KalasamharaMurthy
KalasamharaMurthy helps remove fear of disease
KalasamharaMurthy = The God who kills Time
Published: 06 Apr 2000 8 PM Updated: 06 Apr
2000 8 PM
பிணி பயம் போக்கும் காலசம்ஹார மூர்த்தி!
Kalasamhara Murthy eliminates fear of disease!
சக்தி விகடன் டீம்
Sakthi Vikatan Team
காலசம்ஹார மூர்த்தி வலையப்பேட்டை ரா.கிருஷ்ணன்
Kalasamhara Murthy Valaipettai R. Krishnan
பிரீமியம் ஸ்டோரி Premium Story
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1. Many elders have
advised us to make our minds embrace rectitude. How could it be an easy
pursuit for people under ordinary circumstances?
2. Prevailing circumstances take over the mind
and ruin its tranquility.
3. Here is an example. A contagion has caught
the whole world into its grip of fear. Can an individual remain
tranquil? Humanity is anxious. These circumstances, beyond one’s
control, drive everyone to seek refuge in God. The sacred texts show the
way to the worship of Kalasamhara Murthy, supplicating for long life and
a disease-free state when we entertain fear of contracting an illness
with no medical cure.
4. It is sufficient for us to just think of
the greatness of sacred feet of Kāla Kālar, the Amsa of Śivapirāṉ. The
diseases and the resultant fear of death will vanish from us. Let us
discover the greatness of Kālasamhārar.
5. Time does not wait for anyone and causes
inexorable changes to the Mobiles and the Immobiles (cala-acala). Since
Śivaperumaṉ controls and manages time, the learned call him Kāla Kālaṉ
and Mahā Kālaṉ. Since Śiva kills the ever-dying time, the learned call
him Kālasamhārar. |
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6. Kālaṉ is the designee appointed by īsaṉ
to determine the end of life and time of an individual. Without any
consideration, Kālaṉ usurps life. That is why humanity is afraid of
death. The Siddhars desire to steady the body and the life with Mantras,
and potions while Yogis try to overcome death by controlling and
regularizing the breath by Yogic practice. Kālasamhārar has the power to
confer those powers to the Siddhars and Yogis.
7. Kāl means motion. Since time’s nature is
continuous motion with no respite, air also bears the name Kāl. Life
does not exist without air. Īsan exists as the Prāṇa Sakthi. Therefore,
his name is Kāla Kālaṉ.
8. Born of the sun and Sayādevi, Yamaṉ,
without fear or favor, dispenses Dharma and performs his duty, earning
the monikers ‘Yama Dharman’ and ‘Nyāyāthipathi.’ Many times, he became
arrogant and desired to bind and control the Śiva devotees who
transcended time by Śiva’s grace. Śiva prohibits the death of his
devotees and surrenderers and dispenses grace. He frees them from the
birth-death-rebirth cycle. Since he destroys Yamaṉ defeating him from
usurping the lives of the Śiva devotees, Śiva goes by the name, ‘Yama
Samhārar.’
9. Śiva is the vanquisher of death (‘Mṛthyu’).
He is ‘Miṛyuyuñjayar,’ as praised by his devotees. Śivaperumāṉ is the
time delimiter of Yama himself and thus goes by many names: Kālānthakar,
Kālāri, Kāla Kālar, Kālasamharar, and Kālakaṇdaṉ.
10. Kālasamhārar history is ubiquitous in its
occurrence in the Śaiva Thirumurai sacred texts. This icon has four or
eight holy hands. In Kāmikāmamam Śivaperumāṉ’s left leg kicks Yama, the
right leg anchors on the earth, and the right-hand trident stabs the
neck of Yama.
11. Perumāṉ destroying the Asuras kicked Kālaṉ
to benefit his devotee. The son of Kausika Muṉi is Mṛkaṇḍa, whose wife
was Mṛthuvathi. Upon doing Tapas, they had a son Mārkaṇḍeya.
