The Koothandavar Spectacle, Koovagam

Of the many bizarre and strange customs and festivals observed in India, the Koothandavar festival of Koovagam surely makes it to the top 10 in my judgement. The very basis of the festival, its associated rituals and the people involved make it the weirdest possible celebration on earth - a celebration of love and death, of sacrifice and life. 

The small hamlet of Koovagam is present in the Vizhuppuram district of Tamil Nadu, making it virtually just another point on the map. However, once a year this tiny village turns into the biggest camp for transgenders from all over the country. They gather in flocks to take part in the rituals of a festival which lasts for 18 days, culminating on Chithira Pournami (April-May). A festival which has its traditions rooted in the very depths of the Mahabharatha war, Krishna’s cunningness and the noble nature of a very valiant young man.

There was a point of time when a war between the Pandavas and the Kauravas was imminent. There was no way that the war could be averted, thus saving millions of innocent human lives. Krishna, as the supreme protector of the universe, was worried about the possible disastrous outcome of the war. It was true that he could intervene with his divine powers and avert a catastrophe, but humans are required to decide their own fates and be in charge of their own destinies. That’s what the Vedas and Shastras preach. But still, he wanted the Pandavas to win the war, for he was on their side and also because their cause was just and moral. This would be the ultimate “Good wins over Bad” story if it went along as he desired.

Having no other choice, Krishna finally approached Sahadeva, who was blessed with the gift of reading horoscopes and star charts, thus accurately forecasting the future. To Krishna’s greatest dismay he found Dhuryodhana there too, looking all grumpy and haughty. “Welcome, my lord,” exclaimed Sahadeva, “and you too, cousin. How may I help you both?” With a hasty glance at Krishna Dhuryodhana laid forward his request, “Oh MadriPutra! Being true to your skill, guide me along a path, wherein I can surely claim victory in the upcoming war.” Nodding thoughtfully, Sahadeva looked at Shri Krishna, “And you my lord?” he enquired. “Sahadeva, I too came to ask the same favour on behalf of the Pandavas.” Krishna blurted out.

 Without saying a word, Sahadeva retrieved his Shozhi (a number of shells that are used to help in prediction) and cast them time and again. Finally, after several mental calculations, Sahadeva looked up at both his guests. “The path to success is alike for both of you”, he explained. “To attain victory in the upcoming war, you need to sacrifice a man blessed with all the good qualities of valor, strength, bravery, beauty and such, to the goddess of war, Kali. He who first performs this sacrifice will gain the blessings of Kali and win the war.” Suddenly, the gravity of his own prediction seized him and Sahadeva looked at Krishna with very worried eyes. “Leave that to me Sahadeva. Why fear when I am here?” Krishna consoled and with a dangerous look at Dhuryodhana, he left Sahadeva’s residence.

All along his ride back home Krishna’s mind was occupied with a single thought, “Can it be so? Hope it is not as I fear. I cannot bear to lose him. Oh, I wish that we do get another suitable person for the sacrifice.” Krishna’s mind jumped from one idea to another and for once, they all drew a blank. The reason for his worried thoughts was none other than Arjuna. Matching the qualities required in the sacrificial person to the various people in the Pandava camp, Krishna could come up with only two men who qualified to be sacrificed - himself and Arjuna, and he was not willing to lose either.

With a heavy heart, Krishna summoned the Pandavas and relayed Sahadeva’s prediction. “Is there anyone? Is there anyone else, other than Arjuna who can match the requirements of the sacrifice? ” he pleaded, only to be met by a stunning silence. Krishna’s heart shattered at the thought of losing a dear friend. He felt light headed and started to sway with dizziness, when all of a sudden, a voice cut through his haziness.

“Am I eligible to be sacrificed?” the voice enquired. Krishna’s eyes anxiously shot across the gathered warriors to trace the source of the voice and finally they landed on a very handsome man, dressed as a warrior and bearing resemblances to Arjuna. “Who are you, may I know?” questioned Krishna, as hope revived in his heart.

“I am Aravaan, the son of Arjuna, born to the Naaga princess Chithrangadha, through an illicit wedlock. I have come here to help bring victory to my father and his brothers. And if I can indeed help them win by sacrificing myself, then I am ready to die.” he proclaimed. 

Krishna was flooded with relief. Using his divine powers, he realised that Aravaan was indeed a warrior par excellence, full of good qualities and blessed with excellent character. “He would make the perfect sacrifice to Kali.” Krishna thought and he beckoned Aravaan to come with him. He introduced Aravaan to the Pandavas, including Arjuna, his father (What an absurd meeting??) and praised the sacrificial qualities of Aravaan. “So, you will be sacrificed to the Goddess at daybreak tomorrow. Purify yourself mentally and physically and take rest for the remainder of today. Long live your sacrifice.” Krishna told Aravaan and turned to leave.*

 “One moment my lord, I have but a few wishes to be granted before I die. Will you grant them?” Aravaan requested Krishna. “Why don’t you try me Aravaan?” Krishna winked mischievously. ” My lord,” began Aravaan,” I have had the good fortune to enjoy much in life, but before I die, I would like to enjoy the heat of a woman. I wish to die a married man, my lord.”

Krishna was momentarily stunned. Which woman would marry a man who was going to the sacrificial altar the very next day? No woman is crazy to throw her life away like that. Gulping heavily, Krishna said,”We will manage that. Is there anything else?”

”Yes my lord, I would like to witness the entire war unfold while I am still in my physical body and I would also like to fight on the Pandava side for a minimum of three weeks. Is that agreeable?”

It was here that the jealousy of Krishna kicked in. He knew that Aravaan was an excellent warrior and if he was allowed to fight, there would be no need for any of the Pandavas or Krishna himself to be present at the battlefield. Very cunningly, Krishna replied, “PaarthaPuthra, what is ‘three weeks’ to a man like you? You can probably crush the entire enemy forces in a mere three and a two third minutes. You will be able to fight on the Pandava side for those three and a two third minutes, whenever you wish. Are you happy now?”

Totally floored by Krishna’s flattery and speech, Aravaan readily agreed. “If that is all, you can follow me to meet your bride, who will be your wife tonight and your widow in some days.” Krishna commanded.

