maasa’ and roughly corresponds to the time when the Sun transits the zodiac sign of Dhanus or Sagittarius. It is said that the celestials wake up at this time and perform special prayers to the Lord. Our shastras decree that during dhanur maasa, humans too should wake up at the brahma muhurta and perform puja to the Lord. People failing to do so will be cursed with leprosy and dire poverty for 7 lives while those following these injunctions will be specially blessed with health, wealth, happiness and the good fortune of being a pious Vaishnavite in all seven lives. It should be remembered that puja to the Lord should be performed every single day during the dhanur maasa.

Thiruvathira is being celebrated for ages now but there is no clear theory about the origin of the festival. There are numerous myths associated with this thiruvadhira fast. But the origin of this festival is obscure.

Some legends says that it is the birthday of Lord Shiva. Some legends says that Lord Shiva merged all nine powers into him before initiation of creation, on this day. Some legends says that Lord Shiva’s return to the world after ending the harsh austerities and tapas that he was performing after the death of Goddess Sati.

Some legends says that Parvathi performed rigorous penance to win the Lord Siva’s heart and after a long penance on the Thiruvathira day Lord Siva accepted her as his wife. Therefore, it is the holy day of marriage of God Shiva and Goddess Parvathi.

Some legends say that it is the day when Kamadeva, the mythological God of love was reborn. He burnt to ashes in the fatal flames of fire from the third eye of Lord Siva. The Lord pardoned him, on request of Sree Parvati and Rathidevi, later.

Another legend associated with this festival is that in tune with Narada Maharshi’s advice, Rukmini followed the fast following Sree Parvati, to become Lord Krishna’s bride.

The history of Dhanurmasa Vratam which is also known as pavai nonbu/ Margazhi Nonbu is more than 2000 years old and is mentioned in the early scriptures. During dwapara yug, Narada Maharishi tells the Gopikas to perform the “Katyayani Vratam”, to get the blessings of Lord Krishna, hence have been first followed by the Gopikas of Vrindavan and they were blessed with His presence and all the troubles of the people of Vrindavan have been removed. Women and girls observing pavai nonbu woke before sunrise, bathed in the Kalindi river and made an image of Goddess Katyayani with the clay found on the river bank and offered prayers to the Goddess to get good husbands. It is also believed that Andal, one of the twelve Alwars, on the advice of her father, Perialwar, performed pavai nonbu to merge with Sri Ranganatha [Lord Vishnu]. The story of this was sung by Godadevi in the form of Tiruppavai pasuras (meaning Auspicious Songs).She regarded the presiding deity of the temple Sri Vatapatra Sai (Alilla Kanan) as the Lord Krishna, villiputtoor as Vrindavan, the temple as Nanda Gopa’s home, her friends as Gopikas and she herself as one Gopika. As a result she found her Sri Ranganatha swamy Lord Vishnu. Today women and girls undertaking pavai nonbu during Margazhi take a bath in the morning, draw big rangolis and keep a pumpkin flower with a little dung as a holder, light oil lamps in front of their houses.

Vishnu Chitta was born in the family of Vishnu Vahana – Garutmantha. He was one of the 12 alwars. He was the main alwar in Shree Villiputtoor, in the sanctum of Lord Vishnu as Vatapatra Sai. He found a baby, the incarnation of Goddess Lakshmi, in the garden of Tulasi. He named her “Kodai” – which means a garland. Kodai used to prepare the garlands that her father carried to the temple to decorate the Lord. Once she prepared the garland, she would adorn them herself to see if they look beautiful, then used to give them to her father for offering. Unawares of this Vishnu chitta used to offer them to the Lord. One day when he found some hair in the garland, he realizes the reason and worries about the innocent folly committed. But that night the Lord appears in his dream and tells him he prefers to be offered with those garlands worn by Kodai.
Thus Kodai became “Amukta Malyada” – mukta – worn and removed, mala – garland da – one who gives.
During dwapara yug, Rishi Narada tells the Gopikas to perform the “Katyayani Vratam”, to get the blessings of Lord Krishna. The story of this was sung by Godadevi in the form of Tiruppavai pasuras (meaning Auspicious Songs). Goda also sung “Nacchiyar Tirumoli” – a work of 143 pasuras, depicting her love for the Lord. When Goda decided to perform the vratam followed by Gopikas to get the blessing of Lord Krishna, she converted villiputtoor into Vrindavan. She resolved that she was the first beloved of the Lord and yet born on that day as a human and suffering from his separation, and hence she will considered the other women as the Gopikas and perform the vrata.
During the vratam, she sang on pasuram on one day – for 30 days. First they prayed to the doorkeepers of NandaGopa. Then they invoke Devi yashoda, nanda raj, bala Rama, Srikrishna with his wife Neela. They offered Him the auspicious throne. They prayed that they be granted all the required items to complete the pooja. Goda wished in her mind that as a result of the vratam she should be able to eat the ghee filled payasam along with the Lord.
In later days, Sri Ramanujaachri made this vratam popular and gained the name – Godaagrajulu. Women who wish to get married to the man they love perform this vratam during the Dhanurmasam month.

