Posted by: satramana | June 16, 2014

Sri Sadisvara Mandiram (Part 9): Installation of the Siva Lingam and Murtis: Pratishta

|| Om Namo Bhagavate Sri Ramanaya ||

|| Om Namah Shivaya ||

Saturday, April 26, 2014 Devotees Celebrate Pratishta
(to stay in a fixed position) in the SAT Temple

the Siva Lingam and the Murtis move to their permanent home in the Sri Sadisvara Mandiram.

Since mid-August when the Siva Lingam, Ganapati, Skanda, Nandi, Sivakami, Chitragupta, and Balipitam arrived at the SAT Temple , they have resided, temporarily, in the Lotus Room. April 26 was an exciting day for devotees at SAT. The Siva Lingam and the Murtis were moved to their permanent home in the Sri Sadisvara Mandiram.

The day was a blissful, sacred day for devotees. The atmosphere was thick with devotion, drenched in a holy vibration, and permeated by Sri Bhagavan.

Below are images to share with you showing this blessed event.

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Above, Dhanya prepares the trays for Yantram and Navaratnam to be placed under the Siva Lingam and Murtis.

Below, Sangeeta prepares the chants that will be sung during the Pratishta.

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The trays are ready…

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…one for Siva Lingam, one for Ganesha, one for Skanda, one for Sivakami, one for Nandi and one for Balipitam.

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Dhanya paints kolams on the threshold leading from the Lotus Room to the Mandiram.

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More kolams are painted on the threshold leading from the outside front entry of the temple into the Mandiram.

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First, devotees gathered in the Satsang Hall for puja to Sri Bhagavan.

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Then, all devotees move to the Lotus Room for puja to Sri Ganesha to sanctify and assure the Pratishta goes well. This a traditional sixteen step puja. After the Ganesha Puja, camphor flame is offered to all devotees followed by anganyasam (invoking God in the various limbs of the body) on Sri Sadisvara gayatri is done.

1. śirasi kevalasattāya namaḥ – Prostartions to kevalasattāya on the head

2. lalāte vidmahe namaḥ – Prostrations to vidmahe on the forehead

3. mukhe cidānandāya namaḥ – Prostrations to cidānandāya on the face

4. kaṇṭhe dhīmahī namaḥ – Prostrations to dhīmahī on the throat

5. hastayoḥ tannaḥ namaḥ – Prostrations to tannaḥ on the hands

6. hṛdaye sadīśvaraḥ namaḥ – Prostrations to sadīśvaraḥ in the heart

7. pādayoḥ pracodayāt namaḥ – Prostrations to pracodayāt legs

8. sarvāṅgeṣu kevala-sattāya vidmahe cidānandāya dhīmahi l tannaḥ sadīśvaraḥ pracodayāt namaḥ – Prostrations to kevala-sattāya vidmahe cidānandāya dhīmahi l tannaḥ sadīśvaraḥ pracodayāt on all the body parts

 

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Gnana and Ganesh place planks upon which the hoist holding the Siva Lingam will be moved.

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First, the Yantram and Navaratnam are carefully placed under the altar of the Sri Sadisvara Siva Lingam. Devotees chant Sadisvara gayatri while performing this.

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In the Lotus Room, Nandi and Balipitam need to be moved to make way for moving the Siva Lingam. Nome looks on in the background.

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The hoist gets kolams as well to assure safe moving.

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Nandi is lifted and moved back out of the way.

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Next Balipitam is moved back.

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Now, there is room to move the Siva Lingam. Plywood is laid upon the carpet for easy rolling.

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The hoist is put into place and the straps are wrapped around the Siva Lingam.

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Ganesh uses a crow bar to lift the Siva Lingam while straps are scooted underneath.

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All the while the moving is taking place, Jaya, Dhanya, Sangeeta, Anandhi, and Prema chant in the Mandiram. The Siva Lingam altar is visible here. Black tape has been placed along the edges to protect the altar while the Siva Lingam is being lowered onto it.