The Bewitching form of Mohini

Aravaan followed Krishna into the interiors of the palace. There, in the presence of the Pandavas and a few close friends, Krishna did the unbelievable. He transformed himself into Mohini, a lady so bewitchingly beautiful that even Shiva had fallen for her, and in the presence of the elders, married Aravaan. That night, Aravaan got his first wish fulfilled. Mohini seduced him with all her sexuality. Throughout the night, Aravaan was confused if he was with a man or a woman. The smell of butter and milk constantly reminded him of Krishna, but at the same time he couldn’t come out of Mohini’s sensual clutches. Slowly, the night passed and the day of the war dawned.

Aravaan's Sacrifice to Kali

Aravaan was ceremoniously led to the battle field and was made to stand at the very center. There, even as the bewildered Kauravas looked on; he tore off the skin from his arms and raised it up, blood dripping afresh, offering it to the Goddess. Kali, ever thirsty for blood, readily pounced on it. Supremely satisfied with the sacrifice, she then gave her whole hearted blessings to Pandavas.

The war began, with the beating of drums and the loud blowing of conches. The seven akshauhinis** of the Pandava army clashed with the eleven akshauhinis of the Kaurava force. Over the course of the next eighteen days, Aravaan kept Kali satisfied, stripping pieces of flesh and skin from his body and offering it to her. Finally, on the eighteenth day of the war, when his allotted three and two-third minutes of time came up, Aravaan realised with a pang of guilt, that he had been tricked. He stood at the center of the field, his tattered clothes whipping around his bare blood-stained skeleton. A fat lot of use it would come to for fighting against the Kauravas.

Skeleton or no skeleton, Aravaan decided to make the best use of his time and destroy the most of the enemy forces he could manage. In a second, he assumed his Vishwaroopa form, towering over the battling armies. Then, with his head acting as a large stone, he rolled over the enemy divisions, killing thousands and hurting himself in the process.

Finally, the long drawn Mahabharatha war came to an end. The Pandavas had achieved what was definitely a terrible victory, at the cost of the lives of their own cousins, uncles, grandsire and guru. Above all, the very cause for their triumph – Aravaan – was lying on the Kurukshetra field, his sacrifice not even being acknowledged, his bravery not being sung about. During those final moments on earth, when his life was ebbing away, he heard the high pitched wail of a woman. With great difficulty, he turned his head towards the source of the sound. And there, he beheld Krishna, once again transformed into the bewitching Mohini. But her jewels were astray, her kumkuma all smudged up, her flowers pulled away from her thick locks, and her kohl streaked over her beautiful face, as she banged her hands against her breasts and wailed loudly, the very picture of a widowed woman grieving over her dead husband. With that final sight of the Paramathma himself mourning his approaching death, Aravaan’s spirit soared heaven-wards and joined the other immortal heroes in the warrior heavens, forever shining upon the brave warriors of yore as a guiding beacon of supreme sacrifice. Aravaan had passed on, a very blessed, happy man.

A bust of Aravaan at Singapore Mariamman Kovil

This chapter in the Tamil versions of the Mahabharatha forms the central theme of the 18 day long festival at Koovagam. There exists at Koovagam, a small shrine that is dedicated to Aravaan, who is worshipped by another name - Koothandavar. Local folklores recount the story of Aravaan becoming Koothandavar, though this is not traceable to either the Sanskrit or the Tamil versions of the Mahabharatha.

Shortly after the end of the Mahabharatha war, Bhima and Arjuna were arguing over being the best of the war heroes. Both were overcome with pride and haughtiness, that they were the sole reason for the Pandava victory. An amused Krishna approached Aravaan’s head and asked him for his opinion, as being the sole witness of the entire war. Aravaan was very quick in answering, “Who else but you, Oh Madhava, can be the true reason for our success. I saw with my very own eyes, the Sudarshana slicing through the enemies’ heads and your white Panchajanya collecting their dripping blood. You were the reason behind our triumph.” Aravaan’s flattery to Krishna did not go down well with Bhima who rushed to pick up his head, but Krishna was quicker. He lifted Aravaan’s head and threw it into the Charaparika River, where it transformed into a baby. The baby was later found by the King of Chandragiri who had heard the “kuva-kuva” cries of the child when he had gone to the river for a bath. Since the baby had cried “kuva-kuva”, the king named the place by the river as Koovagam. The king also christened the child as Charapaalan and raised him as his own son. Charapaalan grew up to be a valiant prince and always stood by his father in all the battles. At one such battle against a demon named Koothaasuran, Charapaalan killed the asura who had injured his father in the battle. Extremely pleased with the death of this vicious asura, Draupadi, the supreme goddess of the Draupadi cult, blessed Charapaalan with the name Koothandavar (the slayer of Koothaasuran) and granted a place for him at her temple in Koovagam.

The once famous Draupadi temple at Koovagam is now no longer present, the only sign of its existence being the Aravaan shrine that functions as an independent temple today. The 18 day festival at the shrine, held in conjunction with Chithira-Pournami, celebrates the final days of Aravaan’s life, right up to his brave sacrifice on the 18th day. The festival begins with the ritual flag-hoisting in the temple premises. Many poojas are performed to the idol of Aravaan in the shrine. Unlike in other Hindu temples, Aravaan is worshipped in the form of his severed head mounted on a platform. Also, apart from his main idol in the shrine, a separate, more humongous head is made from wood and painted with brilliant shades. This sculpting of Aravaan’s head is an important part of the festival and takes over fifteen days to complete. These fifteen days are filled with entertainment programs, singing and dancing competitions, beauty shows and the like, which are organized by the gathered devotees. On the sixteenth day, the head is ritually infused with life in a ceremony where the eyes of the idol are painted upon. This day symbolizes the appearance of Aravaan among the Pandava fold.

Poojas to Koothandavar

The following day witnesses perhaps the most important of the festival traditions – the marriage of Aravaan. The transgenders, who have gathered at Koovagam, are the self-proclaimed brides of Aravaan. They claim themselves to be the incarnations of Krishna, who had been a man trapped inside a woman’s body when he had seduced Aravaan - just like the transgenders themselves. At daybreak on the seventeenth day, the chief priest performs special poojas to the idol of Aravaan and welcomes the holy spirit of Aravaan into his body. Then, acting as Aravaan’s representative, the priest ties the Mangalsutra (the sacred marital thread) around the necks of all the transgenders present there. They are now the happy wives of Aravaan, just for the night. A gala feast is organized, which is followed by a night full of merrymaking, laughter and dance. The gigantic head of Aravaan is mounted on a chariot and taken around the village in a ceremonious procession.

