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.

A Tale of Three Cities - Thiruvadhigai, Ashta Veerattaanam - 2

அப்பணி செஞ்சடை ஆகி புராதனன்
முப்புரம் செற்றனன் என்பர்கள் மூடர்கள்
முப்புரமாவன மும்மல காரியம்
அப்புரம் எய்தமை ஆர் அறிவாரே - திருமூலர்

“The Primordial Lord, bearing the crescent moon on his crimson matted locks,

destroyed the three great cities, so tell the unwise and the ignorant.

The three cities are in fact the triple impurities and nothing else,

It is the impurities that he burnt, but only a few who understand this truth”

-Thirumoolar

This life of ours is a gift from the Supreme, who reigns this world as well as the rest. It comes with its own god-given support system consisting of the triple virtues – love (Prema), knowledge (Buddhi) and the primordial energy (Shakthi) which sustains it all. However, we are often unable to keep the three virtues in their pure untainted states and mostly we end up imprisoning them within the three strong castles of bondage, namely, ego (Ahankara), Karma and illusion (Maya). Once caught in the web, we hardly get to escape from it, or worse, we seldom realize the imprisoned state of our virtues. This is when the divine seeks to help us out of the trouble that we have put ourselves into. The first step in the destruction of the three vices, however, is to be taken from our side. We have to let go of the ‘I’ in us and surrender to the belief that we are all but mere puppets in the cosmic show. This way, the ego breaks down, and with the firm belief that we are no longer in charge of our actions; Karma slowly loses its significance too. At long last, when this truth is firmly embedded in our intelligence, the fog of illusion is lifted and we dwell in eternal bliss. This is the very gist of Karma Yoga as Krishna details in the third chapter of the Gita.

मयि सर्वाणि कर्माणि सन्न्यस्याध्यात्मचेतसा।

निराशीर्निर्ममो भूत्वा युध्यस्व विगतज्वर:।। - श्री भगवद्गीता (3, 30)

“Surrendering all your works unto Me,

with full knowledge of Me, without desires for profit,

 with no claims to proprietorship,

and free from lethargy, fight.” – Shri Bhagavad Gita (3, 30)

Of course none of the above said happens without us having to be twitched around by the puppeteer. It was to illustrate this necessary participation of the Paramatma, in the destruction of the vices of the Jeevatma that the entire episode of Tripurasamhaara was acted out in the cosmic theatres. The story of the Tripuras and their destruction is perhaps one of the most sung leelas of Shiva in the Thevaram and the Thirumurai. It also occurs repeatedly in the Vedas, the Sarapopanishad, the Mahabharatha, Thirumurugattrupadai, Shivapurana, Puranaanooru and several other pieces of Vedic and Dravidian literature. Though the incident is variously related with the pilgrimage towns of Trayambak in Maharashtra, Kashi and several other North-Indian shrines, we will restrict ourselves to the tiny hamlet of Thiruvadhigai in the Cuddalore district of Tamil Nadu. The shrine at Thiruvadhigai has close ties with the Tripurasamhaara and is the second stop on our list of the Ashta Veerattaana Thalangal.

The legend of Tripurasamhaara was narrated by Duryodhana in the Karna Parva of the Mahabharatha (Chapters 33-34) to Shalya, who was reluctant to be the charioteer of Karna, and the other assembled warriors. It is believed that the story was originally conveyed by the sage Markandeya to Dhritharashtra, in the presence of Duryodhana. The tale begins with the relentless and powerful penance of Taaraka, a ruthless Asura king. He was an immense Shiva bhaktha and regularly conducted Shiva poojas and vrathas. However, the very tainted asuric-blood, which had thrived through the long lineage of Daityas, flowed in his very veins. As a result, he was possessed with the impossible idea of achieving invincibility, supreme power, and immortality, and that was precisely the reason for his latest penance to please Shiva. Finally, when Shiva appeared before him to grant his boon, Taaraka very cleverly demanded that he could be killed only by a son of Shiva and no one else. Shiva’s lips twitched lightly, but nevertheless, he granted this boon and disappeared.  But Shiva had no child! Worse, he did not even have a wife at that period of time, with Sati having immolated herself at Daksha’s yagna. Taarakasura was simply thrilled that he had tricked the Lord into granting him immortality. Little did he consider the intelligence of the Supreme Being, who had created the seemingly ‘intelligent’ him?