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Dhanya also paints kolams on the carts upon which the Siva Lingam and Murtis will be rolled.

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The hoist lifts the Siva Lingam onto the cart.

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The Siva Lingam is wrapped in a blue blanket for protection.

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Scott, Raman, Ganesh, Tim and Gnana roll the Siva Lingam on the cart into the Mandiram.

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Here, young Advait helps push, too.

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Around the corner and into the Mandiram.

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More plywood is placed for the Siva Lingam cart to roll upon. This is done to protect the marble floor from the weight of the Lingam.

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Everyone stops to discuss the best possible means of moving the Lingam. All the while, the ladies are chanting in the background.

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The Siva Lingam is in place on the cart. Now, planks are put in place to hold the hoist.

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The hoist is placed on the planks.

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The Siva Lingam is now strapped again to the hoist and lifted from the cart.

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The hoist is moved along the planks until it is in the proper position…

 

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…the Siva Lingam is placed upon its altar and the hoist, straps and blanket are removed.

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Once the Siva Lingam is in its permanent home, devotees recite verses and stotrams from various texts:

Principle of Siva (Sivapuranam, Vayviya Samhita ch. 6); 108 names of Siva (names from Skanda Puranam and from Sunday Puja); Veda Sara Shiva Stotram; Siva Pancakshara Stotram