Aravaan's Final Procession

At sunrise, the following day, the air is ripped apart by sharp wails, as Aravaan is beheaded, widowing all his one-day-old wives. Following our ancient traditions, the widows of Aravaan rip the Mangalsutra from their necks, tear the flowers out of their hair, throw away their ornaments, and remove all cosmetics from their faces, wailing loudly, beating their chests, just like Krishna mourned for Aravaan long, long ago. They drag themselves behind the separated head of Aravaan, which is taken on a funeral procession to the cremation grounds. The severed head is finally cremated with all the honors given to a brave warrior, bringing the festival to an official end. 

The eighteen day festival sees all the transgenders campaigning for their rights and promoting equality movements. Since they dedicate themselves to Aravaan, they are often called Aravaanis in Tamil. Though the government is now recognising them as a separate gender and paying heed to their difficulties, a long time has to pass before they receive the same treatment as normal humans do. And till that day arrives, they have to rely on the grace of Aravaan to take them through the rough times to come.

                                                         ---------------XXXXX-------------

P.S. This story is an adaptation from many entangled Tamil folklores that are kept alive by the Cult of Draupadi and the Cult of Koothandavar. It is not based on the original Mahabharatha as written by Veda Vyasa. Though Aravaan makes an appearance in the Bhishma Parva of the Vyasa Bharatha as the Pandava Sacrifice, no further details are told about him. 

* The Vyasa Bharatha tells a different story altogether. According to Vyasa, to ensure victory in the battle, Bhishma advises Dhuryodhana to sacrifice Aravaan to the Goddess Kali. Dhuryodhana accordingly approaches Sahadeva to decide on a suitable time and date for the sacrifice. Sahadeva, being true to his talent, advices Dhuryodhana to sacrifice Aravaan at midnight on an Amavasya. Dhuryodhana then meets Aravaan and asks his opinion of the plans. Aravaan is extremely happy to be sacrificed for the victory of his father's cousins and readily agrees. However, he lays a condition that he should be sacrificed only if he there is no harm to his life, his body or his 32 anga-lakshanas before the prescribed date. Krishna hears about Dhuryodhana's plans and urges Aravaan to sacrifice for the Pandavas instead. Though Yudhishtira is much against Aravaan going against his promise to Dhuryodhana, Krishna makes use of the loop-hole in Aravaan's condition to Dhuryodhana to rope the situation into their advantage. Very cleverly, Krishna performs tharpanam (Pooja to the fore-fathers that is usually performed on Amavasyas) on Chaturdasi (the day before Amavasya). On seeing the Supreme Being wrongly performing the tharpanam, Surya and Chandra rush down to Krishna to stop his faulty tharpanam. On being questioned by Surya and Chandra, Krishna reasons that Amavasya falls on the day when the sun and moon arrive at the same position in the planetary charts. Since Surya and Chandra were now standing together in front of Krishna, there was no wrong in performing the tharpanam since it was Amavasya already. Thus by orchestrating the movements of the sun and the moon, Krishna advances the date of Amavasya and asks Aravaan to be sacrificed on that day, thus keeping up both with Aravaan’s promise to Dhuryodhana (this way Aravaan will be harmed before the appointed day) and the auspicious time of the sacrifice.

** An Akshauhini was an ancient battle formation that consisted of 21,870 chariots; 21,870 elephants; 65,610 horse-mounted warriors and 109,350 infantry, as per the Mahabharatha. 

The Closed Doors and The Vaigai Bath, Thirumaaliruncholai-Part III

The King of Malabar had his eyebrows locked together in serious thought. “Azhagar does not belong in that land. He should be here. Chera Desa would be a far more appropriate kshetra for the residence of Azhagar” he said to himself. “And then both the statues of Aparanji will be in my kingdom. Ha Ha Ha!!!” The king laughed loudly with the madness of the idea that had suddenly seized his senses.

Today, Chera Desa houses the most famous Malai Naattu Divya Desam of Thiruvananthapuram, where Anantha Padmanabhaswamy gives darshan lying on the Sesha, the entire statue having been sculpted from Aparanji. The King of Malabar, not sufficiently happy with this divine presence of Narayana in his kingdom, was now scheming to smuggle the utsavar idol of Azhagar into the Malabar Coast. “Shall I declare a war with the Pandya King?” he questioned his closest of ministers. “I have to get the idol at any cost. We can easily crush them” he added haughtily.

The minister for treasury stepped forward, “Your Highness”, he bowed low, “The Pandya army, though smaller compared to ours, is highly versatile. Besides, they have the promise from Somasundara, who is none other than Parameshwara himself, that he would protect their empire, no matter what may come. Have you forgotten the rumour of Indra’s invasion? A sole man with a “Bull flag” flying from his chariot, single handedly defeated the army, and all the arrows that found their marks had the Rishaba Muthra (Bull Seal) on them. The Pandya emblem happens to be a fish, and may I remind you that Rishaba is the lord’s mount. I believe the best way to get the idol would be through stealth and magic”, he suggested.

“Hmm… True”, reflected the king. ”The protection offered by Shiva is formidable indeed. We have to resort to the darker sides of our nature. Gather the best of Tantriks and Magicians in the empire and bring them to me before dawn. There is much planning to be done.” Having ordered thus, he dismissed his ministers.

Two days later, eighteen people, well versed in the darker secrets of the Atharvana Veda, Tantra and warfare, secretly left for the capital of the Pandya Empire, Madurai. They were accompanied in spirit by the Guardian Deity of Malabar, Malayala Karuppu. Tackling their way through the Western and Eastern Ghats, they finally landed up at the outskirts of Madurai. Before them, the four magnificent towers of the Meenakshi Sundareswarar temple rose high into the skies, twinkling with lights. Ignoring this splendid sight, they turned their heads left. There, the lone but equally impressive tower of Azhagar Kovil, shone bright in the night lamps.

They had arrived!!!