Idol:-

The month of Dhanurmasam is very auspicious to Vishnu devotees. Unlike the other days when the Lord Vishnu starts his day with Suprabhatam, this month he opens his eyes listening to the Tiruppavai – pasuras.

Other names of Dhanurmasa:-

Dhanurmasa is also known by the names Chapa Masa, Kodanda Masa, Karmuka Masa etc. Chapa, Kodanda, Karmuka etc., in Sanskrit are synonyms of Dhanus; meaning a bow.

Importance of Dhanurmasa:-

The importance of this Masa is mentioned in the Dhanurmasa Mahatmya of Pancharatragama, Agneya Purana and also in a work called Smruti Muktavali.

In Pancharatragama, the Mahatmya of Dhanurmasa is presented in 4 chapters, as conversation between Hamasa form of Supreme Lord and four-faced Brahma. The dialogue between Hamasa and Brahma is narrated by Sage Suta in response to a query by Shaunaka.

In the first chapter, Sage Suta hails the greatness of the Month of Chapa (Dhanus) and gives the fruits one would be blessed with by following the prescribed austerities in this holy month.

In the second chapter, the Hamsa – Brahma Samvada is given where Brahma asks Lord Hamsa to tell him the importance and greatness of Dhanurmasa. The greatness of the Dhanurmasa is brought out by the story of the King Satyasandha.

In the third chapter, giving alms during this auspicious period is hailed. The devotee is instructed to do pious deeds as per his capacity. Otherwise, he is warned of dire consequences.

In the fourth and final chapter, different ways of feeding Brahmins are discussed. Arranging for the meals of a Brahmin who cooks for himself is lauded as the best way. The importance of this is brought out by a small anecdote of the Pandavas.

Story of Andal:-

he life history of Andal tells us that a person named Vishnucitta found her, as a little baby girl, under a Tulsi plant in the temple garden of Srivilliputtur. He gave her the name of Goda, meaning 'the gift of Earth'. Vishnucitta brought her up in an atmosphere of love and devotion towards the Lord. The intensity of her love and dedication towards the Lord grew so much that she decides to marry Sri Ranganatha, a form of Lord Vishnu. As she grew, her determination to marry Lord Ranganatha also increased. She also started making a unique offering to the Lord. She used to wear a flower garland first herself and then offer it to God. As an explanation, she said that first wanted to see whether the garland looked good or not by wearing it herself and looking in the mirror. Only after she was convinced that the garland looked nice, did she offer it to God.
When it is time for Aandal to get married, Perialwar looks for a groom. But Aandal insists that she would marry Lord Ranganatha Himself. Ordered by Ranganatha, Perialwar takes Aandal to Srirangam. Aandal, at the right auspicious moment, goes into and merges with Sri Ranganatha.
The month of Dhanurmasam is very auspicious to Vishnu devotees. Unlike the other days when the Lord Vishnu starts his day with Suprabhatam, this month he opens his eyes listening to the Tiruppavai – pasuras. Tiruppavai means Shri Vratam – Auspicious Ritual - A giver of all prosperity. This is performed in the month Dhanurmasam. One year is One day for the Gods and Margasira is the Brahma muhurat in this – this is the 96 minutes before sunrise and this is the period which increases the godliness in a person. Hence this is the time to perform Tiruppavai – Shree Vratam. Shree Vratam was performed between the two full moon days of margasira and pushyami. On these two days the moon is full. The between phase has the moon waning and waxing. It symbolizes the life of a man. The godliness in a man wanes away from him till he realizes and gets close t o it. Tiruppavai or Shri Vratam is to keep this godliness in one forever.
People recite the pasurams from Thiruppavai and visit temples. Some also sing the Tiruvempaavai written by the poet, Saint Manickavasakar to invoke the blessing of the Lord Shiva during these thirty days of Margazhi. The hymns on the Lord Vishnu and Shiva are recited for the prosperity of the universe – the universe to be perfect bliss devoid of famine or any form of unhappiness.Thus both Thiruppavai and Thiruvempavai are relevant till date.

Rituals in Temples of Lord Venkateshwara:-

Lord Vishnu is worshipped by the name of Madhusudhana in Dhanurmasam.

