Raja Rajeshwara (Lord of Lords) Temple is situated at Taliparamba town, 25 km away from Kannur city, is considered as the most celebrated place of Shiva worship in the erstwhile Malabar. Taliparamba aka Perinchalloor was one among the 64 brahminical settlements of Kerala. Hence Raja Rajeshwara is dearly called as Chelloornathan or Perinchelloorappan. The old name of Taliparamba was Lakshmipuram (Place where Goddess Lakshmi lives). All the fame and prosperity of Perinchalloor Gramam (Village) is owing to the presence of Sree Raja Rajeshwara temple and the blessing of Perum Thrikkovilappan (since the temeple is also called as Perumthrikkovil).
The temple is situated about 1 Km north of Taliparamba town. As the proverb all is big in Taliparamba, the temple, boundary wall of the temple, entrance etc. are magnificant. No devotee will be noticed by Perum Thrikkovilappan unless prostrated in front of him before entering. The temple is regarded as one of the 108 ancient Shiva temples of Kerala. Taliparamba is also regarded as one of the ancient Shakti Peethams. Legend has it that the head of Sati Devi fell here after it was slayed by Lord Vishnu with his chakra during Shiva’s tandava with the corpus following Satis self-immolation. The Shiva linga here is believed to be thousands of years old.
The most distinguished of the royal poets of the Zamorin of Calicut, Uddanda Sastri (who was later defeated by Kakkasseri Bhattathiri), being a Nirgunopasaka, was never given to worshipping of deities. Whenever he visited a temple he simply stood before the deity without folding his hands. But when he stood before Rajarajeswara, the King of Kings at Taliparamba, he was so overwhelmed by the magnificance of the moon embellished atop Shiva Linga that he unconsciously uttered the words, Hara Hara Mahadeva and prostrated himself before the Lord. Then and there he composed a verse to the effect that when he saw the splender of the crescent adorning the idol, his hands automatically joined together in prayer - “Moon on your head is like an actual moon which makes the devotees fold their hands as if a water-lilly does in the moonlight”. According to the myths, Shiva gave a Linga to his ardent devotee, Sage Mandhatha, for worship and told him to consecrate it in a place, far away from a cremation ground. Mandhatha found Taliparamba as the suitable place and did as Shiva ordered but after the period of Mandhatha, Linga went beneath the ground. Later on Muchukunda, son of Mandhatha, also prayed Lord Shiva for a Shivalinga. Shiva gave him another Linga which also was installed at the previous place in Taliparamba. This Shiva Linga also got disappeared under the soil. Then after a period of time, on the advice of Sage Agasthya. King Sathasoma made a penance and Shiva blessed him too with a Shiva Linga. Shiva told him that it won’t get vanished. The deifying was done by Parasurama and he also built a temple in that holy spot upon Sathasoma’s request.
Sree Rama, on his victorious return to Ayodhya from Lanka, after defeating Ravana, prostrated before Raja Rajeswara. He offered prayers to Shiva from the Mughamandapa in front of the Sanctum Sanctorum. In respect to Sree Rama, nobody is allowed to enter into this Namaskara mandapa and offer prayers, which is permitted in other temples to Brahmins.
Ghee (Neyyamrithu) in small pots are offered before Perinchalloorappan by devotees and are placed on sopanam (steps leading to the sanctum) with utmost devotion. The custom is that, as Kings and Emperors are to be seen only after offering some gifts (Thirumulkazhcha), the Lord of Taliparamba, who is the King of Kings, can be seen only after placing ghee on the sopanam. The ghee offered is used for abhisheka and for lighting the lamps in the primary shrine. On auspicious days(like Monday and pradosham), hundreds of such sm all ghee pots can be seen placed before the deity. Mahashivratri and Vishnu are the two main annual festivals celebrated in this temp le.
Like that of Sabarimala, here also there are some restrictions for women to worship at Raja Rajeswara Temple. While men are allowed to enter the Nalambalam always, woman are allowed only after the Athazha Pooja in the night. At this time the Lord is supposed to be at Cheruukunnu to see Annapoorna devi (Mythically, Raja Rajeswaran is Viswanathan of Varanasi and Cherukunnu devi is Annapoorna of Banares).