The Arthajaama Puja was in progress when the eighteen men walked inside. With ashes smeared on their forehead, dressed in clean white silken clothes, they looked like ardent devotees who had come to take part in the ritual worship. The men bowed low before the majestic statue of Azhagar, their eyes closed. To everybody present they appeared to be deep in prayer. However, within their hearts, they chanted in unison, powerful mantras from the Atharvana Veda. They were trying to sap the power of Azhagar and collect it into eighteen specially prepared Kalasas that they had brought with them. Their idea was very simple. Once the divine sanctity of Azhagar was transferred to Malabar, the Aparanji statue would automatically follow them to reside in the actual kshetra than remain at Thirumaaliruncholai, where the sanctity would no longer exist.

But someone was so against their plan. MahaVishnu smiled at their stupidity. How could they transport his powers without his approval? How very naïve of them to think of this as a cake walk? Narayana decided to teach a lesson to the King of Malabar. He summoned Malayala Karuppu, yes the very Karuppu who had accompanied the eighteen magicians, and set him up against his own hordes. “Destroy them!” ordered Vishnu, “their intentions are not honourable.” Karuppu bowed to divine will and set forth to carry his orders.

By now, the eighteen magicians had successfully transferred the sanctity of Azhagar into their Kalasas. Elated with their victory, they rushed out of the temple and down the steps to the Raja Gopuram. There, suddenly, the gigantic doors of the Raja Gopuram closed automatically, as if controlled by invisible hands. By the very force of the doors, the eighteen men were crushed to death and buried under the steps. The eighteen Kalasas floated in mid air to the sanctum and emptied themselves over the statue of Azhagar, returning the divine powers to the rightful place. Azhagar glowed splendidly with renewed sanctity and holiness.

It was then that the priests heard a rustle, like air moving in water. And before them materialised a mighty figure. Dressed as a warrior, complete with a long-sword and matted locks, pitch black in colour, stood Malayala Karuppu. “Oh priests of the temple of Azhagar, I have sinned terribly in trying to steal the sanctity of Parampurusha himself from this abode of his. As a penalty for aiding a thieving mission, I will guard this temple till the end of times. I will make sure that robberies and other immoralities do not take place in the temple and in the surrounding villages. I will guard the temple, over these very eighteen bodies. In times of trouble, I will come in aid.” Having said so, he suffused into the temple doors. The doors glowed bright for a moment with Karuppar’s potency and then everything went quiet. Malayala Karuppar had taken his final place. 

The Doors of Pathinettampadi Karuppar

Since Karuppar stands guard over the eighteen dead bodies of the magicians from Malabar; he is often referred to as Pathinettampadi Karuppar and is the chief guardian deity of Azhagar Malai. In a mark of respect to Karuppar, the main doors of the temple remain closed for most of the year. It is believed that Karuppar resides within them, looking over the kshetra and the neighbouring villages. During this time, the devotees worship the very doors as the guardian deity. They smear sandal paste over the doors to cool his anger and make offerings of long forged swords. Some of the swords are double a man’s height and offer a very frightening sight. The doors also act as the seat of the local Panchayat. It is believed that people who utter lies in the vicinity of these doors have their lives destroyed by the guardian god’s wrath. Villagers wanting to resolve criminal and civil issues bring the accused to the doors of the temple. There the accused is made to promise on his/her innocence with Karuppar as the witness, the belief being that if he/she did do wrong and refused it in front of the doors, then Karuppar would give him/her the rightful judgement. A nominal fee of Rs 6 is charged for any such case brought to the temple doors.

The doors are however, kept open once a year during the Brahmotsava. A strange phenomenon takes place that day. The jungles surrounding the temple, which are usually alive and vibrant with the calls of birds, remain drowned in stark silence.  Not a single bird is found in the vicinity of the temple, and the temperature in the region shoots up by several degrees. People believe that this is indeed a manifestation of Karuppar’s unvented wrath. On this day alone, Chakraththazhwar, the divine discus of the lord, comes out of the temple through the Rajagopuram doors. Even Azhagar does not have this privilege of walking out through these doors. Special poojas are then offered to the open doors before they are closed again at night, never to open for another 365 days.

Karuppar also takes part in the day to day running of the temple. Every morning, the priest who brings water for Azhagar’s abhisheka has to pause before the doors and promise that the water was indeed brought from the Noopura Gangai and not from anywhere else. At the end of the day, the accounts of the daily activities are laid before him and finally he is also entrusted with the keys of the temple treasury at night. He is also invoked for the protection of the lord and his retinue when Azhagar embarks on his 10 day long trip to Madurai, in the month of Chithirai every year. And that brings us to the grandest story ever of Azhagar Kovil - a story that is enacted every year, to this very day.

The Queen of Madurai, Thadaathagai, was to marry Somasundarar (the one as beautiful as the moon), who was none other than Shiva himself, in a spectacular ceremony that was to be held at the city center. Having lost her father at a very young age, Thadaathagai had no one to give her away during the Kanikaadhaanam ceremony (The Kanikaadhaanam is when the father places his daughter’s hand in the palm of her future husband and pours water over the enjoined hands, signifying the giving away of his ownership on the bride. This is often considered the most important part in a Hindu Marriage). Highly distressed, Thadaathagai turned to her brother for help, “Narayana!!! Azhaga!!! Will you give me away in marriage to my lord?” she pleaded. Vishnu readily agreed to the prayers of his dear sister. “I will come down from my hilly abodes of Vrishabadri with all due respects and gifts and give you away in marriage to Eeshwara. Do not worry and brighten up, Oh bride!!!” he teased. Delighted by the promise, Thadaathagai prepared herself for her marriage.

Next day, the sun rose over the horizons to the recitation of the Vedas and mantras echoing from the marriage hall. Somasundarar sat at the altar, all decked up, radiant and bright, the most handsome one on earth. The sacrificial fire was lit and due offerings were being made when Thadaathagai entered. Escorted by her mother, Kanchanamaala, she made her way to the stage and sat besides Somasundarar. The marriage rituals were proceeding in full swing and everyone was eagerly waiting for Azhagar’s arrival.

Meenakshi Thirukkalyanam

At that very moment, by the banks of the river Vaigai on the far side of the city, Azhagar stood with his retinue, in a thorough fix. The Vaigai was in a spate. There was no way his retinue could ever cross the river and make it to the city safely. He decided to go alone and stepped into the river, wetting himself all over. Through sheer determination he waded across the rushing waters and made it to the city and finally to the marriage hall. And there, to his great shock, the marriage feast was being enjoyed thoroughly by one and all. The marriage was over!!! Azhagar was livid with anger and he stormed out of the city in a huff, feeling dishonoured and embarrassed.