12. Mārkaṇḍeya was sixteen, and Yama came to
usurp his life. Mārkaṇḍeya, immersed in the worship of Śiva, heard the
call of Yama and immediately embraced the Śivaliṇgam. Yama pulled both
Mārkaṇḍeya and the Liṇgam with a noosed rope. Śivaperumāṉ emerged from
the Liṇgam and kicked Kālaṉ. Kālaṉ fell, and Mārkaṇḍeya received the
boon to be sixteen forever. |
Sri Kālasamhāra Mūrthy and Sri Ambal |
13. The indwelling God, offering the boon,
disappeared soon after that in the Liṇgam. That day he received the boom
was in Phalguṉi month, and Revathi Nakshatra with the moon and the Guru
at their summit.
14. Thirukkadavūr near Mylāduthurai is the
site of the temple that depicts the annihilation of Yama benefitting his
devotee Mārkaṇḍeya. Since the temple stands past the dissolution and
helps the devotee go past the fear of time, it is called Kadavūr.
15. Kāsi was the place where God destroyed
Yama to benefit Mārkaṇḍeya, who performed Tapas at the confluence of
Gomathy and Sarayu rivers, also known as Mārkaṇḍeya Āsrama according to
the Purāṇās.
16. Mārkaṇḍeya, establishing and worshipping
Śivaliṇgam, took Ganges water and a vine of piñjalam flower, visited a
multitude of temples and at last reached Thirukkadavūr. He planted the
vine there, poured the Ganges water in the temple well, and implored
Ganga Devi to take her residence in the well. That well water carries
the eponymous name of Mārkaṇḍeya Tīrtham and Asupathi Tīrtham, whose
location is to the south of Thirukkadavūr cremation ground temple. The
priests bring the water from the well for the daily ablution of
Thirukkadavūr Amirthakatēsvarar.
17. Śiva Temple in Manalmedu near
Thirukkadavur is where Mārkaṇdēyar worshipped the central deity,
Mārkaṇdēsvarar. The temple has an idol of Ambikai Maruththuvathi, the
name of the mother of Mākaṇdēsvarar. There is a small exclusive temple
for Mārkandēyar, who appears here doing Pūjai to Śivaliṇgam.
18. The statues of Kālasamhārar in the temples
in Thirkkadvūr, Thiruseṇkāttaṇkudi, Thiruvīzimizalai, and others are
stone or five-metal pieces. In Atta Vīratta temples, Kālasamhāra Mūrthy
appears in a dancing pose.
19. Kālasamhāra Mūrthy’s form appears
fantastic in Chidambaram and Madurai temples. The temples dedicated to
Kālasamhāra Mūrthy thrive in Thiruveṇkādu, Thiruvaikāvūr, and
Thiruvaiyāṛu. The laudatory icons of Kālasamhāra Mūrthy in
Thiruvīzimizalai appear as grace giver to Suvētha Kētu and in
Thiruvaiyaṛu as Āṭkoṇdār (Enslaver to God).
20. If Yama sustains death, the people don’t
die. The Earth Goddess suffering from the burden supplicated to Tirumāl,
who along with Brahma petitioned to Śivaperumāṉ. Śivaperumāṉ heeding to
their request brought Yama back to life and gave him the portfolio of
death. Śiva because of his power to destroy and create carried the
moniker, Adhikāravallapar, meaning the One capable of exercising great
power.
21. The temple where Yama’s power does not
prevail.
22. Thirukōdikkā is the much-celebrated temple
with attributed poems on the road between Mayilāduthurai and Kumbakōṇam
near Thiruvāduthurai. In Rudrakōdi Samhita, this temple receives praise
as Vēthravaṉam. The treatise says that people living there do not suffer
any trouble or punishment from Yama. That is why there is no crematorium
in this town. The final rites of the people who die here take place on
the south side of the Kāvēri river. Yama’s ordinance has a null effect
in some Śiva temple locations, as in Kāsi.
23.Yama Bhairavar
24. Agathīsvarar Temple with Āṉantha Valli is
in Kotiyanūr near Thirumīyacchūr, famous for Lalithāmbikai temple). In
this temple, near Yama Dharman, Bhairava, and Yama’s brother
Saṉaiccharaṉ are the resident deities offering grace.
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