Even in Tirupati, Tiruppavai is read in place of Suprabhatam. Reciting of Thiruppaavai is the most important ritual in Dhanurmasam.

The Archana and other regular activites are completed before sunrise for the first fifteen days of the Dhanurmasama and for the remaining fifteen days Archana and other regular activities are performed after sunrise.

Vratas  observed during Dhanurmasa:-

Katyayini Vrat, Dhanurmasa Vrat are the Vrats that are observed by ladies during Dhanurmasam.

Dhanurmas Vrat:-

Dhanurmas Vrat is observed in Dhanurmas by unmarried women. More details of Dhanurmas Vrat can be read at   “Dhanurmas Vrat”

Benefits of Observing the Dhanurmas Vrat:-

It is believed that by observing the Dhanurmasa Vrat Goda Devi was able to get Lord Sri Vishnu as her husband. Hence it is believed that a lady who observes a Dhanurmasa Vrat would get a good husband.

Katyayini Vrat:-

Katyayini Vrat was observed by Goddess Parvathi and achieved Lord Shiva as her husband. After the death of Dakshayani or daughter of Daksha during the Daksha Yagna, Goddess Parvati was reborn and observed the Katyayani Vrat.

Danurmasam of the Hindu calendar is considered extremely holy. Shivas ArudraDarshan comes in this month. Vaikunda Ekadasi comes in this month. Aandals Tiruppavai and Manikkavasagars Tiruvempavai is chanted during this month. Leaving behind Hinduisim, Christmas and the Christian new year falls within this month. Bakrid of Islam comes within this month. Buddhists, Jains and also Sikhs consider this month Holy. Some tribes have their Harvest Fest within this month. Many countries celebrate various traditional fest during this month.
Unjavruthi is another popular tradition followed by people especially during Danurmasam. People wake up early in the morning and walk around in the all the streets singing Bhajans accompanied with musical instruments.
Danurmasam is the time for harvest for the farmers. It’s the time they reap their produce and make their living. After getting good harvest in Danurmasam, they thank the Sun God on the day of Pongal festival (Makara Sankaranthi).
Early rise requires early bed for the Bhaktas. Also day time is minimum for the year in this month. So temples are closed earlier.

Process of Dhanurmas Vratas:-

Preperations for Dhanurmas Vratas:-

Devotees who wish to perform the Dhanurmas Vrat have to get an idol of Lord Vishnu prepared. The idol of Lord Vishnu can be prepared either of Gold or Silver or Copper. The metal that is used for preparation of the idol is left to the capacity (financial state)of the devotee.

A mandap has to be made ready in which the Lord Vishnu would be worshipped. Lord Vishnu has to be worshipped with the name of Lord Madhusudhana.

Vaikuntha Ekadashi:-

Vaikuntha Ekadashi falls during Dhanur solar month in Hindu calendar. Dhanur month or Dhanurmasa is known as Margazhi month in Tamil Calendar. Vaikuntha Ekadashi is Shukla Paksha Ekadashi out of two Krishna Paksha and Shukla Paksha Ekadashis in a month. Vaikuntha Ekadashi is observed according to Solar Calendar and because of that it might fall either in Margashirsha or in Pausha month in Hindu Lunar calendar. In Gregorian calendar there might be none, one or two Vaikuntha Ekadashis in a year.

Benefits:-

Vaikuntha Ekadashi is also known as Mukkoti Ekadashi. It is believed that Vaikuntha Dwaram or the gate of Lord's inner sanctum is opened on this day and devotees who observe fast on Vaikuntha Ekadashi attain salvation by going to Heaven.

Vaikuntha Ekadashi is very important day for Tirumala Venkateswara Temple at Tirupati and Sri Ranganathaswamy Temple at Srirangam.

Vaikuntha Ekadashi is known as Swarga Vathil Ekadashi in Malayalam Calendar followed by people of Kerala.

Parana means breaking the fast. Ekadashi Parana is done after sunrise on next day of Ekadashi fast. It is necessary to do Parana within Dwadashi Tithi unless Dwadashi is over before sunrise. Not doing Parana within Dwadashi is similar to an offence.

Parana should not be done during Hari Vasara. One should wait for Hari Vasara to get over before breaking the fast. Hari Vasara is first one fourth duration of Dwadashi Tithi. The most preferred time to break the fast is Pratahkal. One should avoid breaking the fast during Madhyana. If due to some reasons one is not able to break the fast during Pratahkal then one should do it after Madhyana.