The subsequent narrative of the marriage of Shiva and Parvathi, the birth of their son, Kumara, and his eventual victory over Taarakasura form the central theme of the Skandapurana.

Coming back to our tale, the Asura Taaraka had three sons - Vidhyunmaali, Taarakaaksha and Kamalaaksha. They too were staunch devotees of Shiva, and just like their father, their love for power and immortal life stimulated them to meditate on Brahma, the grandsire of all creation. For thousands of years they meditated on one leg, inhaling only air, hardly taking in any solid food. Brahma, as always, the easiest to please of the Trimurthis, rushed down to them and immediately consented to grant their boons.

“Sons of Taaraka, what is it that you seek? Ask and it shall be given.” said Brahma. The Asuras voiced their one boon in unison, “We seek immortality, Oh Grandsire. Death should never befall us.”
“That, I am afraid, is a boon that I will not grant.” quipped Brahma, “Ask for something else.”

“Then, Oh mighty creator!!!” the Asuras chorused again, “Grant us two boons, the first being that no one in this creation of yours should be stronger than us.” Brahma at once gave his nod, all his four heads vigorously going up and down. “And grant us three forts, one made out of gold, one of silver and one of iron. These three forts should be able to fly, roam and go to any place that we desire. The forts would come together, but once in a thousand years, at a specified time and place. Only when the foremost one amongst the gods, who bears in him half the strength and prowess, of each of the 33 crore Devas, will, with one shaft, pierce those three cities united into one, shall we, the Tripuraasuras meet our end. This is our wish.” The grandsire gulped nervously, rolled his eyes, granted them their ridiculous wish and was gone in a jiffy, lest they asked for more alarming boons.

By the command of Brahma, Maya, the Danava architect, was commissioned to build the three cities. Maya let his imagination flow and soon there were three beautiful cities, filled with palaces, gardens, orchards, Shivaalayas, fountains, wide roads and grand intricate gateways, fully equipped with weapons and divine space chariots. The Kalpaka Vrikshas and the celestial cows present in the forts made sure that the inhabitants were kept happy by yielding them all the material wealth that they desired. The three kings lived in their individual forts and with great piety and regularity, performed Shiva Poojas and observed the Vrathas and festivals. The golden fort was built in the heavens and was occupied by Taarakaaksha. The silver one was constructed in the skies and went to Kamalaaksha. The iron fort was built on earth and was inhabited by Vidhyunmaali. The forts floated around the worlds, like some giant ancient UFO’s, at peace with each other and with the three worlds.

In the meanwhile, a burning desire was kindled in Hari, the son of Taarakaaksha. He too wanted to contribute to the glory of the Asura lineage like his father and uncles. So, following in their footsteps, he too went to a dense forest and started to meditate on Brahma. He ate no food and drank no water. He meditated upside down and under the flowing waters of the rivers. He even built a fire and meditated in its midst. Soon, Brahma was pleased beyond his own expectations and he appeared before Hari. Now Hari was a tad more intelligent than the other Asuras. So, when Brahma asked him to state his wish, instead of demanding immortality directly, he took a roundabout approach. “Oh Supreme Creator, grant me the existence of a lake in our city, such that persons, slain by the means of weapons, may, when thrown into it, come out with life, and with redoubled strength.” And Brahma said “Thathaasthu!”. A lake immediately sprung up in the midst of the golden fort, sparkling with a divine shimmer. In whatever form and whatever guise a Daitya might have been slain, if thrown into that lake, he was restored to life, in the self-same form and guise. Hari rejoiced at his laudable achievement and the Asuras planned a grand celebration in his honour.

The Devas make their complaints to Shiva

The Devas however, did not like this at all. They were jealous of the sparkly flying cities, of their immense treasures and were positively freaked out by the magical lake. They even instigated the Maruts to wage a war against the cities, but the forts were simply impregnable. At long last, they ran to Brahma, poured out their unfounded woes and asked the divine Grandsire the means by which the triple cities could be destroyed. The grand old god looked at them meekly, with big sad eyes. It was because of his very boon that the three cities were even in existence. Feeling helpless, they proceeded to Kailasha, but even Shiva turned his face away, stating that the Asuras had not performed anything wrong yet, and hence could not be punished. Panic and fear washed over the Devas like a tidal wave, but they were not ready to give up. Gathering up their tattered hopes, they finally resorted to Vishnu and begged him to show them a way out.

