Synonyms for swaamiyaar or Related words with swaamiyaar

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Examples of "swaamiyaar"
KASARAGOD : The people of Brahmapuram Desam of Kasaragod district are of the opinion that Vilwamangalam belongs to that place. They believe that it was in their Ananthapuram temple that Sreekrishnan chided the Swaamiyaar to meet again in Ananthan forest. They also claim some connection between the Swaamiyaar and a temple near Kaithapram, and that the spring in the sacred temple pond ("Theerthham") was generated by him.
It is generally believed from oral tradition that Vilwangalam Swaamiyaar visited Oorpazhachikavu. Lord Krishna in his infant form had chided the Swaamiyaar to meet again in the Ananthan forest. Consequently, the Swaamiyaar become a peripatetic devotee in search of Krishna and in one such journey had paused at a distance that was just 24 minutes (1 "Naazhika") in walking range north of Oorpazhachi Kaavu, owing to an injury in his leg by a thorn. Due to the resultant overwhelming pain he rested there and was subsequently met by two Brahmin by-travellers. These by-travellers applied herbs to soothe the Swaamiyar's pain and advised him to rest in the nearby Oorpazhachi-Kaavu for the night. Around sunset when the exhausted Swaamiyaar reached the premises of Oorpazhachi-kavu, he was told that it was a Shivite temple. Owing to his oath that he will not partake food from any Shivite sanctuary, he bathed in the nearby pond and soon fell asleep on the banks of the pond due to the overwhelming exhaustion. Later that night two Brahmins came to the bank of the pond and invited him to Oorpazhachi-Kavu for food. When the Swaamiyaar informed them of his oath not to consume any food from Shivite sanctuaries, they informed him that Oorpazhachi Kavu is a Vaishnavite sanctuary. Although suspicious, the Swaamiyaar entered the temple and to his surprise envisioned in the sanctum sanctorum a divine persona with Shankhu-Chakra-Gadhaa-padmam, Chandra-kala and Ganga and a crown of peacock-feathers. After proper salutations of this surprising deity, the two Brahmins offered him food in the "Thidapally" (place where food is prepared to be offered to the deities) after which these Brahmins disappeared. The Swaamiyar was thus simply wonderstruck and impressed with the miraculous-illusion (Maaya) experienced by him in the premises of the deities of Oorpazhachi-Kavu. Next day, during morning ablutions the Swaamiyaar once again injured his leg, this time by striking a stone. Therefore, after the appropriate propitiation of the three deities at Oorpazhachi Kavu, the Swaamiyaar applied the "Vilakkilenna" at the site of his injury and to his surprise was relieved of the pain immediately. Impressed by his experiences here, his faith in the deities of this Kavu manifold. Therefore, before continuing with his journey further, he dispersed “blessed-sand” ("japicha manal") within the walled premises of the temple, inside the "Manikkinar"-well and the old-pond and stated that as long as these sand particles remain there, the fame, money and the curative properties of the "Vilakkilenna" will remain. Reminiscent of this, even today, one observes unique customary practices during sweeping or weeding of the walled premises of this temple, whence, the garbage is thrown out but the sand is never thrown out. In addition, the water of the "Manikkinar"-well which is usually kept closed with a wooden plank to prevent animals from falling and which has thereby limited exposure to sunlight and rain, still retains its purity and superior quality. A miracle attributed to the blessing of the Swaamiyaar.
OTHER claims : During his stay in the Mattham at Trichambaram, after gifting Vadakke Mattham and properties to Othanmaar Mattham, Vilwamangalam reached Vishnumangalam temple near Edaneer Mattham, before starting off to Banares (Kaasi). He stayed in Edaneer Mattham as requested by the Yaadava families of Trichambaram, and under the care of those local families who later took up Samnyaasam, apparently from Vilwamangalam Swaamiyaar.
During an "Utsavam" (temple festival) day in Ambalappuzha temple, Swaamiyaar found the missing god serving feast to the "Maaraars" (traditional temple drummers) in the "Naatakasaala" (drama hall). Even to this day, the Naatakasaala feast for Maaraars is given much importance owing to the supposed divine presence.
If these legends are to be believed, there must have been more than one Vilwamangalam Swaamiyaar, since historically these events must have occurred in different periods. Ulloor S Parameswara Iyer (the famous poet) believes that there were at least three Swaamiyaars.
On one of his sojourns, while approaching a forest area near Cherthala, the Swaamiyaar came face to face with seven divine women (angels). On approaching them, one ran away but fell into a very muddy part of a pond. When he extricated her, her hair was full of mud, and that was the reason for the place to get the name "Cherthala", and the deity Cherthala Kaarthiaayani.
Vilwamangalam Swamiyar's Illam is believed to be in the present KCAET campus. Vilwamangalam is the same as "Vella" Illam of Tavanur (from "Thapasanoor", the village of the "Thapaswi", the saintly). The compound and basement remnants of this Illam exist even today. "Vasudevapurm" temple is built for Swamiyar's mother for offering prayer during her old age. "Yogeeswara Pooja" is performed on the Sraadhham day (death anniversary) of the Swaamiyaar, on the Illam remnants. The Swaamiyaar's writings about Mookkuthala Bhagavathy, Sukapuram Dakshinaamoorthy and Triprangodeappan appear to substantiate this view. Ulloor suggests that the Sanskrit name of the Illam would have been "Kodandamangalam" which translates to "Villumangalam" and later called as Vilwamangalam and Vella.
Thavanur : One version claims that Vilwamangalam is the same as "Vella" Illam of Thavanur (from "Thapanoor", the village of the "Thapaswi", the sainty). The compound and basement remnant of this Illam exist nearby even today. Also in the vicinity on the south bank of Bharaathapuzha is "Vasudevapuram" temple apparently built for Swaamiyaar's mother to pray to Vishnu during her old age. Even today, on the Vella Illam basement, "Yogeeswara Pooja" is performed in a grand way on the Sraadhham day (death anniversary) of the Swaamiyaar, adding to the belief that Vilwamangalam is here. The Swaamiyaar's writings about Mookkuthala Bhagavathy, Sukapuram Dakshinaamoorthy and Thriprangottappan appear to substantiate this view. Ulloor suggests the original Sanskrit name would have been "Kodandamangalam" which translates to "Villumangalam" and changed to Vilwamangalam and hence to Vella.
Vilwamangalam Swaamiyaar had a local "Ambalavaasi" for wife ("Sambandham") whom he loved dearly. He would visit his wife across the river every night, whatever be the obstacles. On a very stormy night, he took off with a torch ("choottu", lighted bunched palm leaves) and somehow managed to cross the river using what appeared to be a log with a rope at one end. After crossing the river, he tied the log to a tree using the rope. Hearing about the trouble he had taken to visit her every night, she told him that he would have obtained "Moksham" or "saayoojyam" (salvation), had he diverted all that energy and single-mindedness to pray to (please) God.
These words of his wife really shook him and there was a revelation in him, which led him to create his devotional masterpiece, "Sri Krishna Karnamrutam", which he wrote under an assumed name "Leelasukan". Next morning he left his wife telling her that she was henceforth his mother and teacher. At the river-bank he found that the log he had used the previous night was actually the dead body of a man, and the rope, a dead python. After reaching home and taking bath, he arranged for "Punyaaham" to be performed on him, and soon thereafter he sought "Samnyaasam" and became the well-known "Vilwamangalathu Swaamiyaar". His mother was Neeli and father Damodaran.