Vrinda Kunda 8th Anniversary

Festival

Next month marks the auspicious 8th Anniversary of Vrinda Kunda Temple opening! To celebrate we are organizing special parikramas to the Holy Places of Braja, culminating with our famous Kalash Yatra, an ecstatic Sankirtan procession with the ladies carrying water pots with coconuts on their heads. Programs will be going on from 15-27 Feb with the main parikrama days between 19 and 26.

Last year there was Purusottama Month, so all the festival dates are late this year and the Vrindavan Festival after Gaura Purnima will be late and very hot! Better to come to Vrindavan first, and then go on to Mayapur Festival and leave after Gaura Purnima when it starts to get hot! And our festival ends with plenty of time to reach for Navadvipa Mandal Parikrama which starts on 6th March!

We will be leaving almost every morning from Krishna Balaram Mandir by bus to go on parikrama to different pastime places of Braja. There will be lively narrations of the different pastimes that happened in each place. Then we will return in time for lunch prasadam in the temple. And on all bus parikramas, Sannyasis and Prabhupada Disciples and their families will go free of charge.

Then on Sunday 27th Feb., we will be having the super ecstatic Kalash Yatra and sankirtan procession around Nandagrama. Kalash means water pot. All the ladies will carry water pots of water from the sacred Pavana Sarovara with colorful cloth and coconuts on top. We'll have 108 pots and the Brijbasi ladies will train our foreign lady devotees how to carry them. Even some of our own ladies who go every year will train them! The Brijbasinis even dance with no hands with their pots on their heads! All the ladies who have participated told me it was the highlight of their Vrindavan experience.

After reaching at Vrinda Kunda, there will be Krishna Katha, butter churning festival, artika and then feast for one and all. Then everyone can help feed all the Nandagram Brijbasis. That day all transportation and prasad will be free for all who come.

So start planning now to come relish wonderful Vaisnava association in the Holy Dhama. Especially for those who are going to the Anniversary Festivals at Tirupati, Ujjain, and Aravade on Nityananda Trayodasi and are wondering what to do till Mayapur Festival starts, most of our parikramas will take place after Nityananda Trayodasi. We'll publish the schedule soon, so watch for it.

KRISHNA

Now here's a story from the Marathon in Czech Republic:

Srila Prabhupada's marathon has just ended. As usual, it was full of mercy, both in terms of realizations and in the number of books distributed. When the marathon started, the first winter frosts came, yet we headed to the mountainous part of the Czech Republic. On the first day we were scheduled to go out on the street I was ill with a fever, but I felt I had to go out because I had been asked to teach a devotee doing traveling sankirtan for the first time that week. The day was hard -- people refused me -- but I prayed for mercy. All of a sudden a very interesting fellow appeared, and I approached him. At that moment I strongly felt that Krishna had taken charge of the situation, and my consciousness changed. The whole atmosphere seemed pervaded with a strong mystical quality. The boy said he had read "The Tibetan Book of the Dead" and began to challenge me, saying "How can the Bhagavad-gita be better than 'The Tibetan Book of the Dead?'" I replied by pointing
out the rarity and comprehensive depth of Bhagavad-gita. He finally came to the point of saying "I'm surely God." I reacted by taking a Krishna book out of the pushcart, putting the book in front of his face, saying, "He is God and he is guru (pointing to "Srila Prabhupada Lilamrita") who teaches us about Him!" Our strong discussion gradually ended. Finally, the guy carried off five books and some japa beads. I left him my contact numbers, asking him to write me after he'd read the books.

A few months later I received a text message: "With humility I must admit I am not God." A few text conversations ensued. Then I decided to visit him near the place where we'd met. After all, along with the books he'd purchased some japa-mala, and for some time he'd been writing me to show him how to chant on them. At present he chants about ten rounds a day, follows the regulative principles, and regularly visits devotees. He is very inspired; his inspiration is obviously not a superficial sentiment but springs from a good understanding of the philosophy.

Lord Rama's worship of Lord Shiva

Giriraja: At one of the programs, somebody raised the question that we cited that Lord Siva is worshiping Krsna, that he is a Vaisnava. So that person replied that Lord Rama also worshiped Siva. So he wanted to know the explanation.