                                                                              

Vishnu, the omnipresent and the omniscient, looked at the Devas and burst out into a laugh, much to the surprise and embarrassment of the assembled gods. “Well, you come to me for such trivial situations, Oh Devas. If they have not yet fallen prey to any sins, don’t we just have to force them into committing some?” he suggested coyly.

The Devas stared back in disbelief, confusion etched onto their faces. Vishnu smiled again and with a gentle wave of his hand he created a man. The man had a clean shaven head and was swathed in faded robes. In his hands he carried a water pot. The man approached his creator, with a piece of cloth covering his mouth and asked, “Master, who am I? Why was I created?”

With the mischievous smile still plastered to his face, Vishnu took the man to one side. “You, who have been created by me will learn a new religion and preach the same. I will be your guru and teach you the religion, all its doctrines and beliefs. You will believe that there is no Swarga and no Naraka. The religion will strongly deny the fact that the rewards and punishments for your acts will be meted out after death. The religion will be against the very Vedas and all its messages. You will then go and preach this religion to the Tripuraasuras, to take them away from the path of righteousness. That will give us sufficient time and excuse to plan their downfall.”

Thus, Vishnu himself taught the man and four of his disciples, the intricacies of the new formed religion. The five of them then resorted to forests near the Tripura and started preaching the religion. Since Vishnu himself had trained them, their act was pretty convincing. The tenets of the new religion were so influential that even Narada got confused and adopted the new religion. In fact, Narada was the one who carried the news of this fantastic new religion to the court of Vidhyunmaali. Hearing about the greatness of the religion from Narada himself, Vidhyunmaali reverentially approached the teachers, took lessons from them and converted to the new faith. His two brothers soon followed suit.

But, as they started practicing the canons of the new religion, they forgot the message of the Vedas. They acted rashly and started waging wars against the Devas. They stopped worshipping the sacred Linga, the Salagrama and other sacred symbols of Sanatana Dharma. The three forts started to fly around at tremendous speeds, killing birds and knocking out the stars. They landed without any prior notice and thousands of innocent lives were crushed to death. Further, instigated by the presence of the divine lake, the Asuras lost the fear of death and started harassing the common people, the rishis, the demigods and other harmless creatures. Deprived of their senses, all of them began to shamelessly exterminate the cities and towns established all over the universe. Thus, day by day, the atrocities of the Tripuraasuras increased drastically - in perfect accordance with Vishnu’s grand plan.

Knowing that the time was finally ripe, Vishnu and Brahma led a delegation of Devas to Kailasha to petition for the destruction of the Tripuraasuras. “Mahadeva”, they voiced in unison and then immediately prostrated before the Supreme Being.

“Our repeated salutations to thee, O Lord. Salutations to thee that art the source of all the gods,

to thee that art armed with the bow, to thee that art full of wrath.

Salutations to thee that had’st destroyed the sacrifice of that lord of creatures,

 to thee that art adored by all the lords of creatures.

Salutations to thee that art always praised, to thee that deservest to be praised, to thee that art Death's self. Salutations to thee that art red, to thee that art fierce, to thee that art blue-throated,

to thee that art armed with the trident, to thee that art incapable of being baffled,

to thee that hast eyes as beautiful as those of the gazelle, 

to thee that fightest with the foremost of weapons,

 to thee that deserves all praise, to thee that art pure, to thee that art destruction's self,

to thee that art the destroyer; to thee that art irresistible, to thee that art Brahman,

to thee that leadest the life of a brahmachari; to thee that art Ishana; to thee that art immeasurable,

to thee that art the great controller, to thee that art robed in tatters;

to thee that art ever engaged in penances, to thee that art tawny, to thee that art observant of vows,

to thee that art robed in animal skins; to thee that art the sire of Kumara, to thee that art three-eyed,

 to thee that art armed with the foremost of weapons,

to thee that destroyest the afflictions of all that seek thy shelter,

 to thee that destroyest all haters of brahmanas, to thee that art the lord of all trees,

 the lord of all men, the lord of all kin, and ever the lord of sacrifices.

