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Home > Temples of Kerala > Maths and Aasramams Maths and AasramamsIn earlier times there existed Sabha maths at Mathilakam,Katavalloor, Thrissur and Irinjalakuda all associated with local temples but of these three maths at Thrissur are still in existence viz. Vadakke matham, Naduvil ma{ham, and Thekke ma{ham. Similarly, the Brahmaswa matham at Thirunavaya has a historical background. All these centres guided priests as well as in devotees the mode of worship. The Sringeri Mutt at Kalady deserves special mention. In 1910 V.P Madhava Rao, former Diwan of Travancore acquired the twenty five acres of land including the Kaippalli illom, the residence of Adi Sankaracharya and built two temples, one dedicated to Aacharya as Dakshiqamoortthi and the other to Goddess Sarada, tlie Ishta-Devatha of the Aachaarya. In course of time a Mutt was established under the administratiQn of Sringeri Mutt. The Sarada temple established by them is worshipped by all. The people of Kera~a had the privilege ofhaving first hand knowledge of the great spiritual heritage of Sree Ramakrishna through his warrior prophet Swami Viveka!).anda when the latter visited different parts of Kerala in December 1892, the year before he made his great address in Chicago (In September 1893) on the divine heritage and innate divinity of man. Twenty years later, on 11th September 1912 Srimad Swami Nirmalanandaji Maharaj, a direct disciple of Sree Ramakrishna Paramahamsa laid the foundation stone for an aasrama at Harippad. Following this (vide the volume entitled Swami Nirmalav-anda His life and teachings) steps were taken for the establishment of Aasramams and its subsidiary centres at various places viz. Thiruvalla (1913), Quilandy (1914), Trivandrum (1916), Alappuzha (1924), Ottappalam (1926), Kulathoor near Thiruvalla (1926), Palai (1926), Thrissur: (1927), Moovattupuzha (1930), Vagicode (1930), Adoor (1931), Kozhikode (1931) and KiUady (1936). But some of these institutions are now functioning as independent institutions. (like the aasramams at Alappuzha, Kulathoor, Muvattupuzha, Adoor, Vallicode and Ottappalam) and do not come under the direct administration of the Belur Math, Calcutta. Those which come under the direct administration of Belur Math, are the aasramams at Trivandrum, Thiruvalla, Palai, Kalady, Thrissur, Kozhik6de and Quilandy. Of,these only in two aasramams, viz, at Thrissur and Kalady there are temples for Sree Ramakrishna. Other centres continue to have shrines with photographs of Bhagavn Sree Ramakrishna. The Ramakrishna-Sarada Mission came into existence only in the centenary year of Sree Sarada Devi ( 1953) at Calcutta. The Maths in Kerala came later and at present they have maths at Thrissur, Ernakulam and Trivandrum. A notable spiritual leader of Kerala is Chattambi Swamikal (1853-1924) who proved by his own example that asceti~ism does not prevent one from helping people to improve their moral and social well-being. His teachings have profound influence on various communities particularly among Nairs to fight against social evils. The Aasrama at Panmana (Kollam district) and the Bhattakeswaram temple dedicated to him attract large number of devotees. The intimate guru-sishya relationship between Chattambi Swamikal and Sree Narayana Guru helped the Nair and Ezhava (Izhava) communities in their spritual emancipation. Apart from the Siva temples consecrated by Sree Narayana Guru like those at Aruvippuram, Kolathukara, Manamthala, Moothakulam, Kozhikode, Thalassery, Kannur etc he established a temple dedicated to Sarada at Sivagiri. Some of the later temples have bimbas in the form of mirror rather than any particular form. His influence was quite remarkable in the social, cultural and spiritual life of Kerala. The Sree Narayana Dharma Paripalana Yogam, came into existence on 15th May, 1903, under the spiritual inspiration of Sree Narayana Guru. The yogam took steps for the installation of temples dedicated to Sree Narayana Guru at various places the foremost among them being at Sivagiri in the state. To list all these places is difficult since their number is so large, which indicates the outstanding contribution of Sree Narayana Guru in the uplift of his own community (Ezhavas or Thiyyas) apart from his influence on other communities as well. The Nithyananda Aasramam, Kanhangad (Kasaragod district) founded by Swami Nithyananda (1897-1961) has now a full-sized panchaloha vigraha, built in 1963. The temple adopted the style and design of the Somanatha temple of Gujarat. The Anandaasramam founded by Ramadas (1884-1963) also Attracts large number of people. The Sidhaasrama at Alathur founded by Brahmananda Siva Yogikal and the Nithyananda Parabhrahmaasramam at Parli are also important institutions. There are number of centres established by Sathya Sai Baba, Chinmaya!;landa, Sat Guru Rema Devi, Swami Abhedaganda and Swami Nithy~anda Saraswathi (Sree Rama Daasa Mission) et al, all engaged in socio spiritual activities. In almost all such maths or aasramams there are temples or shrines dedicated to either deities or their Gurus. In addition there are various sub-centres of renowned missions of India and abroad functioning in this State like Sivananda aasramam at Neyyar. The famous Matha Amrthanandamayiaasrama at Vallikkaavu (Kollam district) and the sub-centres at various places give a new impetus to the Bhakthi-cult. They are all engaged in various philanthrophic activities. In addition to all the above well-established centres, there are some places or aasramams (like Aadhyathma chinthaalayam) little known to outside world, giving solace to many who are eagerly engaged in spiritual pursuits. The saints lIving therein always want to keep aloof from the egoists and spehd their time in search of Truth. They speak less but their very presence takes one to the realms of mental peace and God realisation. It is a great solace to all devotees that the spiritualism in this country is perennial passing through generations to generatIons, and its appeal ever-new and ever-lasting.
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