JEERNODDHARANA MAHAKUMBHABHISHEKAM

JEERNODDHARANA MAHAKUMBHABHISHEKAM

[Article Released for the occasion of Jeernoddharna Kumbhabhishekam Ceremony of Sri Ganesha Temple, Nashville by N. R. Srinivasan, August 2018]

Cosmologist, and physicists had shown that meditating in a pyramid will aid one to receive more cosmic energy than meditating in an ordinary room. In fact it gives 3 times more cosmic energy to the meditator. The angle of the apex of the pyramid should be 52 degrees and 51 minutes and the building should be cardinally positioned. A crystal placed in the apex will distribute the cosmic energy all around the meditation chamber or room.  

The ancient temples in South India were constructed in such a way that the cosmic energy from space could reach the devotees who goes to worship at the temple. Kalasas (Cupolas) in temple Gopuram are planned with this objective in view taking care of the material used and design and are also charged spiritually as well as recharged periodically.

Kumbhabhishekham, also known as Samprokshanam     (Kudamuzhukku in Tamil) is a Hindu temple ritual that is believed to homogenize, synergize and unite the mystic powers of the deity. Kumbha means the Head and denotes the Shikhara or Crown of the Temple (usually on the Gopuram) and Abhisekham or Prokshanam is ritual bathing. Kumbhabhishekham is widely celebrated as a festival in South Indian Temples. A Mahaa Kumbhabhishekam is performed in a grand fashion every twelve years to honor and renew the spiritual powers of the deity in the temple. A Kumbhabhishekam can also be   performed annually for a temple deity.

The sole purpose of Jeernoddhara Kumbabhishekam or Samprokshanam, is     for repairing of the temple. It occurs once in 10 to 15 years, depending on the temple’s tradition. Repair includes fixing of damaged statues, walls, ceilings, paintings, as well as cleaning of temple tank and the temple, and the replacement of grains in the Kalasam as well as polishing it. This will ensure a good health of the structure and the environment.

The purpose of filling grains in the Kalasam is to make the temple tower/gopuram withstand lightning and use it for storage of grains for use in times of scarcity and famine.  The grains along with metal of the Kalasas are believed to be act as natural lightning conductor, which reduce the impact on the structures. For this reason, the Kumbham is also designed to have a pointed edge facing the sky. Sometimes, addition of new Mandapas, expansion of space or addition of deities is also done as part of Kumbhabhishekam. Hindus worship the Supreme in many forms of which “Prathima Upaasana” and “Praatika Upasana” are widely prevalent. One should begin life by seeking God at least in one object (Saligraama, Linga, Sculpture, Sri Chakra etc.) through concentration, which is the rationale behind “Prathima Upasana”, concentration through the medium of consecrated idol or symbol. The other form of worship is the meditation through sound symbols, like “OM”. Both these forms are conveniently practiced in Temples, where one can feel the presence of God (Sannidhyam) that leads one’s thoughts to greater heights in a spiritual atmosphere. The sun rays contain a lot of heat energy. If we keep a piece of cloth in the sun it does not catch fire. But, if we place a lens and focus the sunrays on the piece of cloth, after sometime it will catch fire. Similarly, in order to get the grace of omnipresent Lord, we have to build temples where we can focus the power of the Lord in a consecrated idol. The process of the consecration is called “Praana Pratishta”. The devotee or the learned Priest, on behalf of the devotee, performs “Aatma pooja” first, that is, he meditates on his inner-Self encased in his body. By appropriate mantras he first purifies his body including his life forces (praanas) and his sense organs. The vital airs and the organs of perception and activity animating in him as the microcosm of the universe, which is the macrocosm, are transferred by gestures to the accompaniment of mantras on to the idol or the image, wherein the manifestation of the supreme (ishta devathas) is devoutly invoked. The following prayer is uttered before the “Praana Pratishta”: “Svaatma-samstham ajam suddham twaa-madhya Parameswara Aranyaa-miva havyaasam moortau aavaahayaam-yaham” “Oh Lord of the world, you are unborn and pure; Thou art in my heart; I invoke you in my concentration even as fire in “aarani‟ wood comes out by friction. The “Aagama” texts deals with the manner of conducting the Kumbhabhishekam ceremony (pouring the consecrated waters on the deity and the temple Gopurams (steeples)) at the end of “Praana Prathista” periodically which consists of a group of rituals beginning with the selection of site up to and including the installation of the deity.