However, at the banks of the Vaigai, he was met by the newly married couple accompanied by Koodal Azhagar. “Azhaga, don’t be in a huff.” reasoned Somasundara. ”The auspicious time prescribed for the marriage was running out. I had no choice but to call upon Koodal Azhagar to give away the bride. After all, she is his sister too”. With Somasudarar’s soothing words, Azhagar realised his folly and blessed the divine couple with his whole heart. “Forever, shall I guard this empire of yours, my sister”, he said. And then, with his retinue in tow, he returned back to Vrishabadri.

Azhagar Aatril Iranguthal

This divine play of the gods is enacted every year with much fanfare during the Chithirai Thiruvizha at Madurai. Ten days prior to Chithira Pournami, Azhagar sets out from his abode in Vrishabadri with a large retinue. Pathinettampadi Karuppar is first invoked for protection during the journey and a complete inventory of the items that are being taken is placed at the doors. Over the next 10 days, the itinerary of Azhagar covers a lot of places, mandapas and hamlets on the way to Madurai. On the day of Chithira Pournami, at Madurai Thallakulam, Azhagar is adorned with a garland that has been worn by Sri Aandal in Srivilliputhur, thus keeping up with his unending love for “Soodikodutha Sudarkodi” Sporting this fragrant garland, he finally reaches the banks of the Vaigai and with his entire retinue, gets down into the river. Azhagar is dressed as a hunter, with a red turban around his crown and a long spear in his hand. He is seated on a golden horse that is shown to be prancing with the happiness of being able to carry the Paramapurusha himself on its back. This event marks the highlight of the Chithirai Thiruvizha and is called “Azhagar Aatril Iranguthal”. At the same time, Koodal Azhagar enters the river from the Madurai side to welcome Azhagar. He is seated on a silver horse and comes with the hope of explaining the change in the marriage plans to Azhagar. This divine meeting is referred to as “Ethir Sevai” and thousands of people bathe in the river when the two Azhagars get into it. The citizens of Madurai sport small water guns with which they spray water onto Azhagar and Koodal Azhagar, completely soaking them from crown to lotus-feet. It is a loving act of welcome by the Madurai citizens, through which they try to reduce the extreme effect of the peak summer sun on the Lord’s delicate skin. 

People also get very excited about the dress that Azhagar is adorned with when he gets into the river. The general belief is that the color of Azhagar’s dress will dictate condition of the year ahead. Green silk indicates prosperity and growth, red foretells a year of famine and disasters, while white indicates just another normal year. On the morning of the Vaigai Spectacle, the chief priest places a blindfold over his eyes and plunges his hand into the huge trunk that contains Azhagar’s clothes. From the trunk he draws out the first dress-robe that he reaches. The emergent dress is believed to be a direct consequence of divine will and is thus a sacred forecast of the year ahead.

Azhagar as Matsya, Koorma and Vaamana Avataras

Garuda Seva before Manduka Moksham

That night, Azhagar stays by the Vaigai, at the Thenur Mandapam, and accepts offerings from the local people. He thrills them with darshans of his different incarnations in a session that lasts over the entire night, often called the “Dasavathara Seva”. At dawn the next day, Azhagar comes out majestically, riding astride Garuda and offers moksha to Manduka Maharishi. Finally, his duties completed and the purpose of the trip being served, he turns back to his hilly abodes and arrives at the temple amidst much celebrations. The inventory that was kept before Karuppar is cross checked once again with the available items and Azhagar finally returns to his sanctum inside the temple, concluding the fortnight long Thiruvizha. This is praised as being one of the most colourful festivals of South India, and people throng to Madurai in large numbers to witness both the celestial wedding of Meenakshi-Sundareswarar and the annual Vaigai bath of Azhagar.

As Raama, Krishna and Mohini at Thenur Mandapam

Before the days of Thirumalai Nayakkar, the two festivals were celebrated separately, with the Azhagar Thiruvizha happening in Chithirai (April-May) and the Thirukkalyana Vizha being observed in Maasi (February-March). To promote Shaiva-Vaishnava unity, the then ruler of Madurai, Thirumalai Nayakkar, combined these two festivals into a single grand-scale celebration to be observed in the month of Chithirai. To this day, the poojas at Azhagar Kovil are carried out without any Shaiva-Vaishnava disparities, keeping up with the King’s words. Also, followers of Jainism, Islam and Buddhism are known to have offered their respects at the temple at various points of time in history.

Apart from the Chithirai Vizha, the temple celebrates it’s Brahmotsavam in Aadi ( July-August) and has a three day Thirumanjana Festival in Aippasi (October-November), when Azhagar is taken up the hills to the source of the Noopura Ganga for a ritual bath. The temple also celebrates various other Vaishnava and Tamil festivals like Sri Jayanthi, Rama Navami, Pongal, Tamizh Varuda Pirappu and so on. Every month, there is always some festival or the other that is observed at the temple amidst much chantings and grand processions.

Tulabharam is a favorite act of offering at the temple. Devotees, whose prayers have been fulfilled, donate coins and paddy in equal measure to their body weight at the temple offices. Many others also tonsure their heads and offer their hair as a return for their answered prayers. Offering clothes and dresses to adorn the Moolavar is still another practice that is in vogue. And we have already read about the tasty dosas that get made from the grains that are offered by the grateful farmers for their bountiful harvests. Once upon a time, the temple boasted of rich and generous donations from kings and powerful visitors. Such was the sanctity of the place.

Azhagar Kovil is just 18 km from Madurai and plenty of buses ply from the city. I would recommend that you set aside an entire day for this visit, for it would also include a short climb up the beautiful green hill to the Pazhamuthirsolai Temple of Muruga and a further short walk to Noopura Gangai and the Raakayi amman temple. People flock in large numbers on Saturdays and Sundays to have a glimpse of the lord and then relax lazily under the shady trees that are plentiful in the region. It is not an uncommon sight to see large families enjoying picnics at various places on the hillock. The cool waters of Noopura Gangai are really a pleasant relief in the hot months of summer. And above all, you get to behold the awe inspiring closed doors of Karuppar, replete with the swords and of course feast your eyes on the beautiful Aparanji statue of Azhagar.