Lokanatha: You explained yesterday.
Prabhupada: Sometimes Krsna is chastised by mother Yasoda. So how is that? The Supreme Personality of Godhead is being chastised by mother Yasoda?
Giriraja: He likes to be chastised. It's part of the relationship.
Prabhupada: Similarly, He likes to worship His devotee. Sometimes the father takes the child on his shoulder. Does it mean the child is more important than the father? They say the Valmiki Ramayana, there is no such incidence as Ramacandra worships Siva. It is later on, interpretation. But even if He does so, what is the wrong here?
Harikesa: That later-on Ramayana has caused some havoc.
Prabhupada: Hm?
Harikesa: That later-on interpretation?
Prabhupada: Yes, the Saivaites, they want to make Lord Siva the exalted Supreme Person. In South India there is good propaganda. That is always going on.
Lokanatha: When Lord Siva says in Puranas that mukti-pradapah sarvesam visnu... (sic)
Prabhupada: Hm?
Lokanatha: Purana, the same Lord Siva says there is no other liberated besides Visnu.
Devotee: ...engagement, one devotee commented that the reason that Lord Rama worshiped Lord Siva was because He wanted to kill Ravana and Ravana was a
devotee of Siva, so Lord Rama worshiped Siva in that respect.
Prabhupada: Hm? What is that?
Harikesa: He said that because Lord Siva was, ah, excuse me, Ravana was a devotee of Lord Siva, that in order that Lord Ramacandra could kill Ravana, He worshiped Siva.
Kirtanananda: He wanted to take permission of him, so they say. Rama wanted to take permission from Siva...
Prabhupada: So Siva is so rascal that he gave permission? That means they are trying to prove Siva is a rascal. (devotees laugh) Because he gave permission to kill his devotee. Then what is the use of his, of one becoming Siva's devotee? If such a rascal that one can take his permission to kill his devotee, so what is the use of becoming a devotee of such a rascal? Huh?
Harikesa: He protected Banasura.
Prabhupada: Huh? What is that? That means that proving that Siva is a rascal. He gave permission to kill his devotee. Then what is the use? Then nobody should become Siva's devotee. That is the conclusion. Because he gives permission to somebody else to kill his devotee. They are trying to prove Lord Siva is a rascal. What do you think? Huh? If I want your permission, please give me your permission, I shall kill your son, and if you say, "Yes, I give my permission," then are you not a rascal? By this example they are making Lord Siva a rascal, that he has no common sense even.
Indian man: (Hindi)
Prabhupada: No, if this proposition is there, that Lord Siva gives permission for killing his devotee, then who will become his devotee? Huh? Is it not?
Indian man: Yes.
Prabhupada: No sane man will become his devotee. All the manufactured foolish statements, just see. Any commonsense man will immediately say, "Then Siva is a rascal; he cannot give protection to his devotee." What do you think? Huh?
Kirtanananda: Of course, Srila Prabhupada, does one have to give protection to their devotee if they break the law? Just like if you have a child, and he murders someone, isn't he supposed to be punished? So if someone goes against the Supreme Personality of Godhead, even if you are a devotee, shouldn't Siva concur?
Prabhupada: No, no. That is another thing. This proposal, that because Lord Ramacandra approached Lord Siva to kill Ravana, and he gave permission, although Ravana was his great devotee. Then what is the use of becoming devotee of Lord Siva? He gives permission. Huh? Is that very reasonable proposal? If I ask your permission that I shall kill your son, will you give permission? No. Then? So Lord Siva gives permission to Lord Ramacandra, "Yes, You can kill Ravana," then what is the use of becoming his devotee?
Harikesa: I think Dr. Patel would say that it's not fair, you have fired the opposition.
Prabhupada: Eh?
Harikesa: It's not fair. You have completely destroyed the opposition. (Prabhupada laughs) There is no question of fight.
Prabhupada: The actual fact is that Lord Siva did not give permission, but he did not go to protect Ravana, because he knew that it was impossible to give him protection. That is summarized in Bengali, rakhe krsna mare ke, mare krsna rakhe ke. If Krsna kills somebody, wants to kill somebody, nobody can give him protection. That is the conclusion.

Varanasi (Vishwanath) : Jyotirlinga in India

Varanasi - Benares – Kaasi (in India) is considered to be the holiest of all pilgrimage sites in India. It is considered home to Lord Shiva - Visweswara. Benares is also known as Kaasi because it is beleived that Supreme brilliance shines there, and lights the way to salvation (Kas - to shine). Varanasi is located between two rivers Varana and Asi, and hence the name Varanasi (in Uttar Pradesh) UP.

