The Tali temple at Calicut(Kozhikode), where resides the Mahadeva of Samoothiris, is reminiscent of some of the illustrious episodes in the history of Malabar as well as ancient Kerala. It reminds you of the customs, life as well as polity of the State in the bygone days and of the vim and valor of great Zamorins who were among the most cultured and accomplished sovereigns of Kerala.
As a matter of fact, the greatness of the Zamorins was closely associated with three temples; Tiruvalayanad(Valayanad Bhagavathy), Tirunavaya(Navamukundan) and Kozhikode Tali(Shiva Perumal). Their empire dates back to the installation of devi at Tiruvalayanad.
Long ago, a member of the Samoothiri family married a lady from Valluvanad. After he ascended the throne, he used to conduct 41 days of Kalampattu to Lord Vettakkoru Makan. Once, during the ceremony, queen jokingly told him "Instead of conducting daily Kalampattu to Vettakkorumakan, if you conduct one Kalampattu to my mother (Thirumandhamkunnil Bhagavathy), she will reach here on the third drumbeat." This statement irritated Samoothiri and he shouted "I shall conduct the Kalampattu to Bhadrakali tomorrow itself, and if, as you said, Bhagavathi does not come here, I will cut off your head". The queen did not expect Samoothiri to take her words so seriously. She started praying to the Goddess.
That same evening, both the tantris of Thirumandhamkunnu had vision of Bhagavathi in their sleep. The Goddess instructed them to conduct Athazhapooja(The final pooja at night before the closing of the temple) at about 3 pm next day. On that day, after the pooja, people found one komaram (an Oracle of the temple) of Thirumandhamkunnu temple started running through the southern corridor. The oracle (a representative of Devi herself) reached the place at Kozhikode, where Kalampattu was taking place. He jumped to the Peedom(platform), removed devi's dress, and sat on it. He sat there till the kalampattu is over. Immediately after this, he performed a ferocious dance and asked Samoothiri loudly, "Are you testing me?"
Samoothiri immediately prostrated before him, and apologized. Pacified by his sincerity, the Oracle stated, "I am happy you have realized your mistake. Hereafter remember this incident, by arranging daily puja at Thirumandhamkunnu temple as done today" and the Komaram suddenly disappeared.
Samoothiri was never able to defeat the army of Vallukonathiri, even though Vallukonathiri had fewer soldiers. A surprised Samoothiri asked Vilwamangalam Swamiar the reason for this. Vilwamangalam Swamiar, without saying a word, walked to the place where the battle progresses. Samoothiri followed him. On reaching at the place, Swamiar asked Samoothiri to touch him with a finger, close one eye and then look at the battlefield. When Samoothiri did so, he saw Thirumandhamkunnil Bhagavathy attired in red garb with sword and shield, standing by the side of Vallukonathiri and directing the battle.
Later, Samoothiri, performed a supplication for 41days at Thirumandhamkunnu temple and this pleased the Goddess. The goddess said that the whole of Valluvanadu is belonged to her and it has to be ruled by her devotees, Vallukonathiris. However, she promised half her strength to Samoothiri. Because of this help, Samoothiri could conquer some parts of Valluvanadu, and as an obligation he built the Thiruvalayanad Temple in the model of Thirumandhamkunnu Temple and installed Bhadrakali there.
Now, let us come back to the story of the Tali temple. The annual Revati Pattathanam at Tali temple was a seven-day feast of learning which is comparable to the scholarly court of Janaka of Videha. Tali is a term generally applied to Siva temples of Kerala. Tali was an independent sanctuary, which belonged to Brahmins. In those days Kerala is divided into a number of states or villages belonging to Brahmins with a temple as the centre of activities. In such a state, the Lord of the temple was regarded as the head and everything was done in his name. The territory under the rule of the Brahmins was called a 'sanketam'. Some villages were also administered by Kazhakams or advisory boards, each under a person named Taliathiri. Taliyatiris soon became prominent persons; some even became local rulers and started governing their village and these villages were came to be known as Talis, of which eighteen were considered as significant ones. Among them Kozhikode Tali was the most famous.
However the Zamorin did not found these Tali. As stated earlier, it belonged to fifty Namboothiri families of the Tali gramam. They also ran a Vedic padasala or school at Salapuram, now called Chalapuram. They maintained intimate and cordial relations with their ruler, Porlatiris, the men who even have an affair or liaison with the princesses of the royal family.
Their territory was besieged and invaded by the Zamorin some time about AD1200. With the occupation of Calicut by the Zamorin, Porlatiri was expelled from his land. Naturally, the Namboothiris of Tali did not like this and were unhappy. The Kolathiris of Chirakkal were the allies of Porlatiri and the enemies of the Zamorin. The story goes that the Tali Namboothiris helped a Kolathiri prince to masquerade himself into the Zamorin's palace in the guise of a Brahmin. One of the princesses fell in love with him. When the romance turned out to be a thing that could no longer be concealed, the lovers fled, with the connivance of the Namboothiris.
