Jul 26, 2011

Of Shiva's Discus and Vishnu's Basil, Thiruvirkudi, Ashta Veerattaanam - 4

ஒரு தவறு செய்தால், அதை தெரிந்து செய்தால்
அவன் தேவன் என்றாலும் விடமாட்டேன்
“If one commits a blunder, and he does it knowingly,
I will spare him not, even if it is God himself.”

Remember the good old lines in the song from MGR’s famous movie EngaVeetu Pillai? Yes, I agree it sounds all too conceited, but wait, isn’t that what all our Puranas talk about. Wasn’t that the crux of Nakkeerar’s dialogue with Shiva, who had come as a rich pundit, which ended with the famous line “நெற்றிக்கண் திறப்பினும் குற்றம் குற்றமே” (Even with your third eye open, you have to accept that your fault is nevertheless, a fault)? Too filmy, eh? But even in the annals of this very blog, we can see some of the penalties that were meted out to various big-shots, from Indra to Krishna and more recently, even to Yama. There are scores of such examples, but the essence of these diverse stories is the same – you commit a mistake, and you will be punished, no doubts entertained.

Interestingly, there are certain characters in the Puranas, who are never corrected by punishments, no matter how harsh they are. They go back to their dirty old ways once the dark clouds have passed. Indra tops the list of such notorious demigods. I have virtually lost count of the number of times that he has been cursed, smacked, kicked and crushed, but he relentlessly pursues trouble, and even pays for it, sometimes heavily. The story that we embark on is yet another offspring of Indra’s ‘laudable’ behavior. This time, it was absolute snobbishness and disrespect to elders that had led to his chastisement and a whole lot of nasty aftertaste. The trouble came in the form of Jalandhara.

The legend of Jalandhara can be found in at least two Puranas as also in the Mahabharatha. Each source gives a slightly different version of the tale, and I have managed to pick out the relevant similarities between the ones in Padma Purana and the Mahabharatha, and weave it out into one fine, flowing story.

It was one of those times when Indra was on one humungous ego trip. Feeling elated at his self-importance, he decided to drop by at Kailasha for a friendly tête-à-tête with Parameshwara, where he might even get a chance to rub in his all-controlling-importance into his host. So, he went through the gates of Kailasha, past Nandi, and a whole lot of Shiva-Ganas without so much as a friendly nod. Finally, when he reached the heart of the Himalayas, where beautiful icicles formed exquisitely stunning pillars, he could see neither Shiva nor Parvathi nor either of their mischievous sons. Surprised by their absence, and dismayed at the lost chance of showing-off, he turned around, only to be faced by an aged hermit sitting on the rocks. Indra couldn’t recollect seeing him on any of his earlier visits to Kailasha. Haughtily, he approached the hermit and asked, “Ahem. Who may you be and do you happen to know where Shiva is?” Silence was all that he got back.

Now, the king of demigods was not used to being ignored, and especially, not by a lowly hermit. He repeated the question, this time, through gritted teeth. Silence again.

Fury surged through Indra, and with one quick move, he lashed out his Vajrayudha (thunderbolt) and hurled it towards the hermit. The Vajrayudha struck the hermit’s head with the momentum of a giant meteor, and crumbled to pieces. Indra hardly had the time to gasp at the sight of his powerful weapon disintegrating in front of his very eyes, when the aged hermit bounced up with the agility of a seasoned acrobat. Through the haze of all the crumbling dust, Indra could just make out the emergence of a glorious flame from the center of the hermit’s forehead. The third-eye of Shiva!

Indra was horrified on realizing what he had done. He had actually STRUCK Shiva, the sole sustainer of the universe, with his dratted (now destroyed) Vajrayudha, and he was going to pay for it big-time. His ego flew out of the window, as did all his snobbishness and dreams of a pleasant rendezvous. In a moment, he went from being vertical to lying perfectly horizontal, his hands stretched out, as he attempted to perform an Ashtanga Namaskaara (A yogic posture of submission in which eight (Ashta) parts (Angas) of the body touch the ground – the two feet, two knees, chest, forehead and two palms) to Shiva.

अन्यथा शरणं नास्ति त्वमेव शरणं मम 
तस्मात्कारुण्यभावेन रक्षरक्ष परमेश्वर ||
"I have no refuge but your lotus feet my lord, 
I seek your compassion alone. Protect me, Oh Maheshwara”

As easily pleased, as angered (and hence named Ashuthosha – the one who is easily pleased), Shiva forgave Indra. “Again Indra, let this add yet another chapter to the tome entitled ‘How not to behave with your Boss!’, that we can possibly write out of all your mistakes. It is high time you learnt to behave like the king of the demigods, and not like an immature teenager.” With that, he wiped out the strings of sweat that had sprung up due to the heat of his anger, and shook his now sweaty forefinger. The pearls of sweat, that had adorned the brows of Maheshwara, fell into the vast stretches of the Milk-Ocean, and in a flash, took the shape of an Asura baby boy. As the baby lay on the milky tides, crying loudly, in sync with the bobbing motion of the ocean, the ocean king, Samudra Raajan, gently caressed the boy with his tender wave-like fingers, and took him to Brahma for his Nama-Karana (Christening ceremony).

Feeling extremely proud of his newborn child, Samudra Raajan placed him on Brahma’s lap. Brahma looked down on the tiny-tot with his kind eyes, his lush-white beard flowing down from his four heads. Tickled by the movements of the long beard, the infant tugged at the few hairs that were sticking out at the bottom of the beard. “Ouch!” yelled Brahma. Tears immediately welled up from his eyes, ran down his cheeks and landed on the baby. That must have been one strong child.

Now, this was too much water to be associated with one person. He was born out of sweat that fell into the ocean and here, he even managed to get himself ‘drenched’ with Brahma’s tears. Brahma smiled, and safely tucking his beard away, he once again looked down at the child. “Jalandhara!” he announced, “He will henceforth be known as Jalandhara.” (Jalandhara can be split two ways - (a) Jala (water)+Andhar (within) = He who was born within the waters, and (b) Jalan (water) + Dhara (stream) = He who created a stream of water, which might be an indirect reference to the generous tear glands of Brahma)

Thus named, Jalandhara was brought up by his foster-father, Samudra Raajan, in a lavish and loving manner. Over the years, he was trained in all the 64 forms of arts that the ancient traditions upheld, and he excelled in every single one of them. Though he was always surrounded by many Devas, Gandharvas, Yakshas, Apsaras, and Kinkaras, his joy quadrupled every time an occasional Asura came to visit his father’s court – strong blood ties I guess. Eventually, his Asuric qualities dominated his decisions, and soon he crossed over to the dark side. It was not long before his exceptional leadership qualities, extraordinary strength, and razor-sharp instinct came to the notice of the Asura elders. Envisioning the grand future of the Asura clan in Jalandhara, they crowned him to be the king of the Daityas. They also got him married to Brindha, the surprisingly pious daughter of Kaalanemi, yet another Asura vassal.

Before starting his reign over the Asuras, Jalandhara felt that it was necessary for him to insure his life against the many wars that he was about to wage. So off he went to a peaceful forest to begin his penance towards Brahma. The Creator, as such easily satisfied, was even more so pleased with the penance of the boy whom he had christened. Hardly any time had passed since Jalandhara had sat down for his penance, when Brahma appeared before him, all beaming and proud (with his beard tucked away of course!). “And what are your needs today, my son?” he asked, in a singsong voice.

Jalandhara did not beat about the bush, and came straight to the crux. “I know that you will not grant me the boon of immortality.” Brahma nodded in agreement, all his 128 teeth on display. “Then, let it be that I die only when my wife Brindha, the best of the Pathivrathas that I have seen, foregoes her vow of chastity. Only when she entertains the thought of being with another man, even for the most fleeting of moments, should I become vulnerable to death.” Brahma frowned at the Asura’s absolute confidence in his wife’s utter devotion to him. Nevertheless, he granted the boon that was asked for, and returned to Satyaloka.

Jalandhara returned to the Asura kingdom from the forests, haughty and proud at his newly obtained boon. Almost immediately, he launched an attack on the palatial slopes of the Meru Mountain, where the Devas dwelt, amidst the pleasures of lavish wealth, rich food, and mouth-dropping-beautiful Apsaras. It was payback time for Indra’s behavior with the wise old hermit atop Kailasha, long-long ago.

