Navabashanam

About Navabashanam

Bhogar make Lord Muruga's "Thiru Uruvam" with Nine Poison(Navabashanam)

Palani has been mentioned in the Tamil Sangam Literature as “Podhini”, which came to be called as “Palani” later, according to the historions. In “Thirumurukatruppadai” ( a Sangam Literature ) Palani has been mentioned as the 3rd “PadaiVeedu”. This was the southern end of the Kongu Nadu and edicts refer to this place as “Vaiyapuri Nadu” , which was ruled by king “Vaiyapuri Kopperumbaegan”. Many “Siddhas” are said to have lived in this region. The idol of Palani Andavar is said to have been made of “Navabashanam”.

The deity of Palani is known as Dandayudhapani Swami, the Lord having the Staff in his Hand. The deity at the sanctum sanctorum is made out of an amalgam of nine minerals popularly called Navabashanam. Some people say it is a combination of medicinal herbs.

It consits of the following items :

Veeram

Pooram

Rasam

Jathilingam

Kandagam

Gauri Pasanam

Vellai Pasanam

Mridharsingh

Silasat

The deity is in a standing position with a baton in his hand. He has the look of a person who has renounced all worldly pomp. He has just a loincloth besides the baton. He is a mute messenger of the great precept 'Renounce all to reach Me'. The icon is unique in the whole world. It was made by siddha Bhogar by combining nine poisonous substances (Navapashanam). Murugan signifies beauty and Lord Murugan of Kurinji land is the god of Beauty and Youth.

Bhogar worship to Muruga

Navapashanam-1

Vaidyanathan: Siva abinding near Sirkazh is called Vaidyanathan, and the place is Vaithisvaran Koil. Muruga in that temple is called Muthukumaran. That is the reason for naming Muruga of Periyanayaki amman Koil as Muthukumaran.

As Palani is a place where ills are cures, the name of Muruga become Muthukumaran. You may wonder what is the connection between curing and Muthukumaran. Shell may be insignificant. But the pearl is very precious. Forms a low source a precious material is borne, Sugar-cane, ivory, rain, paddy too are all sources of pearl. Likewise from the sweat of the forehead Siva, contain curative properties. Has not that pearl - Muthukumaran - become famous? You might have heard of Muthu Paspam, which curus several maladies. Here Bogar did not carve the main deity in stone. On the contrary he solidified the essence of Nava Pashanam and from that material formed the Moolavar. Pashanam means poison. If it wxcwwds the proper proporation it will become poison. In propor proporation Bogar has used it. There is a special stone too called Pashanam!

It is customary to plant a stone on the 16th day of death of a person. That too is called Pashanam. In Palani not one Pashanam but nine Pashanams have been used. Eighty one Siddhars joined Bogar, mixed 81 Pashanams, converted in into 9 mixtures and made this image. That is why it is called Nava Pashanam. We have heard of 18 Siddhars. Their disciples were 81. The Pashanam was burnt by 9 type of fuel, filtered 9 times ( 9 x 9 =81 ) and that means 81.

1. Avarai, Chittamurutti - With this fuels they will heat for disease caused by heat.

2. Usil, Ilandai - By heating with this fuels, they cured discapes of eye, nose, ear and feet.

3. Iluppai, Tamarind - For oils for external use.

4. Vembu (Neem), Pooarasu, Arasu - for diseases of Vadha.

5. Nuna, Vanni, Mavilangam - for Vadha diseases external and internal.

6. Nelli (Amla), Vembu (Neem), Vila for Pitha ills.

7. Usil, Vel, Konrai, Vengai; for Phlegm.

8. Panai (Palm), Thennai (coconut), Vembu (Neem); for all medicines which contain Rasa.

9. Vel, Vengai; for medicines which contain iron.

After heating with the obove 9 types of fuel they will filter 9 times.

1. Excrement of Kadai 1

2. " Kowdri 3

3. " Kukkudam 10

4. " Varaham 50

5. " Peacock 100

6. " Elephant 1000

7. " Manal ( sand ) 90

8. Earth 4 finger measure

9. Garm 800

The first six are heated by fuel of the excreta then spreading sand buried in earth to a depth of 4 finger lengths. Then burnt by fuel of excreta of cow.

A substance called pashanam is sold in shops. Lingam, Chendooram, Gaudhakam, Padharasam, Rasakarpuram, Vediuppu, Paraiuppu, Chavuttuppu, Valaiuppu, Erukam flower, Kanthakam, Lokam, Venkaram, Changuppodi, Kalnar, Silachit, Chatravedi, Poonir, Chippithasan, Erukkampal, Kallippal, Thurusuparpam, Chippi, Chunnam, Anda Chunnam, Porikaram, Thalakam, Kal Channambu, Corel, Tin, Evacharam, Sambarani, Iron, Manosilai, Thakkam,Aritharam, Kundumani all these are ingredients in the pashanam.

When all these things are heated and filtered a semi liquid mass hardens into a stone.

Everyday ablutions are performed. During Kartigai days it will be in hundreds. These ablution provide not only grace of Muruga but also cures for ills. When milk ablutions are performed, the milk after coming in contact with the Navapashana body of Muruga absorbs all its medicinal qualities. The beauty is that for a long time the milk is spoiled. Similar is the case with sandal ablution. The sandal paste over the body of Muruga is removed in the shade. A process to preserve the sandal paste has been finished by Somaley.