The Zamorin naturally flow into a rage and seized the Tali temple by force inspite of the resistance of the Namboothiris who in those days were also doughty warriors. The Zamorin’s men killed many and their bodies were dragged and thrown on the mound now called Surgam (Durgam) nearby.
According to another version, the Brahmins resorted to fast unto death seated themselves atop Surgam. The Zamorin was however obdurate as they had helped his enemy and brought dishonor to the royal family. He refused to submit to what he regarded as pure political deception.
However, Zamorin admitted him, Manavikrama, to an honored place of 18 celebrated posts called Patinettara Kavikal (Patinetta Kara Kavikal) or the learned men of the (traditional) eighteen divisions, of Kerala.
Only two, of the many questions which Uddanda Sastrikal arrogantly put to the Kerala prodigy, Kakkasseri Bhaitatiri and his appropriate answers have come, down to us. Once the veteran Uddanda accosted the young aspirant with the words 'Aakaro hrasva:' which would mean either the long A is a short a (the Aa-karam) or Bhattathiri is short in stature. At once came the reply, Nahi Nahi... Aakaro deergha, akaro hrasva: which means No, No, the long A is long, it is the short a that is short.
Uddanda fired again, Tava mata pativritaa, your mother is a devoted wife to her husband(father of Bhattathiri). It is obviously impossible to contradict it without impugning his mother's honor. But Kakkasseri was neither embarrassed nor appalled and he boldly contradicted it, thus revealing his profound knowledge in Vedic hymns related with marriage. "Nahi, nahi," Bhattathiri replied, "Soma was her first husband, Gandharva the next, Agni the third and the one born of man (his father) was the fourth", aptly quoting Rig Veda. Uddanda was amused and hugged the young scholar in joy.
It is noteworthy that in the four centuries that Pattathanam flourished in Kerala hundreds of Sanskrit works of merit made their appearance and the credit should go to the Zamorin. If Guruvayur revealed the Zamorin's devotion, Tirunavayai his power and pomp, Revathi Pattattanam exhibited his love of learning and respect for learned men.
Though Tali originally meant a Siva temple, there is a Krishna temple also here on the north-east side. Siva faces east and Krishna west. Both are independent temples with separate srikovils, nalambalams and flagstaffs. But the Siva shrine is very ancient and the Krishna temple appears to be a later addition. The central shrine of Siva is quadrangular in shape having two storeys.
It has stone sculptures of excellence around its exterior sides. Inside the sanctum, there are three rooms. The Sivalinga, about two feet in height, is in the innermost recesses. It is believed to be swayambhoo(self-born). Legend has it that the sage Parasurama propitiated Siva here, who agreed to remain at the Tali temple in the form of a linga. It was the holy mad, Naraanathu Bhranthan, who is said to have performed purificatory ceremonies and installed other deities.
The temple also contained some notable examples of old workmanship in wood illustrating various puranas. The scenes and figures are boldly designed, expressive of high emotions, of throbbing life and vigor. In front of the srikovil there is a mukhamandapa with exquisite wood-carvings over the ceiling. There is also an usual image of Nandi. To its south is the Ganapati shrine. There is also another Bala ganapati in the northeast. Ganapati homam at Tali is a very famous rite. Outside the nalambalam there is a small shrine for Lord Narasimha facing west and a Sastha shrine in the north. In the north-west all the family deities of the Zamorin are kept in a small shrine and worshipped. This contains the images of Krishna, Devi, Ganapati, a Sivalinga and a salagrama.
The beautiful image in the Sri Krishna shrine in the north-east side is a four-armed one with conch, disc, mace and lotus. A modem painting of Anantasayanam adorns the wall of the 'vathilmaadam'. There are five poojas every day here and three sheeveli (Sree Bali - a holy sacrifice) processions of the deity. Bhagavata saptaham is also conducted every year. The annual festival begins on Vishu day (Kerala's New Year day) and lasts for 7 days. On the 8th day the arattu(bathing the idol) ceremony is held.
Manavikraman built the present temple the great. Like several other temples in Northern Kerala the Tali temple also, which Tipu Sultan subjected to spoliation and desecration, had been renovated at the close of the 18th century.
Following a 'devaprasnam'(astrological method of finding the needs of the deity) conducted in 1964 renovation work was again taken up and completed in 1967 with a navikarana kalasam. Then came the installation of flagstaffs for both the Siva and Krishna shrines on March 3, 1976.
In the following year, a Rigveda Laksharchana was also conducted to commemorate the historic Revati Pattathanam which, alas, now belongs to history.
Worshipping both vaishnava and shaiva deities in the same place is a rarity and is a chance for the devotee to recollect those lines of Skandopanishad that says
"Sivaya Vishnuroopaya Sivaroopaya Vishnave
Shivasya hridayam Vishnuhu Vishnoscha hridayam Sivaha
Yattha sivamayo vishnuhu evam vishnumayaha sivaha
Yatthantharam na pasyami tattha swastirastu me"
Siva is in the form of Vishnu and Vishnu is in the form of Siva . Vishnu is the heart of Siva and Siva is the heart of Vishnu as both are essentially one. As I do not perceive any difference between the two, may my life be blessed and prolonged.