Indra was driven out from his grand castle and Jalandhara seized the possession of the 16 exquisite treasures which had materialized during the churning of the Milk Ocean, including the Kalpaka Vriksha, Airavatha, and many of the Apsaras. Vishnu rushed to the help of the Devas, mounted on Garuda, but only in vain. The chastity of Brindha made it impossible to even make a single scratch on Jalandhara’s body. The Devas led by Vishnu, eventually retreated from Meru, after several thousand years of war.

In next to no time, Jalandhara marched over to Vaikuntha, and Sathyaloka, and captured them too. Even Vishnu and Brahma were forced to flee from their abodes, helpless against the immeasurable valour of Jalandhara and the unshakeable chastity of his wife.

Now, there was but one refuge that was still available. The Devas, led by Indra, Brahma and Vishnu, scuttled to Kailasha and sought asylum at the lotus feet of Shiva. “Mahadeva!” said Vishnu, “It is time to put an end to the atrocities caused by your own son. Pious, though he was, and though born from your very sweat, he is terrorizing the three worlds. The Devas have known no peace ever since he became the Asura king. You alone are capable of coming up with a solution.”

Shiva gave a throaty chuckle. “Narayana, the Devas are paying back for the deeds of their ‘virtuous’ king. What has been sowed must be reaped. Besides, you know that I can do nothing in his case. The boon that was granted to him makes me powerless before his wife, and I do not see her throwing away her chastity any time in the near future. Also, she happens to be one of your greatest devotees, Oh Madhava. Every time her husband goes to war, Brindha meditates on you, ceaselessly, so that no harm comes to him. So pure is her devotion that you were not able to raise your arms against Jalandhara, even when he invaded Vaikuntha.” Vishnu raised a quizzical eyebrow, which Shiva conveniently ignored. “Jalandhara chose his boon well. This is not a mere war of might, but also a war of the intellect. We have to think before we proceed.” Saying so, Shiva rested his face on one of his hands, while with the other he vigorously scratched his matted locks, rattling his head for a brainwave.

The Devas stared in dismay at this hopeless exchange of information between two of their foremost saviors. Did this mean that they have to endure the torture of the Asuras till the end of their lives, which would be like forever, because the Amrutha from the Milk-Ocean had made them immortal?

Suddenly, Shiva jerked up from the self-imposed reverie, a wide smile on his face. With his eyes, he summoned Vishnu to come closer, and started whispering into his ear. Vishnu listened patiently, his eyebrows rising with every passing second, until they disappeared right into his crown. Once or twice, he shook his head vigorously, and attempted to walk away, but Shiva pulled him back every time. Finally, after what seemed like an eternity to the distraught Devas, Vishnu nodded, and the two ended their whispering conference. Shiva still had the grin on his face, but Vishnu looked like he could do with some cheering up. “The problem will be resolved, Oh Devas. You will soon be able to return back to your very own palaces, but until then, you are all welcome to stay on the beautiful slopes of the Himalayas.” said Shiva, dispersing the assembly.

It was not long before the news, of the Devas seeking sanctuary at Kailasha, reached the ears of Jalandhara. He roared with laughter. “So the cowards have finally sought the asylum of Shiva? I will go there this very moment and pulverize the whole of Kailasha.” he yelled. Brindha came running out of her chambers at the sound of her husband’s lunatic laughs. “No Swami!” she pleaded. “Please do not risk your life by going to war against Mahadeva. I have been seeing terrible omens all day. My right eye, shoulder, and thigh, have been throbbing all morning. Please don’t leave to Kailasha today.” But Jalandhara turned a deaf ear to all her pleas. When the end is near, one’s senses tend to go berserk, and refuse to take in a good word, or two. Jalandhara too, became a prey to the plays of time. Feeling conceited about his extraordinary powers and unmatchable strength, he marched onto Kailasha, all alone.

Upon hearing the news of Jalandhara’s intended attack on Kailasha, Shiva transformed himself into an old hermit once again, and stationed himself at the gates of his mountain palace. Jalandhara approached the gates, like a bull in rage. Shiva calmly stepped onto the middle of the path, blocking his progress. Jalandhara stared at the puny hermit and growled, “Who may you be to block me?”

“I am one of the many hermits who live here, hoping to be blessed with a vision of the Lord on his bull, before I breathe my last” replied the hermit. “But, what brings you to the gates of Kailasha today? You seem like a king - a very angry one at that.”

“I heard that the king of Devas has wimped out and sought refuge at Kailasha. I plan to drag him out, and kill him, and with him, all the Devas too.” said Jalandhara.

“But they have been granted sanctuary by Shiva himself. He will surely come to the rescue of the Devas. What will you do then?” asked the hermit, in a voice laced with so much concern that it actually sounded true.

“Aaah! Then we just have to assume that it is a very bad day for Shiva too, don’t we? Now get out of my way, before I blast you to the side.”

“Relax, oh great king. If you don’t mind, I would like to test your self-bragged prowess before you advance to wage a war against the great god. If you pass my test, I am sure that you would triumph against Shiva. What say?” cajoled the hermit-who-was-Shiva.

Jalandhara rolled his eyes at the puny hermit in front of him. “Whatever!” he said, and accepted the challenge.

In the meanwhile, Vishnu prepared himself to set the ball rolling on the other half of Shiva’s grandiose plan. It had taken a long time for him, to bring himself to do it. He took deep breaths and consoled himself from time to time, whispering softly. “It’s all for the Greater Good… for the Greater Good… Greater Good.”

Slowly, he took the form of Jalandhara. “Urghhh! It feels positively nasty to be an Asura.” he thought out aloud. Then, bracing himself for all the possible after-effects, he barged into Jalandhara’s palace. “Brindha! Oh Brindha!” he yelled, “I am back.” Relief flooded Brindha’s heart on hearing her husband’s voice, and she jumped up from her Vishnu-Dhyana. Rushing outside, she threw her arms around Jalandhara’s (Vishnu’s) frame, and hugged him in a tight embrace. Jalandhara’s protection shattered instantly. His wife had embraced another man! Target achieved.

Back at Kailasha, the real Jalandhara stood towering over the hermit, who had challenged him to an exhibition of strength. Leisurely, the old hermit inscribed a circle on the ground with the big toe of his right foot. Jalandhara sighed. His patience was fast reaching its limits.

The hermit admired his handiwork (rather ‘footiwork’) for some time, and looked up at Jalandhara. “There you go. If you are able to break apart this disc of earth, and lift it over your head, then I am sure that victory would be yours - anywhere, anytime, and against any person.”

Jalandhara smirked at the ridiculousness of the task. Dusting his hands, he bent down to break the circular piece of earth.  It was hard and dirty work, but Jalandhara finally managed to break away the disc, and with great effort he raised it over his head, panting heavily like a dog in pursuit. At that moment, as Jalandhara stood upright, proudly savouring his triumph, the hermit revealed his true form. With one subtle chuckle, Shiva transformed the disc of earth into a deadly-looking discus and forced it through Jalandhara’s body. Blood splattered over Shiva, as the two lifeless halves of Jalandhara’s body fell to the ground. The glorious discus flew back into the hands of Shiva, its task complete. It was finally over. Jalandhara was dead.

Jalandhara Vadham
The moment Jalandhara’s soul fled from his mortal body, Brindha, by the virtue of her true devotion to her husband, came to know of the whole grand plan that was schemed up by Shiva and meticulously executed by Vishnu. The great Vishnu, whom she had come to believe as her sole savior, her greatest hope, and her only solace while Jalandhara went crazy with wars, had now tricked her into widowhood. Disgusted, she broke away from the clasp of the illusionary Jalandhara, her blood boiling with rage and shame. Vishnu too realized that the game was up, and he assumed his original form, smiling meekly.