The process of homogenizing, synergizing and uniting the mystique powers of the Murti (vigraha ore icon) of the Lord constitutes “Kumbhaabhishekam”. “Kumbha‟ means head and denotes “Shikara‟ or crown of the temple. On the appointed day and at the auspicious time(subha muhurtam) fixed thereto, the “Kumbha‟ is bathed with the charged sanctified holy waters in the sanctified pots and by a mystique process the life forces (Praanic powers) trickle down a silver wire and enter the Deity installed in the sanctum sanctorum of the temple.

“Kumbhabhishekam‟ consists of a number of rituals that may extend from one to nine days. “Navaaham sowkhyadam proktam saptaaham devikam param, Panchaaham saantikam proktam, trayaaham tu sivapriyam; Ekaaham rogasaantyartam tasmat sampoojaye Sivam” Nine days of ceremony will bring in well-being; seven days will please Devi (Goddess); Five days will bring peace. Three days will please the Lord Siva. One day will cure you of all diseases, so it is said and therefore worship accordingly.

The “Pratishta‟ ritual begins with “Karshana”, ploughing done when the temple site is selected, followed by “Vaastupooja‟ and finally Kumbhabhishekam. After the consecration, the image in the sanctum is no more looked upon as a stone image. Now it is the Lord Himself worshipped in all “His‟ powers and “Glory‟.

The Aagama shastras, ordain performance of a “punar-uddhaarana kumbhabhishekam” of every temple once in twelve years. Sometimes, major repair works have to be carried out to the temple at this time, then it is called “Jeernod-dhaarana Kumbhabhishekam”.

Apart from maintaining the temple in good repair, Kumbabhishekam aims to purify the temple premises ritually. It also seeks to renew the sanctity of the deity in the temple. The basic idea is that the deity in the temple, for all purposes, is a person who needs to be purified and recharged periodically.

Apart from that Kumbabhishekam is considered essential as a purification measure necessitated by occurrence of an earth quake; or appearance of comet; or damage to the temple tower by lightening or fire or other reason; famine; floods; disturbance or damage caused to the image in the sanctum; or occurrence of death within the temple premises; or defilement caused to the temple in any other manner etc. when the temple is running out of its power. A Kumbhabishekam can also be performed   at times of draught, when it seeks to be rid of calamities, famine and terrible omens (durbiksha durnimittadi ghoraanam shantidam).

This ritual is required to be performed to all the deities, in the garbha-grihas of all temples in a temple complex. Through the medium of an elaborate chain of Yaagas and Yagnas (fire sacrifices) the full potency of infused powers (Sannidhyam) is restored to the idols at the appropriate Muhurtam (time) on an auspicious day. Through the redress of genuine difficulties and grievances of the discerning and deserving devotees, the inherent and infused spiritual powers of the installed idols are diminished over a period of time. It is also possible that through unintended deficiencies (apacharaas) while conducting of poojas, prayers, aaraadhanaas etc., to the installed deities in the sanctum sanctorum, by either, in the absolute merits and physical purity of the performing priests or in the improper pronunciation and recital of the prescribed number of mantras or a host of other related factors, the installed idol’s omnipotence (sannidhya) gets progressively diminished and demand rejuvenation or restoration. This is the purpose with which Kumbhabhishekam is done periodically. The Kumbhabhishekam ceremony consists of the erection of Balaalayam, japas, chants of Vedas, sanctifying Kalasaas (pots of water), Homas and Yagnas. The finale is the pouring of the sanctified water from the kalasas over the stupis (steeple) on the top of the central Vimaana or the sanctum sanctorum, the gopurams and the main and other deities, by the priests.