Though it is not practised as widely as it was in the earlier days, it is still a religious custom among local hindu women to visit three prominent temples in Taliparamba when they are pregnant. Apart from Rajarajeshwara Temple, the other two temples are Sri Krishna at Trichambaram and Vaidyanatha (Shiva) at Kanjirangad. It is believed that Shiva 40 at Rajarajeshwara temple assures the child a high status, Sri Krishna of Trichambaram bestows it with good nature and mental qualities and the Shiva at Kanjirangad temple with long life.
Once of the Zamorins was an ardent devotee of the Lord of Taliparmba. After years of intense worship he is said to have entered the sanctum sanctorum and merged with the God. Even today when the elder Zamorin dies the information should be passed over to the temple authorities and the Lord is supposed to observe mourning. Even the distant Travancore kings paid obeisance to the deity by offering an elephant whenever a ruler is crowned or visited the temple.
The Taliparamba temple also was subjected to attack by Tipu Sultan. One finds relics of the old gigantic gopuram at the entrance, which was demolished by Tipus’s army. The story goes that when the temple was under siege, the head priest get inside the sanctum sanctorum and prayed the Lord continuously for days. A black snake bit the commander of the army and a hooded serpent appeared before every soldier thus immobilizing the army and saving the temple from destruction.
Usually, vilwa leaves are not used here for worshipping Shiva, which is a rarity, as it is said that Shiva Linga also holds Vaishnava energy. Sub-deities of the temple are Ganapathy, Subrahmanya, Parvathi, Mahakalan, Yakshi, Vrikshabha, Aravathappan and Sri Krishnan.
The quadrangular sanctum has a two-tiered pyramidal roof. The temple faces east and the idol is having approximately three feet height. The temple has no flagstaff as opposed to other temples in Kerala. In front of the balikkal (a typical stone) is a small rectangular building with a pyramidal roof, which is not usually found anywhere else. An inscription on the structure of the temple tank (which is a little away from the temple on the north side) indicates that the temple and the tank were renovated i n 1524 A.D.
The place is considered as most sacred for performing Koodiyattam and Chakyar Koothu. Whenever a new Koodiyattam is being directed. first it is usually performed at this temple. However only the ‘Mani’ family of Chakyars solely posses the right of performing Koodiyattam here. Legendary Koodiyattam and Chakyar Koothu moestro, Natyaachaarya Vidushakaratnam Padma Shri Mani Madhava Chakyaar had 41
performed here for many decades. The title ‘Vidushakaratnam’ was awarded to him from this temple. One of the greatest appreciation or award that an artist/scholar can get, is the ‘Veerashringhala’-Golden Bracelet, from the temple, given by the unanimous approval of the committee of the temple. Guru Mani Madhava Chakyaar is the youngest and last persosn to get the Veerashringhala from here. It was a custom practised by the Travancore Emperors to offer an elephant to Perumthrikkovilappan before being enthroned.
Pilgrims from the world over are visiting the renowned temple of Lord Rajarajeswera in Taliaprarmba seeking spiritual solace and blessings.
The history of this shrine of great spiritual power is hidden in the mist of its great antiquity. There are of course meaningful legends that shed light on its spiritual glory instilling faith and conveying their deeper message to generation from the ancient past. In the social history of Kerala Sri Rajarajeswara Temple and Taliparamba occupy a prominent place. The kings of Kolathunad in North Kerala, the Zamorins of Caliucut and the Maharajas of Travancore in the far south have been ardent devotees of the Lord. There are profoundly piouss composition both in Sanskrit and Malayalam propitiating Lord Rajarajeswara. The poem Chellor Nathodayam in Sanskrit is such a mellifluous devotional hymn describing the legendary history of the temple. Another literary marvel which includes poetic description of the glory of Sri. Rajarajeswara is the Kokila sandhesham by Uddhanda Sastrikal, a renowned scholar of the 14th century AD.