As Brindha looked up at the mighty, four-armed God who stood before her, her rage burst out spontaneously, and she hurled a curse at Vishnu. “Oh Madhava! What is this that you have done? I placed all my trust upon you and the unbreachable security offered by your sacred name. I believed that you would bless me with a long and contented married-life, and every single day, I invoked that goddess, who resides in the lotus of your very heart, to grant me the same eternal-bondage that she enjoys with you. But now, you have let me down with your cheap acts of trickery. Oh Mayava! Is this what true devotion begets? Is this how you reward those who have faith in you? I don’t deserve this, and you don’t get to stand there, smiling at your victory, while I endure this suffering. If it is true that I have been faithful to my husband all my life, if it is true that I have never swerved away from my devotion to you, then, let it be so that you too will, one day, experience the same grief that is tearing me apart from the insides this very moment.” Saying so, she rushed out of her palace, and jumped into the fire that was consuming her husband’s mortal remains. As her soul fled towards Vaikuntha, the Gods and Demigods lined up in the skies to catch a glimpse of that great Pathivratha, whose intense devotion had prevented even Shiva and Vishnu from laying a finger on her husband.  Brindha had attained a permanent place on the list of some of the chastest women in Indian heritage, along the ranks of Seetha, Mandodari and Anusuya.

Brindha / Tulasi Devi
As the three worlds celebrated the fall of Jalandhara, Vishnu retired to Vaikuntha in silence. His heart was heavy with guilt at the treachery that he had just committed to one of his foremost devotees. The guilt burned him from within, until he could take it no longer, and he dashed to Kailasha. Realizing Vishnu’s pitiable condition, Maheshwara planted a seed in the ashes of Brindha. In a flash, the seed germinated and a plant burst out from the ashes – giving rise to the very first Brindha plant, more commonly referred to as the Tulasi or the Holy Basil.

Shiva himself strung a beautiful garland from the leaves of the plant and placed it around Vishnu’s neck. As the very first leaves of the garland caressed his dark blue skin, the burning sensation subsided instantaneously, and Vishnu let out a loud sigh of relief. Shiva smiled at his ‘partner-in-crime’ and said, “Narayana, I perfectly understand your present mind-set, but you should come to terms with the fact that this is an occupational hazard that comes with the position. We may destroy to protect, but only rarely do we protect to destroy. What we planned and executed was for the greater good of the universe, and if someone had to be sacrificed in the process, well, then that is the way it is meant to be so.”

ஒரு நாட்டைக்  காக்க ஒரு ஊரையே தியாகம் செய்யலாம்
ஒரு ஊரைக் காக்க ஒரு குடும்பத்தையே தியாகம் செய்யலாம்
ஒரு குடும்பத்தைக் காக்க ஒரு குடும்ப நபரை தியாகம் செய்யலாம்,
இதுவே உசிதம்.
“To save a country, an entire city can be sacrificed.
To save a city, an entire family can be sacrificed.
To save a family, a single member from the family can be sacrificed.
And this approach alone is the most apt.”
-An excerpt from Chanakya’s Arthashastra

[Though the Padma Purana and the Mahabharatha end their versions of Jalandhara’s story right here, some Shaivite legends go onto narrate the story of Shiva giving away the newly created discus to MahaVishnu.]

As time passed, Vishnu, who had always desired a powerful weapon to carry on with his duty of the universal-sustainer, now started to covet the Chakra that Shiva had used to kill Jalandhara. Knowing that the best way to lay his hands on the Chakra is Rudra-Prassanna (Causing the happiness of Rudra), he decided to worship Shiva with a 1008 lotuses, offering a blossom at the chanting of each of the 1008 names of Mahesha. Immediately, he set forth to collect the flowers and other objects that were required for worship. Then, choosing a suitable spot, he started his worship, with MahaLakshmi sitting beside him, handing him the lotus blossoms.

 “Om Shivaya Namaha!(1)
Om Haraaya Namaha!(2)
Om Mridaya Namaha!(3)
Om Anarthitaaya Namaha!(1005)
Om Agunaaya Namaha!(1006)”

As Vishnu reached out to take the 1007th lotus, he realized that he was touching Lakshmi’s bare fingers. There were no more blossoms left to offer. He glanced at Lakshmi, and saw that she was as surprised as he was. How could it be? He had personally counted the 1008 lotus blossoms into the flower basket, and that too, with great care. But now he was short of two and time was fast running out.

Vishnu receives the Chakra
It was then that he was reminded of the many epithets that his devotees praised him with. Aravindaaksha! Kamalanayana! Pushkaraaksha! Padma-Nibhekshana! - All of them hailing him as the possessor of two eyes that were as beautiful as freshly-bloomed lotuses. Without hesitating any further, he grabbed his sword, Nandaka, plucked out his eyes and offered it to Shiva. Immediately, Shiva appeared before him and restored his eyes. “Narayana! I am extremely pleased with your devotion and your intense sense of sacrifice. I had intentionally hidden the lotus flowers to test you. You surpassed my expectations. I am elated to give you the object that you seek.” Saying so, he handed over the Chakra to MahaVishnu. “Henceforth, this Chakra will be as inseparable from you as you are from me. Use it well.” And that is how the Sudarshana Chakra came to Vishnu, at least according to certain legends.

The legend of Jalandhara and his death is eulogized in the southern shrine of Thiruvirkudi, where the Lord is worshipped in his form as the Vanquisher of Jalandhara. The temple-town is the next stop on our tour of the Ashta Veerattaanas and is conveniently located near the yet-another-famous temple town of Thiruvaroor. The presiding deity is Veerattaaneshwarar, while the Goddess goes by the name of Elavaarkuzhali/Parimalaabigai. The shrine has been praised in the Thevaram by Thirugnana Sambandhar, and hence, is also one of the 274 Paada Petra Thalangal in Tamil Nadu. The main temple is situated amidst lush-green vegetation, on an island between two rivers. Since the mound of earth between the two rivers, on which the temple stands, resembles the ear of a cow, the place is also known as Gokarnam (Go-cow, Karna-Ear). The temple is graced by a five-storied Raja Gopuram which faces the Chakra Theertha that lies before the entrance. Past the ornate entry doors is a beautiful Mandapa supported on pillars that boast of exquisitely carved sculptures. The outer prakaara also houses a Brindhavana, a Tulasi garden, where it is believed that Maheshwara planted the seed to give rise to Tulasi. Adjacent to the Brindhavana is a small sub-temple which is claimed to be the place where Vishnu worshipped Shiva to cure him of his burden of guilt. Incidentally, Tulasi happens to be the Sthala-Vriksha at Thiruvirkudi. Thiruvirkudi is also one of the very few Shiva-Kshetras where the Lord is worshipped with Tulasi, rather than the more commonly used Bilva.

Jalandharaari
The inner Prakara houses the central shrine dedicated to Veerattaaneshwarar, a swayambhu Linga mounted on a square pedestal. The Goddess’s shrine is located to the left and is preceded by yet another Mandapa, into the ceiling of which is carved a wheel inset with the twelve signs of the Zodiac. The Gomukhi from the Goddess’s shrine, which conducts the Abhisheka water, is also carved such that it is shown to be supported by a beautiful woman. Immediately next to the Goddess’s shrine is the room where the processional deities are safeguarded. Occupying the central position is a brass Utsavar idol of Jalandharaari/ Jalandhara Vadha Moorthi, also known by the name of Veerattaaneshwarar. The idol is one of its kind, where the Lord is shown to be in a standing posture, bearing the discus in his lower right arm, and his lower left arm depicting the Ayudha-Mudra (Scissor hand-posture). In his upper two hands, he holds the deer and the goad. Special poojas are held for Jalandhara Vadha Moorthi during all major festivals in the temple. The rest of the temple is replete with small shrines to other deities such as Ganesha, Subramanya, Mahaakshmi, Surya, etc. Also, apart from the Chakra Theertha in front of the temple, there is also the Shankha Theertha, which is located behind the temple

The temple acts as a Parikaara Sthala for Vaasthu. People who encounter difficulties during the planning and construction of their dream homes, often come to the temple, take a brick from the premises, and use it as a part of their construction. Devotees also throng to the shrine to offer worship that would rid them, as well as their ancestors, of any curse that may have befallen their dynasty. Such pilgrims bathe at the Chakra Theertha and worship Jalandharaari to rid them of their curses.

Virkudi Gopuram
Thiruvirkudi is also believed to be the place where the broken bow of Vishnu fell, when the Devas took the form of termites and gnawed away at the bowstring to awaken Vishnu, who was in his Yoga-Nidra. For this reason, the place is also referred to as Dhanushapuram in the Puranas. Certain verses in the Mahabharatha also point to Thiruvirkudi as being the secret place where Arjuna had hidden his powerful weapons during the year long incognito hiding, immediately following the 12 years of exile. It is believed that Shiva himself had directed Arjuna to the shrine at Thiruvirkudi, and had also granted him a boon that the weapons would appear as snakes and other dangerous reptiles to anyone else other than the Pandavas. The erstwhile presence of the Pandava bows could be yet another reason to name the town as Dhanushapuram.

