Sucheendram - The God worshipped by Indra

Sucheendram Sthanumalaya Perumal Swamy Temple is dedicated to Lord Sthanumalayan aka Lord Shiva(Sthanu) - Lord Vishnu (Maal) - Lord Brahma (Aayan), situated in the Kanyakumari district, 77 kms away from Thiruvananthapuram by the side of the National highway, on the Kanyakumari (Kanyakumari is just 13 kms away from Sucheendram) route.

The place is revered as the one where Lord Shiva gave 'Jhanopadesa'(Divine Knowledge) to Adi Sankaracharya.

Ages ago, Suchindram was a dense forest known as 'Jhanaranya'. Many ascetics are said to have housed there and obtained salvation through rigorous meditation. Here Jhana means Knowledge and Aranya means forest. Once upon a time, Sage Atri with his wife Anasuya lived in this forest to perform penance. Anasuya was the embodiment of chastity and treated her husband as her God himself. After taking an early morning bath in the holy streams, Anasuya will make earthen vessels with the power of her chastity and will bring Ganga to it. With that she conducts her daily worship at the feet of her husband. It happened that for a number of years there was no rain in 'Jhanaranya'. Sage Atri decided to arrange a yajna to invoke Indra to bless the land with showers.

Meanwhile, due to the ardent devotion of the Sage, Brahma appeared before him. Atri begged to know the reason for the failure of the rains. But Brahma, the Creator of the Universe, pretended ignorance and disappeared. Then, the Rishi prayed to Lord Vishnu who too could not give a proper answer. Highly disappointed, Atri decided to ask to Lord Shiva. This time, Trimurtis appeared before him and suggested that it might be due the curse of Sage Gautama upon Indra, the God of rains, and advised him to go to the Himalayas, and continue his prayers.

Sage Atri was in a fix as he couldn't leave Anasooya behind. The solution came from Anasuya herself as she could read the mind of her husband. She suggested that she won't stand in sage's way of bringing rains to that parched land but should grant her his Padatheertha (i.e. water with which sage's feet have been washed) and with it she could be able to live alone and safe during his absence. Atri agreed to this and Anasuya collected the Padatheertha which she kept in a conch-shell. After blessing his wife, Atri started for the Himalayas with a peaceful mind. Meanwhile, the three Goddesses, Lakshmi, Saraswathi and Parvathi, were on a fanciful musing that they themselves are the supreme seats of Chastity in the feminine realm. The Trinity wished to put Atri to a severe test and they summoned the services of Narada, the holy wanderer of the three worlds. Narada laid out his scheme to prevent Atri from continuing his yajna and at the same time show to the world the power of chastity.

One day, Narada went to see the three devis with some iron beans.On reaching them, he requested the Goddesses to get the iron beans fried for him. They were at their wits’ end to know how to fry those iron beans. They thought that Narada had gone crazy to make such a ridiculous request. But Narada insisted that he knew a lady on earth, who could do it easily. This aroused jealousy in the minds of the Goddesses. Narada asked them whether they would admit defeat before that lady, if she could fry the beans.

The Goddesses replied that they would even worship that lady if she could perform such an implausible thing. With that promise from the Goddesses, Narada appeared before Anasuya and requested her to fry the iron beans. When Anasuya was slightly upset at the absurdity of the demand, she remembered of the Padatheertha of her husband and at once became confident that she could do it. Thereupon she brought the sacred water and strew it on the iron beans by uttering the name of her husband. Instantly the iron was fried. Narada took leave of Anasuya, placed the fried iron beans before the Goddesses. Goddesses soon understood that it was unwise to consider themselves supreme though they were the proud consorts of the Trinity. The Goddesses were offended at this and asked Narada about the lady who had accomplished such an impossible task. Narada revealed to them the name of Anasuya and told them that she is the wife of Sage Atri. He also told that as long as Anasuya live on earth, nobody could consider herself the chastest. These poignant words of Narada made them jealous of Anasuya. They sought the help of Narada himself to break Anasuya’s chastity. Narada said that though their request is unlikely to fulfill, yet, if their husbands would help, something might be done. So, he advised them to seek the help of their respective husbands, who are the Lords of the Universe.

Goddesses waited for the arrival of their Lords and on their return, narrated the cause of their unhappiness and prayed to their help. Unable to refuse the requests of their better-halves, the Trinity promised to help them and started on their mission.They transformed themselves into old mendicants and went to the hermitage of Anasuya. The devout lady welcomed them in the traditional way. The three beggars pretended to be tired and hungry. Anasuya promised to provide them food, but requested them to have their holy bath and prayers first. The holy beggars returned after their bath and prayers. By that time, a sumptuous dinner was ready for them. Leaves were spread and various dishes were served. But the guests refused to partake of them. Anasuya feared whether she had failed in any duty and begged to be told what she could do for them. They said in reply that they were under an oath and if fail to fulfill, they could not sit for food. Anasuya with folded hands promised to effectuate their pledge at any cost.

