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Rajarajeshwara Temple
Hindu temple in Kerala, India From Wikipedia, the free encyclopedia
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The Rajarajeshwara Temple is a Hindu temple in Taliparamba, Kannur district, Kerala, India, dedicated to Shiva. It is one of the 108 Shiva Temples of Kerala and one of the Dwadasha Shivalayam (12 important Shiva temples of ancient Kerala, stretching from Gokarnam to Kanyakumari).[2]
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Iconography
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Temple rituals and practices are associated with different aspects of Shiva's worship: asceticism and liberation (moksha) during the day, and prosperity (aishwaryam) at night.[3]
In the Rajarajeshwaram Temple, Shiva is represented in his prominent form, riding Nandi, the sacred white bull. His posture is notable for his feet being placed upon Kumbhodara, a Shiva Gana with a lion's countenance. The Ashta Bhairavas, and the key leaders of Shiva's retinue (the Shiva Gana)—Analodbhava, Nikumbha, Kumbhodara, Herambha, and Bhringi—serve as his guards around Nandi. Here, Shiva is along with Shakti, accompanied by his children, Veerabhadra and Bhadrakali, who emerged from his very essence.[4]
Shiva is portrayed with a damaru drum attached to a large trident (trishula) in one hand. His body is covered in ashes, and a bluish hue marks his neck. Matted hair, adorned with a crescent moon, contains the goddess Ganga. He typically wears a tiger skin lower garment, a bell-adorned belt, and a rudraksha garland.[5] The serpent Vasuki, king of the Nagas, encircles his neck, and a third eye is positioned on his forehead. Various Nagas serve as ornaments. Shiva's devotees, the Shiva Ganas, are often shown surrounding him, chanting the Panchakshari mantra. He appears alongside his consort, the goddess Shakti (Parvati), and his sons Ganesha and Subrahmanya. This iconography is considered significant in Shaiva theology and represents an auspicious form of Shiva.[6]
Shiva, in his form as Parameshwara or Rajarajeshwara, receives homage from a diverse group of deities and entities, including Maha Vishnu and Maha Lakshmi, Brahma and Saraswati, Dharma Shastha, the Saptarshi, and other celestial sages, all devas, asuras, humans, animals, plants, trees, rivers, seas, mountains, planets, and the entire universe.[7]
The iconography can be inferred from the temple rituals and architecture. Rare temples in India feature enclosed sanctums for Nandi and Kumbhodara. Parvati's unmanifested presence is as Annapoorneshwari within the temple. Ganapati and Subrahmanya are also spiritually present within the Shiva sanctum. Bhadrakali and Veerabhadra, originally residing on the west side, were moved westward to a separate temple, Madayi Kavu. However, devotees still bow towards the west wall in reverence to Bhadrakali. A separate pond representing Ganga Devi is present, and Mahalakshmi is spiritually present in the east. Krishna is consecrated in a separate Vasudevapuram temple near the temple pond.[8]
The Three Perspectives of Worshiping Shiva
Shaivism, one of the ancient religious traditions of India, centers on the belief that Shiva is the supreme deity. Devotion to Shiva is expressed in three principal forms: 1. As an Ascetic Deity: Shiva is venerated in isolation, without the presence of his consort Shakti, primarily by ascetics (sanyasis) who renounce material pursuits in favor of spiritual devotion and humanitarian service. This form is traditionally associated with the concept of liberation (moksha) from the cycle of rebirth, as understood in Hindu theology.[9] 2. In His Benevolent Form: Shiva is worshipped along with Shakti, his attendants (ganas), and his children. This representation is considered suitable for general worship and is characterized by his association with familial and protective qualities.[10] 3. In Tantric Worship: Within the framework of Tantra Shastra, Shiva is depicted with Shakti, his retinue (the Shiva Ganas), and often in association with cremation grounds. In this form, Shiva is honored through tantric rituals that emphasize esoteric practices.[11][12][13]