மாலிருஞ்சோலையென்னும் மலையையுடையமலையை 

நாலிருமூர்த்திதன்னை நால்வேதக்கடலமுதை

மேலிருங்கற்பகத்தை வேதாந்தவிழப்போருளின் 

மேலிருந்தவிளக்கை விட்டுசித்தன்விரித்தனவே - பெரியாழ்வார் 

"This Thirumaaliruncholai kshetra, the Lord who has this place as his residence and the holy mountain which houses the divinely beautiful mountain, who is Vishnu,

Who has eight forms and who is the very nectar which emerged from the sea of the four Vedas,

Who is the most compassionate, who is the ever granting Karpaka Vriksha, and who is beyond the very essence of the Vedanta.

This divine beauty of the one who is the most beautiful, Vishnu Chittar sings in his praise, the above ten verses"  - Periyazhwar

The Frog Sage and Other Stories - Thirumaaliruncholai-Part II

Suthapas Maharishi had a very peculiar gift. He could stay under water forever, without coming up for air. He had obtained this exceptional ability, through unending penance to Narayana. And he put the skill to further use of the same kind. Daily, he would go into the Silambar, immerse himself in the cold flowing waters and there, safe from the eyes of the world, he would offer his heartfelt prayers to the Lord. This became a daily ritual, and the hours under water kept increasing as the days went by. It was on one such occasion, when Suthapas was deep under the waters, that Durvasa came along. Known for his flaring temper and equally sharp curses, he was received and treated with respect wherever he went, lest the place earned the misfortune of his displeasure. Knowing through his Gnana Drishti (The Power of Sight beyond the mundane)  that Suthapas was indeed under water, he waited for him to come out. Suthapas, on the other hand was so immersed in his prayers that he hardly acknowledged the presence of Durvasa, and did not come out. Durvasa’s temper soon reached its critical point and boiled over. “Oh Suthapas, when you remain under the water for so long, you are no longer fit to be a human. May you turn into a frog (मंडूक भव).” he shouted and in a huff, prepared to leave. Suthapas Maharishi realising the gravity of the situation, jumped out of the river and fell at his feet, begging for forgiveness. Durvasa, easily sated as heated, smiled and told him “I am sorry, but a curse is a curse. Only when Shriman Narayana chances to come upon you, will you regain your human form. Long live your devotion”. (People may wonder why Suthapas, who was engaged in devotion of the highest kind, had the misfortune of being cursed thus. The reason can be drawn from the Srimad Bhagavatham, where it is said that devotion to Bhagavathaas (devotees) is much higher than devotion to Bhagavaan. Suthapas, engaged in worshipping Bhagavaan, ignored the Bhagavathaa and hence the curse)

Suthapas Maharishi, with his new amphibian body, swam through the SIlambar to the holy city of Madurai. There by the banks of the sacred Vaigai, he engaged himself in constant prayer to Narayana. Since he now had the form of a frog, he came to be known as Manduka Maharishi.

Manduka Maharishi Sannidhi

Vishnu, pleased with Manduka’s unflinching bhakthi, came down from his hilly abode in Thirumaaliruncholai (Azhagar Kovil, Vrishapathri) and granted him freedom from the curse. The Rishi, now back to the human form is overcome with emotion at the grace of the Lord and his happiness burst out in the form of beautiful shlokas glorifying the compassionate Azhagar at Thirumaaliruncholai. He  set up his ashrama along with the hundreds of sages already occupying the place besides the holy Silambar and then, he too merged in the ocean of Hari Nama Smarana.

At that time, Madurai was ruled by the great Pandya king, Malayathvaja Pandian. He was the proud owner of a very beautiful Pushpaka Vimana (ancient airplane) and he used it to go to the Ganges every day for a holy bath. One day, as he was flying over the hills of Vrishabadri, the force generated by the intense penance of the many Rishis stopped the Vimana and brought  it down. Perplexed by the sudden halt of his Vimana, Malayathvajan looked around and came across the beautiful Silambar. At that moment, a voice called out from the skies “Oh king of the mighty Pandya Empire, why go north every day, when you have this sacred river-par-supreme running right outside your city? Many Rishis like Sutapa and Marichi have attained moksha by bathing in it. Why not you?” Malayathvajan felt his entire body to be covered with Goosebumps at the divinity of the whole incident. Considering himself to be blessed, he started to bathe in the Silambar every day, his heart constantly praying for an heir to the powerful throne of the Pandya empire. Soon his prayers were answered when he was blessed with a beautiful girl child, Thataadhagai, who was none other than the future ruler of Madurai, Goddess Meenakshi incarnate. She married Shiva (Somasundara perumal) and the divine couple still reign over the ancient Pandya lands, whilst her brother rules over the mountains of Vrishabadri, a stone’s throw away. A place which we now know as “Azhagar kovil”.

Moolavar SriDevi Bhoodevi Sametha Paramaswami

Azhagar Kovil, happens to be one of the foremost Divya Desas in Pandya naadu. Also known as Thirumaaliruncholai, the main deity is called Paramaswami. The deity was not carved or established by human hands. It is believed that Dharma Raja himself performed the Prathishta of Paramaswami. He gives darshan standing tall, adorned with the Kausthuba, flanked by Shree Devi and Bhoo Devi on either sides. The idols are huge, definitely atleast twice the height of a fully grown man. It is one of the rare temples where Vishnu is found sporting his Panchayudhams (Five weapons), including the Prayoga Chakra (Chakra which is about to be released), as he is described in the finishing shloka of the famous Vishnu Sahasranama :

वनमाली गदी शार्ङ्गी शङ्खी चक्री च नन्दकी ।

श्रीमान् नारायणो विष्णुर्वासुदेवोऽभिरक्षतु ||

“Bearing the Vanamala, The Gadaa, The Sharngaa Bow,

the Conch, The Chakra and the Nandaki Sword,

Shriman Naarayana, the all pervasive Vishnu,

Oh Vasudeva, do offer us your protection”

Aparanji Azhagar

However, the place gets its name from the Utsava-Moorthi, who is called Soundararajar or Azhagar (the beautiful one). Since, he happens to be the Ancestral deity for the Kallas (a caste in India), he is also called Kallazhagar. A more interesting reason for his name is however, attributed to his flawless and charming beauty. In their melting compositions, many of the Azhwars have time and again alleged Maha Vishnu to be the thief of their hearts. This fact achieves further validity at Thirumaaliruncholai where the exquisite beauty of the Lord standing with the Goddess of fortune at his side, is known to have stolen many a devotee’s heart. Due to this repeated thieving (கொள்ளை) behavior, the Azhagar at Thirumaaliruncholai came to be known as Kallazhagar.