They revealed that they won't touch the food unless served it without a stitch. Without violating her chastity, Anasuya couldn't do that. To send away the hungry guests without feeding them is one of the greatest of the sins. For a few moments, Anasuya was in a state of dilemma. She remembered of the Padatheertha of her lord. She went in, brought the holy water and sprinkled it on the guests. Instantly the three deities were transformed into three babies. Anasuya at once threw off her garments and suckled the babies. Thus, chastity of the woman triumphed even against the Gods. Anasuya had never experienced the bliss of motherhood. After fondling the three babies, she longed to have cradles for them. With the power of her lord’s Padateertha she obtained cradles, put the holy babies into them and lullabied them to sleep. Narada went to the Himalayas to convey this news to Sage Atri.

Narada told Atri that his wife, the chaste Anasuya, had given birth to three babies in his absence. With these words, Narada abruptly left. Atri, halted the Yanja and retired to his cottage in Jhanaranya. On reaching his hermitage, he summoned his wife Anasuya and questioned her about the babies. Anasuya narrated the entire incident to her lord. Sage Atri repented for his hasty anger and was proud of possessing such a wife.Now it was a long time since the Trinity had left their holy abodes. So the Goddesses became anxious about them. Narada again appeared before them and told about the rueful situation of their lords. The Goddesses, in tears, begged off Narada to help them to regain their husbands. Narada suggested them to pay a visit to Jhanaranya and beg to Anasuya. He added that only she can give back the true form of their lords.

Goddesses soon came to see Anasuya who did not know that they were the consorts of the Trimurtis. However, she humbly welcomed them, and asked about the purpose of their visit. The Goddesses told her that they missed their husbands and wanted to have them back. Anasuya now understood that the three babies in the cradles were none other than the three Gods - Brahma, Vishnu and Shiva. She showed them the cradles where the babies were lying.Goddesses ran to the cradles with great joy and took the babies in their arms without knowing who was who. In order to help them recognise their husbands, Anasuya prayed to Agni(God of fire, Agni acted as the guardian of the hermitage in the absence of Atri) to resume the Trinity their true form. Alas! Brahma was in Lakshmi’s embrace, Siva was on the lap of Saraswati and Vishnu cuddling by Parvati! The Devis were humiliated in the presence of the chaste Anasuya and they hung their heads down in shame.

The name Suchindram connotes the place where Indra was purified of his sins by thrusting his hand into the boiling ghee, for his lust towards Ahalya, the wife of Sage Gautama. Ahalya also got purified here. There fore, this place is called Sodhana Tirtha. Legend has it that Indra was infatuated by Ahalya who was the second woman created by Brahma(first was Saraswathi), the wife of Rishi Gautama. One night he came to the hermitage where Gautama was living at dawn and made the sound a cock. Rishi Gautama thinking that dawn was imminent awoke from his sleep and went to the river for his ablutions prior to commencing his prayers. Realising that it was too dark for dawn he returned to his hut.

In the meantime Lord Indra took the physical appearance of Rishi Gautama, approached Ahalya and had intercourse with her. Rishi Gautama returning from the river was enraged when he saw his wife having sex with another man. He cursed Indra to have one thousand male organ of copulation allover his body and his wife Ahalya to become a statue of stone. Both of them pleaded to the sage for absolution. Having pleased by this, Gautama converted the copulation organs over the body of Indra to eyes and told Ahalya that she will be redeemed by the holy touch of Lord Rama's feet.

Lord Indra in order to get rid of his one thousand eyes, went to Ghanaranya and started praying the Trinity to free him of this curse after dipping his hand in molten ghee, an act of inflicting pain to oneself in penitence. He built a temple here and worshipped the swayambhoo linga that represents the trinity, Thanu-Maal-Ayan.

Thrusting the hands of the accused in the boiling ghee, for confirming whether they are guilty or not, had been done in the temple till AD 1811 when Her Highness Rani Laxmi Bhai, Queen of Travancore, attached the temple to the government and abolished the custom(Some say that His Highness Swathi Thirunal abolished the custom).