śrī sadīśvara nāmāvalī  (108 names)
1. oṃ jagat-pradhānāya namaḥ OM! prostrations to the chief of the universe
2. oṃ svārjitāya namaḥ OM! prostrations to the self-attained
3. oṃ viśva-yonikāya namaḥ OM! prostrations to the source of the origin of universe
4. oṃ jagad-bījāya namaḥ OM! prostrations to the seed of the universe
5. oṃ viśvātmane namaḥ OM! prostrations to the soul of the universe
6. oṃ viśva-sṛje namaḥ OM! prostrations to the creator of the universe
7. oṃ jagat-pataye namaḥ OM! prostrations to the Lord of the world
8. oṃ viśveśvarāya namaḥ OM! prostrations to the master of the universe
9. oṃ viśva-karmaṇe namaḥ OM! prostrations to the maker of the universe
10. oṃ īśvarāya namaḥ OM! prostrations to the Lord
11. oṃ śaṃbhave namaḥ OM! prostrations to the beneficent
12. oṃ jagatāṃ pataye namaḥ OM! prostrations to the protector of the world
13. oṃ svayam-bhuve namaḥ OM! prostrations to the Self-existent
14. oṃ bhūteśāya namaḥ OM! prostrations to the Lord of beings
15. oṃ bhūta-bhavya-bhavod-bhavāya namaḥ OM! prostrations to the source of everything, past, present, and future
16. oṃ yogāya namaḥ OM! prostrations to the union
17. oṃ yogeśvarāya namaḥ OM! prostrations to the Lord of yoga
18. oṃ śarvāya namaḥ OM! prostrations to sharva
19. oṃ sarva-loke-śvare-śvarāya namaḥ OM! prostrations to the Master of the lords of all the worlds
20. oṃ sarva-śreṣṭhāya namaḥ OM! prostrations to the excellent among all
21. oṃ jaga-jjyeṣṭhāya namaḥ OM! prostrations to the most preeminent in the world
22. oṃ vasiṣṭhāya namaḥ OM! prostrations to the most excellent
23. oṃ parameśvarāya namaḥ OM! prostrations to the Supreme Lord
24. oṃ loka-trayaṃkarāya namaḥ OM! prostrations to the creator of the three worlds
25. oṃ loka-trayāśritāya namaḥ OM! prostrations to the support of the three worlds
26. oṃ jaga-nnāthāya namaḥ OM! prostrations to the Lord of the world
27. oṃ sudur-jayāya namaḥ OM! prostrations to the unvanquishable
28. oṃ kāma-mṛtyu-jarātigāya namaḥ OM! prostrations to the one who transcends desires, death and old age
29. oṃ jñānātmane namaḥ OM! prostrations to fullness of Knowledge
30. oṃ jñāna-gamyāya namaḥ OM! prostrations to the one approachable through Knowledge
31. oṃ jñāna-jñyeyāya namaḥ OM! prostrations to the one knowable through knowledge
32. oṃ sudurvidāya namaḥ OM! prostrations to the extremely difficult to know
33. oṃ varadāya namaḥ OM! prostrations to the bestower of boons
34. oṃ vāg-īśvarāya namaḥ OM! prostrations to the Lord of speech
35. oṃ rudrāya namaḥ OM! prostrations to Rudra
36. oṃ śiti-kaṇṭhāya namaḥ OM! prostrations to the dark-necked
37. oṃ kaniṣṭhāya namaḥ OM! prostrations to the least
38. oṃ suvedhase namaḥ OM! prostrations to the excellent disposer
39. oṃ karālakāya namaḥ OM! prostrations to the formidable one
40. oṃ haryakṣāya namaḥ OM! prostrations to the yellow-eyed
41. oṃ ratidāya namaḥ OM! prostrations to the one who grants pleasure
42. oṃ yāmyāya namaḥ OM! prostrations to the one whose actions relate to Yama
43. oṃ suhṛttamāya namaḥ OM! prostrations to the best friend
44. oṃ saṃgatāya namaḥ OM! prostrations to the one united
45. oṃ gamyāya namaḥ OM! prostrations to the approachable/attainable
46. oṃ hari-netrāya namaḥ OM! prostrations to the eye of Hari
47. oṃ sthāṇave namaḥ OM! prostrations to the immovable
48. oṃ bhaga-bhāsvarāya namaḥ OM! prostrations to the brilliant gracious Lord
49. oṃ sudīptāya namaḥ OM! prostrations to the shining
50. oṃ devadevāya namaḥ OM! prostrations to the God of gods
51. oṃ ramhasāya namaḥ OM! prostrations to the one having the swiftness of thought
52. oṃ bahurūpāya namaḥ OM! prostrations to the one who is manifold/varigated
53. oṃ sarvāya namaḥ OM! prostrations to the one who is all
54. oṃ śaṃbhoḥ priyāya namaḥ OM! prostrations to the favourite of Shambhu
55. oṃ priya-vāsanāya namaḥ OM! prostrations to the one who is dear-desire