BALAAALAYAM: During the Jeernoddhaarana (renovation period), the divine presence of the Murtis (idols) must be transferred to the holy waters contained in the Kalaasas. Pooja is done to these Kalaasaas and Ustava deities (bronze idols taken out in processions). The kalasaas remain in a miniature structure known as Balaalayam. “Baala” means mini and “aalaya‟ means temple or structure in Sanskrit. During this time the devotees will not be able to see or do poojas to the stone sculpted moola vigrahas (icons or Murtis). The scheduled poojas will be done only to Utsava moortis. The divine presence of the Lord will remain here until it is transferred back to the Moola vigrahas. Scheduled Poojas to Moola vigrahas will start only on the Mahaa Kumbhaabhishekam day. According to Kaarana-aagama, for this transfer to happen, depending on the time required for the renovation (Jeernodharana), kalasaas with water may be provided for a month long duration, a sword for two months, photo of a deity for six months period, or a wooden carved figure for a year in the Balaalayam. “Eka maasancha kumbhancha, dwou maasou khadgamevacha, Shaan maasaaha pratimaachaiva, samvatsaram daaru bimbancha, Baalaalaye pratishtitaha” Usually the kalasa of water is widely installed as the renovation is done expeditiously.

During the Jeernoddharana (restoration and renovation) time, important temple repair work is carried out around the pedestals of the idols that are installed. During this process, natural glue specially prepared consisting of eight ingredients called “Ashtabandhana” is used to cement the idol firmly to the pedestal. Priests perform a special pooja called the “Ashtabandhana pooja” prior to the construction work in the shrine around the vigrahas.

Ashta means 8 in Sanskrit and Bandhanam means tying or fixing. Ashta- bandhanam is the process of affixing an idol to its pedestal (peetham) with a clay-like paste made of 8 specific herbs mixed with wood lac, limestone powder, resin, red ochre, beeswax and butter. The paste is formed into long rolls about 2 cm thick and applied directly around the base of the icon, so that the cemented joints become watertight. This process is believed to keep the idol rejuvenated for a period of 12 years. When the Bandhanam is performed with gold (Swarnabandhanam), the rejuvenating power of the deity is believed to last for a period of 100 years

The '''Ashtabandhanam' paste is pliable like rubber. Through repeated interactions with abhishekha dravyams - materials used to bathe the deity during daily worship like water, milk, buttermilk, sandal paste and oils - and atmospheric oxidants, the paste loses its flexibility, becomes rigid and gets riddled with a lot of fissures. Through these fissures, the abhisheka dravyams percolate and attack the Yantra embedded under the peetham (pedestal, obliterating the Bijaksharamantras --  mantras of sacred syllables (bija) -- that are inscribed on the Yantra, and this is believed to contribute to the lowering of the Pranic spiritual power of the deity with the passage of time. Experienced Shilpis (temple sculptors) participate in this and are graced with temple honors.

An “Aacharya‟ who is sufficiently experienced in conducting such spiritual rituals is identified and the temple management requests him to conduct the Kumbhabhishekam. Recitation of the Vedas inside the temple premises is an important prerequisite for this ceremony. A Yagnasala is built by the side of the main temple. Apart from the pedestal for the main kalasa at the center of the yagna shala, five homa kundas (pots) are generally prepared for the main deity, besides individual homa kundas for the other deities. These five homakundas are intended for the five forms of fire- Sabhya, Aahavaniya, Anvaharya, Garhapatya and Avasathya. The main kunda is sanctified by the performance of the various homas. Along with the Kumbhabhishekam done to the main deity, the same is being repeated to the other deities of the temple simultaneously. Vimaana (steeple), Dwjasthamba (flag post) and Balipeetha (sacrificial pedestal) abhishekams are also done at the same time. After this ceremony is over, the priests come around, sprinkling this holy water over all the devotees present. This is considered very auspicious and is called “Prokshanam‟.