This place is said to give the greatest delight to Hindu God and hence the name Anandakanana; the five elements lie in this great cremation ground as will all dead bodies at the time of the final deluge and hence the name Mahasmasaanam.

Benares has been a pilgrimage center since time immemorial. It is believed that the fifth head of Hindu God Bhrama which clung to Shiva's palms came unstuck only after he reached Varanasi. Varanasi has been mentioned in the Tamil Tevaram hymns of the first millennium CE. Kasi is mentioned repeatedly in the scriptures such as the Bhramanas, Upanishads, Kavyas and Puranas. It is the oldest center of learning, and is vibrant with centuries of tradition.
Benares houses the Kaasi Visweswara (Viswanatha) temple, enshrining one of the twelve Jyotirlingams of Lord Shiva. This temple was desecrated and rebuilt several times. The latest structure dating back to the 18th century (thanks to the efforts of Rani Ahilyabhai Holkar) is the center of attention of the millions of pilgrims who converge here, to perform an abhishekam to the sacred Jyotirlingam, with water from the Ganges. Benares is also considered to be one of the Shakti Peethas of India. It is believed that the left hand of Sati fell at Varanasi, and that Annapurna or Visalakshi represent the Shakti Peetham here.

Apart from these temples, there are five other sacred spots in Benares. The Asi-Ganga sangamam, at Lolarka houses a temple to the Sun God. The rivers Ganga and Varana converge at a spot where there is a shrine to Kesava. The Panchaganga Ghat houses a temple to Bindu-Madhava. It is believed that five rivers Kirana, Ganga, Yamuna, Saraswati and Dhuta-papa converge here. The Dasaswamedha Ghat where it is believed that the ancient kings performed the aswamedha sacrifice ten times and took a dip in the Ganga.

The last of the sacred spots is the Manikarnika Ghat. Legend has it that Vishnu dug a pit with his chakra, and the sweat created during his meditation filled the pit. Shiva shook his head and his jeweled earring fell into the pit, hence the name Manikarnika. Tradition has it that those that die at Benares and get cremated at the Manikarnika ghat, get liberated from the cycle of life and death.

Hyuen Tsang, the Chinese traveller visited Varanasi in the 7th century. His travel accounts speak of the grandeur of the city and of its temples. This writer describes a hundred feet high statue of Shiva Maheshwara made of brass that adorned the city.

Several other temples and shrines adorn the city of Benares. Virtually every block houses a shrine here. Mention must be made of the modern shrine to Kaasi Viswanatha elsewhere in the city. Shivaratri in the month of Aquarius is a season of great festivity at Benares.

HANUMATH GANAM

It is a common parlance to talk about 'palzam puraaNam' - 'Old Puranam'. Usually the term is of a derogatory and depreciative nature.
            People are under the impression that the Puranas are old stories which are long and full of fantasies and fabricated falsehoods.
            Over and above this, they dont know what puranas are.
            Puranas are actually compendium of stories, events, fantasies which are supposed to have happened long long eons ago in different worlds. Curiously enough, they also deal with future events.
            There are eighteen puranas which are of different lengths. The longest is the Skandha Purana.
            Apart from them, there are eighteen minor puranas known as the 'UpaPuranas'.
             There many stories in these puranas and upapuranas which cannot be seen in Ithihasas or any other genre going by various names like Katha Manjari, Katha Carith Sagara, etc.
            There is a story about Hanuman.
            Hanuman is known as an immortal genius who had mastered all arts and sciences and other branches of knowledge.
            He is known as the embodiment of all knowledge and the Vedas themselves.
            He learned all the vedas and all the Vidya Sthanas from Surya, the Sun god.
            Hanuman's mother Anjana told Hanuman to go to the Sun god and learn the vedas from him.
            When Hanuman went to the Celestial Path and met the Sun, he was told that he, being the creator of day and night - Dinakara, could not stop in one place and teach Hanuman.
            Hanuman told the Sun, that he would face the Sun and run along backwards in the same direction of the Sun and receive the vedic knowledge from him. The Sun need not stop.
            Upon this agreement, Hanuman took the coaching for twelve years.
            The Vidya Sthanas are eighteen in number.
            4 vedas, 6 sastras, 4 upangas and 4 upavedas.
            Among the upavedas, one of them is called the Gandarva Veda - The Art and Science of Music.  
   