The Significance of Mahalakshmi in the Rajarajeshwaram Temple
The Rajarajeshwaram Temple, dedicated to Shiva as Rajarajeshwara (also called Aishwarya Prabhu), is unique for its association with Mahalakshmi, who is believed to reside at the temple's eastern gate. The erstwhile name of the surrounding area of the temple was 'Lakshmi Puram'. This syncretic tradition reflects the temple's special emphasis on both Shaiva and Vaishnava traditions.[14]
Puranic Foundations
Mahalakshmi's theological significance derives from: 1. The Vishnu Purana, which establishes her role in the Samudra Manthan narrative. 2. The Markandeya Purana's Devi Mahatmya, which presents her as an aspect of Adi Parashakti. 3. The Skanda Purana, which documents regional worship practices.[15]
The Ashtalakshmi Tradition
The Ashtalakshmi represent eight forms of prosperity in Hindu philosophy, particularly emphasized in Sri Vaishnavism. The complete theological definitions are:
Temple-Specific Traditions
The Rajarajeshwaram Temple features unique practices: The principal deity Rajarajeshwara (Shiva) is worshipped as Aishwarya Prabhu (Lord of Prosperity). Mahalakshmi's presence is specially acknowledged at the eastern gate. Unique use of Tulsi leaves for Shiva worship, contrary to typical Shaiva traditions. The Bilva (Shriphal) tree is protected, associated with Mahalakshmi's devotion to Shiva.[24]
Puranic Narratives on Mahalakshmi’s Relationship with Shiva
Hindu Puranas describe Mahalakshmi's multiple appearances and disappearances. While she is a primary goddess in Vaishnavism, she is also regarded as a devotee of Shiva. Some Puranas depict Shiva showing sisterly affection towards Mahalakshmi, acknowledging her devotion.[25]
One account of Mahalakshmi's appearance is linked to the Samudra Manthan (churning of the ocean). After her emergence, sweat from her brow dripped onto Mount Mandara, which is said to have become the Bael tree, also known as Bilva or Shri Phal.[26] Mahalakshmi is revered as a devotee of Shiva. The Puranas recount her penance (tapas) to Shiva, and how the Bilwa (Shriphal) tree, representing her essence, became Shiva's favored tree due to her devotion. Local legends describe Mahalakshmi and Mahavishnu paying homage to Shiva at the Rajarajeshwaram temple. A legend narrates Shiva appearing as Mahavishnu, after which Shiva ensured the presence of both Mahavishnu and Mahalakshmi in the temple. Consequently, the Shriphal (Bilva) tree is not harmed on the temple premises, and only Tulsi leaves are used for puja.[27] This is the only temple where Tulsi is used to worship the Shiva Linga, a practice attributed to the presence of Mahavishnu and Mahalakshmi.[28]
The Bilva-Mahalakshmi Connection in Puranic Tradition
According to Puranic scriptures, the Bilva tree (Aegle marmelos) holds a sacred connection with Mahalakshmi. The Shiva Rahasya Purana (Uttara Khanda 17.38-41) states that the first Bilva tree emerged from Mahalakshmi's sweat from eyebrow falling on the mythological Mandhara mountain during her penance to Shiva.[29] The tree's trifoliate leaves symbolize Shiva's three eyes (Trinetra), while its fruit's shape commemorates Mahalakshmi's devotion, as described in the Skanda Purana (Venkatachala Mahatmya 12.45-47).[30] The Rajarajeshwara Mahatmya records Shiva declaring the Bilva as Mahalakshmi's manifestation.[31] The Padma Purana (Srishti Khanda 53.70-72) notes this relationship grants Bilva unique ritual privileges, including coexistence with Tulsi in Shiva worship. This dual significance is confirmed in the Devi Bhagavata Purana (9.4.20-22), where Shiva declares Bilva leaves to be "Lakshmī-svarūpa" (Lakshmi's essential form).[32]
Mahalakshmi's Penance and the Bilva Tree