56. oṃ sahasrākṣāya namaḥ OM! prostrations to the thousand-eyed
57. oṃ mīḍhusāya namaḥ OM! prostrations to the most bountiful
58. oṃ giriśāya namaḥ OM! prostrations to the one who inhabits mountains
59. oṃ suśāntāya namaḥ OM! prostrations to the one who is extremely peaceful
60. oṃ pataye namaḥ OM! prostrations to the Lord
61. oṃ ciravāsine namaḥ OM! prostrations to the eternally abiding one
62. oṃ hiraṇya-bhujāya namaḥ OM! prostrations to the one with a golden arm
63. oṃ ugrāya namaḥ OM! prostrations to the powerful one
64. oṃ dikpataye namaḥ OM! prostrations to the guardian of quarters
65. oṃ prāṇa-pataye namaḥ OM! prostrations to the Lord of prana
66. oṃ bhūta-pataye namaḥ OM! prostrations to the Lord of elements
67. oṃ vṛṣa-pataye namaḥ OM! prostrations to the Lord of bull
68. oṃ gopataye namaḥ OM! prostrations to the Lord of cow (individual)
69. oṃ senānye namaḥ OM! prostrations to the chief
70. oṃ madhyamāya namaḥ OM! prostrations to the one in the middle
71. oṃ sruva-hastāya namaḥ OM! prostrations to the one with a sacrificial ladle
72. oṃ dhanvine namaḥ OM! prostrations to the one armed with a bow
73. oṃ bhargo-daityāya namaḥ OM! prostrations to the bhargodaitya 
74. oṃ bāhu-yugāya namaḥ OM! prostrations to the one who has arms like a yoke
75. oṃ netra-sahasrakāya namaḥ OM! prostrations to the thousand-eyed one
76. oṃ sahasra-śirāya namaḥ OM! prostrations to the thousand-headed one
77. oṃ viśva-pataye namaḥ OM! prostrations to the Lord of the world
78. oṃ sarvātmakāya namaḥ OM! prostrations to the whole soul
79. oṃ dvitanave namaḥ OM! prostrations to the one with two bodies
80. oṃ maheśvarāya namaḥ OM! prostrations to the great Lord
81. oṃ cira-sthānāya namaḥ OM! prostrations to the the eternal abode
82. oṃ jyeṣṭhāya namaḥ OM! prostrations to the most excellent
83. oṃ paśupatāye namaḥ OM! prostrations to the Lord of individuals
84. oṃ śaṃkarāya namaḥ OM! prostrations to the bestower of happiness
85. oṃ bahurūpāya namaḥ OM! prostrations to the one with multiple forms
86. oṃ ekākṣāya namaḥ OM! prostrations to the one-eyed
87. oṃ dhūrjaṭaye namaḥ OM! prostrations to the one with heavy matted locks
88. oṃ viśva-rūpāya namaḥ OM! prostrations to the form of the universe
89. oṃ tryaṃbakāya namaḥ OM! prostrations to the three-eyed
90. oṃ śāstraliṅgāya namaḥ OM! prostrations to the linga of scripture
91. oṃ sadghanāya namaḥ OM! prostrations to the mass of Existence
92. oṃ cidghanāya namaḥ OM! prostrations to the mass of Consciousness
93. oṃ sukhaghanāya namaḥ OM! prostrations to the mass of Bliss
94. oṃ sarva-vedānta-sārāya namaḥ OM! prostrations to the essence of Veda-s
95. oṃ sarvādhārāya namaḥ OM! prostrations to the substratum of all
96. oṃ sarvātītāya namaḥ OM! prostrations to that which transcends all
97. oṃ dhyāna-gamyāya namaḥ OM! prostrations to that which can reached by meditation
98. oṃ satya-liṅgāya namaḥ OM! prostrations to the true lingam
99. oṃ śāśvata-liṅgāya namaḥ OM! prostrations to the everlasting lingam
100. oṃ svarūpa-liṅgāya namaḥ OM! prostrations to the lingam of the true nature
101. oṃ ātma-jyoti-liṅgāya namaḥ OM! prostrations to the lingam of the light of the Self
102. oṃ mauna-svabhāva-liṅgāya namaḥ OM! prostrations to the lingam of the true Existence of Silence
103. oṃ bandha-vimocana-liṅgāya namaḥ OM! prostrations to the lingam that grants f liberation from bondage
104. oṃ mṛtyuñjaya-liṅgāya namaḥ OM! prostrations to the conqueror of death lingam
105. oṃ ātma-jñāna-prabodhaka-liṅgāya namaḥ OM! prostrations to the lingam of the One who awakens the Knowledge of the Self
106. oṃ jñāna-prakāśa-liṅgāya namaḥ OM! prostrations to the Light of Knowledge lingam
107. oṃ niḥ-śreyaskara-liṅgāya namaḥ OM! prostrations to the lingam conferring ultimate happiness or emancipation
108. oṃ śrī sadīśvarāya namaḥ OM! prostrations to the Lord of Existence (Lord of SAT)
|| sri ramanarpanamastu ||