The temple celebrates all the major festivals on the Hindu calendar, though I am unsure if there is a separate festival that commemorates the killing of Jalandhara, like at the other Veerattaana Shrines. Devotees throng to the temple in large number during the festivals; else it is a calm and crowd-free place, situated in serene surroundings, that makes it an ideal location for a quiet spiritual retreat.

Thiruvirkudi is easily accessible from both Mayiladuthurai and Thiruvaroor. Buses and other forms of public transport are abundantly available, that take pilgrims all the way to the temple entrance.

எங்கும் கலந்தும்என் உள்ளத் தெழுகின்ற
அங்க முதல்வன் அருமறை யோதிபாற்
பொங்குஞ் சலந்தரன் போர்செய்ய நீர்மையின்
அங்கு விரற்குறித் தாழிசெய் தானே.  திருமூலர்
“He who pervades all, as also my heart he fills with joy,
He who spoke out the very Vedas and our Scriptures,
Him did the haughty Jalandhara challenge to a duel,
And in the toe-marked circle did he see the monster’s end.”
-Thirumoolar

Notes:

1.    The legend of Tulasi is narrated differently in the several different Puranas available. I have chosen a version that easily blends with the Sthalapurana of Thiruvirkudi. However, whatever the reason maybe, Tulasi is considered to be one of the best offerings that one can make to Mahavishnu. Additionally, performing Tulasi archana to Shiva on Mondays is believed to bestow one with good health.

2.  The curse of Brindha was one of the many reasons for the Raamavataara, in which Vishnu was forcefully separated from his beloved wife, and consequently had to endure much suffering and torture. Again, certain other sources claim that Brindha had cursed Vishnu to turn into a stone, and hence Vishnu was forced to take the form of Salagrama – the sacred stones that are found on the banks of the Gandaki River in Nepal.

3.   It is believed that Jalandhara had built his palaces in the Northern reaches of Bharathavarsha. The place is today know as Jalandhar in his memory, and is a major industrial hub in Punjab.

Chakrapradha Moorthi
4.     Thiruveezhimizhalai, is a neighbouring town of Thiruvirkudi, where the Chakrapradha Moorthi of Shiva is worshipped. Here, even today, one can see the single eye that was offered by Vishnu, at the feet of the Linga. Hence, the presiding deity is known by the name of Nethraarpaneshwarar. Also, the processional deity is shown to be in a seated posture, with Parvathi at his side, in the act of giving the Chakra to Vishnu.The sacred tank in the temple was created by Vishnu himself and is hence known as Vishnu Theertha.

5.      It is believed that the soul of Jalandhara, remained on the earth for a long period of time, yearning for Moksha (liberation). The soul established a Shiva Linga at Kanchi, and offered regular worship, until the Lord finally took pity and merged the soul with him. The Linga worshipped by Jalandhara is now enshrined in the temple of Jalandharesam, a few miles away from the Ekambareshwarar temple at Kanchipuram.

Jalandhara Vadha Moorthi
6.      Jalandharaari is often depicted in certain texts in a manner that is quite different from the processional deity at Thiruvirkudi. He is shown to be a tall-reddish hued, terrifying, three-eyed, man, carrying an umbrella in his right hand and a water-pot, Kamandala, in his left. Next to him stands Jalandhara, yellowish in colour, bearing the Chakra between his hands, and a sword hanging from his waist. This form of Jalndharaari is a closer match with the description of the hermit, who had met Jalandhara at the gates of Kailasha.

Jul 16, 2011

Death's Demise - Thirukkadavoor, Ashta Veerattaanam - 3

ॐ त्र्यम्बकं यजामहे सुगन्धिं पुष्टिवर्धनम् ।
उर्वारुकमिव बन्धनान् मृत्योर्मुक्षीय मामृतात् ॥
“Venerations to the Three-eyed reality,
He who is naturally scented and the very nourishment of all lives. 
May we be liberated from death for the sake of immortality, 
Even as the cucumber is severed from bondage to the creeper.
-Maha Mrityunjaya Mantra

So yes, we are mortals, destined to die one day or the other, but that does not make it any easier for us to comprehend death. We dread the very word, hush it up when a child speaks about it and consider it to be an impurity. But alas, our rendezvous with death happens as scheduled, whether we are prepared or not.  It may perhaps be the only punctual incident that we would encounter in our times. Try as much as it is worth, but it is going to be one big failed attempt to skip the meeting. Death.

Our Puranas and Upanishads are simply overflowing with the legends of people who have sought immortality, only to be thwarted by the evil plays of Time. From Hiranyakashipu’s virtually death-less boon, the strange killer-profile request of Mahishi, to the boons granted to Mahishasura, Ravana, Hiranyaksha, the Tripuraasuras and several others, nothing has been able to grant total immortality to those who seek it. On the other hand, this highly coveted status is often nearly-enjoyed by people who hardly seek it at all. The Hindu scriptures name eight Siranjeevis, great men whose life spans are so long that they appear to live for an eternity. They are, in no particular order, Markandeya, Mahabali, Parashurama, Vibheeshana, Hanuman, Vyasa, Kripa and Ashwatthama, and one of them is going to be the hero of our story today.

(It is to be noted that they are not immortals but that they are blessed with an extremely long life. The true immortals are the Devas alone, for it is they who have consumed the Amrutha from the Ksheera Saagara. However, even the immortals dissolve at the end of time, during Pralaya. Only the Supreme Being lives on forever, having no beginning and no end, as do the Vedas. In this sense, only the Paramatma and the Vedas remain in eternal existence.)

Mrigandu was the son of the illustrious Kaushika Maharishi. Together with his wife, Marudhamathi, he led a simple life of worship and penance. They were immense Shiva bhakthas and were always immersed in the chanting of the holy Panchakshara. Husband and wife were very happy and content with their peaceful life and the gifts that the Lord had blessed them with. But life is never that perfect, not even to the rishis. As days passed by, they yearned for a son, who would be the apple of their eyes and the sole future of their lineage. Day after day, they pleaded the Lord to bless them with a son, so that they could shower all their love on him. One fine day, Shiva decided to take heed to their prayers and all of a sudden, he appeared before the pious couple.

“Mrigandu, I am extremely happy with the pure and untainted devotion that brims up from the hearts of you and your wife. I am more than willing to bless you with Santaana Bhagya (the fortune of having a child) but you have one tough choice to make”, said Shiva, with a warning smile.

“Maheshwara, we yearn, but for a child. I am unable to see the question of a choice. Do enlighten us.” Mrigandu’s face was the very picture of confusion.

 Shiva smiled again. “Very well, then here they come. Mrigandu, would you like to have a child who would be just like you in your wisdom and devotion but would live for a mere sixteen years, or would you prefer a hundred children who would live for many-many years to come but would be challenged in their intelligence quotient and their moral values? The choice is yours to be made.”

Without even batting an eyelid, Mrigandu answered, “Maheshwara, give us that one intelligent son. We will be happy with him.”

“Thathaasthu. You will be blessed with a child worthy of your clan’s name. But remember, he has just sixteen years to live on this earth.” With the dire warning, Shiva vanished.

Marudhamathi soon became pregnant and in due course of time, gave birth to a radiantly beautiful baby boy. All the planets were lined up in auspicious positions at the time of his birth and the very heavens celebrated his coming. The child had all the qualifications for a bright and fruitful (albeit a very short) life.

Friends and relatives poured into the hermitage to wish the lucky parents and to bless the new-born-child. “Dheerga Aayushmaan Bhava!” said one visitor after another, showering their blessings on the child for a long and eventful life. Amidst the loud laughter and the incessant talks of the invited guests, Shiva’s warning sounded distant and unreal, and the proud rishi-couple basked in the warmth of the new-found happiness. In the presence of the assembled guests, Mrigandu reached down to the crib and softly whispered the chosen name into the baby’s tiny ears. “Markandeya. Markandeya. Markandeya.”

Markandeya grew up in no time at all, and was the darling of the aashrama. Everyone liked him, even the deer and the peacocks, as did the cows and the sparrows. When he had attained a suitable age, Mrigandu himself initiated him into the study of the Vedas and Puranas. Within a short span of time the boy had mastered all the scriptures. His parents beamed with pride every time he recited the Rudram or the Sama-Gaanas.