According to the Shiva Rahasya Purana (Uttara Khanda 17.32-41), Mahalakshmi performed intense penance to Shiva at Rajarajeshwaram, offering lotus flowers while chanting his 1,000 names.[33] When Shiva tested her devotion by removing one flower, she offered her breast—likened to lotuses in the Vishnu Purana (1.9.120)—to complete the worship. The Rajarajeshwara Mahatmya records that Shiva then declared the Bilva tree sacred, its three-petaled leaves representing his eyes and its fruit symbolizing Mahalakshmi's devotion. This explains the temple's unique traditions: Mahalakshmi's presence at the eastern gate, the protected Bilva trees, and the use of Tulsi for Shiva worship—a practice otherwise forbidden in Shaiva tradition.[34] The Devi Bhagavata Purana (9.4.18-22) confirms Shiva's decree that all women embody Lakshmi's essence under his protection. Theologically, it is forbidden to cut Bilva trees in temples where Mahalakshmi is venerated.[35][36]
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Shaivism: History, Sects, and Presence in Kerala
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Introduction to Shaivism
Shaivism is one of the oldest sects of Hinduism, devoted to the worship of Shiva as the Supreme Being. It has been a significant spiritual tradition in India for thousands of years, influencing philosophy, art, and culture. Shaivism has evolved through different historical periods, adopting diverse beliefs and practices across regions.[37]
Historical Background of Shaivism
Shaivism can be traced back to the Indus Valley Civilization (c. 3300–1300 BCE), where seals depicting a proto-Shiva figure in a meditative pose have been discovered.[38] The Vedic texts contain hymns dedicated to Rudra, an early form of Shiva, which gradually developed into the more complex theological system of Shaivism.[39] By the early centuries CE, Shaivism had become a well-established tradition, with references in the epics (Ramayana and Mahabharata) and the Puranas.[40] During the medieval period, various Shaiva philosophical schools emerged, contributing significantly to Hindu thought.[41]
Vedic and Non-Vedic Shaivism
Shaivism is broadly divided into Vedic and Non-Vedic traditions: 1. Vedic Shaivism: Includes traditions rooted in Vedic texts, primarily recognizing Rudra-Shiva as an important deity in the Vedic pantheon.[42] The Shaiva Siddhanta sect is an example, incorporating rituals, sacrifices, and scriptural adherence aligned with the Agamas and Vedas.[43] 2. Non-Vedic Shaivism: Includes esoteric and Tantric traditions, where Shiva is worshipped through direct experience, meditation, and rituals not prescribed in the Vedic texts.[44] This includes schools such as Kashmir Shaivism, Pashupata Shaivism, and Kapalika traditions.[45]
Major Sects of Shaivism and Their Propagators
Over time, Shaivism branched into different sects, each with distinct philosophies and practices. Some of the key sects, their main proponents, and royal patrons include: 1. Shaiva Siddhanta: Predominantly found in Tamil Nadu, it emphasizes dualism, where Shiva is the supreme deity but distinct from the soul.[46] Key propagators include Tirumular, Meykandar, and Manikkavachakar.[47] The Chola kings, including Rajaraja Chola I and Rajendra Chola I, were major patrons of this sect.[48] 2. Kashmir Shaivism: A monistic (Advaita) school that believes Shiva and the individual soul are one.[49] Developed in Kashmir between the 8th and 12th centuries CE, notable figures include Vasugupta, Abhinavagupta, and Somananda.[50] The Karkota and Utpala dynasties, particularly Lalitaditya Muktapida, supported this sect.[51] 3. Veerashaivism (Lingayatism): Popular in Karnataka, it considers Shiva as the only deity and follows rituals centered around the Ishtalinga. Basavanna, Allama Prabhu, and Akka Mahadevi were its chief proponents.[52][53] 4. Pashupata Shaivism: One of the earliest sects, founded by Lakulisha in the 2nd century CE, advocating asceticism and strict practices for liberation.[54] The Maitraka dynasty of Gujarat supported this sect.[55] 5. Kapalika and Aghori Traditions: Known for esoteric and extreme practices, these sects emphasize transcendence beyond conventional norms.[56] 6. Vira Shaivism: A movement in South India that upholds social equality and devotion to Shiva through personal discipline and community service.[57] Basavanna is a prominent figure, with Rashtrakuta and Hoysala patronage. 7. Maheshwara Shaivism: A philosophical and devotional sect that views Shiva as Maheshwara, the supreme lord of the universe.[58] This sect integrates aspects of Vedanta and Tantra.[59] Adi Shankaracharya played a significant role in integrating Maheshwara Shaivism within his Advaita Vedanta framework.[60] Rajaraja Chola I promoted Maheshwara Shaivism in the Chola Empire through grand temple rituals.[61]
