Temples of Munnur (Historical Study)
by R. Muthuraman | 2016 | 67,784 words
This essay represents a historical study of the Temples in and around Munnur, situated in the Dakshina Kannada district in the state Karnataka (India). Munnur is regarded as an important religious city for the followers of both Shaivism and Vaishnavism. The ancient history of Munnur traces to the reign of the Chola, from whom the city derives it's ...
Introduction: Pujas and Festivals
Worshipping Gods in temples not only infuse divinity and purity into the hearts of the devotees but their religious impulses and sentiments find a natural outlet. Therefore pujas and festivals formed an integral part of temple worship. A sacred house of Gods and Goddesses, temples became a pivot around which, people gather to think of God and pray to him. They believed that if Gods and Goddesses were appeased, there would be rain and prosperity. Thus elaborate rituals and ceremonies where rapidly evolved and heavenly beings were pleased with, offerings of abhishekhas[1] oblations rituals and festivals.
Puja creates a kind of devotional fervor. The temple becomes a place of worship where people gather to think of God and pray to Him.[2] Puja means worship accompanied by certain formalities and offerings. Puja can be classified as atmarta and paramarta. At mart reflects the Puja performed by the worshipper for the welfare of himself and his family in his own house according to his ability Paramarta Puja is performed in the temple by the principal performer (archaka) according to the Agama[3] rules for the general welfare of all the people. Proper attention is paid to the comfort of the divine presence by bathing and dressing the images, adorning them with jewels, flowers, garlands and by the offering of food.[4] The worship proper consists of the awakening of the God and Goddess who are considered to be asleep. The sacred bath of the deity was usually performed daily. The sacred ablutions (Thirumanjanam) was an important rite in the temple worship.[5] The image is anointed with oil camphor, sandal paste and entertained with moving flames. The food offerings known as amudupadi[6] are next presented and the priest bows and offers a handful of flowers. At last, the door of the sanctuary is closed as the deity is again considered to be asleep. Such a ceremony is repeated at the appropriate times of the day.[7]
Siva Pujas are classified into three parts, namely (i) Nitya Pujas[8] (sandhi pujas-daily-pujas) (ii) Naimittika pujas (monthly pujas worship on auspicious days), and (iii) kamika pujas (prathana Pujas by private worshippers)
A record of Kadava Kopperunjinga II issued in his 3rd regnal year (A.D. 1246) refers to a gift of Devadana land and its income was used for conducting daily puja, food offerings and maintenance of the temple.
A record of Jatavarman-Vira Pandyan his 10thregnal year (A.D. 1260) refers to donation of various tax income viz., sekkirai, Thattar Pattam, Erimeen Pattam, and Sekku Kadamai for conducting daily pujas and the maintenance of the temple.
Footnotes and references:
[1]:
V. Varadachari, Agamas and South Indian Vaishnavism, Madras, 1982, pp. 381-398.
[2]:
M.V.M. Nagaraja Gurukkal, "Thirukural Valipattu Murai," Thirukkoil, pp. 296-299.
[4]:
C. Swaminatha Sivacharya, Bhogam (ed.), Kamikagama, Purva Madras, 1892.
[5]:
B.N. Sharma, "Abisheka in Indian Art," Journal of the Oriental Institute, Delhi, Vol. XXI, Delhi, 1971-1972, p. 106.
[6]:
Paul Phieme, "Puja," The Journal of Oriental Research, Vol. XXVII, Parts I -IV, Delhi, p.3. 1957.
[7]:
Ibid.,