            Hanuman was an exponent of music. He had a branch of music under his name - Hanumath Ganam.
            The Sage Naradha was also an exponent of music. He had invented a branch of music called Naradha Ganam.
            Naradha was overcome with pride that there was nobody who was equal to him in musicology.
            One day he met Hanuman.
            On that occasion, he bragged to Hanuman about all his musical abilities at length.
            After he had finished, Hanuman asked Naradha, "What is that thing that you are you holding in your hand?"
            Naradha answered with a sarcastic sneer that it was a musical instrument called veena.
   
            Hanuman aksed Naradha, "May I see it and hold it?"
            Naradha gave it to him.
            Hanuman held it this way and that way asked Naradha, "How do you play this thing?"
            Naradha, with all derisiveness, showed him by playing a few strains of music.
            Hanuman took it back and took it near a rock and started playing the instrument
and at the same time singing.
            The music was heavenly and was like nothing that Naradha had ever heard until
that time.
 
            As the music was going on, something strange happened.
            The rock melted.
            At this point, Hanuman threw Naradha's veena into the melted magma of lava.
            The veena stuck to it and the rock hardened as before.
            Then Hanuman without looking at Naradha said, "Now use your musical prowess and remelt the rock and retrieve your veena!"
            And shouting "Up! Up! And Away!",
            and leaping into the sky,
            flew and went on his way.

THE RISHI AGASTHYA AND VINAYAKA

Agasthya is one of the greates names in the Hindu Pantheon. He finds an important place among the Rishis, munis, and The Siddhars. He is also reputed to be the founder of the Tamil language which was taught to him by Murugan Himself. He drew up the first grammer rules for Tamil.

Agasthya was created in a pitcher - kumbha. He got the name Kumbha Muni, Kumbha Sambhava, and KalasOdhbhava from that reason.

During the marriage of Siva and Paarvathi, there was an over-crowding in Kailas in the north of the Bharatha Kantam. Because of this, the kantam tilted and sank in the north with an up-lift of the south.

Agasthya was asked by Siva to go to the south of Bharatha to counterbalance the over-crowding of the north.

Agasthya wanted to take a holy thirththa for his penance and ritual purposes. He was given the holy KAveri by Siva. KAvEri was accommodated in the kamandalu of Agasthya and he took it and started on his journey south.

As he proceeded, he approached the vicinities of the asura Kraunja. Kraunja was a master of illusions. The story has already been told briefly, before. Because Kraunja deluded him in the form of a mountain full of maze-like caves and entrapped Agasthya, Agasthya cursed him to remain in the form of a mountain. Then he came to the Vindhya Mountain.

Among the eight important Kula mountains called Ashta Kulaachalams or Ashta Kula Parvathams, Mount MEru was the prime mountain. Vindhya was one of the other seven. The planets went round the Meru in their paths.

Vindhya's jealousy towards MEru was provoked by the Sage Naaradha. Vindhya wanted to show his might and outdo MEru. So he grew and grew and grew. He grew to such dimensions that he stopped the planets in their tracks.

When Agasthya came to Vindhya, he saw the immense size of Vindhya which was blocking his path. Agasthya asked Vindhya to let him pass. But the haughty Vindhya told Agasthya to find his own way.

Hence Agasthya lifted up his hand. It grew and grew and grew. He raised his palm above the top of Vindhya and pressed him down. The immense Vindhya became flattened into a plateau. Vindhya asked for forgiveness and to be restored to his original size. But Agasthya simply answered, "When I come back", and went on.

Then Agasthya came upon the 'Terrible Two' - Vathapi and Ilvalan. He destroyed Vathapi and obtained immense riches from Ilvalan for his marriage with LOpAMudra.

Sages had to marry and have Rishi pathnis. They had to have children who would be raised in the path of Dharma, divinity, and tapas. Failure to produce offspring would cast them in a special form of hell called 'Puth'. A man had to make offerings to his ancestors.

Having a son, would prevent a person from going to the 'Puth' hell. That is why a son is known as 'Puthra'.

So, Agasthya created a most perfect girl whom he named 'LOpAMudrA' and left her in the custody of the King of Kasi, until he came to marry her. He duly married her, thereafter.

