MEPPAD

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     ANCIENT SRI VIDYA KAULA MARGA VIDYA PEETAM

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Meppad Sampradaya sprang from the days of yore, when Siddha Yogeeshwara, a Kaulik and Natha Sampradayi attired in a Kaupeenam (loin cloth) with his locks secured by an Ezhutthani (metallic pen), rambled along the Neyyar River (the Valapattanam River) in Kannur ( Cannanore) district. Whilst his access on Azhikkal, a spot beside Valapattanam Fort, the great Yogi hailed the King of Kolaswaroopam as “Otta Valukkaran” , literally signifies as the 'Possessor of a sword with a hole'. The attendants of the King updated the aforementioned occurence and on his edict, the Yogi was conducted to the palace by the Army Chiefs pertaining to the Chengunni Murikencherry family of Kelu Nayanar. Upon the King's inquiry regarding his label, the Yogi tugged a hair from his Shikha and reeved it through the sword's hole. With a benign smile, the Yogi asserted that “A King ought to have Sookshma Drishti in order to perceive and scrutinize assorted elements encircled by him ”.

 

The King was skeptical as he assumed the Yogi to be a necromancer, hence enjoined him to vanquish the Scholar and  Mantrika in the palace through his Siddhis (real powers). Amidst the combat, the great Yogi designed a simple yantra with his dagger and pierced it in the concenter. Afterwards he whispered certain covert Dhanurvidya mantras, meanwhile performing the ritual Kilakam,  the whole mass in the palace sensed immobilization by the Yogi's specific charms. Though he pretended to be  cognent, his hesitated mind aimed to analyze the Yogi. The King beseeched him to perform Guruti tarpanam with Upacharam for his Kula Devata in front of Chamundi Kottam temple abutting Valapattanam Fort. Normally the utensil applied for the rite is tiny and later it must be inverted by the person who excecutes the tarpanam, indicating the culmination of the ritual. With the notion that the Yogi will come a cropper, the King ordered to create a massive cauldron for Guruti puja. The Tinker (Mooshari/ the Mentor of the vessels) moulded the colossal cauldron in a bored 'Kund' (small reservoir), which was later renowned as Aana Kulam (Elephant Pond) and it was shifted by the elephant to the puja site. 

 

As an initial procedure of the Guruti puja, the Yogi invoked the Mother Goddess of Kolaswaroopam by chanting the shloka, "Mantra Gadyam". While accomplishing the tarpanam, he saluted Devi as “Amme Sri Porkali Dushta Nigraha Chandi" and Chamunda emerged on the cauldron, splitting it into two. On this perpetual experience, the crowd including the king of Kolaswaroopam and the Army Chiefs dropped a deep curtsy. Harkening to the King's obsecration to honor the Yogi as his Gurukkal, he evanesced. In accordance with the vision and urge of Shri kalarivatukkal Bhagavathy his Kula Devata forenight, the King's quest for Siddha Yogeeshwara Kumaras haulted in Kanavam forest. He was domiciled there with another young ascetic in a hermitage. The King knelt down and seeked his guidelines for the defence against the kingdom's rivals. The elder Yogi designated the younger one and his magical abilities along with the war tactics rescued the kingdom .

 

According to the legend, these Yogi brothers were the pioneers of the double stranded urumies. Though the king honoured them with the residential land, but seeked its moeity as the present Kottiyur was comprised of the land. The ascetic Yogis who were Yoga Naga Kula Brahma Kshatriyas notified that they will never return their reward and in order to recapture it the King ought to engage in a combat. Later they prompted a new dyanasty for the conservation of the seraphic spot, that expedited the reign of Kottayam Raja Vamsa.

 

Certain historical accounts and events regarding King Harichandra and Muthappan were also kindred to the aforementioned Yogis. There is a legend cognated with a young Princess from North Kerala ,Parimala Bhai who renounced her material eminence to pursue the path of these two Yogi brothers and their tradition. She attained samadhi at Magalambika temple and the town was later known to be Mangala Uru, the present Manglore in Dakshina Karnataka . It is believed that these two devoted their lives in a 'Kudi' (hut) beside a hilly forest on the banks of Valapattanam river and Meppad Madom possesses the Yogis' kudi and Anugraha Sthana where they blessed the Thampuratty (the Queen of Kolathiri)  that Oddathachan, the Perumal of Kottiyur will reside as Kolathachan at Lakshmipuram Rajarajeswara temple at Talipramba.  Amritananda, the Yogi from this lineage disseminated Shaktism across North Kerala and  Nadanta renovated Meppad Madom for the propagation of Meppad Tradition, encompossing Yoga Naga Kula .

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NATHA PADUKA GOTRA OF MADOM:

            Nadanta's Sishya Prashishya Rishiparampara and Putra Parampara are Triarsheya appertaining to Harita Gotra from Yoga Naga Kula. The warriors, specifically the adherents of Atharava Pippaladam were trained by Angiras. One of the main Samhitas followed by Nadanta's family is Sanath Kumara's discourse to Sage Pippalada. As Lopamudra Devi and Arundhati Devi with their consorts Sage Agastya and Sage Vasishta respectively acquire primacy in Nadanta's tradition, tthis tradition is bestowed with a specific Gayatri with beejaksharas from Sage Vasishta.