In Kerala, the majority of Shiva temples are related to the Maheshwara sect, believed to be propagated by the Chola ruler Raja Raja Chola I.[62]
Royal Patrons of Shaivism
Throughout history, several kings were key patrons of Shaivism, promoting temples, literature, and sects: Rajaraja Chola I & Rajendra Chola I: Built the Brihadeeswarar Temple and expanded Shaiva Siddhanta and Maheshwara Shaivism[63] , Lalitaditya Muktapida (Kashmir): Patron of Kashmir Shaivism and its scholars , Vijayanagara Kings: Strong supporters of Veerashaivism and Shaiva temple traditions[64] , Rashtrakutas & Hoysalas: Promoted temple building and Shaiva Bhakti movements , Maitrakas of Gujarat: Advocated Pashupata Shaivism.
Shaivism in Kerala
Kerala has a rich tradition of Maheshwara sect Shaivism, intertwined with its temple culture, rituals, and literature. Well-known temples include Rajarajeshwaram, Kottiyoor, Vaidyanatha, Srikanteshwaram, Thali, Thrippangod, Vadakkumnathan, Eranakulathappan, Thiruvairanikkulam, Chengannur, Ettumanoor, and Vaikom.[65][66][67]
Key aspects of Shaivism in Kerala include: Tantric Shaivism: Kerala follows unique Tantric Shaiva practices, especially in temple worship, guided by texts like the Tantrasamuchaya[68][69] , Influence of Adi Shankara: The philosopher, born in Kerala, propagated Advaita Vedanta, aligning closely with monistic Shaivism , Shiva-Bhakti Traditions: Kerala has a strong tradition of devotional poetry and temple festivals dedicated to Shiva, including the famous Shivaratri celebrations.[70]
Today, Shaivism in Kerala continues through temple worship, classical art forms like Kathakali that depict Shiva's legends, visual arts, mythological fiction, music, spiritual teachings and widespread observance of Shiva-centric festivals. Shivaratri is a major festival celebrated in Kerala, particularly at the Shiva temple on the sandbanks of River Periyar in Aluva, famed for Shivarathri and Pitru tarpana, attracting thousands irrespective of caste and religion.[71] Kerala's temple culture, rituals, and literature reflect Shaivism's enduring presence.[72][73]
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History of the Temple
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The Rajarajeshwara Temple has a long and complex history. Although the exact origins are debated, the temple is believed to connect to the Mushika dynasty initially established by King Shatasoman, the first Brahminic settlements in Kerala (roughly from 300 BCE to 500 CE)[74] - the Perinchellur Namboothiri Yogam - managed the temple rites, and the Chola dynasty.[75]
Chola Influence and Construction
According to the Sennur Inscriptions, the Chola ruler Raja Raja Chola I (Arulmozhivarman, reign 985–1014 CE) conquered the Mushika Kingdom in north Kerala, referred to by the Cholas as Kolla Desam (not to be confused with Kollam District; 'Kol' translates to 'tax').[76] The Cholas attacked Kodungallur in central Kerala and south Kerala in the Battle of Kandalur Salai in 988 CE.[77] This victory earned him the title "Mummudi Chola" (Chola who wears the three crowns of Chola, Chera, and Pandya kingdoms), or Rajarajeshwara, the emperor.[78]
As a devout Shaivite ruler, Raja Raja Chola I is believed to have played a significant role in building the temple complex.[79] He established a strong relationship with the powerful Namboothiri settlements in Perinchallur (Taliparamba) to reinforce his imperial authority.[80][81][82]
Additional Historical Context
Archaeological evidence suggests that the temple’s core structure may predate the Chola period, with inscriptions and architectural elements indicating patronage by the Mushika dynasty as early as the 8th century CE.[83] The Mushika rulers, known for their maritime trade and cultural patronage, likely established the temple as a regional center of Shaivism, which was later enhanced by Chola interventions. Epigraphic records from the nearby Tiruvalla copper plates (c. 10th century) mention grants to Shiva temples in northern Kerala, possibly including Rajarajeshwara.[84]