LOpAMudrA is a female Rishi. There are twelve schools in the SriVidya upaasana maarga - worship of AmbaaL. Among them, Agasthya propounded one school. LOpAMudrA has initiated another. The importance of Lopamudra is illustrated well in the Sri Lalitha Trisathi.

Agasthya wanted to be initiated into the Path of SriVidya - Worship of the Mother Goddess as Sri Lalitha/Rajarajeswari. So he approached SriHayagriva who is a manifestation of MahaVishnu. Hayagriva has the head of a horse, is four-armed with shanka, chakra, gatha, lotus, SriVatsa, Kausthubha, and PIthAmbara.

SriVidya Path considers Hayagriva as the prime praeceptor of the marga. Hayagriva taught many things to Agasthya about SriVidya and finally culminated with a rendition of the SriLalitha Sahasranama.

Because Agasthya was the husband of LopAmudra, the Great Goddess Herself recommended to Hayagriva to initiate Agasthya into the SriLalitha Trisathi pujai. Both of them have worshipped Sri Lakshmi of Kolhapur and have given us the MahaLakshmi SthOthram' which is hailed as the 'Selva ThiRavu KOl' in Tamil.

Agasthya, then continued south, until he came to the Sahyaadri Mountains. Just before that time, Indra was hiding in Siirgaalzi within the strand of a fibre in a lotus stalk. He had to perform a penance towards Siva. For that, he had to have a special holy thiirththam.

Indra was advised by Naaradha to pray to Vinnayaka to bring a holy thiirththam to Siirgalzi - in this case the KavEri in Agasthya's kamandalu.

Vinnaayaka took the form of a crow and perched on the kamandalu of Agasthya when Agasthya was meditating. When Agasthya realised this, he shooed away the crow. But the Divine Crow tipped the kamandalu and toppled it. Out, poured Kaveri which started flowing. The crow disappeared and in its place stood a small boy. Agasthya thought that the boy was playing some prank and clenching both his fists, went to pound the head of the small boy. But the boy escaped and Agasthya gave chase. Finally the boy vanished and Vinaayaka showed Himself to Agasthya. Agasthya was aghast at the realisation that he had just tried to knock the head of Vinaayaka Himself. As atonement, he knocked his own head with both of his clenched fists.

This became the 'PiLLaiyaar Kuttu' which is an integral part of Vinaayaka worship.

Kaveri flowed towards the place where Indra was doing penance and flowed out into the Eastern Sea and thus became a Holy River of TamilNaadu. Vinayakar scooped up some Kaveri water with His trunk and poured it into the kamandalu of Agasthya.Then Agasthya proceeded further.

Agasthya then went to KuRRalam where he was prevented by the Vaishnavas from entering the temple because he was a Saivaite. But he caused the statue of Vishnu to turn into a SivaLinggam and performed his puujai there.

After that, he settled himself at the Sahya Mountains which are known as the Podhiyil Mountains or Malaiyamalai and wrote out the grammar for Tamil with the help of Vinayakar. AruNagiri Nadhar has mentioned in his ThiruPugalz -

"muththamilz adaivinai muRpadu girithanil muRpada elzudhiya muthalvOnE!"

He was involved in the First Tamil Sangam. The grammer works by him were named after him as 'SiRRagaththiyam' and 'PEragaththiyam'. There were lost except for some scanty references to some verses from them.These verses are found as references and quotations.

The Sage Agasthya remains as the founder of Tamil language which was Taught to him by Murugan Himself.

That is why Murugan is known as the Tamil God.

And Agasthya is known as the Tamil Muni.

                                                                            

 

மயூராரூடர்

    
    சிவபுரிப்பட்டி என்னும் சிறு கிராமம் சிங்கம்புணரியிலிருந்து இரண்டு மைல் தூரத்தில் இருக்கிறது. வட சிவகங்கைச்சீமையில் உள்ளது. இதைப் பற்றி சில மடல்கள் எழுதியுள்ளேன்.
    இது ஒரு புராதனமான கோயில்.
    ஒரு வரலாற்றுப் பேழையாகத் திகழ்வது.
    மற்ற இடங்கள் எங்குமே காணமுடியாத விபரங்கள் அடங்கிய கல்வெட்டுக்கள் இங்கு இருக்கின்றன. தனித்தன்மை பொருந்திய அரிய சிலைகள் சிலவற்றையும் இங்கு காணலாம்.
   
