Courtesy:Gopalakrishnan
=============================
Vilwamangalam Swamiyar
1.Introduction
Vilwamangalam Swamiyar was a great nampoothiri saint who lived during the middle
of 9th century in Kerala. His mother was Neeli and father Damodaran. He was such
an ardent devotee of Lord Guruvayoorappan that he is said to have the ability to
actually see the lord whenever he wanted. Though he is a Keralite, his fame as a
poet had spread through the entire country. He belonged to the Panniyoor village
of Kerala State. “Sreekrishna Karnaamritham†is his devotional masterpiece,
wrote under an unspecified name "Leelaasukan". Vilwamangalam was very active in
setting up several famous temples in Kerala such as Thiruvaarppu, and Cherthala
Kaarthyayani. It is
believed that he attained Samadhi at Vilwamangalam Shri Krishna Swamy Temple.
2. God's Visitations
Once on a Vrischikam Kaarthika (Kaarthika star of the Malayalam month
Vrischikam) day, when he went to Vadakkunnatha 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. This is called
manya sthanam.
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.
He is also said to have seen the deity at the site of Eravikulangara temple.
3. Realisation of truth and assuming sanyasa
Vilwamangalam Swaamiyaar had an "Ambalavaasi" "Sambandham"(wife) whom he loved
very dearly. He would visit his wife crossing the river every night, whatever
are the obstacles to her residence. On a very stormy night, he took off with a
"Choottu", (lighted bunched of coconut dried 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 changed 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 "Leelaa sukan".
Next morning he left his wife telling her that she was henceforth his mother and
teacher. At the riverbank 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 "Sanyaasam" and became the well-known "Vilwamangalath
Swaamiyaar".
4.His Teachers
Vilwamangalam Swaamiyar had his education under Eesaana Devan. Somagiri an
expert in Thaanthrik traditions is also considered as Leelaasukan's Guru
(teacher). Ramachandra Budhendran and Paapaayallaya Soori, both from Andhra
Pradesh, were his commentators.
5. Vilwamangalam scolds Krishna
Once Vilwamangalam swamiyar was at the place now called Tiruvanatha puram. While
swamiyar performing Thevaram Lord Krishna used to appear before him as a small
boy and make small disturbances .Vilwamangalam was very pleased normally . 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".
6. Bhagavan appear in Anantha sayanam
Disturbed by this, Swaamiyaar started searching far and wide and finally found
him lying in "Ananthasayanam" with "Bhoolakshmis" near his head and feet in the
near forest. 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. This place came to be known as Tiru anantha puram .
7. Thekkae Matam swamiyars
After this 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.
8. Nivedyam uppumanga in coconut shell
At Padmanabha swamy temple at TIRU ANATHA PURAM the first nivedyam still is
salted mango in coconut shell. Only difference is now the coconut shell is
covered with gold and used.
9. Swamiyar defeat scholar from Choladesam
Once during "Navaraathri Vaakyaarthha Sadass", a sasthrikal from
"Choladesam"came to Trivandrum. He 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.
10 Vilwamangalam Illam-different versions
There are several versions as to where "Vilwamangalam" is located - Thavanur,
Puthanchira, Kasaragod and Trichambalam have stated claims.
10.1 Thavanur : One version claims that Vilwamangalam is the same as "Vella"
Illam of Thavanur. 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 of the Swaamiyaar,
adding to the belief that Vilwamangalam lived there. The Swaamiyaar's writings
about Mookkuthala Bhagavathy, Sukapuram Dakshinaamoorthy and Thriprangottappan
appear to substantiate this view.
Ulloor S Parameswara iyer suggests the original Sanskrit name would have been
"Kodandamangalam" which translates to "Villumangalam" and changed to
Vilwamangalam and hence to Vella.
10.2 Puthanchira : Some believe that his "Poorvaasramam" (pre-Samnyaasam period
residence during sambandham ) was in Puthanchira, between Kodungallur and Mala
in Mukundapuram Taluk of Thrissur district. 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". The paddy fields there are still known as
Vilwamangalam "Paadam".
10.3 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.
10.4 Trichambalam : During his stay in the Mattham at Trichambalam,
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
Trichambalam, who later took up Samnyaasam, apparently from Vilwamangalam
Swaamiyaar. 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. It is likely
that his disciples might have stayed with him and perhaps later they began to be
referred to as Vilwamangalam.
11. Literary works of Vilwamangalm
A total of 22 literary works are attributed to Vilwa mangalam swamiyar . They
are listed below
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
12. Other points
Historically the legends about vision of gods by Vilwamangalm swamiyar must have
occurred during different periods .If these legends are to be believed, there
must have been more than one Vilwamangalam Swaamiyaar.
There is reference in ramanuja.org that the author of Sri Krishna KarnAmrutham
is Bilva Mangalar (AD 1220-1300 ). He was a contemporary of Desikacharya ( AD
1268-1369 ).There would have been Vilwamangalam swamiyars around the 13th and
the 17th centuries, AD, and that they were Swaamiyaars of Thekke Mattham.
There are some claims as to the birth place of Swamiyar. Bengalis believe that
the he was born in Bengal while Oriyans believe in Orissa.