The beautiful Utsavar statue is a marvel carved in gold. Cast from Aparanji, a rare form of pure gold, this happens to be one of the two existing statues made from this highly precious metal. The other one is a much more gigantic statue of Narayana engrossed in his Ananthasayana, which is worshipped at Trivandrum in the Anantha Padmanabha Swamy temple.

Azhagar Kovil with the Hills at the back

Apart from Nammazhwar, the Kshetra has also been offered Mangalaasaasanam by  Aandaal, Periyazhwar, Thirumangai Azhwar, Bhoothathaazhwar and Peyazhwar. With 121 Divya Prabandhams being sung on Azhagar, the temple has the 4^th largest number of Divya Prabandhams to its credit after Thiru Arangam, Thirukachchi and Thiruvenkadam. Paramswami has been worshipped by the Seven Virgins, the Saptha Rishis, The Pancha Pandavas and Bheeshma. Koorathazhwan is believed to have had his sight restored by worshipping Azhagar here and then having had gone to SriRangam to meet Sri Ramanujar, who gladly accepted him as a disciple. The grace and compassion of Azhagar, as well as the sanctity of the Kshetra have also been sung in Silapathikaaram, one of the five great literary works in Tamil. Interestingly, Azhagar Malai is part of a mountain chain consisting of seven mountains  (Alangaaran Malai, Kulamalai, Kolamalai, Kulir Maamalai, Kotra Malai, Nila Malai and Neenda Malai). For this reason it is also praised as Southern Tirupathi. 

Rakkayi Amman Temple

Azhagar at Noopura Gangai

The temple stands at the foot hills of Azhagar Malai, on the outskirts of Madurai (21km from the Central Bus Stand). The mountains also house the last  Arupadai Veedu of Lord Muruga, Pazhamuthirsolai. A number of smaller shrines dedicated to Shiva, Vigneshwara and Naga Devathas also dot the mountain paths. From the very peak of Azhagar Malai flows out the Noopura Ganga. The source of the spring is yet undetected, and it wells out from the sanctum of Rakkayi Amman and rushes down with all its purifying power. Rakkayi Amman is the protector of all the Theerthas in the place and is supposed to be the daughter of Angirasa munivar. On new moon days, special poojas are offered at her mountain shrine. Thousands believe that a dip in this Noopura Ganga is as holy as the one taken at the Triveni Sangamam in Prayaga. All the abhishekas and bathing ceremonies performed to Azhagar are done with the holy waters from the river. Temple sources report that if any other water is used, the Aparanji statue will blacken instantly.

The temple complex itself plays host to a number of shrines dedicated to minor deities, Manduka Maharishi, Krishna, the Azhwars and the Thaayar, Kalyana SundaraValli Naachiyar.  The Thaayar of this Kshetra is often referred to as Thanikkoyil Thaayar (The Mother with her own shrine) because the Thaayar shrine is located separately from the complex. At the Thaayar shrine Kasturi Manjal (turmeric) is given as prasadam as a symbol of auspiciousness. The Thaayar leaves her shrine only on two occasions - for the Thirukalyanam that is celebrated on Panguni Uththiram and for the Kanu festival which is held in conjunction with Mattupongal in mid-January. The Thirukalyanam is celebrated on a grand scale at the Kalyana Mandapam where Azhagar marries Kalyana Sundaravalli Thayar, Shri Devi, Bhoo Devi and Aandaal. On that day alone he is seen with four Thaayars. This darshan known as Pancha Lakshmi Sevai (The fifth Nachiyar resides eternally as Maha Lakshmi in the very heart of Azhagar) is believed to grant one with all the sixteen types of wealth and a long, fulfilling life.

Intriguingly, the temple also has separate shrines to Valamburi Vinayagar and Kaala Bhairavar. Predominantly Shaiva deities, Vibhoothi is given as the prasadam at these two sannidhis. Bhairavar is supposed to be the kshetra Paalakar of this temple (He is usually the caretaker in all Shiva temples). Legends inform us that in the days of yore, after the Artha Jaama Puja, the head priest used to lock the door of the temple and hold out the key through a hole, into the temple. This was taken by the Kshetra Paalakar for safe keeping and was always found on the door step the next morning. Once it so happened that the priest had locked his child inside the temple. When the priest had attempted to enter the temple, he was consoled by Bhairavar that the child would be safe  until the next morning. However, the priest adamantly tried to enter the shrine. Vexed with the priest's behavior and angry at his lack of trust, Bhairavar threw the child over the wall. Shocked by this, the priest cursed Bhairavar to lose all his powers. Due to the priest's immense devotion to Azhagar, his words came true and the powers of the Kshetra Paalakar were transferred to a nearby stone. The stone can still be seen today and is worshipped as such. 

Jwaala Narasimhar

The shrine to Jwaala Narasimhar in the temple prakaaram is quite famous too. The Lord is supposed to be in his Ugra Swaroopa and thirumanjanam is performed everyday with waters, curds, butter, honey etc. to soothe his anger and cool him down. A big opening is provided right above Narasihma’s head, for him to vent his anger out.

The Kothai shrine is probably the most celebrated one at the temple. Unlike in all other Kshetras, including her birthplace Sri Villipuththur, the Utsavar Aandaal is found to be in a seated posture. Also, it was here that she prayed the Lord to bless her endeavor to attain him as her husband and tried to bribe the Lord with pots of Butter and Akkaravadisal.

நாறுநறும்பொழில் மாலிருஞ்சோலை நம்பிக்கு நான்

நுறுதடாவில் வெண்ணெய் வாய்நேர்ந்து பராவிவைத்தேன் , நூறு தடாநிறைந்த அக்காரவடிசில்சொன்னேன்,

ஏறுதிருவுடையான் இன்றுவந்து இவை கொள்ளுங்கொலோ!