    இந்த ஊர் ஒரு காலத்தில் மட்டியூரான நிருபசேகர சதுர்வேத மங்கலம் என்று பெயருடன் விளங்கியது. ஆயிரம் ஆண்டுகளுக்கு முன்னர் அது பெரிய ஊர். மூன்று பிரிவுகளாக விளங்கியது.
    படாகை அல்லது பிடாகை என்று கல்வெட்டுக்களில் காணப்படும். ஊர்ப் பகுதிகளை அவ்வாறு குறிப்பிடுவார்கள். இதன் கிழக்குப் பகுதி இப்போது மட்டியூர் சதுர்வேதமங்கலம் என்று வழங்குகிறது. இதன் மேல்பிடாகையாக விழுப்பரையநல்லூர் என்னும் பகுதி இருந்தது. நடுவில் இருந்தது சிவபுரி என்று இன்று அழைக்கப்படும் கிராமம்.    
    சிவபுரியில் இருப்பது தான்தோன்றீஸ்வரர் கோயில்.
   
    ஒரு சதுர்வேதமங்கலம் என்பது பிராம்மணர்களுக்குத் தானமாகக் கொடுக்கப்பட்ட ஊரும் அதைச்சேர்ந்த நிலங்களும், நீர்நிலைகளும், பாசனவசதிகளும் ஆகும்.
   
    நிருபசேகர சதுர்வேத மங்கலம் என்பது சதுர்வேத மங்கலங்களில் மிகப் பெரியதாக உள்ளதாகத் தெரிகிறது. குறைந்தது ஆறுமைல் நீளத்துக்கு இந்தச் சதுர்வேத மங்கலம் இருந்தது.
    இன்னும் பல முக்கியத்துவங்கள் இந்த ஊருக்கு இருந்தன.
    சிவபுரிக் கோயிலின் முக்கிய தெய்வங்கள் திருத்தான் தோன்றீஸ்வரர் தர்மசம்வர்த்தினி ஆகியோர்.
    துருக்கர்கள் வருவதற்கு முன்னர் இன்னும் பெரிதாக இருந்திருக்கிறது. இன்னும் இரண்டு வெளிப்பிரகாரங்கள் இருந்திருக்கவேண்டும். ஏனென்றால் கோயிலின் வெளிப்புற மதிற்சுவற்றின்மேல் வைக்கப்படும் நந்தி சிலைகள் ஏராளமாக ஆங்காங்கு இருக்கின்றன.
    இடைக்காலப் பாண்டியர் காலத்துச் சிலைகளும் சிதிலமடைந்துபோய் கோயிலுக்கு வெளியில் இருக்கின்றன.
    கோயிலில் பல மர்மங்கள் இருக்கின்றன.
    இதுவும் ஒரு மர்மஸ்தலம்தான்.
    அவற்றைப் பற்றி இன்னொரு சமயம் விரிவாகச் சொல்கிறேன்.
    இந்தக் கோயிலில் சில அற்புதமான சிலைகள் இருக்கின்றன. இந்தக் கோயில் பெரியதாக இருந்தபோது அதில் இருந்திருக்கவேண்டும். இப்போது தான்தோன்றீஸ்வரரின் சன்னிதிக்கு முன்பாக உள்ள மகாமண்டபத்தில் வடமேற்கு மூலையில் இருட்டில் இருக்கின்றன.
    அவற்றில் ஒரு முருகன் சிலை இருக்கிறது.........   

இங்கே காணலாம்.