Homas, ordained in the Aagama sastras, to be performed during this time, are performed with due ritualistic care and attention. Poornahuti and Mahaa Deepa-aaradhana are performed at the end of the proceedings. At the conclusion of the ceremony the power secured by the performance of the various Homas are transferred to the main homakunda. Thereafter, rituals follow to transfer the divine power accumulated in the main homakunda to the main kalasa installed at the center of the Yaagasala. The sacred fire of the Homakunda is extinguished thereafter. Elaborate poojas are conducted to kalasaas to energize the same with all the power. The highlight of this process is bathing of the Vimaana (steeple) and all the deities from the water of the kalasaas, by the priests.

On the appointed day and at an auspicious time, the Kumbha is bathed with the charged and sanctified holy waters in the sacrificial pot and, by a mystic process, these pranic powers trickle down a silver wire and enter the deity installed inside the Garbagriha  (sanctum sanctorum) of the temple. The deity, which was until then only a granite sculptured stone image, is believed to transform into a vibrant and vivid living representation of the Deva with innate beatitude, grace and grandeur, conferring divine blessings on all devotees.

The Aacharyas are the center of attraction with their prominent turbans. Mahadeepa Aradhana to the sanctified deities after the kumbhabhishekam, and performing Shodasopachara (sixteen steps) Pooja is a memorable sight. Theertha, prasada distribution and “Annadaana ‟ (free food distribution) bring down the curtain to the grand ritual of great significance. Traditionally, the Kumbhabhishekam ceremony is followed by special poojas for the benefit of society and mankind as a whole. Accordingly, on the evening of this ceremony Kalyana utsavams (marriage ceremonies) are performed followed by taking the deities in a procession. According to the Aagama sastras that guide temple rituals “Mandala Abhishekam” must be performed for over a month (normally 45 days) after the completion of the Mahaa-Samprokshanam or Maha Kumbhabhishekam. The Mandala pooja enhances the divine presence in the consecrated (recharged) archana and moola (main) vigrahaas. Kumbhabhishekam ceremony has everlasting effect on the society as a whole, besides on devotees. Aagama sastras mention, “Sarvaroga nivrityartham, sarva yaaga phalapradam Sarva sampathkaram nreenam putrapoutrabhi vardhanam,” It is conducted with the sole purpose of eradicating all illness, obtaining good benefits from various Yagaas, deriving rich benefits for the well-being and for the healthy propagation of the progeny. The kumbhabhishekam brings all-round prosperity not only to any particular group or devotees but also to the society as a whole. We are familiar with the saying strongly promoted as  the part of Sanatana   Dharma   “Vasudheka kutumbakam‟ the whole world is one family and vedic saying  “Eko vipraha Bahuda vadanti‟, wise men call the ONE (Supreme) by many names and forms.

According to Aagama saastra, Kumbhabhishekam has to be performed once in 12 years. Kumbhabhishekam recharges not only the spiritual power of the deity but also the Kumbha of the temple tower, which is also surcharged with the same divine power as the deity. This is done to benefit even those who are unable to visit the temple derive the same spiritual merit by just beholding the temple tower.    

Symbolically, the Rajagopuram represents the feet of the deity. A devotee bows at the feet of the Lord at the entrance as he steps into the temple and proceeds towards the sanctum sanctorum, leaving behind the world of worries. On a cosmic level, the temple tower acted as a lightning conductor in olden days, as it was the highest structure in that area. And the towers on top of the altar where the deities are installed, are comparatively shorter than Raja Gopuram and are called Sannidhi (Altar) Gopuram or Vimanams. There is a saying in Tamil that one should not live in a place where there are no temples.

Kalasams are assembled set of concentric cone, cylinder and globe shaped metallic structures which are installed on top of the Gopurams. The Sannidhi Gopurams or Vimanams have just a single Kalasam, whereas the Rajagopurams have multiple Kalasams. The Kalasams are usuallly made of an alloy of five metallic elements, such as Copper, Gold, Silver, Brass and Lead. They are filled with seeds of essential grains and pulses, such as paddy, millets, corn etc., and completely sealed with special compounds. The seeds are very well preserved for years, through natural irradiation from Sun, against infestation (from within the grains) and decaying. In case of need the stored seeds from the Kalasams are to be used for re-germination and raising crops.  Traditionally, the Kalasams are refurbished and refilled with new selected grains, about once in 12 years. The Kalasam of temples, which is generally the highest in a place, is filled with grains (Mixed nine grains called navadhaanyam in Tamil as  -- Corn, Kezhvaragu, Thinai,  Saamai,  Solam,  Paddy,  Horse-gram,  Kambu  and Barley) and it acts as a safety bank for   storage of seeds when the place is flooded or damaged otherwise.  That is why there is no rule that Kumbhabhishekam should be performed once in 12 years only but can also be done every year.