The many unique features of the shrine reveal the spirit of the oneness of Truth. Many of theses facts are not much known to people especially outside Kerala and this is intended to give a brief account of the shrines of the temple . We express our gratitude to all our well wishers who inspirited us to bring this, a pious offering at the Lotus Feet of the Lord. Lord Shiva worshiped in this sacred temple is known as Sree Rajarajeswera, which means the Emperor of Emperor - the Lord Supreme. The name signifies the supreme transcendental power in the back ground of the mysterious drama of the bounded universe. That power is invoked here as Lord Rajarajeswera. Devotees address the Lord with 42 such royal appellations as Perumthrikkovilappan. Perum-chelloorappan and Tamburan Perumthrikkovilappan.
This very ancient shrines is located in the quiet and picture square region of Taliparamba in Kannur District of North Kerala. On the National Highway 17, Taliparamba is 20 kilometers north east of Kannur town the head quarters of the district. The place is located about 83 km south of Kasaragod town 133 kms south of Mangalore, the southern city of Karnataka State. The nearest railway stations are kannur (21) kms towards south) and Payyannnur (23 kms towards the north). The nearest Airport is Calicut int. airport (125) kms towards south).
The Jyothirlingam in the shrine is vibrant with spiritual power that exerts an enriching influence both on the material and spirittual levels of the earnest devotees. The celebrated ancient sage. Agastya Maharshi is associated with the installation of the Jyothirlingam in the shrine. The legends of temple are usually symbolize in character and are intended to convey deep message to the spiritual inquirer and instill faith in the common man. The legends of Sri Rajarajeswara temple reveel antiquity the special significance of the Spiritual Pressencce.
A major legend about this temple begins with the visit of the Puranic Sage Parasurama, on of the incarnations of Lord Vishu. Seeing there an ancient shrine of vibrant spiritual power in a dilapated condition, the sage was grief stricken and wanted to know its history. Thereupon, sage Narada appeared there and related to him the history of the temple. According to it, sage Sanaka and others the sons of creater Lord Brahma, Churned the disk if the sun of lessen its fierce heat. They mixed the dust which was formed while churning with the divine nector of immortality. Amrita and out of it gave shape to a three spirituakky splendorous Shiva lingams. They presented the Shivalingams t o Lord Brahma who worshipped them for a long time. Thereafter Lord Brahma presented them to Goddness Parvathi, the consort of Lord Shiva.
Goddess Parvathi presented theses Shiva lingams to three kings who were doing intense austerities to invoke the Goddess one in the thretha yugam and the other two in Dwapara yugam. Mandhatha was the king of whom goddess presented the Shivalingam in the Thretha Yugam, and Muchukundan and Shathsoman were the devotees who received 43 the other two Lingams in the Dwapara Yugam. Goddess Parvathi advised each of them to install the idols is such a place where no death of any creature had taken place or any dead body had fallen.
After a long search for a place, which was very difficult to locate, Mandhatha, the first one to receive the Lingam found out a small place of that description, only that much land which could accommodate a small plate. Thalika in Malayalam means the plate. It is said that the region came to be known as Taliparmaba, which means the place enough to accommodate a thalika, after this legend. Mandhatha installed his shivalingam at this place.
Eventually this Jhorhirlingam disappeared in the earth maintaining the place spiritually vibrant for ever Thretha Yugam was over. Then in dwapara Yugam king muchukunda after receiving the second Jyothirlingam from goddess parvathi as instructed was also in search of a spot where no death has installed the first Shiva lingam. He installed this Shiva lingam at the same spot. The Shiva lingam was also eventually dissolved into the earth again reinforcing the spot spiritually . Then came king Shathasoman. The one who received the third Shiva lingam. He was also naturally attracted to the same spot and installed his Shiva lingam there. While installing, this lingam also began sinking in to the earth. King Shathasoman thereupon prayed sage Agasthy’s help. The sage appeared and after lighting a ghee lamb prostrated before the Shiva lingam twelve times and when he just began the thirteenth prostrated before the Shiva lingam twelve times and when he just began the thirteenth prostration, the lingam got firmly fixed on the earth. Therefore the number of the prostration sage Agasthya performed for this purpose to be known as twelve and a half. Thus with the installation of the third Shiba lingam the sacred spot became spiritually vibrant threefold.