At times Ekadashi fasting is suggested on two consecutive days. It is advised that Smartha with family should observe fasting on first day only. The alternate Ekadashi fasting, which is the second one, is suggested for Sanyasis, widows and for those who want Moksha. When alternate Ekadashi fasting is suggested for Smartha it coincides with Vaishnava Ekadashi fasting day.

Ekadashi fasting on both days is suggested for staunch devotees who seek for love and affection of Lord Vishnu.

Significance of Vaikunta Ekadasi:-

The significance of Vaikunta Ekadasi can be traced back to the Padma Purana. The Purana indicates that Lord Vishnu took the form of ‘Ekadasi’ – female energy – to kill demon Muran. This happened during the month of Margazhi. Impressed by ‘Ekadasi,’ Lord Vishnu told her that whoever worships him on this day will reach ‘Vaikunta’ (heaven).

Like all Ekadasi days, devotees fast on this day and observe vigil the whole night. Some people indulge in meditation, Japa and singing of Hari Kirtan. Rice is avoided during ekadashi days as it is believed that the demon Mura finds a dwelling in the rice eaten on Ekadasi day.

It is widely believed that the gates to the heaven open - the Gate of Vaikuntha - on the Vaikunta Ekadasi day. It is one of the most auspicious days in Lord Vishnu Temples in South India.

The ‘Vaikunta Dwaram’ or ‘the gate to the heaven’ is opened on this day.This is the passage encircling the innermost sanctum of the Lord. Scores of devotees queue up to pass through the Gate of Vaikunta in the temples.

Anantha Vratam:-

Anantha Vratam, also known as Ananta Chaturdasi or Anandapadmanabha Vrat, is dedicated to Lord Vishnu. It is believed that Lord Vishnu appeared in the form of Anandapadmanabha sleeping on the serpent Ananta – the famous Ananta Shayana form. The main ritual on the day is the tying of a sacred thread known as Ananta Daram.
The observance of Ananta Vrata is believed to rid one from all sorrows. Escape from sorrow is not possible by merely performing rituals. But by realizing what Ananta Shayana symbol represents. Meditating on the symbolism represented in Sri Narayana in yoga-nidra on a great serpent bed (Ananta). It is for each person to realize the symbolism. Rituals are just an initial step in the long journey of self realization.

In the Mahabharata, Shri Krishna advises Yudhishtara to observe Ananta Vrata for 14 years to get back his lost kingdom. A fast is observed from sunrise to sunset by Lord Vishnu devotees Sesha Naga is the thousand headed snake on whom Hindu God Vishnu reclines. Shesha Naag floats on the cosmic ocean and Sri Hari Vishnu reclines on the bed created by coiling of the body of Sesha. As per Hindu tradition, when the dissolution of the world takes place, Sesha remains. He witnesses the destruction of the entire universe. As He is eternal, he is known as Ananta Sesha.

Rules and Regulations of the Vratas:-

The following are the set of rules and regulations for observing the Vrat. The following is the daily routine that a devotee has to follow while observing the Vrat.

1)   Should get up early in the morning atleast 2 hours before sun rise or 5 Ghatis before sunrise.

2)   Finish his daily routines

3)   Perform head bath

4)   Perform his daily Sandhya Vandanam , then his daily Puja.

After this he can start the Puja of the Dhanurmasa Vrat.

Different kinds of materials needed to bath Lord Madhusudhana

Pancha Amruta, Cows Milk,Coconuts, Coconut water, Pongal/Pulagam, Dhadhojanam or Curd Rice.

How to perform the Puja to Lord Vishnu:-

As a part of the Puja Lord Madhusudhana would be bathed with enchanting the Mantras. Lord Madhusudhana has to be bathed with Pancha Amruta which means a mix of Milk, Curd, Ghee, Sugar and Honey.

Lord Madhusudhana has to be bathed with Cows Milk separately and also with Coconut water. The bath is better performed if all these are filled into the Shankam or Conch and then poured on the Lord.

Lord Madhusudhana has to be worshipped with the leaves of the Tulasi or Basal plant. The leaves should not be individual but each branch should have three leaves. If it has three leaves it is called as a Dalam. Lord Madhusudhana should be worshipped with Tulasi Dalams.

After which the Lord has to be worshipped with different kinds of flowers.

All the above, worshipping with Tulasi or Basil leaves and flowers can be performed while reciting either the Ashtotara Setha Namavali or Sahasranamam of Lord Vishnu.

Dhanurmasa - phala shruti:-

Worshipping Vishnu on a single day during this auspicious period is equal to worshipping Vishnu with devotion for 1000 years. Every single step taken towards the nearby lake, river etc for morning dip during this month brings forth merit equal to performing an Ashvamedha Yaga.