These Kalasam in form of inverted pot is one of the prominent symbol of temples.  Most Kalasam are made of metal and some of stone. View of  Gopuram (Temple Tower) is one of the important rituals of Hindu worship along with view of Kodimaram (Temple flag mast). Elaborate Gopurams were built as worship of sky (element Aakaasa) above, these Gopurams were topped with ornamental Kalasams. We all know Lord Siva is worshiped as Akasa (Space), one of the Panchabhootas (five elements) in Chidambaram!

Some temples have 4 entrance towers which protect about 75,000 sq. meters on all four sides. However, this is approximate numbers.

Orthodox Hindus hHindus  claim that this Kalasam will act as a lightning conductor however there is no scientific basis for that claim. To prove that claim is wrong we can take the incident of breaking of Kalasam at the Tanjore Big Temple due to lightning. This incident happened on November 28, 2010, when lightning hit one of the Kalasams on "Rajarajan Thiruvayil"   got damaged. By the way the "real" lightning conductor which was placed on the "Keralandhagan vayil" (according to Archaeological Survey of India sources) helped to minimize the damage. May be the grains filled were not properly checked for quality and composition. More research work is needed before rejecting the religious contention.

Indeed, the Kumbhabhishekam brings all round prosperity not only to any particular group of devotees, but also to the society as a whole. With above said, devotees who partake in this spiritual event would also receive divine energy that permeates the temple. There are many opportunities where the devotee can touch the Gopura Kalasas and perform some of the pujas throughout the five day event.  Kalasa is of course the crowning glory of the temple. It symbolizes fulfillment, plenty and peace; a sense of well-being. It stands for the temple, which itself is a symbol.  Symbolically, it is next to the Sahasrara. Kalasa is placed in position by a hollow rod that juts out of the center of the tower and runs through the vase, the Kalasa. It is through thistube that the lanchana ‘tokens’ (cereals and precious stones) are introduced. One of the explanations is the hallow tube represents the central channel of energy the Shushumna that connects to the Sahasrara, the seat of consciousness, through the Brahma-randra. This is completes the analogy of the temple to the Purusha of the human form.

Through the active participation of the community, the powers of the chanted mantras are multiplied thereby benefitting the devotee and their community.

Sahasra Kalasabhisekam

In Vedas, Lord Vishnu tells Brahma that propitiation in the form of ablution with 1008 vessels, filled with holy water and other sacred materials, pleases Him (Vishnu) exceedingly. Whoever witnesses Lord Vishnu, who is hailed as Yajnapurusha, during this ablution with faith and devotion, obtains the fruits of bathing in the sacred rivers like the Ganges, Godavari, Krishna and Kaveri. The ceremony is equivalent to the great festivals such as Kumbha Mela on the banks of the holy Ganges River. That is why people eagerly wait for the final prokshana (sprinkling ceremony) and divine blessings from the priest.

Homam/Havan/Yajna

Homams are performed by offering ghee, grains and spices to the fire accompanied by the chanting of mantras. Ganapati Homam (to remove all obstacles), Sudarsana Homam (for peace and victory over negative energies), Navagraha Homam (to alleviate malefic effect of Navagrahas and to appease the Navagrahas), Vaastu Shanti Homam (for the worship of the elements of nature and balance the forces that control the flow of energies), Moola MantraHomam, oblations to the deities residing in the temple by chanting the Moola Mantra of each deity.   108 Suhasinis (ladies)   perform Sri Lalitha Trishati and Lakshmi Ashtotra Sata Nama Deepa Puja.