Arulmigu Nagammal Aalayam – Ipoh (Perak)

The descendants of Kashyapa and Kadru, the mystical ‘nagas’ (divine snakes) coiled upon ‘Nagaloka’ (realm of the nagas), alighting themselves amongst the thunderous lighting, descending torrentially amongst the thick foliage of tropical jungles long before the Hindu kingdoms in Malaya were established. Slithering amongst mud, muck and mulch, mounds were established to shelter their celestial sojourn. Custodians of treasures, thickets and temples, the nagas became pivotal as predestined by the celestial realms. Decreed to bite the absolute evil or those ordained to die prematurely, ‘naga dosham’ was termed as such by the discerning. Boundaries were secured, hierarchies were succeeded, and customary divine leaders selected. To perpetuate their existence in ‘Gangga Negara’ (ancient Hindu Kingdom of Perak), a queen was chosen within their upper ranks. The queen, known for spiritual competency, tantric dexterity, and divine sagacity, guided her ‘nagas’ on their duties, demeanour and dependencies. In time, neighbouring dwellers came to know of this celestial manifestation, and sought refuge from the karmic shackles imbued upon them by the shadow planets. Unleashing her serpent power, the queen resolved to guide humanity’s spiritually strayed, by permeating cosmic ‘shakti’ (divine energy) on the dark blots of their vulnerable astral bodies, hence unshackling their destiny. The liberated, beholden by the queen’s spiritual blessings built a shrine for her and her retinue, under a peepal tree.

As the dust of time expunged memories of the shrine combined with movement of populace, the new inhabitants of this locality unaware of their divine surroundings plodded about, inconsiderate in stride, offending the queen and her aides. Although divine, the ‘nagas’ code of ‘dharma’ (rightful conduct) permitted self-perseverance, hence they rustled, hissed and rattled, intimidating the local inhabitants. The residents were counselled, by an elderly woman blessed by inner vision, thereafter resumed devotional worship at the ‘naga’ shrine. However, the truce was momentary as the shrine was adjacent to a path designated to be a trunk road. The imminent calamity had to be allayed; hence the queen was yet again consulted by the very same elderly woman. Chanting inaudible ‘mantras’, her ‘kundalini’ energy rose through her spine, and her eyes lit ablaze. The atmosphere electrified, the elderly lady slithered back and forth, culminating with a raised striking arms arching with her head, predicating approval. As the queen assented, soon a parcel of land was obtained for the relocation of the shrine. To signify the past, grounds of the mound were taken together with a sapling of the peepal tree. Funds were pooled, resources were collaborated and materials were supplied, soon a temple was raised. To secure the orderliness of the temple, a committee was elected. The newly elected ‘thailavar’ (temple chairman) was informed surreptitiously the queen’s intention, a vision in a trance-like dream. The queen’s image was to be carved on black granite, seated on a coiled cobra with its head raised, having 4 arms, one which holds the divine ‘trisulam’. Amongst the guardian deities of this temple, Lord Hanuman’s presence is significant. During the month of ‘Aadi’ approaching ‘Aadi Puram’, whereby the foremost festival of this temple is grandly celebrated. Lord Hanuman’s flag is hoisted outside the boundary of the temple, displaying ‘Sanjeevani Hanuman’. Lord Hanuman’s presence ensures the spiritual events of the temple are accomplished with divine perfection.

Many mystical events have occurred, reinforcing ‘naga’ worship in this divine abode. Into the wee hours of night, an industrial tycoon concluded his obligations for the day, and returned home. Passing the temple, he glanced momentarily and was bewildered to see a woman clad in a glittering yellow sari, her cheeks glowing daubed with turmeric, her hair decked with fragrant jasmine, disappearing into the sealed carved doors of the temple. Separately, an unassuming devotee, who had come to the temple on a full moon day, witnessed the mating of a ‘naga’ pair. Such extrospection violates ‘naga’ lore; hence the devotee’s vision was momentarily blurred until the appeasement of Nagammal, supplicated through worship and offering of milk ablution, flowers garlands and fruit trays. Another devotee who frequented the temple during the holy month of ‘Aadi’, met with a tragic accident on its 18^th day, had a gashing wound on his knees hence incapacitating his movement. Swiftly a young girl appeared at the scene, knotted a yellow sari cloth on the injury, murmuring prayers and kept the devotee conscious. She then dutifully handed him over to his grieving parents, and furtively disappeared out of sight. Lastly, a lady devotee who was pining for offspring heard the magnanimity of Nagammal, immediately journeyed here. She ardently prayed, beseeching her innermost desire, tears trickling down her dismal cheeks. After several months, her yearning was granted, thus in gratitude she donated a golden crown, used as ‘alankaram’ (adornment) for the deity. 

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