The temple is believed to have suffered damage during the Mysore invasions in the 18th century under Tipu Sultan, with restoration efforts undertaken by the Kolathiri dynasty.[85] Post-independence, the temple was managed by the Travancore-Cochin government before being handed over to a temple trust, ensuring its preservation and continued religious significance.[86]
Perinchellur is considered the first significant Brahmin settlement (or Gramam) in Kerala. The Brahmin community held considerable power in the region. The area around Taliparamba has a long history of Brahmin settlements, and the temple likely flourished under their patronage. Recognizing the influence of the Namboothiri Brahmin community, the Mushika and Kolathiri dynasties supported the continued existence of the temple.[87] Hindu legend associates the temple's origins with the sages Parashurama and Agastya, although this is primarily mythological.[88]
Significance
Final resolutions for theological problems faced by temples throughout Kerala, as well as individual devotees, often involve seeking guidance through Prashnam, a traditional method of astrological decision-making conducted on a petha (raised platform) in the Rajarajeshwaram temple complex.[89]
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Legend and Folklore
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The Legend of the Three Shivalingas
According to legend, Sage Parashurama, upon encountering an ancient shrine in disrepair, sought to understand its history. Sage Narada recounted the following tale: The sons of Brahma, the four kumaras—Sages Sanaka, Sanandana, Sanatana, and Sanatkumara[90][91]—churned the Sun's disk to mitigate its intense heat. From the resulting dust, mixed with the divine nectar of immortality, Amrita, they fashioned three Shivalingas. Brahma presented these Shivalingas to Goddess Parvati, consort of Shiva. In turn, Parvati bestowed these Shivalingas upon three kings who had engaged in rigorous austerities. Maandhatha received the Shivalingam during the Treta Yuga, while Muchukunda and Shathasoman received theirs in the Dvapara Yuga. Parvati instructed them to install the idols in locations untouched by death or cremation grounds.[92]
After an extensive search, Maandhatha discovered a suitable location: a small piece of land, barely large enough to accommodate a plate. In Malayalam, 'Thalika' signifies a plate. It is believed that the region subsequently came to be known as Taliparamba, meaning "the place large enough to accommodate a Thalika." Maandhatha installed his Shivalingam at this spot. At the end of the Treta Yuga, this linga disappeared into the earth.[93]
During the Dvapara Yuga, King Muchukunda installed his Shivalingam at the same spot, which eventually dissolved into the earth. King Shathasoman, the recipient of the third Shivalingam, was drawn to this sacred site. As he attempted to install the Shivalingam, it began to sink into the earth. King Shathasoman implored Sage Agastya for assistance. The sage performed an abhisheka (ablution) on the idol and lit a ghee lamp. He prostrated before the Shivalingam twelve times. During his thirteenth prostration, the Lingam anchored itself to the earth. Consequently, the number of prostrations became known as twelve and a half. With the installation of the third Shivalingam, the sacred spot attained threefold spiritual significance.[94]
Parashurama, Agastya, and Shri Rama
Upon hearing this narrative from Narada, Parashurama resolved to renovate the temple.[95] At his request, the celestial architect Vishwakarma undertook the renovation work. During the final stages, Agastya performed an abhisheka on the idol and lit a ghee lamp, which has continued to burn continuously, fueled by ghee. Devotees offer ghee in gold, silver, and copper pitchers as part of temple rituals.[96]
It is believed that Shri Rama, upon his return from Lanka, halted at this temple to worship Shiva. In honor of his presence, devotees are not permitted to enter the Namaskara mandapam even today.