Inside the temple precincts, one could see a gigantic idol of Hanuman, almost 20 ft high and is said to be in the stature as he had shown to Sita(Viswaroopa), when she was in Lanka. The enormous size of the idol itself is just startling and ladders are used to adorn as well as to remove the large garlands embellishing the lord. According to some, the idol is having a certain amount of growth each year.

Directly opposite to the idol of Hanuman, at the other end of the corridor, the beautiful icons of Sri Rama and Sita can be seen in a small shrine. There are about thirty shrines in the temple.

Suchindram temple may well be considered as one of the storehouses of richest specimens of sculpture in stone. The Gopuram itself is a massive structure depicting mythological stories from Indian scriptures and is moulded with six golden bowls. It took seven years to complete the structure and was completed during the reign of His Highness Sree Moolam Thirunal. Jwarahara Moorthi here is famous for eradicating diseases of the devotees. The moment one enters into the temple through the Gopuram, which is 134 feet high, he comes across the hollow trunk of a tree estimated to be over 2500 years old. The trunk has been plated to preserve it from decay. In that hollow there are 3 lingams resembling the trinity with an image of Anasuya, who turned them into babies, at its centre.

By its side, the white bull Nandi, known to be 800 years old, can be seen looking towards the sanctum(Vadakkedam) where the Trinity are installed in the form of a Linga, having 16 moons mounted one over the other, under the canopy of a serpent. It is believed that Indra comes here for daily worship at night(Ardhayama pooja) and hence the usual temple rites will be over by dusk.

A shrine of Vishnu can also be seen adjacent to this on the south side and is called as 'Thekkedam'. The priests should take a pledge before entering for daily rites that they would not tell what they have seen inside the sanctums(It is also  heard that such an oath is also taken in Mookambika devi temple at Kollur).

In front of the sanctum sanctorum there is Champakaraman Mandapam with 32 pillars depicting exquisite carvings below the ceiling. The entire stories of Anasuya and of the Ramayana had been carved on the northern and southern sides respectively.

Adjacent to the northern corridor, in the Alankara mandapam, there are the famous four musical pillars, cut out of a single block of granite stone, as slender cylindrical rods, producing different musical sounds when tapped. Two pillars have 33 cylinders while the other two have 25 cylinders each. One pillar having 33 cylindrical rods gives the sound of 'Jaltarang' and the other one of a 'Tanpura'. One of the pillars having 25 cylindrical rods gives the sound of 'Mridangam' and the other of the 'Sitar'. Selection of different kind of stones which can produce different musical notes and the skill shown in making the cylinders from a single block of granite with a mere chisel, is more than a phenomenal marvel. Together, the pillars could start a symphony of their own in praise of the lord and are seen as if impatiently waiting for a gentle dab.

On the two other pillars seen by the side of the above mentioned musical pillars, one could find the depiction of His Highness Rama Varma, the King of Travancore as well as his brother His Highness Marthanda Varma.We can also see a pillar with depictions, of Bhikshadana Shiva and on the left side of the same pillar, a lady dropping alms to the bowl with a spoon, which are carved with perfection. Krishna with flute in his hand can be seen on the corresponding pillar at the entrance of the 'Chitra Sabha'(name given to a 'mandapam').

On the left of the pillar is the meticulous carving of an erotic episode happened one day near the Kadamba tree, on the banks of Yamuna, where Gopis of Vrindavan had had their daily bath. They kept their clothes on the banks and went naked as jaybirds into the river for a dip. One day, Krishna, as a naughty voyeur, took away their garments and hung them on a branch and started playing his mesmerizing tunes on flute after turning the canopy of leaves into a comfortable vantage point. A figure of a Gopi on her birthday suit, dropping her head, incompetent to face the alarming situation, is shown vividly of the physical feminine features and another, in a vain attempt to recover her clothings, by going to the tree pleading with one hand and covering her crotch with other are exquisite exemplars of fine craftsmanship.

There are numerous idols of Vinayaka, the God of success. Maya Ganapati is an image where Ganapati is seen with his consort Maya, the illusion. Beyond the Navagraha Mandapam is the temple of Maya Ganapati. Besides embracing Maya with one hand, he holds a pot by his trunk. Vinayaka is also having ten hands. There is yet another Ganapati known as Sakshi Vinayaka(aka Indra Vinayaka), that is, Ganapati who witnessed the redemption of the curse on Indra. The southern corridor is a very long one where mass feeding was done in olden days. There are rectangular shaped vessels, made of stone, for keeping different meals for serving the large number of people who used to assemble at the temple.