 Salutations to thee that art always at the head of troops, to thee that art three-eyed,

 to thee that art endued with fierce energy. We devote ourselves to thee in thought, word and deed.

 Be gracious unto us.”
-Karna Parva, Mahabharatha

Shiva smiled at the gathered gods and demigods, his eyes twinkling with good humor. “Pleased I am you’re your praises. What do you seek from me today?” he asked. The Devas exchanged anxious glances between themselves; not daring to raise their voice in Kailasha. Amazed by the sudden silence, Brahma finally came forward and spoke for the Devas. “It is through your power, Oh Lord that I create and rule over all my creations. It is with the very same power vested by you in me that I granted the boons to the three Asuras. But now, their deeds have gone beyond the limits of tolerance. They no longer tread the path of righteousness. It is you alone who is capable of destroying them. Grace us with the shelter of your lotus feet.”

Maheshwara smiled. “I agree with you, Brahma. We should put an end to this. But I shall not, however, kill them single-handedly. They are tremendously powerful and hence I consider it apt that all of you, united together- with half of my might bestowed upon you, should go to war with the Tripuraasuras.”

Brahma gulped again. “But, Mahadeva, the strength of the Tripuraasuras is twice that of our own. We have already been defeated by the ruthless inhabitants of the forts. And besides, we would never be able to bear even a tiny portion of your energy. On the other hand, with half our might united with you, would you be capable of destroying the Asuras?”

“So be it, Brahmadeva. With half your energies united in me, I will destroy the three Asuras and their forts. Prepare for the war everyone, and provide me with the very best of chariots and horses, a single fine arrow and an equally fine bow.”

The Devas, then transferred half their energies to Parameshwara. With all the added energy, Shiva shimmered bright. Overwhelmed by this extraordinary vision of Parameshwara, the Devas praised him as Pashupathi and sang his glories. Thus was born the Sri-Rudram – the sacrosanct hymn of Shaivas that is found in the Yajur Veda. The Sri-Rudram starts off with praises to Rudra, his two hands, his bow and his arrow - the key requirements for the destruction of the Tripuraasuras.

नमस्ते रूद्र मन्यव उतोत इषवे नम:| नमस्ते अस्तु धन्वने बाहुभ्यामुत ते नम:||

या त इषु शिवतमा शिवम् बभूव ते धनु:| शिवा शरव्या या तव तया नो रूद्र मृडय || - श्री रुद्रं

“Oh! Rudra Deva! My salutations to your anger and also to your arrows.

My salutations to your bow and to your two hands.

Oh! Rudra! By favor of your arrow, bow, and quiver,

which have shed their anger and turned auspicious, please render us happy.”-Sri Rudram

Shiva on the specially built car 

The Devas then got to work at once, to build the most suitable car for Rudra. Vishwakarma, the divine-architect, was consulted and the construction began. Mother Earth, with all her glorious mountains, rivers and forests, became the car. The sun and the moon were made the two wheels of the chariot, balanced on the Mandhara Mountain, which acted as the axle. Nandi became the flag which was hoisted on the Meru mountain that acted as the flag staff. The four Vedas became the four horses drawing the car and the four supreme serpents became their tethers. Brahma was chosen by the demigods to be the charioteer, and in his hand he held the Vedic sound Vashat as the goad, with the Gayathri acting as its string. Time itself became the bow of Shiva and the very shadow of Rudra became the indestructible bowstring (Certain versions claim that Meru was the bow and Vasuki, the king of snakes, was its string.). The 33 crore Devas became various parts of the car and finally, Agni became the point of the fatal arrow and Vayu became its rear end. Vishnu seated himself at the shaft of the arrow, thus becoming the guiding source of its fatality. The newly constructed car,  filled with the requisite weapons was brought to the gates of Kailasha. There, gleaming with the brightness of a million suns, Shiva mounted the special car, while the source of his energy, Parvathi Devi, stood firmly by his side. Everything in place, Brahma goaded the steeds, and the car zoomed forward.