Vaishnavite Folklore
The northern door of the temple remains permanently closed, symbolizing the concurrent presence of both Shaiva and Vaishnava aspects. According to legend, Goddess Mahalakshmi, consort of Vishnu, visited the shrine to pay homage to Rajarajeshwara. Shiva's favorite tree, Shreephala (Kuvalam in Malayalam), is associated with her devotion.[97][98]
Upon her arrival, Shiva assumed the form of Mahavishnu to ensure her prosperity-bestowing presence within the shrine. Mistaking him for her husband, Mahalakshmi entered the sanctum sanctorum and sat beside him. Only when Shiva reverted to his original form did Mahalakshmi realize her error. After offering her respects, she prepared to depart through the back door. However, Shiva instructed his attendants, the Bhoothaganas, to permanently close the northern door, ensuring that the aspect of prosperity represented by Mahalakshmi would remain within the shrine.[99]
When Vishnu arrived in search of his consort, Shiva's attendants implored him to allow Lakshmi's presence to continue for the benefit of devotees. Vishnu consented, and this combination of Shaiva and Vaishnava aspects is celebrated twice a year during Shivaratri and Vishu by bringing the Uthsavamoorthi of the nearby Srikrishna temple of Trichambaram to Sri Rajarajeshwara temple.[100] The town of Taliparamba is also known as Lakshmipuram, a name associated with this legend. In some hymns, Lord Rajarajeshwara is revered as Aishwarya Prabhu, the lord of prosperity, and Lakshmi Puraadheeshwaran, the lord of Lakshmipuram.
Significance of Devotion
Devotees revere the deity with royal titles, addressing him as Rajarajeswara, the Emperor or Supreme God, Perumthrikovilappan, or Perum-chelloorappan.[101]
Kumbhodara: The Lion-Faced Attendant of Shiva
Adjacent to the Rajarajeshwara temple stands a temple dedicated to Kumbhodara, also known as Bhootha Natha. Kumbhodara, a lion-faced gaṇa with a potbelly and a voracious appetite, is one of the leaders of Shiva's retinue, the Shiva Gaṇa, responsible for disciplining other gaṇas. This celestial being is said to be the one upon whom Shiva places his foot when mounting Nandi.[102] The gaṇas are known for creating obstacles and fulfilling karmic actions destined for individual souls.[103]
Temples with a dedicated idol of Kumbhodara are rare.[104] In Kerala, Kumbhodara’s representation is usually a geometric stone or an inanimate form worshipped through Tantra.[105] Rajarajeshwara Temple stands out with a dedicated temple housing a large idol of Kumbhodara.[106] Due to the deity's obscurity, many devotees mistakenly believe it to be a temple of Ayyappan or Shasta.[107] Although both Shasta and Kumbhodara possess the power to discipline followers, they are distinct deities within Hindu theology.[108]
Role in the Story of Dilīpa Mahārāja
In the tale of King Dilīpa from the Raghuvaṃśa dynasty, Dilīpa approached his kulaguru, Vasiṣhṭha Maharshi, concerned about his childlessness with his wife Sudakṣhiṇā. Vasiṣhṭha revealed that Dilīpa had neglected to pay respects to the cow Kāmadhenu, resulting in a curse. To atone, Dilīpa and Sudakṣhiṇā served Kāmadhenu's daughter, Nandini.[109]
On the 22nd day, Nandini tested Dilīpa by leading him into a Himalayan cave, where a lion (Kumbhodara) attacked her. Dilīpa, unable to move, offered himself in exchange for Nandini’s safety. Impressed by his selflessness, Kumbhodara revealed his identity as Shiva’s servant and accepted the offer. Nandini then blessed Dilīpa with a son.[110][111][112]
Kumbhodara in Śivapurāṇa
Kumbhodara is described in the Śivapurāṇa as a powerful figure maintaining order among the gods, often associated with his friend Nikumbha.[113] His stories highlight themes of devotion, duty, and divine protection.[114]
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Pilgrimage to Rajarajeshwara Temple