At the age of twelve, Mrigandu initiated him into the sacred and mystic Gayathri Manthra. His Upanayana was conducted with much fanfare and all the invited guests, once again, blessed the boy with a long and happy life. “Dheerga Aayushmaan Bhava!” they echoed. But this time, the blessings didn’t register with Mrigandu and Marudhamathi. They were in a shock. Shiva’s words somehow sounded more ominous on this side of twelve. How come twelve years had gone by in the blink of an eye? Would they get to be with their son, for but four more years? Gloom slowly crept into their hearts which had previously been brimming with pride and affection for their only son.

Days passed quickly and their grief multiplied at an alarming rate. Very soon, it became obvious to Markandeya that his parents were no longer the cheerful and content couple as he had known them for his first twelve years. He could see that his parents were inwardly grieving at something and were trying to hide it from him, with very little success of course. As his sixteenth birthday drew near, it became a rare sight to see Marudhamathi without tears welling up from her eye. The obedient and loving child that he was, Markandeya could no longer bear the silent suffering and he finally confronted his parents.

“Father! Mother! I see that you are being tormented by some secret that you refuse to reveal. I am unable to figure out the cause of your misery. Why don’t you tell it to me? Isn’t it the duty of a child to allay his parents’ miseries? Am I not even capable of making my parents happy?  What is it that is eating you from the insides? Enlighten me. Please!” he begged, with tears running down his tender cheeks.

At the sight of Markandeya’s tears, Marudhamathi’s motherly heart broke down with the truth. “Son, when Parameshwara blessed us with a child, he asked us to make a choice between one intelligent, short-lived son and many foolish, albeit long-living children. We of course went with the first choice. But now, as you approach your sixteenth birthday, we are afraid that Maheshwara will take you back. How are we supposed to live with the fact that our son has but a few more months to live?” she cried, her anguished voice rasping between continuous tears.

To their utter surprise, Markandeya smiled at his parents. “Is that all? Is that the problem? I find this to be trifling indeed. I am sure that Shiva can save me from the clutches of death. Haven’t you taught me father, that he is very benevolent to his devotees? Don’t we all worship him as Mrithyunjaya or the victor of death? He is Kaalari, Kala Samhaara, Mahakaala and Kaalakaala. He is Time, as well as the energy that sustains time. He is the very breath that lives within us, as also the Lord of Yama, the god of death. He does not permit death to approach those who have totally unto surrendered to him. He will not let me down either, father. For your happiness, I am going to ask him for an extension of my mortal life span. I am sure that he will grant me that.” said Markandeya, trying to calm down his mother.

Turning to Mrigandu, he said, “Father, Grant me the permission to take leave from this aashrama and wish me success in my ambitious endeavor. I will come back to meet you only after I get his blessings. I am sure that I can take care of myself, so don’t worry too much about my whereabouts.” Saying so, he packed his belongings into a small bundle, and with one last look at his parents, who were still sobbing uncontrollably, he left the hermitage.

Markandeya’s first stop was at Kashi, where he set up a Shiva Linga at the confluence of the Gomathi and the Sarayu rivers, and offered ritual worship to the Lord. The place where he stayed is today known as Markandeya Aashram, and is easily reached from the center of Kashi. Legends tell us that, after a while he departed from Kashi, taking with him a Kalasha (pot) filled with water from the holy Ganges and a creeper of the fragrant Pinjilam flower (Jasminum Grandiflorum, Tamil - Jaati Malli). The Skanda Purana informs us that Markandeya then visited 107 shrines of Maheshwara spread all over the country. At all the shrines, he worshipped the presiding deity with the water from the Ganges and adorned the Linga with fragrant garlands woven from the Pinjilam flowers. After a long and tiring journey to the 107 shrines, he finally arrived at the southern town of Thirukkadavoor by the banks of the river Kaveri, on the last day of his fifteenth year. The place was located amidst a thick forest of Vilva trees (Aegle marmelos) and hence was also known as Vilvaaranyam. Enshrined in the temple was Shiva as Amruthagateshwarar along with Abhiraami Devi as his consort. Enquiring around the town, Markandeya came to know about the wondrous legend behind the origins of the temple.

Eons ago, the creator Brahma was suddenly overcome with a desire to be instructed on the Brahmagnana, the supreme knowledge. Seeking a teacher-par-excellence, he came to Kailasha in search of Maheshwara. Shiva gladly accepted Brahma’s request to be the instructor and he gave Brahma a single seed from the Vilva tree. “Brahmadeva, the suitable place for you to receive this sacred knowledge will be revealed by this seed. Go to Bharatha Kanda and try to plant this seed at various kshetras. The place where the seed sprouts and grows into a tree within a time period of 24 minutes (one Naazhigai – a Tamil measure for time), will be the most appropriate site for your learning. I myself will come in search of you and bless you with Upadesa.”

Upadesam to Brahma
Brahma was elated with Shiva’s words. He reverently took the seed from Shiva and went to Bharatha Kanda. After attempting to sprout the seed at various shrines and temples, Brahma came to the banks of the Kaveri and tried to plant the seed. The seed immediately sprouted and shot up into the air. In a few moments, there was a fully grown Vilva tree in front of Brahma. Shiva too, immediately appeared beneath the tree and taught Brahma the nuances of Brahmagnana. Upon Brahma’s request, Shiva agreed to stay under the Vilva tree and was worshipped as Adi Vilvavananaathar/Adi Vilvaaranyeshwarar.

But the legends did not stop there. Much later, when the Devas and Asuras churned the milk ocean for Amrutha, Ganesha was pretty mad that they had not invoked him before they had started the churning. So, when the Amrutha appeared in a pot, Ganesha appropriated the entire pot and hid it at Vilvaaranyam. It was only after the Devas had apologized profusely and had offered customary worship to Ganesha, that he revealed the hiding place of the pot. But to their dismay, the pot of Amrutha wouldn’t budge from the ground. It was rooted to the place and simply refused to move. As the Devas stared at each other, pondering over the possible consequences, the pot turned into a beautiful Linga in front of their very eyes. Surprised by the turn of events, Mahavishnu and the Devas worshipped the newly-formed Linga and requested Maheshwara to return the Amrutha for the welfare of the world. Pleased with their prayers, Shiva finally appeared before them and presented them with a whole new pot filled with the nectar of immortality. The overjoyed Devas then asked Mahavishnu to immediately distribute the nectar at the very place to avoid any further complications. Therefore, Vilvaaranyam also became the sacred site where the Amrutha from the milk ocean was divided and distributed amongst the Devas. And since the Linga had taken shape from a pot (Gatam) of Amrutha, the Lord came to be known as Amruthagateshwarar.

Markandeya was spellbound by the stories that the temple had to tell.  He knew that his time was almost up, and he knew that his heart had but a few more hours to beat, but all he felt was a strange sense of calmness. Slowly, he gathered fruits from the forest, and he lovingly wove yet another garland from the Pinjilam flowers. Carrying the offerings in his dainty palms, he stepped into the shrine and sat down in front of the Linga. Once again, he poured the water from the Ganges over the Lord and adorned him with the Pinjilam garland. Then, with his eyes closed, he started chanting the Panchakshara. “Om Nama Shivaya! Om Nama Shivaya! Om Nama Shivaya!”

The last minutes of Markandeya’s fifteenth year ticked away slowly and Yama sent his Kinkaras to claim the life of Markandeya. The Yama Kinkaras came down to the banks of the Kaveri and approached the praying boy. However, Markandeya was deep in penance and the vibrations of the Panchakshara did not allow the Kinkaras to get anywhere close to him. The Kinkaras panicked at this unexpected hurdle and ran back to Yamaloka to report the complication to their master.

“Prabho”, they cried in unison, “The boy is unapproachable. Something is stopping us from going near him. He is not a mere mortal, we say.”

Yama sniggered at his men. “Gibberish. You are simply unable to discharge your duties properly and are trying to cover it with some cock-and-bull story. I will go there myself and mind it, another failed attempt to take someone’s life and you will find yourself in permanent unemployment.” With yet another chortle, Yama jumped onto his buffalo and charged into Thirukkadavoor.