The car made good speed and soon, they were almost at the destination, when suddenly, there was a cracking sound, and the car tilted down on one side. The steeds tripped over and fell upon one another. Shocked by the inauspicious incident, Shiva jumped down from the car and saw that the wheel hubs had broken. Realization dawned upon him as he looked at Parvathi. “It looks like our son is playing with me right now. I agree it is my mistake that I failed to invoke him before I started on this momentous task, and now I see this. Let this be an example to all of mankind, that the laws remain unchanged, even for me, who occupies the highest seat at Kailasha.” Shiva immediately sat down and shaped a small Ganesha out of turmeric, and propitiated his own son, the remover of all obstacles. Humbled by the prayers of his father, Ganesha rushed to the scene and immediately removed all the hindrances that may come forth in the war. The car was soon put back on its wheels and off it sped again.

Sensing approaching danger , the Tripuras flew everywhere, trying to block the path of the divine car, but only in vain. However, the crazy movements of the three forts combined with the weights of Shiva, Vishnu and Meru started to push the earth (car) into the netherworlds. The gods panicked at the plight of Mother Earth  when, in a split second, Vishnu took the form of a giant bull. He lifted the earth from below and put it back into its rightful place. He then rushed into the golden fort of Taarakaaksha and drank up all the water from the Lake of Rejuvenation.

To burn with a smile

Meanwhile, Shiva patiently waited for the appointed time, when the three forts would eventually come together, thus making them vulnerable by the power of the Asuras’ very wishes. Accordingly, during the Sharad Kaala, when the star Pushya was in the ascending, Shiva finally put the arrow, which was Vishnu, onto his bow. The Devas watched with bated breath, some of them loudly calling out their contributions in helping the Lord bring about the destruction of the Tripuraasuras. They took immense pride in the fact that Shiva now bore half of their energies, which was going to help him finish off the three cities. They waited and waited...

But Shiva did not release the arrow. On the other hand, as the Tripuras drew near each other, Maheshwara just looked towards them and smiled gently. At once, the three forts were engulfed by brilliant flames. The Devas immediately hung their heads in shame. Along with the three cities of the Tripuraasauras, the pride and ego of the Devas had also been conquered. His smile alone was sufficient to destroy the cities and here they were, thinking that they were the sole reason for the destruction of the Tripuras. He had asked them for half their energies, not because he was incapable of defeating the Asuras without them, but just to respect the boon granted to the Asuras by Brahma.

Again, in accordance with the boons granted to the three brothers, Shiva released his single arrow on the three Asuras and they were reduced to ashes instantaneously. The ever-compassionate Lord, however, revived the three and made them his Bhootha-Ganas. Hence, Taarakaaksha and Vidhyunmaali were blessed with Saaroopyam (Same form as the Lord) and were appointed as the Dwarapaalakas to Shiva. Kamalaaksha, on the other hand, was assigned to the role of playing the five-headed trumpet during joyous occasions at Kailasha. After all, at one point of time, they had been his greatest devotees.

Tripura Taandava

Vishnu then sent away the preachers of the new religion to live in the great deserts until the beginning of Kali Yuga, when they could start their teachings afresh. Overflowing with joy on this wonderful occasion, Shiva danced gleefully to the beats of Nandi, Parvathi, Vishnu and others, lifting his legs high up into the air, in swift, graceful movements. (The dance of Shiva at the end of Tripurasamhaara is aptly called Tripura Taandava and is one of the major forms of Shiva Taandava.) As the 33 crore Devas watched the rising and falling of his lotus feet with rapt attention, they finally breathed freely after a long hiatus, no longer afraid of any golden airships or iron tanks. 