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The Rajarajeshwara Temple is an ancient Hindu temple complex enclosed by a perimeter wall spanning eight acres. The wall features two gopurams (ornamental gateway towers) on the eastern and western sides and showcases advanced masonry techniques, constructed with precisely cut laterite stones fitted without mortar. Its trapezoidal design measures approximately 4 meters wide at the base, tapering to 2 meters at the top. The primary entrance is on the eastern side.[115]
Pilgrimage Route and Rituals
Devotees begin their pilgrimage at the Vasudevapuram shrine, located on the southern bank of the Aashraamath-chira (temple tank), offering prayers to Krishna. Sage Agastya is believed to have maintained an ashram here, reconstructed around 460 years ago by Chittoor Namboodiripad.[116]
The pilgrimage continues with worship at the Bhoothanatha (Kumbhodara) shrine, locally known as Aravathappan, followed by the Vaidyanatha Temple, 6 km away, dedicated to Kanhirangaattappan, Shiva as the Deity of Physicians.[117][118]
Temple Layout and Worship Practices
Upon entering the eastern gate, devotees perform a clockwise circumambulation of the central shrine. A small shrine to the north houses a benevolent Yakshi, a guardian deity depicted as a life-sized wooden sculpture holding a mirror.[119] Devotees offer prayers to Rishabha (Nandi), positioned outside the main shrine, and the Balikkallu, a granite stone with intricate carvings.[120] The Naalambalam (outer structure surrounding the sanctum sanctorum) is circumambulated clockwise, with prayers offered at key points:
- Southwest corner: Annapoorneshwari, enshrined at Cherukunnu Temple.[121] - Western side: Bhadrakali, relocated to Madayi Kavu Temple.[122]
After outer circumambulation, devotees enter the inner sanctum to worship Rajarajeshwara, following Shiva temple traditions of partial circumambulation up to the sanctum’s water outlet.[123]
Entry Restrictions and Auspicious Timing
Only men are permitted to enter the Naalambalam during daytime. Women may enter after the Athazha Pooja (evening worship), when the deity is believed to assume a state of heightened grace with Parvati.
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Architecture
The sanctum sanctorum is a two-tiered rectangular structure with copper sheets and a golden Kalasham on top. Of its four doors, only the eastern and southern ones are open. The eastern doors lead to the lingam, representing Lord Rajarajeshwara. Ghee lamps, including the Bhadradeepam lit by Sage Agastya, adorn both sides of the lingam. Silver Nilavilakku (ghee lamps) line the floor, and the lingam is decorated with Shiva's insignia: three eyes, a crescent moon, and the Nagaphanam (serpent head). A golden Prabha, topped by a Vyaalimukham (mythical demon face), forms the backdrop. A Balibimbam or Uthsavamoorthi, used in special ceremonies, is adorned with gold ornaments and a Navarathna pendant.[124]
Devotees can view the Lingam twice daily: at 5:30 AM during Nirmalyam (removal of previous day’s decorations) and at 9:30 AM during Navakaabhishekam (Kalashaabhishekam). The southern door features a mural of Dakshinamurti, with shrines for Ganesha (southwest) and Subrahmanya (northwest).[125]
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Temple Offerings, Rituals, and Festivals
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The Rajarajeshwara Temple exhibits unique characteristics within Shaivite worship, notably its Vaishnavite influences: 1. Tulsi leaves are used instead of Bilva leaves.[126] 2. Rudrabhishekam is not performed.[127] 3. Wednesday is more significant than Monday. 4. Pradosham is not emphasized. 5. Continuous holy water (dhaara) over the Lingam is absent. 6. The temple lacks a Dwajasthambha (flagstaff) and annual festival bath. 7. The deity is never taken outside for processions. 8. The northern door, associated with Parashurama, remains closed.[128]
Daily rituals
The temple conducts five daily pujas according to the following schedule:
- 5:30 AM - Nirmalyam (removal of previous day's decorations)