With a sudden flash, Yama appeared before Markandeya. He was gory, to say the very least. With long fangs and a dark body, he had blood-shot eyes and a moustache that would make Veerappan blush with shame. In one hand he held the noose while the other carried a mace that was supported on his wide, strong shoulder. And as if these were not frightening enough, there was his giant buffalo, with shockingly long and sharp horns, that exhaled out smoke with every breath.

“Markandeya”, he called out, “your time in this world is over. You are now to accompany me to the legions of the dead.”

Markandeya slowly opened his eyes and took in the scary sight of Yama and his buffalo. Yamadharma Raja, who is usually not visible to mortal-eyes, appeared before him due to his intense devotion and piety. “Yama Raja, all I request of you is time enough for me to complete my worship. I will willingly come with you one I am done with my pooja.” said Markandeya, his face calm and serene.

“No!” cried Yama in shock. “I cannot let you live even for a second beyond your sixteenth year. I will fail in my duties if I do so. Stop your petty arguments and come with me this very second”, he ordered.

At Yama’s stern order, Markandeya threw his arms around the Linga in a tight hug. “No Dharmaraja! I cannot leave my worship unfinished. I need to complete my prayers to Maheshwara before I leave my mortal coils.” he begged.

“Aaargh! You spoilt brat! You think I am going listen to all your petty excuses? You will come with me now and that is the end of your story.” thundered Yama. In a flash, he threw his noose around Markandeya. But since, the boy was hugging the Linga, the noose fell around both Markandeya and the Rudra-bhaga (The top cylindrical part) of the Linga. As the rope of the noose tightened around him, Markandeya closed his eyes once again and prepared himself for the worst. When the noose was sufficiently tight, Yama decided that it was time to move and he gave the noose an almighty tug. With the tug, the Linga burst open and out emerged Shiva, looking furious. His hair was all astray and his eyes glittered with wrath. In the blink of an eye he kicked Yama’s chest with his left leg and pinned him down, and while Markandeya watched in horror, Shiva plunged his trident into Yama’s heart. Blood splashed out from Yama’s body as he lay sprawled on the floor, lifeless. The Lord of Death was dead!

The vanquishing of Yama
There were brilliant flashes of lightning in the sky and loud, nerve-wrecking thunders as Mother Nature accepted the loss of an integral part of her. The Devas rushed from their heavenly abodes to Thirukkadavoor, where Shiva stood over the corpse of Yama. The very sight of one of their brethren lying dead at the feet of Maheshwara, made them go weak at the knees. The Lord had to be pacified and what better way than good old flattery. Gently, they nudged Markandeya to go forward and appease the Lord’s anger. Markandeya slowly walked towards Shiva, with his arms raised up in veneration, singing his praises.

मृत्युंजय महादेव त्राहि मां शरणागतम्
 जन्ममृत्युजरारोगैः पीड़ितं कर्मबन्धनैः
“Oh great Lord, Who has won over god of death,
Please save us as I am submitting to you,
From births, deaths, old age and disease,
And also the ties of Karma which affect us.”- Mrithyunjaya Stotra

(The garland of 22 verses that were sung by Markandeya on Shiva is today celebrated as the Mrithyunjaya Stotra. Regular chanting of the stotra is believed to deliver one from the fear of death and grant liberation upon the shedding of one’s mortal coils)

Flattery, as always, managed to achieve its goal, and Shiva’s anger ebbed away without leaving a trace. Smiling widely at the young boy in front of him, Shiva said, “Markandeya, to you there will be no death. You will remain sixteen forever and will neither become old nor gray haired. You will neither be afflicted by any disease nor will ever see any wrinkles. Every desire of yours shall be fulfilled and you shall remain this young till the end of the age.” (Now, that, is a boon, many of today’s women would kill for) Blessing Markandeya thus, Shiva merged back into the Lingam. True to Shiva’s boon, the followers of Sanatana Dharma believe that Markandeya is still very much alive, young, and vibrant, as always. They venerate him as one of their Siranjeevis, and pray to him for longevity and fearlessness towards death.

However, the death of Yama proved to be catastrophic for the earth-goddess. There were no deaths and the population simply exploded. At one point of time, Bhoomi Devi found it excruciatingly painful to bear the increased weight of her residents. Distressed beyond limits, she ran to Maheshwara and pleaded him to bring Yama back to life, so that lives of people would begin and end as planned. Understanding the pitiful condition of Bhoomi Devi, Shiva restored Yama back to life and warned him, “Beware, Oh Dharmaraja, that there is no death to my devotees. Those who venerate me and pray to me with the purest of hearts will neither be troubled by you nor your attendants you. At the end of their respective life spans, their pure souls will automatically come under my custody. I presume that you will never forget this, for the sake of your own welfare.” Yama nodded meekly, his head hung down, plainly grateful that his body was alive and moving.

Thirukkadavoor, Entrance arch
The legend of Markandeya is eulogized and commemorated at several shrines across India. In fact, each of the 108 temples which were visited by Markandeya celebrates the life and immortality of the ever-youthful sage. However, Thirukkadavoor, in central Tami Nadu, being the 108th shrine that Markandeya visited, and the very place where Yama was vanquished as well as restored to life by Shiva, happens to be the top kshetra associated with the legend. Variously known as Thirukkadavoor Veerattam, Thirukkadaiyur, Kadapuri, Vilvaaranyam, Bramarandiratthalam, and Mrithyunjaya Kshetra, the temple-town is yet another of the Ashta Veerattanas, that celebrates the victory of Shiva over death. Even though the presiding deity of the temple is Vilvaaranyeshwarar, who was worshipped by Brahma, the Abhiraami sametha Amruthagateshwarar shrines are by far the most popular shrines at the sprawling temple. The temple has two Rajagopurams on the east and west entrances, but the west entrance is considered to the main-door as the Swami Shrine faces that direction. Amruthagateshwarar in the central shrine is a Swayambhu-Linga, who was worshiped by Markandeya, Bhoomi Devi, Mahavishnu, Brahma and Yama. The marks that were left by Yama’s noose are still present at the base of the Swayambhu-Lingam, and are clearly visible when the Linga is bathed with milk during the ritual abhishekas. Yet another dent is seen at the top of the Linga, which is ascribed to Shiva’s bursting out from the Linga, to kill Yama. Though, all worship is offered to only one Linga at the shrine, close observance shows the existence of a second Linga behind the first. Following temple protocol, during the evening worship (Saayaraksha Pooja) the honours are first offered to Vilvaaranyeshwarar, the presiding deity. Protocol also demands that before a pilgrim proceeds to the shrine of Amruthagateshwarar, he is to first visit the Papakareshwarar shrine, who was worshipped by Agastya Maharishi, followed by the Punyakareshwarar shrine, which was worshipped by Pulastya Maharishi. Punyakareshwarar has a separate shrine, while Papakareshwarar has to be worshipped through a window from the shrine of Punyakareshwarar. The idea is to rid yourself of all your sins (Papa) and multiply your Punya (good deeds) before praying for liberation at the presiding shrine.  In the path around the central shrine are smaller shrines dedicated to various deities such as Murgan, Lakshmi, Saptha Matrkaas, Bhairavar, Agastya, Surya and the 63 Nayanmars. Interestingly, there is no shrine dedicated to the Navagrahas. It is believed that in this temple, the Navagrahas have no authority and pay their allegiances to Shiva. Hence, the sole power lies with Kaalasamhaara Moorthi, who is enshrine in the Mandapa in front of the central shrine.

Kaalasamhaara Moorthi
The bronze idol of Kaalasamhaara Moorthi is another of those gorgeous sculptures that you get to see at the Ashta Veerattanas. Shiva is beautifully shown to be towering over Yama, who is lying at his feet. With the right leg on the ground and the left leg resting on Adi-Sesha, Shiva holds the trident up in one hand, while with the pointed finger on the other, he is shown to be warning Yama against mistreating his devotees. Close observance would show the presence of a Shiva Gana, Gundodhara, pulling Yama’s corpse by his leg. Since a corpse is considered to be inauspicious, especially in a temple, Gundodhara is seen to be removing it from divine presence. Markandeya is also seen near the Lord’s feet, paying obeisance to the Moorthi. Generally, the lower portion of the statue with Yama, is kept covered at all times. This is believed to be the Samhaara (destructive)-form of the Lord. However, during poojas, the covering cloth is removed and lamps are waved before the Lord. This form is believed to be Yama-Anugraha Moorthi (he who restored Yama back). Hence, in one sculpture, both the Samhaara and the Anugraha forms of the Lord are worshipped. Kaalasamhaara Moorthi is accompanied by Baalambikai, who appears in the form of a young girl with two hands. She is flanked on either side by Lakshmi and Saraswathi. Abhishekas are performed to Kaalasamhaara Moorthi on only 11 specific days of the year. It is only during these abhishekas that the idol is completely exposed for one to appreciate the nuances in the sculptural beauty of the idol. Like at Vazhuvoor, there is a yantra embedded in the walls of the shrine which is referred to as the Thirukkadavoor Rahasya. Immediately opposite the shrine of Kaalasamhaarar, is a small shrine dedicated to Yama, who is shown to be paying respects to the Moorthi, with his buffalo at the side.