Tripuranthaka Moorthi

As was said earlier, the temple town of Thiruvadhigai, near Banrutti in Cuddalore district of Tamil Nadu, celebrates this destruction of the Tripuraasuras by Maheshwara. It is believed that the Tripuraasuras were killed, revived and accepted as Ganas at this very place. The Thiruvadhigai temple is spread over 7 acres in three concentric Prakaaras, and is overflowing with a plethora of brilliant sculptures depicting the various forms of Shiva, the Tripurasamhaara episode, and the 108 Karanas (positions) in Bharathanatyam, besides many others. Much of the temple was built during the Pallava regime, and their influence on the plans and the architecture of the temple can be easily felt. The presiding deity is Veerattaneswarar, who is housed in the central shrine as a large, 16-faced, swayambhu Linga. Behind the Linga is a beautiful stucco figurine of Shiva and Parvathi in their Thirukkalyana (marriage) posture. The goddess goes by the name of Tripurasundari, who had accompanied Shiva during the destruction of the Tripuras. Separately enshrined, in yet another shrine known as the Veerattesar Sabha, is the idol of Tripuraari/Tripuranthakar. He is shown to be standing, accompanied by his consort, who is variously praised as Janmamrithyu Vinasini and Tripuravalli. In his hands, he holds a deer, a goad, a bow and an arrow. This shrine is the very heart of the Thiruvadhigai Veerattaanam and houses the form of Shiva who had destroyed the Tripuras. A similar sub-shrine acts as the home to the famous Pancha-Mukha Linga. With four faces in the four cardinal directions and yet another face looking upwards, the Linga is a sight to behold and is not seen anywhere else in Tamil Nadu.

Thirunavukkarasar

The temple at Thiruvadhigai has several laurels to its name. It was here that the Thevaram was first sung. In fact, it was at Thiruvadhigai that Appar, the author of the Thevaram, and one of the Saiva quartet, was rechristened as Thirunavukkarasar. Appar was born as Marulneekkiyaar in a village named Thiruvamoor near Thiruvadhigai. He also had a sister named Thilagavathi. Early into his teens, Marulneekkiyaar was attracted by the covenants of Jainism. Eventually he became a staunch follower of the religion and changed his name to Dharmasenar. His sister on the other hand, tormented by the death of her fiancé Kalippagaiyaar and vexed with life, offered herself to the service of Shiva and all his devotees. She shifted to Thiruvadhigai and regularly worshiped Veerattaneswarar, while helping out the pilgrims who visited the temple in large numbers. While Thilagavathi was at Thiruvadhigai, her brother contracted a severe disease that affected his bowels. As a result, Dharmasenar continuously suffered from an excruciating pain in the abdomen which could not be alleviated by any of the Jain monks. Wishing to see his sister before things became any worse, Dharmasenar secretly left the Jaina school and made his way to Thiruvadhigai. There, he almost collapsed at his sister's feet and begged her to cure him. Shocked by the pitiful condition of her brother, Thilagavathi ran into the sanctum and taking some holy ash, she rubbed it onto Dharmasenar’s stomach and asked him to ingest some. The moment the Vibhuti entered his mouth, the ache vanished completely, leaving no trace at all.  Relief flooded Dharmasenar and his joy burst out in the form of a beautiful Tamil hymn.

கூற்றாயின வாறு விலக்ககிலீர்
கொடுமைபல செய்தன நானறியேன்
ஏற்றாயடிக்கேயிரவும் பகலும்
பிரியாது வணங்குவ னெப்பொழுதும்
தோற்றாதென் வயிற்றி னகம்படியே
குடரோடு துடக்கி முடக்கியிட
ஆற்றே நாடியே னதிகைக் கெடில
வீரட்டா னத்துறை யம்மானே
“The father whodwells in Adhigai Veerattaanam on the northern bank of Ketilam!
you do not cure my disease which is giving me pain like the god of death.
I do not knowthat I did many cruel acts intentionally to get this disease.
Sivan who has a bull!
I bow to your feet only, always night and daywithout leaving them.
being invisible, inside my belly.
to disable me by binding together with the intestines.
I, who am your slave, could not bear the painyou must admit me as your slave removing the disease.”

And thus was born the Thevaram, one of the foremost of the twelve Shaiva Thirumurais. So pleased was Shiva with his heart-moving pathigams (verses) that, he blessed Dharmasenar with the title of Navukkarasar (the ruler of all tongues). With a renewed zest, Thirunavukkarasar offered himself to the eternal service of Shiva and to spreading the glory of the Shaiva faith. Navukkarasar and Thilagavathiyaar remained in Thiruvadhigai and started the practice of Uravaazhathondu (Cleaning the temple). To this day, the temple at Thiruvadhigai remains sparklingly clean. To honour the two great souls, there are separate shrines for Thilagavathi and Appar within the precincts of the temple

