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 108^th 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 79^th 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 79^th 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 (100^th birthday), Kanakabhishekam (90^th birthday), Sadabhishekam (80^th birthday), Sahasrapoornadarshanam (the sightings of one thousand full moons), Bheemaratha Shanthi (70^th Birthday), Sashtiabdhapoorthi (60^th birthday), and Ugraratha Shanthi (59^th 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 இ­ளமையும் 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.