The outer circumambulatory path of the temple houses the famous shrine of Shri Abhiraami Devi. The story of her birth is pretty interesting. When Mahavishnu sought to worship Shiva before distributing the nectar, it was required that he worshipped Parvathi along with Shiva. Since there was no time to create an idol of the Goddess, Vishnu removed the ornaments adorning his chest and worshipped them in place of the Goddess. It is believed that Abhiraami emerged out of these very ornaments. For this reason, in the temple, Mahavishnu is worshipped at the mother of the Goddess. Also, since Abhiraami was born from the ornaments of Vishnu, which happen to be the dwelling of Mahalakshmi, it is believed that worshipping the Goddess would bring upon blessings of fame and prosperity.  

Abhiraami Devi
The potent Tamil hymn, Abhiraami Andhaadhi, composed by Abhiraami Bhattar, was sung exclusively in the honour of this Goddess. Subramanya Bhattar was a scholar who lived at Thirukkadaiyur during the rule of Raja Sarabhoji the Second. He was an intense devotee of Abhiraami Devi, who often used to remain at the temple for long periods of time, immersed in the grace and sanctity of her shrine. This abnormal behavior of the Bhattar drew criticism from his peers, who eventually branded him to be a lunatic. The allegations and complaints against Subramanya Bhattar ultimately reached the king’s ears, who came down to the temple to check it for himself. It was the start of the waxing phase of the moon in the month of Thai (January-February). The temple priests were busy, observing the rites associated with Amavasya (new moon day), and the Bhattar was deeply engrossed in the worship of the Goddess. The king, at once, approached him and asked, “Subramanya Bhattar, what thithi (phase of the moon) is it today?” The Bhattar, who was captivated by the shining moon-like face of Abhiraami Devi answered in a jiffy. “Why my king, it is Pournami (full moon) indeed.” The king was aghast, and repeated his question, to which, the Bhattar once again answered in the same tone, “It is Pournami, my Lord.” Sarabhoji was furious at the impertinence of the Bhattar, and he ordered, “Oh Bhattar, if we don’t get to see the full moon tonight, you will be consigned to flames. You will be made to sit on a swing supported by a hundred ropes over a burning pit of fire. As the night passes without the appearance of the moon, the ropes will be severed one by one, and the closer you will get to death”. The king’s harsh words jolted the Bhattar to his senses. He was shocked when he heard about his conversation with the king and his impending death sentence. With tears welling up in his eyes, he looked at the idol of Abhiraami, “It was you who made me say that it is a full moon tonight, and it will be you who will save me from the plight that awaits me.” In the evening the Bhattar was chained to the swing as ordered, and a brilliant fire was kindled right beneath it. The heat from the fire wafted up and the Bhattar called out to Abhiraami for help. His immovable faith and his unassailable devotion towards the Goddess flowed out in the form of beautiful Tami hymns, in praise of the grace and power of the Divine Mother. With each passing verse, one of the ropes suspending the swing was severed. The verses were such that each verse began with the last word of the preceding verse. Hence, such compositions are known as Andhaadhis (Andha – end, Aadhi – beginning, thus, it means ‘beginning from the end’).

தனம் தரும் கல்வி தரும் ஒரு நாளும் தளர்வு அறியா
மனம் தரும் தெய்வ வடிவும் தரும் நெஞ்சில் வஞ்சம் இல்லா
இனம் தரும் நல்லன எல்லாம் தரும் அன்பர் என்பவர்க்கே
கனம் தரும் பூங்குழலாள் அபிராமி கடைக்கண்களே !
“Wealth will be granted, as also will be knowledge, and a tireless
mind too. A divine body and countenance, and relatives with hearts that speak out
their true feelings. And every other virtue will be granted to the one, who loves the Mother and others,
as also fame, by the very glance of Abhiraami’s eyes, her locks adorned with fragrant blossoms.”
-Abhiraami Andhaadhi, 69   

Her ear-ring as the Full Moon
As Bhattar drew to the ending lines of the 79th verse, the Goddess appeared before the Bhattar and threw one of her glittering earrings onto the skies, where it shimmered brightly, like a full grown moon. The ecstatic Bhattar went onto complete a 100 verses on the Goddess, which are today collectively recited as the Abhiraami Andhaadhi. The blessed genius that he was, the Bhattar also ended the Andhaadhi with the first word of the first verse, thus adding further glory to the composition. The king and everyone else, who had gathered, were ashamed at what they had done to a devout soul like the Bhattar, and begged him to forgive them. The gracious Bhattar accepted their apologies and offered all their praises to the Goddess. The very same intense devotion, which had led to the Bhattar being branded as a lunatic, now became the reason for him to be praised as Abhiraami Bhattar. As a mark of his respect for the scholar, the king decreed that one hundredth of the royal revenue will annually go to the descendents of the Bhattar. The copper plates proclaiming this decree are still under the possession of the surviving descendents of the Bhattar. The incident is celebrated every year on Thai Amavasya, when the Goddess is decked with flowers and brought out on a palanquin to the temple courtyard. The verses are recited one after another, followed by aarathi at the completion of each verse. When the 79th verse is sung, a bright lamp is lit at the top of the Dwajasthambham, signifying the appearance of the full moon. Thousands of devotees throng the temple corridors to watch this spectacle.

The temple prakaaras also house a shrine dedicated to Gugaambigai. She is shown to be seated on a throne with Skanda on her right lap. This is a rare sight that is not seen in many other shrines. Also, the Kshetra Vinayagar is known by the name of Kallavaarana Pillaiyar, for he had stolen the pot of Amrutha from the Devas (Tamil, கள்ளன், Kallan – Thief). He is depicted as having the Amrutha Kalasha in his trunk.

Thirukkadavoor also happens to be the birth place of two of the 63 Nayanmars – Kunguliya Kaalayar and Kaari Naayanaar. The first of the two, Kaalayar, was a rich and affluent merchant. As a sign of his devotion, he used to offer Kunguliyadhupam (a type of incense) to the Lord every day, and hence, he came to be known as Kunguliya Kaalayar. Unfortunately, due to an unforeseen loss in his business, he was forced to give up all his wealth, and was soon driven to a penniless state. A day arrived, when his wife had to part with her Thirumangalyam (sacred marital thread and pendant) to buy them some food. Kaalayar took her Mangalyam to the market with a heavy heart. There, seeing an elderly woman selling Kunguliyadhupam, he lost himself and bought some for the temple. He rushed to the sanctum and immersed himself in the worship of the Lord. The Lord, taking pity on his devotee, and extremely happy with his selfless behaviour, filled his house with gold and grains, sufficient to last for three generations, and bade him to go home. Kaalayar slowly returned home, fearing a showdown by his wife, but instead, he was taken aback by the wealth that was piled in there. Realising the divine play of Eshwara, he danced with joy, praising the tender heart of the Lord, and he continued his service to the temple till his very end. Even today, the temple that he worshipped at, exists near the main temple, and is praised as Kaaleswaraalayam in his memory. It is believed that when two of the foremost Nayanmars, Appar and Sambandhar, had visited the shrine together, they had stayed at the Matha (monastery) established by Kunguliya Kaalayar.

Kaari Naayanaar, on the other hand, visited the palaces of many prosperous kings, collected money and resources, and used them in the service of Shiva Bhakthas, and for the betterment of Shiva temples.