In the northern corner of the western prakaram there is a small temple made of wood exquisitely carved out, containing Rama and his consort, Sita. The skillful carvings on wood here are worth seeing. There are three important festivals in this temple, in Dhanu (December/January), Medam (April/May) and also in Kanni(september/october). During the Margazhi festival in Dhanu, riding of charriots(Therottam) form a major part of the festivities. On the 9th day of the festival, the deities are taken out in procession around the streets on three festival cars.

The tantric rites of the temple are bestowed upon Taranelloor Mana so that customs are very much related to the ones prevail in temples of Kerala.

Gokarnam - At the Northern tip of the Western Ghats

 Gokarnam is considered as the northern tip of the land which Parasurama had taken back from the sea with a mighty fling of his axe. Mahabaleshwar derives its name from Lord Mahabali (Lord Shiva), who is enshrined in the form of a naturally manifesting(swayamboo) lingam in the shape of a Rudraksha seed. This lingam is considered more sacred than the 12 Jyothirlingams. It is also called 'Trigunatmaka'(which posseses three qualities) as it is believed to represent trinities.

Gokarnam Mahabaleshwar Temple, located in the Karwar district of Karnataka, is one of the 275 Shaiva Tirupathies(Shiva shrines) glorified by the Tamil hymns of the Nayanmars around 1300 years ago, one of the 7 Mukti Sthalas(places) of Karnataka(the other six being Udupi, Kollur, Subramanya, Kumbasi, Kodeshwara and Sankaranarayana), one of the three Siddhi Kshetras(the other two being Pushkar and Shaligram) and one of the 108 Shivalayas. Gokarna is 60 km south of Karwar and it takes a journey of 7 hours from the city of Mangalore.

Ravana, King of Sri Lanka, did penance for the grace of Lord Shiva at Mount Kailasa. Lord Shiva agrees to give Athmalingam on the condition that it should be physically carried to Lanka and should not be placed anywhere on the ground. On his way, Ravana stops for a bath and gives the Linga to Lord Ganesha, disguised as a brahmin herdsman, who promptly puts it down. 

His efforts to extricate it resulted in riving the coverings of the Linga to Dhareshwar, Gunavanteshwara, Murdeshwar and Shejjeshwar temples (the last places is very near to Karwar). In spite of the 'Mahabala'(tremendous force) exerted by Ravana, the Shivalingam stayed fixed, hence the name Mahabaleshwar. The pull exerted by Ravana is said to have caused the Shivalinga to change its shape to a cow's ear and hence the place got the name Gokarnam. The Ejjeshwara, Gunavanteshwara, Murudeshwara ,Dhareshwara and Mahabaleshwara temple are known as the Pancha Maha Kshetras(five Major Temples).

A mere visit to this temple liberates one from hundreds of sins including the deadliest ones such as 'brahma-hatya' (the killing of a Brahmin or a pious person). Even a glimpse of the Athmalinga of Lord Mahabaleswara, helps one to attain salvation and frees one from the cycle of births and rebirths.

 Figure shows Gokarna Ganapathi with original idol in the inset.

According to another legend, Lord Rudra went to Patalaloka(under world) for penance on the advice of Lord Brahma and returned through the ear of Mother Earth, often symbolized as a cow. Since the place served as the womb for him, it is also known as Rudra Yoni or Adi Gokarna.

 Figure depicts Lord Ganapathi disguised as a brahmin herdsman to whom Ravana handed over the Shiva linga before going for a bath

The six-foot tall shivalinga can be seen only once in 40 years, when the Ashtabandha Kumbhabhishekam is performed. A temple enshrining Lord Ganesh is located nearby. Apart from the principal deity, the temple houses the idols of Gokarnanayagi, Chandikeswara, Aadi Gokarneswara and Dattatreya. Before entering the temple, devotees usually have a bath in the sea and worship a shivalinga made out of sand.

Shivaratri festival is celebrated here with great enthusiasm. Each year a team builds up two great temple chariots which is used during the Shiva Ratri festival. The two great temple chariots lead a procession through the town's narrow streets, while priests and pilgrims chant hymns in praise of Shiva. More than a hundred people are needed to pull the chariots with thick ropes while priests conduct religious ceremonies inside.

Gokarnam is also mentioned in the Shrimad Bhagavatham where it is related to the two brothers, Gokarna and Dhrindhukari. As per the story, on the banks of Tungabhadra River, flourished a village where lived a Brahmin named Atmadevan. He had a wicked wife, named Dhrindhuli. Although lived together for quite a long, the couple wasn't blessed with a child. One day Atmadevan met a saint on a hermitage in the nearby forest. Atmadevan begged to the saint to give him proper advice in this matter. Saint studied Atmadevan's horroscope and came to know that Atmadevan won't have a child in this life. So he told Atmadevan to lead rest of his life as a sage. Atmadevan didn't take this advice. He again pleaded for the same thing again and again. Finally, saint gave Atmadevaan a fruit and told him that his wife should eat it. After eating the fruit, wife should also lead an year of purgation.