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Next, Ganesha is placed in the Mandiram.

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Yantram and Navaratnam are placed under Sri Ganesha and devotees recite verses and stotrams from various texts: Ganesa gayatri; Ganapati Upanishad (below); Ganesa panacratnam.

Ganapati Upanishad
Om O! deva-s, may we hear the auspicious with our ears;  may we see the auspicious with our eyes, that which is worthy of worship. With firm/healthy limbs, with satisfied body, may we spend/enjoy life up to that age agreeable to the deva-s. May Indra, possessed of great swiftness, bless us. May Pusa, (Sun god) the one embracing all things, bless us. May the enemy of Taksaka, Aristanemi, bless us. May Brihaspati grant us blessings. Om peace! peace! peace!
1. Om prostration to Ganapati. You, indeed, are the clear/distinct/real truth. You, indeed, alone are the maker/creator.  You, indeed, alone are the bearer/preserver. You, indeed, alone are the destroyer. You, indeed, are verily all; you are all-this-is-Brahman. You are eternally really the Self.
2. I say what is right (the truth). I say what is true.
3. Be you pleased with me. Be pleased with the speaker. Be pleased with the listener. Be pleased with the giver. Be pleased with the creator. Be pleased with the one devoted to learning (learned in the Vedas). Be pleased with the disciple. Be pleased with the west. Be pleased with the east. Be pleased with the north. Be pleased with the south. Be pleased with the above, also. Be pleased with the below. Protect me; protect me completely from all sides.
4. You are the essence of speech. You are the nature of Consciousness. You are the nature of bliss. You are the nature of Brahman. You are the nondual nature of sat-cit-ananda (Being-Consciousness-Bliss). You are the clear/real Brahman. You are the nature of Knowledge and awareness.
5. This entire universe is brought forth from (produced by) you. This entire universe resides in you. This entire universe will dissolve in you. This entire universe returns to you. You are earth, water, fire, wind, space. You are the four states of speech (para, pashyanti, madhyama, vaikhari).
6. You transcend the triad of qualities. You transcend the triad of states. You transcend the triad of bodies. You transcend the triad of time. You eternally abide as the root substratum. You are of the nature of the triad of Sakti. You are meditated upon by Yogi-s eternally. You are Brahma. You are Visnu. You are Rudra. You are Indra. You are Agni. You are Vayu. You are Surya. You are Candra. You are Brahman—earth, sky, heaven. Om.
7. Having uttered  “gaNa” first, then varna-s (alphabets) and such. anusvara-s further later. Brought to light by crescent moon. Resounded by the stars. This is your wise/intelligent form. “Ga”-kara is the first part,  “a”-kara is the middle part, anusvara is the last part. “bindu” is the superior form. “nada” is the link. “sagMhita” is the sandhi (junction). This is “Ganesha Vidya”. Ganaka is the Rishi, nicRdgayatri  is the Chandas (3 x 8 syllables). Ganapati is the God. “AUM GaMGaNapataye Namah” .
8. To that one-tusked one we know; to the One with a curved trunk may we direct our minds (meditate). May that tusked one inspire (impel) us.
9. To that one-tusked one, with four hands,  holding a rope-noose, with hands that bear broken tusk and vara mudra, mark/emblem/flag of musaka (?). Lovely/pleasant/red potbellied, having ears like winnowing fans, wearing red garments.  Limbs besmeared with fragrant red-sandalwood, highly worshipped with red flowers. To the god compassionate to his devotees, the cause of this world, the imperishable. To he who has become apparent and in the creation and such, beyond prakriti and purusa. He who daily meditates thus, that yogi is the best among yogi-s
10. Prostration to the Lord of the assemblage. Prostration to the Lord of the gana-s. Prostration to the Lord of pramatha-s. May this salutations be to you the potbellied, the one-tusked, the destroyer of obstacles, the son of Siva, the form granting boons, prostration.

 

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Now Skanda is placed in the Mandiram and Yantram and Navaratnam are placed under him. Devotees recite verses and stotrams from various texts: Subramania gayatri; Skanda Upanishad (below); Subramania Bhujangam.