The temple has been sung about by all the three of the Thevaram trio (Thirunavukkarasar, Sundarar and Thirugnanasambandhar). It is the only temple of the Ashta Veerattanas to have been sung so. In fact, when Sundarar visited the place, he was so afraid of stepping on the sacred land that was sanctified by Thirunavukkarasar that he stayed at the nearby Siththavadamadam and offered his prayers from there. One night, while he was asleep, he felt that someone was repeatedly kicking him on his head. Startled by the kicks, Sundarar woke up and realized that it was the Lord who had placed his lotus feet on his head. Feeling energized after having received blessings from the Lord, Sundarar went on to convert the Pallava king, Mahendravarman, from Jainism to the Shaiva faith. Mahendravarman then ordered that the Jain schools be demolished and he built a grand Shiva temple, Thiru Gunapparaveecharam, near Thiruvadhigai. The original temple is now in ruins. However, it was rebuilt by the Pandya kings at a later stage and was even used as a fort by the Marathas and the British.

The Car-shaped Sanctum

Since Shiva had come in a grand chariot to destroy the Tripuras, the central shrine at Thiruvadhigai is itself built like a chariot. The vimana over the central shrine is built such that its shadow never falls on the ground. It is filled with thousands of colourful stucco sculptures, each depicting various scenes from the Puranas and Itihasas. It is believed that Rajaraja Chozhan modeled the famous Brihadeeswara temple at Thanjavur based on this temple. Even the practice of celebrating temple-car festivals originated at this place. Legends even claim that the very first chariot was built solely for Tripurasamhaaram.

Tripurantaka Moorthi on Ambal's Vimana

Kedilam river, also referred to as the Thengangai (Ganges of the South) is the main theertha of the Kshetra. The temple also sports the Soolatheertham. It is believed that people who drink water from the theertha will be cured of ulcers, stomach aches and other gastrointestinal diseases.

Since Shiva had granted darshan to Appar in his Thirumana Kolam (Married form) at Thiruvadhigai, a lot of marriages are solemnized within the temple premises. The sthala by itself happens to be a Kalyanakshetra like Madurai, where the goddess’s shrine is located to the right of the Swami’s shrine.

A popular belief exists that the Lord of Thiruvadhigai delivers his devotees from the triple vices of ego, Karma and illusion. People who come to the temple with Ahankaara (the ‘I’ factor) do not get to return again. Such is the greatness of the temple and the presiding deity. Temple protocol demands that the devotees remain with their heads bowed to the Lord. While applying the sacred ash, one is required to bend his/her head and do so, indicating that we are submitting our egos to the Supreme. The ash reminds us time and again, that at the end of the stipulated time, everything is reduced to ashes.

Bhoga Shayana Narasimhar

Apart from the temple of Veerattaneswarar, Thiruvadhigai is also home to the Saara Narayana Perumal temple. Since Vishnu was the arrow (சரம், Saram in Tamil) that had destroyed the Tripuraasuras, he remained at Thiruvadhigai as Saara Narayanar. The goddess of the temple is known by the name of Hemambujavalli. The temple houses a very unique idol of Bhoga Shayana Narasimha, where Narasimha Swami is shown to be reclining on Adisesha. Such an idol is not found anywhere else in the world. It is believed that Narasimha Swami laid down to take rest after vanquishing a demon named Vakkiraasura. The rare idol is kept covered with gold shields and is often bathed in cool waters to reduce the heat of the Lord’s anger. The presiding deity of the temple is seen to be in a standing posture and is completely carved from Salagrama stone. In an unusual occurence, he is flanked on his right by Sri Devi alone (Usually he is flanked by both Sri Devi and Bhoo Devi). Like at Uppiliappan Kovil, it is believed that Mahavishnu married the daughter of Markandeya Maharishi at Thiruvadhigai. The temple Garudazhwar is also seen to be in an unusual pose, with his hands crossed and bearing the Sudarshana and the Panchajanya. The temple legends speak of the fact that Vishnu gave his conch and discus to Garuda, for safekeeping. while he took the form of Shiva’s arrow. Hence Garuda remains in possession of Vishnu’s weapons at Thiruvadhigai.