But his wicked wife tricked Atmadevan with the help of her younger sister. Younger sister was pregnant at that time and she told Dhrindhuli that after her delivery she will handover her child to Dhrindhuli for price. Dhrindhuli was happy and gave the fruit to her cow. Her sister gave birth to a child who was named as Dhrindhukari. Three months after consuming the fruit, cow also gave birth to a child who had ears that of a cow. He was named as Gokarnan. Gokarnan was grown as a saint while Dhrindhukari was grown as a sinner. Dhrindhukari started teasing his parents. Fed up with all this, Atmadevan went to the forest and started meditating there. Meanwhile Gokarnan started his journey to holy places. Unable to deal with Dhrindhukari's pestersome attitudes, Dhrindhuli committed suicide. Dhrindhukari soon turned his home into a whore-house and engaged in robberies.

One day, warriors of the King attacked Dhrindhukari's house. To save themselves from the blade of the warriors, the harlots together set the building to fire. All the sluts then escaped through the back door leaving Dhrindhukari for the mercy of the flames. After the death, Dhrindukari's soul didn't get peace. On hearing about the sad demise of his brother, Gokarnan returned to his home-land. He did give last rites to his brother at Gaya. But Dhrindhukari's soul didn't attain salvation. Knowing this, Gokarnan started propitiating Surya. Along with this, Gokarnan also started Bhagavatha Sapthaham(Recitation of Bhagavatham which completes in seven days). Among the audience, Dhrindhukari's soul was also there, seated in a bamboo-stem. At the end of the Sapthaham, soul got salvation and it went to Vishnuloka. The place where Gokarnan did the great Sapthaham was later came to be known as Gokarnam.
 

Airanikulam - Shambho Mahadeva!

Airanikulam temple complex is located in Kakulassery village, Mukundapuram taluk of Thrissur district. There are two temples at Airanikkulam, the ancient Thekkupurathambalam and the later Vadakkupurathambalam situated side by side. The latter temple came into being because of the internecine feud between the Nambi families managing the temple.

Thekkedathambalam (the southern temple) faces east. Passing by a Nandi and Valia Balikkal, one comes to the base of the erstwhile Vaathilmaadam structure beyond which is the basement of the Naalambalam with yet another nandi facing Lord Shiva. Lord Shiva faces east.

In the south-east corner of the naalambalam enclosure comes the later addition of thidappalli (temple kitchen). The naalambalam has only the basement, the roof being pulled down during army invasions in the medieval era. The Shrikovil is circular in shape.

The tall basement is in granite but the superstructure is in laterite, plastered over. The vimana is two-storeyed, both being tiled. The joining of 64 common rafters in one ridge piece is a feat achieved by the legendary Perumthachan in this temple. There are no dvarapaalakas(guardians at the door).

The pranala for the discharge of divine effluents is located in the northern side and is a very well crafted one, with fluted body and a lion's face. It rests on a dwarf squatting within an ornamental rectangular enclosure, all in granite. The pranala of 'thekkedathambalam' scores over many other similar ones in its grandeur setting.

The subsidiary deity within the nalambalam is Ganapathi in the kannimoola(south-west corner).

Vadakkedathambalam (the northern temple) is of subsequent origin and is comparatively well preserved. The bali-peetha is comparatively smaller than that of the earlier temple. Entering through the naalambalam one comes to the small namaskara mandapa with only four wooden pillars and a pyramidal-tiled roof, beyond which is the Srikovil. The Srikovil is square in shape with an attached mughamandapa. The vimana is two-tiered with tiled roof. The shrikovil basement is of granite.

The Srikovil has two granite figures of dvarapaalakas on either side at the entry. The pranala on the northern side is fluted as usual and resting on a dwarf but not so prominent as that of the Thekkedathambalam.

Inside the Srikovil, panchaloha idols of Shiva, Parvathy and Subrahmaniya can be seen, all the three in the same pedestal which is a rare sight. Here the goddess is considered important. In the north-east corner inside the naalambalam is the well. The thidappalli is on the south-east side.

Outside the shrikovil, on the southern side, there is an idol of Yakshi.

This temple complex was earlier known as Airaneeswaram and is one of the 64 grama kshetras established by Parasurama. The Airanikulam temple is considered as one of the 108 Shiva temples of Kerala built by Parasurama.

