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 18th 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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