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Skanda Upanishat
A Samanya Vedanta Upanishad of the Krshna-Yajur-Veda
1. I am imperishable (solid), Mahadeva (Great God), by a small portion of your compassion (kindness). I am a mass of Knowledge (vijnana) alone. I am Siva. What is beyond (higher than) this?
2. What is not innate appears as if one’s own because of the swelling (yawning) of the inner organ (mind, antahkarana). By the destruction of the antahkarana, Hari abides as only Consciousness (Samvit).
3. As I, also, abide as Consciousness (Samvit), I am unborn. What is higher than (beyond) it? All that is different (separate) is inert and, like a dream, vanishes (is destroyed).
4. He who, indeed, is the seer of the conscious (cit) and the inert (jada) is Acutya (imperishable, Vishnu), and is of the form of Knowledge (Jnana). He alone, indeed, is Mahadeva. He alone, indeed, is Maha-Hari (Mahavishnu).
5. He alone is the Light of all lights. He alone is Paramesvara (the Supreme Lord). He alone, indeed, is Parabrahman. That Brahman I am. There is no doubt (of this).
6. Jiva is Siva. Siva is jiva. That jiva is Siva alone. Bound by husk, it is rice paddy; by becoming free from the husk, it is rice.
7. Thus, just so, the jiva is bound. [If] karma is destroyed, [he] is Sadasiva (always Siva). So long as he is bound by the bond (fetter), he is jiva. Liberated from the bond, he is Sadasiva.
8. [Salutations] to Siva, to the nature of Vishnu (the all-pervading one); [salutations] to Vishnu, to the nature of Siva. The heart of Siva is Vishnu. The heart of Vishnu is Siva.
9. As Vishnu is the nature of Siva, Siva is the nature of Vishnu. As I see no difference (distance, exterior, interior), therefore for me are well-being and long life. As within, there may be no differences, just so is it with Siva and Keshava and happiness.
10. The body is declared to be the divine temple. He, the jiva, is alone Siva. One should abandon the cast-off, useless remains of ignorance and should worship with the conviction “He am I.”
11. The revelation of non-difference is Knowledge (Jnana). Meditation is the mind having no dwelling place (supportless, free from attachment to sense objects). The ablution (bath) is abandonment of the dust of the mind. Purity is the seizure (restraint) of the senses.
12. The immortal nectar of Brahman should be drunk. One should go about begging alms for the care of the body. One, devoted to the One alone, having been in a solitary place, should dwell devoid of duality. Thus should the wise one conduct himself. He thus will attain Liberation.
13. For the holy, supreme abode, well-being, and long life, salutation thus. Of the nature (the Self) of Brahma, Narayana, and Sankara, Narasimha, the Lord of the Gods, bestowing grace, unthinkable, unmanifested, infinite, immutable, the Self of the Vedas, Brahman, the innate (the constant) is known.
14. That Vishnu, the Supreme abode (state, padam), the wise see always, like [with] the eye extended to heaven.
15. By that stretching out of the sages, joyfully, wonderfully awake, is kindled the supreme abode (state, padam) of Vishnu. Thus, this is the instruction about Nirvana; thus is the instruction of the Veda; thus is the Upanishad.

 

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Here, Gnana and Siva carry Skanda’s mount, the peacock.

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Sivakami is placed next to the Siva Lingam and Yantram and Navaratnam are placed under her. Devotees recite verses and stotrams from various texts: Sivakami gayatri; Devi Upanishad (below); Rajarajesvari Stotram