Airanikkulam being quite close to the erstwhile Chera capital of Mahodayapuram (Kodungallur), has some very interesting historic connections.

Tolan, who was a minister in the Chera court at Kodungalloor, belonged to Airanikkulam gramom. The canal running in between the western boundary of Airanikkulam and the eastern boundary of Mahodayapuram even now bears the name 'Tolan thodu'. After the fall of Mahodayapuram in the early 12 th century at the hands of the Cholas, the then ruling King of Mahodayapuram adjourned to Quilon in 1102 AD and his minister Tolan must have retired to the Pandya regime.

The damages to the Namaskara mandapa and naalambalam of the Thekkedathambalam must have occurred during the campaign of the Chola general Naralokavira since the temple was being patronised by Tolan and situated in close proximity to Mahodayapuram (Kodungallur). The fact that the later northern temple stands intact is clear proof that the onslaught on the southern temple has taken place in early 12th century and not in 18th century during the Tippu invasion as doubted by many. The period of the northern temple can in no way be advanced to late 18th century.

The Airanikkulam temple contains some inscriptions of the period of the Chera kingdom at Kodungallur, mostly of the 9th and 10th centuries of the Christian era. One inscription belongs to the period of Kota Ravi Vijayaraghavadeva (AD 883-915), who was the son-in-law of Chera Monarch Sthanu Ravi. The inscription speaks of gifts of land, 'Onam ghee' etc to the temple at Airaneeswaram by Iravi Neeli Pirattiyar, the wife of Vijayaraghavadeva.

Three poojas constitute the daily ritual. Shivarathri and eight day festival in Dhanu (december) with arattu on Thiruvathira constitute the festival routine. 'Karthika deepam' is celebrated in the temple on the 5th day of the festival.

Kottarakara - Shiva who belongs to Elayidathu Swaroopam

Kottarakkara, a land of infinite enchantments, is renowned as the home to the son of Lord Shiva, Lord Maha Ganapathi. He showers blessings incessantly upon the village-folks of Kottarakkara and in return, accepting their token of love in the form of 'Koottappam' which he is very fond of. But, in this composition, I consider another temple called Padinjattinkara Shiva temple which is infact the Shiva temple that falls among the 108 Shiva temples built by Parasurama and is situated a stone throw away from Manikandeswara Shiva temple(Kottarakkara Mahaganapathy temple).

In olden times, Kottarakkara was the capital(Kunnumel near Kilimanoor was the first capital and later it got shifted to Kottarakara) of Elayidathu Swaroopam(Northern area of Trivandrum, Nedumangadu, Kottarakkara and some places of Pathanapuram and Shengottai after the division of Venad in the 14th century; later some members of the royal family shifted to Nedumangadu aka Elavannoor Nadu). During the reign of Marthanda Varma(1729-1758) of Travancore, he ousted the 'Sarvadhikaryakar' (governor of Elayidathu) and started ruling the region forcing the last queen, later, to move to Thekumkur. The queen, with the help of the Dutch, fought back in 1741. Marthanda Varma won the battle and queen decided to have a compromise. Dutch admiral didn't like this and under his surveillance queen was taken to Kochi. After a few days, she committed suicide and Elayidathu swaroopam became a part of the Travancore province.

The first palace of Kottarakara was built by Chera Udaya Marthanda Varma, ruler of Venad, during his period(1382-1444).

Elayidathu - Thripappoor - Deshinganadu royal families were each other's closest relatives.

Kottarakara is the place where the world famous classical art form called Kathakali was conceived. The legend behind the formation of Kathakali will be told on another occassion.

Padinjattinkara Mahadeva Temple is a royal temple in all aspects and Shiva is called as Elayidathappan. Elayidathu King was an ardent devotee to Lord Shiva of this temple. In the main sanctum one could see the Swayambhoo Shiva Linga facing west. According to tantric exponents, the Shiva Linga here is a perfect one by all means. Moreover, west-facing Shiva idols are very powerful. On the rear side, one could also wish Sree Parvathy facing east. The copper covered two-tiered circular Sreekovil is big and has beautiful sculptures on it.

The temple was constructed by the master craftsman, Perumthachan aka Uliyannoor thachan as per the wish of Kottarakara Thampuran.

There is a Ganapathy idol on the south side of the Sanctum sanctorum. Another Ganapathy idol can be seen in the Nalambalam which faces east. Thus inside the Nalambalam there are two places where Ganapathi is worshipped. The Valiyabalikallu(a large stone used for sacrifice) is located outside the Nalambalam. The Mahadeva temple also has a copper flagmast. A large gopuram is there on the western entrance.