Temple legends tell us that Markandeya bathed the Lingam of Amruthagateshwarar everyday with the waters from the Ganges. Pleased with his worship, Maheshwara requested Ganga to flow into a well near the Brahmapureeshwarar Temple in the neighbouring town of Thirukkadavoor Mayanam (Thirumeygnaanam). Thenceforth, Markandeya drew water from the well and used it in his prayers. Even today, only the waters from this tank are used for abhisheka. The underground passage, which was used by Markandeya in his transits between the temple and the tank, can still be seen near the shrine of Vilvavaneshwarar. Since the Ganges flowed into the well on the day of the Ashwathi nakshatra in the Tamil month of Panguni, the theertha is known as the Ashwathi Theertha as also Markandeya Theertha. Pilgrims are not allowed to bathe in the tank, except on the Panguni Ashwathi day. On this day, the idol of Markandeya is carried to this tank and special worship is offered. Then, Markandeya himself performs the Theerthavari for the Lord.

The Pinjilam creeper that was planted by Markandeya, is revered as the Sthala Vriksha. The creeper bears fragrant jasmine blossoms all year round. In the entire town of Thirukkadavoor, the flower is not used for personal adornment. All the flowers are offered to the temple. It is said that offering a single jasmine blossom to the Lord at Thirukkadavoor is equivalent to an archana with 1008 other flowers.

In the neighbouring village of Manalmedu, is a temple dedicated to Marudhamathi sametha Markandeshwarar. It is believed to be the birth place of Mrigandu Maharishi. In the temple, there is a separate shrine dedicated to Markandeya, where he is shown to be worshipping a Shiva Linga.

Sashtiabdhapoorthi Celebrations
The Thirukkadavoor temple wears a festive look every day as many people come here to celebrate their Poornabhishekam (100th birthday), Kanakabhishekam (90th birthday), Sadabhishekam (80th birthday), Sahasrapoornadarshanam (the sightings of one thousand full moons), Bheemaratha Shanthi (70th Birthday), Sashtiabdhapoorthi (60th birthday), and Ugraratha Shanthi (59th Birthday). All along the circumambulatory paths, one can see tiny groups of people performing yagnas to express their gratitude for a long and fruitful life. Sixteen pots filled with sanctified water are worshipped, along with the chanting of mantras to alleviate any misfortunes that may occur to the positioning of the Navagrahas. The pots of water are then emptied on the heads of the celebrating couple by their near and dear. The couples are then asked to visit the temple at Thirumeygnaanam to complete their pilgrimage. Ayushya homam, which is performed at the end of a child’s first year, is also conducted on the temple premises. It is believed that at the above mentioned years of a person’s life, one maybe subjected to turbulent times due to the positioning of the planets, and hence the Shanthis (placatory worships) and abhishekas (thanksgiving worships) are performed at the appropriate times. A considerable portion of the temple's revenue is generated from these poojas. The innumerate celebratory poojas fill the temple with a feeling of happiness and satisfaction – a feeling of being alive.

The temple is also an excellent kshetra to perform Parikaaras for various Navagraha Doshas. However, all Dosha-Nivarti poojas are offered to Kaalasamhaara Moorthi alone, for the Navagrahas do not have any authority here. Worshipping at the temple is also believed to help in increasing one’s life span, destroying the fear of death, and preventing any occurrence of untimely and accidental demise. People also throng to the temple to worship at the shrine of Abhiraami, for she is known to grant anything and everything.

கலையாத கல்வியும் குறையாத வயதுமோர் கபடு வாராத நட்பும் 
கன்றாத வளமையுங் குன்றாத ­ளமையும் கழுபிணியிலாத உடலும் 
சலியாத மனமும் அன்பு அகலாத மனைவியும் தவறாத சந்தானமும் 
தாழாத கீர்த்தியும் மாறாத வார்த்தையும் தடைகள் வாராத கொடையும் 
தொலையாத நிதியமும் கோணாத கோலும் ஒரு துன்பமில்லாத வாழ்வும் 
துய்ய நின் பாதத்தில் அன்பும் உதவி பெரிய தொண்டரொடு கூட்டு கண்டாய் 
அலையாழி அறிதுயிலு மாயனது தங்கையே! ஆதிகட வூரின் வாழ்வே! 
அமுதீசர் ஒருபாகம் அகலாத சுகபாணி! அருள்வாமி! அபிராமியே 
- அபிராமி பட்டர் 
“Learning that goes not awry, a life span that is not shortened, and friendship that knows no guile,
Prosperity that never diminishes, youth that does not whither, and a body that sees no disease,
A mind that is never vexed, a wife whose love wavers not, and children who never know disobedience,
Fame that never decreases, a word that I go back on not, and charity that has no hurdles,
Wealth that is not thieved, a government that is never Adhaarmic, and a life that knows no despair,
At your esteemed feet, you gave me love and support,
 and made me one amongst the great people who serve you,
The sister of he who lies in sleep on the milk ocean, the one who lives in the town of Kadavoor,
Oh thee, who separates not from one side of the body of Amutheeswarar,
Oh Goddess with the hands that bestows boons, bless us with these, Oh Abhiraami”
 - Abhiraami Bhattar

[In this single verse, the Bhattar asks for the sixteen types of wealth that are required for a man to lead a happy and contented life on this planet. These are the wealth that elders bless us with, when they say “பதினாறும் பெற்று பெருவாழ்வு வாழ்க”. It is not that they are telling us to have sixteen kids. Imagine that!]

Temple Gopuram
The temple celebrates a number of festivals including Shivarathri, Navarathri, Thiruvadhirai, Maasi Magam, Panguni Uthram, the Thai Amavasai Abhiraami Andhaadhi festival, and the Panguni Ashwathi Theerthavari. However, the main festival of the temple is the eighteen-day long Kaalasamhaara Thiruvizha in the month of Chithirai (April-may), when the entire episode of Kaalasamhaaram is reenacted in the temple streets. On the sixth day of the festival, Kaalasamhaara Moorthi is brought out for the only time in the year. Special poojas and abhishekas are performed to Baalambikai and Kaalasamhaarar. Later in the evening, the processional deity is taken out, and the Veera Taandava of the Lord is enacted followed by Yama-Samhaara. Thousands visit the temple during the festival to seek the deities’ blessings for a long and happy life. Also, the Sankhabhishekams with 1008 sanctified conches during the five Karthika Somavarams (Mondays in the months of November-December) are equally famous, and draw large crowds from near and far.

Thirukkadavoor is located near Thanjavur in central Tamil Nadu and is well connected by public transport. The temple is currently under the administration of the Dharmapuri Aadheenam.

To us mortals, there is no better boon than making our short life on earth a well lived one. The fear of death only increases our hatred towards our unavoidable mortality. While immortality is on no current to-do list of ours, it is not wrong to ask God for a long and healthy life, filled with happiness and comforts. We may not all be Markandeyas, but at the very least, we do deserve a peaceful life and an even more peaceful death. And I am sure that the Lord of Thirukkadavoor will grant us this and many more boons, if only we appeal to him.

மூலத் துவாரத்து மூளும் ஒருவனை
மேலைத் துவாரத்து மேலுற நோக்கிமுற்
காலுற்றுக் காலனைக் காய்ந்தங்கி யோகமாய்
ஞாலக் கடவூர் நலமாய் இருந்ததே – திருமூலர்
“By invoking the Kundalini fire that lay coiled at the Muladhara,
 and raising it up it to the Hollow near the Sahasraara, thus controlling the Praanavayu.
By this fiery yoga of controlling the praana, He scorched the God of Death,
thus lasting for eternity, here are Thirukkadavoor, and that is a matter of awe.
(or)
“He bade Markandeya, who worshipped him at the temple of yore,
and raised him to a stature equivalent to that of the Devas of the upper world.
By jumping out of the Linga and kicking Yama on his chest, the great yogi,
which happened at Thirukkadavoor, the sanctified shrine of longevity."
-Thirumoolar

Notes :

1.     The famous Tamil literary work, Silappathikaaram, mentions Thirukkadavoor to be the home town of the court-dancer Madhavi, who becomes the love-interest of Kovalan.

2.   Over the centuries, the temple has received patronage from several dynasties including the Chozhas, Pandiyas, the Vijayanagara Kings, and the Maratha rulers of Thanjavur.

3.     Some Puranas also tell that the Kaalasamhaara episode was ‘staged’ at the Manikarnika Ghat, in Kashi, as also at several other places. Hence, the beautiful stone and brass icons of the Kaalasamhaara Moorthi can be seen at several Shiva temples across the country.