    இந்தச் சிலை அற்புதமானது மட்டுமல்ல. அரியதும்கூட.
    மயில்வாகனத்தின் மீது முருகன் அமர்ந்திருக்கிரார்.
    சிற்பக்கலையின் எல்லையைச் சிற்பி தொட்டிருக்கிறார்.
    மயிலின் கால்களைப் பாருங்கள். மெல்லிய கால்கள். தனியாக முப்பரிமாணத்தில் இருக்குமாறௌ குடைந்து செய்துள்ளார். பாதங்களின் விரல்களில் உள்ள கணுக்களைக்கூட செதுக்கியுள்ளார். நகமும் தத்ரூபமாக இருக்கும். மயிலின் கழுத்தும் அப்படித்தான். மயிலின் அலகும் அதில் அது கௌவிக்கொண்டிருக்கும் பாம்பும்கூட அதே மாதிரிதான். பாம்பு சுருண்டுகொண்டு தொங்குகிறது.
    வலது, இடது கீழ்க்கைகளும் அப்படித்தான். இடது கையின் விரல்கள் தனித்தனியாக நளினமுடன் விளங்குகின்றன.
    ஒரு முகமுடைய இந்த முருகனுக்குக் கைகள் ஆறு.
    வலது மேல்புறக்கைகளில் சக்தியாயுதமும், கத்தியும். வலது கீழ்க்கரம் அபயமுத்திரை காட்டுகிறது.
    இடது மேல்கரங்களில் வஜ்ராயுதமும் கேடயமும். இடதுக் கீழ்க்கை மயிலின் கழுத்தில் உள்ள லகானைப் பிடித்தவாறு இருக்கிறது.
    வலது பாதம் கலனை என்னும் கால்மிதியில் வைக்கப்பட்டிருக்கிறது. சேணத்திலிருந்து தொங்குவது கலனை.
    திருப்புகழில் அருணகிரிநாதர் 'பற்கரை விசித்ரமணி பொற்கலனையிட்ட நடை, பட்சியெனும் உக்ரதுரகமும்' என்று மயிலைக் குதிரைபோல் சித்தரிக்கிறார். அதில் குதிரைக்கு இருப்பதுபோலவே பொன்னால் ஆகிய கலனை இருப்பதாகவும் குறிப்பிட்டிருக்கிறார்.
    அழகிய எளிமையான ஆபரணங்கள்.
    இந்தத் திருக்கோலத்தை 'மயூராரூடர்' என்று குறிப்பிடுவார்கள்.

    ஒருமுறை ஆதிசங்கரின்மீது ஆபிசார மந்திரப் பிரயோகம் செய்விட்டனர். அதனால் அவருக்குக் கடுமையான வயிற்றுவலி ஏற்பட்டது. அப்போது அவர் திருச்செந்தூர் முருகனை வழிபட்டு அவர்மேல் ஸ்ரீஸ¤ப்ரஹ்மண்ய புஜங்கம் என்னும் ஸ்தோத்திரத்தைப் பாடினார். வயிறு உபாதையும் அகன்று தீர்ந்துவிட்டது.
    அந்த அழகிய ஸ்தோத்திரத்தின் மூன்றாவது பாடல்:
 மயூராதிரூடம் மஹாவாக்யகூடம்  மனோஹாரிதேஹம் மஹாசித்தகேஹம்
மஹீதேவதேவம் மஹாவேதபாவம் மஹாதேவபாலம் பஜே லோகபாலம்

    அந்த முதல் அடியில் சொல்லப்பட்ட மயூராதிரூடம் என்பது இந்தத் திருக்கோலம்தான்.
குமாரேச ஸ¥நோ, குஹாஸ்கந்தஸேநா பதே சக்திபாநே, மயூராதிரூட
புலிந்தாத்மஜா காந்த, பக்தார்த்திஹாரின் ப்ரபோ தாரகாரே, ஸதா ரக்ஷ மாம் த்வம்

மயிலின்மீது அமர்ந்தவனே மகாவாக்கியங்களின் சாரமாக விளங்குபவனே மகாதேவனின் மைந்தா! அழகிய உடல் அமைந்தவனே சித்தர்களின் மனதில் இருப்பவனே மகாவேதங்களாக விளங்குபவனே உலகங்களையெல்லாம் காப்பவனே உன்னைத் துதிக்கிறேன்.
குமாரா! பிரபஞ்சத்தின் நாயகனின் மைந்தா!  இருதயமாகிய குகையில் குகனாக  உறைபவனே! ஸ்கந்தா! தேவசேனையின் தலைவா! சக்தி ஆயுதத்தைக் கொண்டவனே! மயிலின்மீது அமர்ந்தவனே! குறமகளின் நாயகா! பக்தர்களின் தோஷங்களைப் போக்குபவனே! தாரகனை அழித்தவனே! எப்போதும் என்னை நீ காக்க!

    இந்த அரிய சிற்பத்தைக் காண்பதற்காவது நீங்கள் சிவபுரிக்குச் சென்றுதான் ஆகவேண்டும்.