Devi Upanishat (selected verses) Found in the Atharva Veda,
a Sakti Upanishat
1. All the Gods, indeed, placed themselves near (served) the Goddess [and asked], “Who are you, Great Goddess (Mahaadevi)?”
2. She answered: I am the true nature of Brahman. From me is the universe that consists of prakriti (manifested nature) and purusha (spirit) and the void and the non-void. I am bliss and non-bliss; in awareness (vijnana, knowledge) and unawareness I am. Brahman in Brahman is to be known. Thus, indeed, [declares] the Atharva scripture (shruti).
3. I am the five elements and also what is other than the five elements. I am the entire universe. I am the Veda, and I am what is not the Veda. I am knowledge (vidya), and I am non-knowledge (ignorance). I am the Unborn, and I am the born (lit. not unborn). Below, above, and across I am.
6. To the zealous (attentive) worshipper who sacrifices, offering oblation and extracting the Soma juice, I grant substantiality (power, dravinam). I am the ruler bringing union (gathering together) of the excellent ones (of the Gods); I am the yoni (womb, origin, repository, resting place, abode) [in which] heaven and the head are well-woven in the water in the inner sea. Or: I am the yoni (womb, origin, repository, resting place, abode), the well-woven (in the powerful water), heavenly summit in the water of the inner sea.
7. One who thus knows attains the abode (foot) of the Goddess.
8. They, the Gods, said: Salutation to the Goddess, to the great Goddess! To Sivaa (the auspicious) salutation constantly and always. To blessed Prakriti, salutation! Ever to Her we bow [with hands] together.
9. She is the color of fire, burning with tapas, the resplendent (sun-like) Goddess, pleased with (propitiated by, wished for by) actions’ fruits. For refuge, I resort to the inaccessible Goddess (Durga-devi), still more, [and] darkness is destroyed.
10. The Gods created (gave birth to) divine speech, [yet] She, who is the form of the universe, [all of] the herd speak. Speaking pleasantly to us, the powerful Lord, with power and strength, [may She] aptly draw, as from a cow, the milk of excellent speech.
11. To [Her], the dark night, praised by Brahma, belonging to (devoted to, worshiper of) Vishnu (the all-pervasive One), the mother of Skanda (the attacker), Sarasvati (the flowing one, fluid), Aditi (freedom, boundlessness, “eternal and infinite expanse”), Daksha’s (adroit, intelligent, heightening the intellect) daughter, we offer salutations, to holy Sivaa.
12. We know great Lakshmi (Goddess of good fortune and beauty). On all-accomplishment we meditate. May that Goddess inspire (impel) us!
15. …This is the power of the Self, universally bewildering…This is the great, holy Knowledge.
16. One who knows thus crosses over grief.
17. Divine Mother! May this salutation be to you. Mother, protect us in all possible ways.
18. She, here, is the eight Vasus, the eleven Rudras, the twelve Adityas. She, here is all of the Gods, those who drink Soma and those who do not. She is the yatudhana-s (evil spirits), the asura-s (demons), the raksha-s (evil beings), the ghosts, the yaksha-s (semi-divine beings), and the siddha-s. She is sattva, rajas, and tamas. She is Prajapati (progenitor), Indra (chief of the Gods), and Manu. She, here, is the planets, the stars, and the luminous spheres. She is the divisions of time and the form of time. I salute Her ever.
19. She is the Goddess who banishes distress, grants enjoyment and Liberation, infinite, victorious, pure, the refuge, the giver of good, Sivaa.
25. I bow to you, Goddess, you who destroy great fear, the great tranquil inaccessible one (Durga); the extinguisher of great difficulties), of the form of great compassion.
26. Brahma and others know not her true nature; so she is called the Unknowable. Of Her no end is found (exists); so she is called the Endless (the infinite). Of Her a grasp is not obtained; so she is called the Invisible (the mark-less). Of Her, birth is not obtained, so she is called the Unborn. One alone exists everywhere, and so she is called the One. One alone is all forms, and so she is called the many. For these reasons, indeed, she is called the Unknowable, the Endless, the Invisible, the Unborn, the One, and the many, thus.
27. The Goddess is the mother of all mantras. Of words (sounds), the knowledge is her form. Of [all] knowledge, she is of the nature of transcendent Consciousness. Of the voids, she is the witness.
28. Beyond her is nothing. She, here, as “Inaccessible (Durga)” thus is proclaimed. To Her, Durga, the inaccessible Goddess, the granter bestowing good conduct, I, frightened of worldly existence, bow (offer salutations), to the one who enables [me] to cross over the wavy sea of samsara.

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The Balipitam is rolled in…

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…and placed in position behind Nandi’s altar.

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And finally, it is Nandi’s turn to be moved into the Mandiram.

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All the while, all day, while all the moving is going on, devotees are singing and chanting.

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Nandi is also covered in a blue blanket for protection.

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He is placed upon a cart and rolled into the Mandiram.

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Again, he is strapped to the hoist and lifted upon his altar.