We ourselves should purchase good sandal bars and grind it . Kasturi, Korochanai, Saffron, Pachaikarpuram, Kesari Powder, Sandal pieces, Sandal attar, panneer, Punugu, Poolankizangu. Mattipal should be of taken and mixed with ground sandal in proporation of 1 measure to 1 tola. one tola is 12 gms which is equal ato old one rupee weight. Now it has become a medicine.

would like to present the role of Salagrama aradhanai in the daily lives of observant SVs. Even though Salagrama aradhanai is not an ordained ritual like nithya and naimitika karmas, it is highly recommended. So much as, no householder can lead a traditional SV life without at least one SG moorthy. A household with a set of 12 is verily a Dhivya Desham.SVs believe the supreme Brahman is an inseparable combination of Dhivya Atma Swaroopam and Dhivya Managala Vigraham, both of which are nityam and infused with ocean of auspicious characteristics -- கல்யாண குணகண மஹார்ணவம் . This supreme Brahman, characterized by the eternal Dhivya Atma Swaroopam and Dhivya Managala Vigraham, takes five avatharas, says Pancharatra Agama, a part of divine SV canon. They are called, (i) Para, (ii) Vyuga, (iii) vibhava, (iv) Antharyami, and (v) archa.
Para roopam is the one in Sri vaikuntam, the one that the Nitya Soories and Mukthas are supposed to serve and enjoy eternally.
Vibhava comprises of Vasudeva, Sankarshana, Pradyumna, and Aniruddha and they have some esoteric theological roles to play in creation, sustenance, and dissolution.
Vibhava refers to the incarnations most people are familiar with. There are some 32 odd such avatharas, of which 10 are well known as Dasa Avathara. Lord Sri Krishna explained the reason for these avatharas in chapter 4.
Antharyami, aka, haarta, is a specific roopam the lord takes and resides in the heart of all human beings. This form has four hands, shangu, chakram, etc. The purpose of this avathara is to reveal himself to those who engage in Bhakthi Yoga -- which requires constant and uninterrupted meditation upon this roopam.
The fifth type, Archa avathara, refers to properly consecrated vighrahas and Salagramas. In the case of Vighrahas, only at the time of consecration the idol becomes divine. At that time, the Lord is supposed to take a physical form made up of Sudda Satva (different from the material of three gunas we see in the material universe), identical in shape and form to that of the statue, and pervades it completely. From that point onwards, the vighraha is no different from the Iswara in Sri Vaikunta.
No consecration is necessary for Salagramam because the lord is said to reside in all salagramas on his own accord.For SVs, all the five types are non-different. Yet archa is supposed to be very special. Swami Pillai Lokachariya compares these five categories to water desired by an intensely thirsty person, as follows.
Para is up in Sri Vaikuntam like water in the clouds -- of not much use to anyone,
Vyuha is inaccessible like Thirupparkadal,
Vibhahava are like flood water of river -- long gone
Antharyami is like water deep down in the ground, requires tremendous effort to get to,
Archa roopams are like cool waterholes readily available in all temples and homes, for one and all. So, Swami concludes, like the water in a waterhole for a thirsty man, archa avathara is the best for one tied down by samasara.Thiruvaradhanai for archa moorthees must be performed everyday. The divinity of Vighraha moorthees will be lost if thiruvaradanam gets interrupted. Salagrama moorthees are somewhat forgiving as the lord is supposed to be ever present in them on his own accord. However, aradhanam for salagrama moorthy must also be not interrupted. In case of saucham, one should have somebody else perform the aradhanai. In case of unavoidable interruption, thirumanjanam of salagrama moorthy in milk is supposed to make up for the lapse, but for Vighrahas a new consecration is needed to restore the divinity.The thiruvaradhanam for vighrahas must follow strict rules, but salagrama aradhanai can be brief or elaborate, as per desire or convenience. At the very least, one must offer plain cooked or rice, or even just fruits and recite the following two verses from Nachchiyar Thirumozhi.
நாறு நறும் பொழில் மாலிருஞ்சோலை நம்பிக்கு நான்நூறு தடாவில் வெண்ணை வாய்நேர்ந்து பராவி வைத்தேன்நூறு தடா நிறைந்த அக்காரவடிசில் சொன்னேன்ஏறு திருவுடையான் இன்று வந்திவை கொள்ளுங்கொலோஇன்று வந்தித்தனையும் அமுது செய்திடப் பெறில், நான்ஒன்று நூறாயிரமாக் கொடுத்து பின்னும் ஆளும் செய்வன்தென்றல் மணம் கமழும் திருமாலிருஞ்சோலை தன்னுள்நின்ற பிரான் அடியேன் மனத்தே வந்து நேர் படிலே.Now, strictly speaking, if cooked food is going to be offered, only a person who is a fully initiated SV (panca samskara) must prepare the food. All vessels and implements must be ritually cleansed, a process called சித்தப் பண்ணுவது. Finally, the SVs are supposed to restrict their intake of food only to the prasdam offered to the Salagramam moorthy during thiruvaradanam. This is the long and short of why SVs are strict about what and where they eat anything.I offer this explanation without making any value judgment. My own personal position is well known here.