Every year, in the month of Vaikasi, Saara Narayana Perumal and Thiruvadhigai Veerattaneswarar take part in the annual 10 day Brahmotsava of the Veerattaneswarar temple. On the ninth day, the entire episode of Tripura-Dahanam is re-enacted in the temple car-streets. Grand scale poojas are offered to Tripuranthaka Moorthi, who is then taken on a car to the banks of the Kedilam river. Saara Narayana Perumal is also carried to the river banks and placed next to the temple car. Three forts are then constructed with hay, dried coconut palm fronds and palm leaves. Wooden dolls of the three Asuras are then placed within the newly-constructed forts. Amidst the chanting of mantras, the arrow is taken from the hands of Tripuranthaka Moorthi and placed on the idol of Saara Narayana Perumal. The powers of Vishnu are then transferred to the arrow, which is once again placed in the hands of Tripuranthakar. Camphor lights and oil lamps are offered to both the idols, and then the three forts are set on fire. After the entire spectacle, due respects and naivedhya are offered to Saara Narayana Perumal, and then Tripuranthakar returns to his shrine, where he is bathed in cool waters to wash away the inauspiciousness of the Asuras’ death. The festival ends with the lowering of the temple flag on the 10^th day of Vaikasi Visagam.

Yet another important festival at Thiruvadhigai is the 10-day Appar thiruvizha, which takes place in the month of Chithirai. It celebrates the curing of Navukkarasar’s disease and the subsequent darshan given by Maheshwara. Apart from these, Karthikai Somavaram, Thiruvadhirai, Thirugnana Sambandhar Thiruvizha in the month of Aadi, Maha Shivarathri, Thilagavathiyaar Gurupooja and Pradhoshams also see a large gathering of devotees.

Thiruvadhigai is thus a place worth a visit by any self-respecting human being. As was said earlier, it is only with the destruction of the three impurities of the mind that divine bliss comes to us mortals. What better place to seek for the same than where the Lord himself had symbolically destroyed them?

Thiruvadhigai is located very near to Cuddalore, Pondicherry, and Banrutti and is easily accessible by road and rail.

Notes:

1.  It is interesting to note that the three vices of ego, Karma, and illusion are duly represented by Taarakaaksha, Vidhyunmaali and Kamalaaksha. Once god has had his way with them, the vices are burnt and refined into knowledge, prowess, and love respectively. If one was to closely observe the Dwarapaalakas at some of the Shiva shrines, it can be seen that Taarakaaksha bears earrings that have elephants on them, while Vidhyunmaali sports earrings with lions. Elephant represents knowledge and the lion is perhaps the best example for prowess and strength, and hence the appropriate earrings for the refined Taarakaaksha and Vidhyunmaali. It is also to be understood that, while knowledge and prowess may just get you into His presence, it is only ‘love’ (Kamalaaksha) that is going to make Him happy enough to perform His Aananda Taandava.

2.      The place where the axle of Shiva’s car broke is today known by the name of Accharuppakkam (Acchu – axle, Aru – break). There is a temple dedicated to Acchumuri Vinayagar, who was responsible for the axle’s damage. Shiva is also enshrined here as Pashupathi. It is believed that a rishi named Trinethradhari worshipped Pashupathi and was blessed with a vision of Tripurasamhaara Moorthi.

3.   The legend of Tripurasamhaara is also associated with several other temples such as the Muppuraari Kottam temple in Kanchipuram, Tripurantha Kesam, Simhachalam and the Thevara-Vaippu Thalam of Tripuranthakam. The images, icons and paintings of Tripuranthaka Moorthi and Tripura Taandava Moorthi adorn the walls and pillars of several Shiva temples all over the world.

4.      In the writing of this Purana, it may appear that Jainism has been shown in a bad light. I assure that I have the highest respects for all religions. However, the history of Tamil Nadu does throw up several incidents associated with tyrannical Jain kings. They converted from one religion to another and often ended up confused, thus defaming any religion that they embraced. History also reports the presence of several influential Jains with the wrong ideologies, who attempted to control the affairs of the State by converting the kings. Such converted kings often disrespected people of other faiths and sometimes went to the extent of destroying temples. Shaiva saints like Sundarar and Appar, struggled against these kings, often with the help of divine help, to re-establish religious freedom.