- 6:00 AM - Abhishekam (ritual bath) using Ganga theertham followed by Poochaarthal (flower adornment)
- 7:30 AM - Nāturavattam (first formal worship)
- 9:00 AM - Pantheeradi puja, Kalashaabhishekam, and Navaka puja
- 10:00 AM - Uchha puja (noon worship) with Maha Naivedyam (main food offering)
- 12:00 PM - Final Uchha puja
- 5:00 PM - Temple reopens for evening rituals
- 8:00 PM - Deepaaraadhana (lamp worship) and Athazha puja (night worship)
Principal offerings include:
- Neyy-amrita (ghee pots)
- Neyy-vilakku (ghee lamps)
- Pattrom (leaf offerings)
- Ponnumkudam and Vellikkudam (gold/silver ghee vessels offered during Nāturavattam)
Special prostrations include Yaamanamaskaaram and Ashwamedha namaskar, though prostration is prohibited at the Namaskara Mandapam due to its association with Shri Rama. The primary prasadam consists of Tulsi leaves and Vibhuti (sacred ash). Devotees also offer thaali (wedding pendants) to Parvati, receiving turmeric powder as prasadam in return.
Festivals
1. Shivarathri: The most prominent festival, marked by special pujas, a Balibimbam procession on a caparisoned elephant, and the Sankaranaarayana puja with Shri Krishna’s idol from Trichambaram Temple.[129][130] 2. Vishu: Celebrated with the arrival of Shri Krishna’s idol from Trichambaram Temple.[131] 3. Niraputhari: A community harvest festival with paddy offerings and cooked rice feasts (April–August).[132] 4. Karkadaka Sankramam and Nira: Observed in July with offerings of newly harvested paddy.[133][134]
Historical and Royal Patronage
The rulers of Chirakkal were devout followers of the temple’s deity. The Maharajas of Travancore offered an elephant before their coronation. The Kolathiri and Travancore royal families maintained close ties, often adopting heirs from each other. The Samuthiri (Zamorin) rulers of Kozhikode were also prominent devotees.[135]
The 15th-century philosopher Uddhanda Shastrikal (from Tamil Nadu, author of Kokila Sandeśa and Mallika Maruta), an adherent of Nirguna Brahmam (the concept of attributeless divinity), typically refrained from saluting deities. However, upon visiting this temple, he reportedly bowed involuntarily, later describing the experience as "like a lotus closing upon seeing the moon.[136]
The temple upholds a tradition of honoring individuals who have made significant contributions in various fields, bestowing upon them a golden wristband and an honorary title. Many distinguished personalities have received these honors.[137]
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Religious customs and rites
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The Rajarajeshwara Temple holds significant cultural importance as a sacred venue for performing Koodiyattam and Chakyar Koothu.[138] Historically, new Koodiyattam productions are first staged at this temple. The "Mani" family of Chakyars maintains the exclusive right to perform Koodiyattam within its precincts. Nātyāchārya Vidūshakaratnam Padma Shri Mani Madhava Chakyar, a notable Koodiyattam and Chakyar Koothu maestro, performed here for many decades, and the title "Vidūshakaratnam" was conferred upon him by the temple.[138]
The "Veerashringhala" (Golden Bracelet), one of the highest honors bestowed upon an artist or scholar, is awarded by the temple's scholarly body. Guru Mani Madhava Chakyar was the youngest and last recipient of this honor.
A local religious custom among Hindu women involves visiting three prominent temples in Taliparamba during pregnancy.[139] These include the Rajarajeshwara Temple, the Sri Krishna Temple at Trichambaram, and the Kanhirangad Vaidyanatha Kshetram, another Shiva temple located approximately 6 km from Taliparamba. It is believed that Shiva at the Rajarajeshwara Temple assures the child a high status, Sri Krishna of Trichambaram bestows good nature and mental qualities, and Vaidyanatha Shiva at Kanjirangad Temple grants the child a long life.[139]
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