-ஆண்டாள் நாச்சியார் திருமொழி 

“To the Lord of Maaliruncholai, surrounded by fragrant flowers,

I offer by word of mouth, a hundred pots of Butter,

And a hundred silver pots of Akkara Vadisal have I said.

Will the Lord, whose wealth multiplies every day, come and accept (thieve) these offerings today”

-Aandaal Naachiyaar Thirumozhi

Kothai eventually observed the Thiruppavai Nonbu and married Ranganaathar. She finally merged with the Lord at Sri Rangam, thus not being able to fulfill her promise to Azhagar. Shri Ramanujar, knowing about this unfulfilled promise, went on to provide the dishes to Azhagar on Aandaal’s behalf, and thus earned the title of Anna (Elder brother) from Kothai herself. To this day, every year, on the 27th day in the Tamizh month of Margazhi, Azhagar is offered piping hot Akkara Vadisal on behalf of Aandaal, and just like she sings in the 27th verse of the Thiruppavai, it is distributed and shared joyously with the devotees.

கூடாரை வெல்லும் சீர்க் கோவிந்தா! உன் தன்னைப்

பாடிப் பறை கொண்டு யாம் பெறு சம்மானம்

நாடுபுகழும் பரிசினால் நன்றாக

சூடகமே தோள் வளையே தோடே செவிப் பூவே

பாடகமே என்றனைய பல்கலனும் யாம் அணிவோம்

ஆடையுடுப்போம் அதன் பின்னே பாற்சோறு

மூடநெய் பெய்து முழங்கை வழிவாரக்

கூடியிருந்து குளிர்ந்து ஏல் ஓர் எம்பாவாய். - திருப்பாவை 

"Oh  Govindha ! You have the benign supremacy of winning over Your opponents.

We shall get the drum from You ,the sakthi to sing eulogies about You.

Thus, we get the reward of great eclat and glory of all the worlds. 

With bracelets,shoulder ornaments ,ear-studs and rings, ornaments in the form of flowers, 

anklets and many other ornaments shall we adorn ourselves

And we will wear new clothes, and later eat food prepared using milk 

with sumptuous ghee that is flowing so much as to spill over up to our elbows 

We shall ever be united and thus become cool in heart and stay joyous, Oh Damsel" - Thiruppavai

Apart from this yearly treat of Akkara Vadisal, and the regular Perumal Koil Puliyodharai, Sakkarai Pongal and Vadai, Azhagar Kovil is also famous for its Dosas. It is a strange prasadam that is not offered in any other temple. Every year, before harvesting their crops, the farmers in the villages surrounding Azhagar Kovil offer a certain portion of their harvest to Azhagar as a mark of their gratitude for the bountiful harvest. The grains that are offered by the farmers are ground along with cumin, pepper, curry leaves, asafoetida, ginger and other spices into a flour that is fermented and then made into hot Dosas dripping with ghee. These Dosas are offered as Naivedhyam at the Saya Raksha Pooja and then distributed to the devotees. 

Ruins of the Naaga Fort

The entire temple is surrounded by the ruined fort of Naagapuri. The locals believe that this city was ruled by Uloopi, the Naaga princess who married Arjuna, and gave birth to Aravaan (Yet another interesting story here!!!). Naaga worship is still done in areas surrounding the temple, with great respect and devotion.

The present day temple, is said to have been built by Malayathvaja Pandian and his successors. with   continued patronage by the Chozhas, the Hoysalas, the Vijayanagar Kings and the Nayakkars. Though the Pandya Kings swore their unflinching devotion to Somasundara Perumal of Aalavaay Nagaram (Madurai), they always had a soft corner for this sacred Vaishnava  spot. The temple once had large lands, from which it drew a sufficient income to conduct festivals on a grand scale. Thirumalai Nayakkar, a staunch Vaishnava ruler of the Nayakkar Dynasty, also showered the temple with lands and gold. The Mani Mandapams (Bell Towers) that we can see today, dotting the path to Azhagar Kovil from Madurai, were built by him. Every day when the Saayarakshai Pooja (Evening Prayers) started at the temple, the bell at the temple would toll loudly. This ring was taken up by subsequent men at the Mani Mandipams, who tolled their respective bells, until the sound reached the Nayakar Mahal. When he heard the bell ring, it is said that, Thirumalai Nayakkar would leave all his work, turn in the general direction of the temple and offer his humblest prayers. Such was his devotion. 

Much of the temple's riches were lost when Hyder Ali attacked the temple in the 1750's and carried away most of the precious jewels and stones. However, Hyder was opposed by Yusuf Khan (the famous Maruthanayakam), who retrieved some of the lost jewels and presented it back to the temple. Unfortunately, the temple was never able to recuperate from that blow, and presently it is but a shadow of the prosperous, thriving pilgrimage center it had once been.

The main festival at the temple is, of course, the Chithirai thiruvizha, held in conjunction with the one at the Meenakshi-Sundareshwarar temple in Madurai. There are also large scale poojas on Ekadashi, Raama Navami, Purattasi Saturdays and other important Vaishnava sacred days.

To many  pilgrims the major attraction of the place is not as much as the temple as its doors. No visitor to Azhagar Kovil would leave the gigantic, sandal-smeared, ever-closed main doors of the temple unnoticed. Especially not when you have nine-feet-long swords lying by it.

The story behind these closed doors… Coming up in the next post.

செஞ்சொற் கவிகாள்! உயிர்காத்து ஆள் 

 செய்ம்மின்! திருமாலிருஞ்சோலை 

வஞ்சக்கள்வன் மாமாயன் 

 மாயக்கவியாய் வந்து என் 

நெஞ்சும் உயிரும் உள் கலந்து 

 நின்றார்; ஆர் அறியா வண்ணம் என் 

 நெஞ்சும் உயிரும் அவைகண்டு 

 தானே ஆகி நிறைந்தானே! – நம்மாழ்வார் திருமொழி 

“He enters the lotus heart of the poet  and rules his tongue

 So doing, The Lord of Thirumaaliruncholai, makes him sing.

He is the deceitful thief, the greatest of all tricksters,

Who came as the masterful mystical poet and then

He merged with my heart and soul, indistinguishable from the other.

And without anyone noticing what was going on,

He stole my heart and soul from me and with those,

He sang and praised himself through me, the trickster.” – Nammazhwar Thirumozhi