The east-facing Shastha shrine is situated at the south-west corner of the temple compound. The beautiful Sarppakkavu(abode of serpent-gods) is located close to the Sastha shrine. Women are not permitted to enter into the Sarppakkavu. Navagraha(Nine Planets) idols are located at the north-east corner of the temple compound. Sree Krishna's shrine can also be seen near it. The temple pond is in the eastern side. Usually, five poojas (Usha pooja, Pantheeradi pooja, Ucha pooja, pradosha pooja, Athazha pooja) will be conducted daily.

A story which is similar to the lore of Markandeya, who was saved by Thrippangottappan(Lord Shiva of Trippangod), had happened at Kottarakara temple before many a century. The protagonist was a Malabar brahmin youngster who was told by the astrologers that he will die at the age of twenty. He started a journey to the south and reached Aranmula Parthasarathy temple. He started a 41 day long supplication there, worshipping Aaranmulayappan(Lord Krishna) with utmost devotion. On the forty-first day, a person came in his dream while he slept at night and told him that he should go to Kottarakara and start worshipping Elayidathappan within no time. Hence, he reached at the Padinjattinkara temple and started supplicating Lord Shiva.

Forty days passed by and on the forty-first day he found out that a giant snake is on his prowl and is not going to let him off easily. He ran to the sopanam and prostrated there. The sanctum had been closed for Deeparadhana. Hardly had the snake bit the brahmin when a huge eagle appeared above the temple. Eagle descended upon the snake and carried off it. When the doors of the sanctum sanctorum opened amid the clanging of bells, Brahmin stood up and was quite amazed for not seeing even a trace of the serpent near him. He was informed that the eagle sliced the reptile into pieces and put it on a place outside the temple. That place is later turned into a Sarppakavu called Jadayan Kavu.

In gratitude, the brahmin built a Goshala(cattle-shed), the famous Kottarakara Goshala, which later was destructed over time.

Calicut - Lord Shiva worshipped by the Zamorins

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.

Kottiyoor - At the Banares of the south

Kottiyoor Shiva Temples, together considered as the ‘Varanasi of the south’, are two famous Shiva temples situated on the opposite banks of River Bavali (namely the Akkare Kottiyoor temple and the Ikkara Kottiyoor temple), fondled by the tender hands of sylvan Cannanore. Kottiyoor Mahadeva Temple is denoted as an important centre of pilgrimage in Northern Kerala and is situated 65 Kms North-East of Thalessery. Kottiyoor Shiva is usually referred to as Kottiyoor Perumal.

It is believed that Prajapathy Daksha, father of the unfortunate Sati Devi (Shiva’s first consort; Parvathi is considered as the rebirth of Sati), performed a yaga, renowned as ‘Daksha Yaga’, at Kottiyoor. Sati had married Siva against the wishes of her father and thereby incurred her father’s wrath. The wicked Daksha performed a great yanja, with the sole intention of insulting Shiva, to which he sent invitation to all the Gods and Goddesses demanding their participation except to his daughter and son-in-law. Sati, who was exasperated by this treatment of her father, set off to meet him to ask the reason for it. Daksha insulted Sati in the name of her husband before the guests who were present for the ceremony. Being an ideal consort, Sati could not bear this. Being enraged with anger, she immediately jumped into the fire and committed suicide.

On hearing about the sad demise of his consort, Lord Siva became ferocious and took the spot by storm. Upon the orders of Lord Shiva, his creations - Veerabhadra and Bhadrakali unleashed terror and destroyed the entire place. On a vengeance spree, Veerabhadra even beheaded Daksha. On seeing the burnt reminiscent of Sati, Shiva was so infuriated that he lifted the corpse on his shoulder and started the dance of destruction – The Mystic ‘Thandavam’.

The dance continued for quite a time and the earth was on the brink of being annihilated. Then, on the appeal of all the other gods and goddesses, Lord Vishnu with the help of his Sudarsana chakra, started cutting Sati’s body. It is said that the parts of Sati’s body had fallen at different parts of the country, which are all considered as Shakti Peethas which are of 108 in number.

‘Ammarathara’ at Kottiyoor is considered as the place where Sati gave in to flames. Here one can see the Palm-leafed umbrella, a hanging oil lamp (Thookuvilakku) and a movable idol (Thidambu) of Devi.