1.Introduction
Vilwamangalam Swamiyar was a great nampoothiri saint who lived during the middle
of 9th century in Kerala. His mother was Neeli and father Damodaran. He was such
an ardent devotee of Lord Guruvayoorappan that he is said to have the ability to
actually see the lord whenever he wanted. Though he is a Keralite, his fame as a
poet had spread through the entire country. He belonged to the Panniyoor village
of Kerala State. “Sreekrishna Karnaamritham†is his devotional masterpiece,
wrote under an unspecified name "Leelaasukan". Vilwamangalam was very active in
setting up several famous temples in Kerala such as Thiruvaarppu, and Cherthala
Kaarthyayani. It is
believed that he attained Samadhi at Vilwamangalam Shri Krishna Swamy Temple.
2. God's Visitations
Once on a Vrischikam Kaarthika (Kaarthika star of the Malayalam month
Vrischikam) day, when he went to Vadakkunnatha 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. This is called
manya sthanam.
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.
He is also said to have seen the deity at the site of Eravikulangara temple.
3. Realisation of truth and assuming sanyasa
Vilwamangalam Swaamiyaar had an "Ambalavaasi" "Sambandham"(wife) whom he loved
very dearly. He would visit his wife crossing the river every night, whatever
are the obstacles to her residence. On a very stormy night, he took off with a
"Choottu", (lighted bunched of coconut dried 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 changed 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 "Leelaa sukan".
Next morning he left his wife telling her that she was henceforth his mother and
teacher. At the riverbank 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 "Sanyaasam" and became the well-known "Vilwamangalath
Swaamiyaar".
4.His Teachers
Vilwamangalam Swaamiyar had his education under Eesaana Devan. Somagiri an
expert in Thaanthrik traditions is also considered as Leelaasukan's Guru
(teacher). Ramachandra Budhendran and Paapaayallaya Soori, both from Andhra
Pradesh, were his commentators.
5. Vilwamangalam scolds Krishna
Once Vilwamangalam swamiyar was at the place now called Tiruvanatha puram. While
swamiyar performing Thevaram Lord Krishna used to appear before him as a small
boy and make small disturbances .Vilwamangalam was very pleased normally . 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".
6. Bhagavan appear in Anantha sayanam
Disturbed by this, Swaamiyaar started searching far and wide and finally found
him lying in "Ananthasayanam" with "Bhoolakshmis" near his head and feet in the
near forest. 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. This place came to be known as Tiru anantha puram .
7. Thekkae Matam swamiyars
After this 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.
8. Nivedyam uppumanga in coconut shell
At Padmanabha swamy temple at TIRU ANATHA PURAM the first nivedyam still is
salted mango in coconut shell. Only difference is now the coconut shell is
covered with gold and used.
9. Swamiyar defeat scholar from Choladesam
Once during "Navaraathri Vaakyaarthha Sadass", a sasthrikal from
"Choladesam"came to Trivandrum. He 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.
10 Vilwamangalam Illam-different versions
There are several versions as to where "Vilwamangalam" is located - Thavanur,
Puthanchira, Kasaragod and Trichambalam have stated claims.
10.1 Thavanur : One version claims that Vilwamangalam is the same as "Vella"
Illam of Thavanur. 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 of the Swaamiyaar,
adding to the belief that Vilwamangalam lived there. The Swaamiyaar's writings
about Mookkuthala Bhagavathy, Sukapuram Dakshinaamoorthy and Thriprangottappan
appear to substantiate this view.
Ulloor S Parameswara iyer suggests the original Sanskrit name would have been
"Kodandamangalam" which translates to "Villumangalam" and changed to
Vilwamangalam and hence to Vella.
10.2 Puthanchira : Some believe that his "Poorvaasramam" (pre-Samnyaasam period
residence during sambandham ) was in Puthanchira, between Kodungallur and Mala
in Mukundapuram Taluk of Thrissur district. 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". The paddy fields there are still known as
Vilwamangalam "Paadam".
10.3 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.
10.4 Trichambalam : During his stay in the Mattham at Trichambalam,
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
Trichambalam, who later took up Samnyaasam, apparently from Vilwamangalam
Swaamiyaar. 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. It is likely
that his disciples might have stayed with him and perhaps later they began to be
referred to as Vilwamangalam.
11. Literary works of Vilwamangalm
A total of 22 literary works are attributed to Vilwa mangalam swamiyar . They
are listed below
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
12. Other points
Historically the legends about vision of gods by Vilwamangalm swamiyar must have
occurred during different periods .If these legends are to be believed, there
must have been more than one Vilwamangalam Swaamiyaar.
There is reference in ramanuja.org that the author of Sri Krishna KarnAmrutham
is Bilva Mangalar (AD 1220-1300 ). He was a contemporary of Desikacharya ( AD
1268-1369 ).There would have been Vilwamangalam swamiyars around the 13th and
the 17th centuries, AD, and that they were Swaamiyaars of Thekke Mattham.
There are some claims as to the birth place of Swamiyar. Bengalis believe that
the he was born in Bengal while Oriyans believe in Orissa.
knr
--
If God brings you to it, He will bring you through it.
Happy moments, praise God.
Difficult moments, seek God.
Quiet moments, worship God.
Painful moments, trust God.
Every moment, thank God
--
If God brings you to it, He will bring you through it.
Happy moments, praise God.
Difficult moments, seek God.
Quiet moments, worship God.
Painful moments, trust God.
Every moment, thank God
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