 

        As Lord Subrahmanaya fortified Naga Kula from Garuda, He is their Kula Guru and regard their origins from Ananta Vasukis Yoga Naga Kula. The gotra initiated into  higher practise of Kaula Amanaya Deeksha  and Guru Upaya, superseded by Natha Paduka Gotra, where Adi Natha is the Supreme Guru, also dominated by Guru Datta , Matsyendra Natha and Goraksha Natha. Here Tantriks perform utmost metaphyisical rituals such as holding kapala and tharuni on both hands while chanting mantras, centralizing the ultimate aim, i.e. the merging of Gurupaduka with Prakash (Illumination). 

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SRI VIDYA PRACTISE:

       Adi Kesava as the prior deity, Padmanabhasodari/ Shaiva Durga Shoolini and her Bhadrakali form (Pratyangira and Patala Kubji) are worshipped in this sampradaya. Following the Devi Bhagavata Purana/ Srimad Devi Bhagavatam/ Srimad Devi Bhagavata Purana - one of the eighteen Mahapuranas and the Sanskrit text composed by Sage Veda Vyasa, Sri Chakra Archana commences with the Simhasinata Durga visualised as Simhopari Pancha Pretasana Sri Lalitha Maha Tripurasundari. Focussed on Veera Bhava and Shaktopaya, the deeksha initiation is done in accordance with the Amanaya Kramas.

 

Normal puja is performed conforming to Madhyama Kalpa, i.e. Bindu Uparai Bindu Puja (puja of Maha Bindu above the Bindu with three/ five/ nine kapalas or bowls and nine avaranas). The practise of sixteen is carried out by Veeras, where the avaranas except the base are accomplished in anti clockwise. Grihastas (householders)  and females were imparted with discrete versions, until they are primed for Jeevan Mukta Upasana (Liberation practises).

 

The traditional Sri Vidya Upasana, emnates from the sunrise meditation allying Guru ensued by Pashupata Vrata, the  anointment of Vibhuti made of holy cowdung while the chanting Shambavatattwa & Chandakali mantras, Vaidika & Tantrika Gayatri of 24 Beejas and Sri Vidya Gayatri respectively and is concluded with Sri Vidya Agnihotra & Chakra Archana.

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MANTRIKAM AND AYURVEDA:

       Goddess Shoolini, the Goddess of Medicine and Rurujeeth Kali, the Goddess of Healing with her Sapta Matrukas are instated in Meppad, the epicentre of Daiva Vyapashraya Chikitsa (the Divine/ Spiritual Therapy derived from Atharvaveda). Mantravada, the Sacred Science of Healing is categorized as Asta Karmas and Shat Karmas. These karmas are applied for curing shareerika (physical) and mano (mind) rogas (ailments) via Ayurvedic herbal medicines and sub rosa mantras.

 

Mantravada is the divine intervention for a spiritual elevation to sanctify the Manam (mind), Soma (body) and Athman (soul). For the time being, Yuktivyaparshaya Chikitsa (the Rational Therapy) with diagnosis and drugs for the treatment of Somatic diseases is prominent, where as Satwavajaya Chikitsa (the Trance Therapy) for pranic healing is seldomly practiced through bhuta shuddhi and pranayama.

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MOORTHIES AND MANTRAVADA:

     In ancient Meppad Tradition, Durga Astakarma is practiced for the Pancha Moorthies - Bhairava, Bhairavi, Kukshi Shasta ( Kuttichathan), Chamundi and Mrityu Gulika (Prana Kala) dominating Pancha Bhutas are invoked for liberation and material gain. As the moorthies such as Pookutti, Theekutti, Mashikutti, Parakutti, Malakutti and Karimkutti in matrashala are infrequently worshipped in their merged forms. For instance, though there exists the manuscript for Kutti Chathan, the main Kutti is evoked with two Beejas of Pancha Bhutas, inducing the fusion of Agni (Fire), Prithvi (Earth), Varuna (Water), Vayu (Air) and Akasha (Space) for attaining Siddhis (powers).

 

 

KAYAKALPA AND YOGA SIDDHI:

         Meppad Madom performs Yogic and Tantric rituals of Rejuvenation Therapy for Detoxification either through Amara Vidya or Makara Vidya. Amara Vidhya is executed being isolated in a hut or a cave alongside any water bodies, consuming the mixture of Kapila cow milk with six herbs, chanting mantras and meditating for three mandalas. In Makara Vidya, three day meditation with Bhairavi is practised for the transmission of Amrita (the Divine Nectar) through the biological process, Osmosis.

 

Meppad Madom's expertise in Pashana Vidya with Khechari mani and Khechara mantras transforms the mind as well as the body to experience the transcedental state. These great vidyas are mastered only by the Brahma Vidya Sadhakas of pious traditional and spiritual lineage alike Meppad.

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