The formation of the temple is related with an episode that portrays the duel between Parasurama and Kali(the mentor of Kaliyuga). Parasurama, on his way through the Kottiyoor pastorals, was attacked by Kali. Exacerbated by this, Parasurama seized Kali and decided to chop off his head. In a flash, the divine trinities appeared in front of Parasurama and told him to liberate Kali. Parasurama released Kali on a condition that he should not attack the Keralites again. Trinities told Parasurama that his desire will be fulfilled if only a 27 day long Vaisakhotsavam is conducted at Kudiyoor(the former name of Kottiyoor).

After the start of Vaisakhotsavam, peace and prosperity of Kerala has been on the rise. But there were saints with other plans, like Viswamitra, who wanted to demolish this custom and had been pulling strings for quite a long to make things favourable. Viswamitra entrusted Sage Durvasavu to abolish Vaisakhotsavam. On his way to Kottiyoor, Durvasavu saw a woman named Mali, who belongs to another community. Durvasavu tumbled head over heels in love with Mali and proposed her. In return for accepting the proposal, Mali wanted to make her son the next ruler of Kerala. Having been struck by Cupid's arrow, Durvasavu agreed without thinking much about the consequences. Their son became the ruler of Kerala and Vaisakhotsavam was trashed with in no time.

Many a century flew by and one day a Kurichya hunter happened to come by that way. Having seen a cylindrical stone, he started sharpening his arrow on it. Blood soon spurted from the stone. Padinjeetta Namboothiri who arrived there at that time, understood that the stone is a Swayambhoo Linga and had done abhisheka on it with water taken from the Bavali river. Brahmins of the place soon decided to reinstate the festival ceremonies. Later, the customs were arranged properly by none other than the great Sri Sankaracharya.

Every year during the months of May-June (Madhavam or Vaisakham), it is festival season here, with thousands of devotees throng to see and participate in the 27 day long festival. This festival is akin to the yaga performed by Daksha. A sword, which is believed to have decapitated the mythical character Daksha is brought to the Ikkare Kottiyoor temple from the Muthirerikavu temple (this weapon is an object of daily worship at Muthirerikavu), which marks the beginning of the annual festival. There is no worship at Ikkare Kottiyoor temple on the festival season. On the festival month, Ikkare Kottiyoor temple is closed and the worship is taken place only at Akkare Kottiyoor temple, which remains closed for the other eleven months.

The idol at Manithara in Akkare Kottiyoor temple is ‘swayambhoo’(surfaced by its own) and here the priest is considered as Lord Vishnu himself. According to the myths, Vishnu did Aalingana(embrace) pooja as well as ‘abhishekam’ with tender coconut juice in order to appease Shiva and to calm him down. The devotees recite 'Hare Govinda' aloud when climbing the hill.

The annual festival commences with Neyyattam(pouring of ghee) on the Chothi(Swathi) day of Edavam(May-June) and ends with Thrikalashattam, after 28 days. Neyyattam and Elaneerattam(pouring of tender coconut juice) are special ceremonies connected with the festival.

Devotees should have attained the purity for visiting the Kottiyoor temple by following numerous rigid propitiable austerities and should lead an ascetic life from the day of Vishu. Innumerable temple rites are performed at Kottiyoor during the festival time. Before trekking on the holy hills of Kottiyoor, devotees should take a bath in the Bavali River. The exotic and esoteric religious rituals here make the festival stand apart from the other temple festivals across Kerala.

Women are permitted to worship at Kottiyoor only on particular days during the period of festival. The ‘Pradhama Sthaneeyar’ of Kottiyoor is from the Thekkedath Family of Kankol. It is said that one of the most ardent devotees of Guruvayoorappan, Poonthanam, who wrote Njanappana, has had the habit of reading ‘Bhagavatham’ at Kottiyoor.

It is better to conclude this narrative with a chronicle carried over through generations that clearly reiterates the infallible divinity of Kottiyoor Perumal. Kannoth Kunhikannan of Chala once went to the forest to measure and assess the land of Kottiyoor Perumal. There he saw Karimpalars (a tribal group) cutting cane. Kunhikannan demanded some cane but tribals refused to hand over their canes. Kunhikannan forcefully took cane and had beaten those tribal men. They went to the temple and pleaded to the God. Two snakes wriggled away from there and entered the field of Kunhikannan in the form of two leeches. His younger sister was the ‘Kettilamma’ (the royal woman) of Chirakkal Thampuran and was pregnant. On her way home, she got down from the palanquin in the field and the leeches bit her to death. There were signs that her soul didn’t get peace albeit the rites for the dead was done and the astrological revelations made it clear that it was due to the anger of Kottiyoor Perumal and Kunhikannan had to present a gold cane as an atonement to appease the deity.