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Yantram and Navaratnam were earlier placed under the altar of Nandi. Devotees recite verses and stotrams from various texts: Nandi gayatri; Nandi Caritram (Siva Puranam Sata Rudra Samhita, chapter 6, 7 Vol 2)

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Everyone is in the Mandiram now, the move is complete. We began at 11:00 a.m. and finished in the early evening. Dhanya lights the lamps and flowers are placed.

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Nome places his hands upon the Siva Lingam sanctifying the Sri Sadisvara Mandiram.

Om Namah Sivaya!

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Next day…Sunday

Preparing and applying the Ashtabandham

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The following article was found on the web. It contains interesting reading about Ashtabandham. Thank you for your blog Manu T. of “Material Designs.”

 

Ashtabandham : The Divine Adhesive

Posted on July 7, 2010 by Manu T

“This is first of the articles regarding material design in Traditional Knowledge Systems of India. The most interesting among these might be the natural composite adhesive used in temples of south India. Known as ‘Ashtabandham’, this natural composite is used to fix the ‘vigraham’ (idol) to the ‘peetham’ (base/seat). Ashtabandham is a Sanskrit word and means a mix (bandham) of eight (ashta) ingredients. The process of applying ashtabandham to the idol is done every 12 years and is known as ‘Ashtabandha-kalasam’. This process is widely seen in temples of Kerala.
Preparing the mixture which serves as an adhesive is a 41-day long procedure and the eight ingredients that go into it are finely powdered conch, gall-nut, sealing wax, gooseberry, resin of ‘pinus dammar’, two varieties of gravel from the Bharatapuzha (a river in Kerala, India) and the confluence of three rivers (Triveni) and cotton.
It is only in the final stage of the preparation in the temple that cotton is added to the mixture. All these ingredients have their own latent sticky consistency and the process of hammering them into the appropriate texture is done with the help of five wooden hammers, each hammer head weighing ten kilos. The mixture is sieved through a fine muslin. Five pairs of hands beat the initially dry ingredients into a lump resembling a smooth chunk of asafoetida. As the process progresses, the mixture acquires a waxen consistency. The use of the tamarind wood for the hammer gives the necessary heat during the hammering process which aids the formation of this colloidal mixture. This is later made into smooth pebble-like balls which harden as they cool.
The second and the more important phase of ashtabandham takes place at the temple where these balls are put through some more hammering to restore the dough-like texture. Once this consistency is attained, the mixture is ready to perform its role of the mortar binding the idol to the pedestal. This is what is termed as the ashtabandha kalasam which is an elaborate three-day long ritual at the end of which the idol is firmly fixed.
The modern material scientist can find clues behind this material from the ingredients; it is a mix of resin (pinus dammar, sealing wax), fillers (finely powdered conch, two varieties of gravel), fibre reinforcement (cotton), adhesive base and catalysts(water, gall-nut,  gooseberry), converging into a thixotropic adhesive sealant . The 12-year repairing period says that the adhesive loses its strength during that period, meaning that this could be a biodegradable adhesive for industrial use. The day may not be far when this ‘divine’ adhesive sealant will find space in our cupboards.”

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Earlier, Scott prepared mallets to use in pounding the Ashtabandham.

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Directly outside the front temple entrance, Ashtabandham is prepared for the Siva Lingam. Here Jaya places the Ashtabandham on a granite slab ready for pounding it soft.

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The granite proves to be too small so the Ashtabandham is moved onto thick plastic.

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Here, Scott, Raman, Siva and Gnana takes turns pounding the Ashtabandham.

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Nome looks on while pounding goes on. It takes some time to get the Ashtabandham to the proper consistency.

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Ganesh, Gnana and Scott apply the Ashtabandham while everyone present fervently chants Sadisvara Gayatri.

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Sri Sadisvara Siva Lingam complete with Ashtabandham.

Om Namah Sivaya, again and again!

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Next…the first abhishekam to the Siva Lingam, and altars are made and installed for Ganesha, Skanda, Sivakami, Balipitam & Chitragupta.

www.satramana.org

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