Hearing this story Sage Narada devotion welled up in the heart of Sage Parasurama and he decided to renovate the temple for the welfare of mankind. Hearing this story from Sage Narada devotion welled up in the heart of Sage Parasurama and he decided to renovate the temple for the welfare of mankind.
As desired by the sage the celestial architect Sri Viswakarma himseld himself performed the renovation works. During the final stage of the renovation, Sage Agasthya himself appeared on the scene and after making Abhishekem (abulsion) on the idol, lighted a ghee lamp. This lamp shines continuously ever since, with the regular supply of ghee. 44 Offering of ghee in gold, silver and copper pitchers with intense devotion is an i m portant offering for the lord. Temple legands, as said earkier, are highly symbolic representations of the subtle spiritual principles and highlight the nature and intensity of the spiritual; presence at a particular place. They instill devotion and convey their deeper message to the spiritual seeker. The above - mentioned legend highlights the fact that at this unique center spiritual power discovered and maintained by the great sages of yore, one can receive profound Divine Grace both f or the material progress and spiritual unfoldment.
The traditional way of visiting the temple According to the traditional system of visiting this temple the devotee first worships Lord Krishna at the Shrine of Vasudevapuram located at the southern bank of vast temple tank known as Ashraamath-chira, where there is beautiful idol of Krishna playing the flute. The sweet melody form. Vasudevapuram Sri Krishan temple Krishna’s flute symbolises the supreme spiritual harmony that prevails in the background of the universe of diversity, Which one can experience by spiritually ele vating oneself. Worship of lord Vishnu and Lord Shiva as two aspects of the Supreme Reality. There are other special feat ures also in the temple the highlight this unity. It is believed that there was an Ashram of Sage Agasthya on the bank Temple Tank. The tank was re constructed in the present stage it is said about 460 years ago by a devotee, Chittoor Namboodiripad. Then proceeding towards Sree Rajarajeswera temple one workships at the shrine of Sree Bhoothanatha (kumbhodhara) wh o is the chief lieutenant of Lord Shiva. Kumbhodhara is also known as Aravathappan. The two deities mentioned above, Sri Krishna and Sri Bhoothanatha are considered as the accompanying Deities of Lord Rajarajeswera.
(The temple of Sri Vaidanatha at Kanhirangad and the temple of Lord Krishna at Trichambaram are closely related to Sree Rajarajeswera temple. These three renowned temples are administered by them TTK Devaswam) Sree Rajarajeswera temple is located in the center of a very spacious compound of about six acres surrounded by a compound wall with two Gopurams, located on the eastern and western sides. The ancient compound wall itself is a 45 wondrous architectural marvel built of huge cut stones just placed one above another without any cementing mortar, broad at the base and tapering towards the top. The main gate is on the before one enters the temple one turns eastwards and offers prayers to Lord Vaidyanathan (Knahiragaatt-appan) an aspect of Lord Shiva worshipped as the Lord of Physicians, enshrined in a temple about 7 kms from Sri Rajarajeswera Temple.
On entering the eastern gate the devotees makes a circumambulation of the whole central shrines before stepping inside the shrine. Towards the northern side there is a small shrine of guardian Deity called Yakshi. Usually a Yakshi is considered to be a female spirit with malevolent propensities, but the Yakshi installed here represents a properity-giving and benevolent spiritual power. The figure is life-size wooden sculpture of unique charm. The Yakshi is represented one who is intensity looking into a mirror.
After worshipping this guardian Deity the devotee proceeds towards the front of the central shrine and worships the Rishabha the bull-mount of Lord Shiva outside the Central shrine facing the lord. Near Rishabha is the Balikallu of huge proportions, made of granite, with many figurines and intricate carvings.
While circumambulating the Naalambalam (the outer structure around Sreekovil, the Sanctum Sanctorum) one walks towards the left side and from the Nirarithikonam (south-west corner) worships Goddness Annapoornesweri of the famous shrine in Cherukunnu, about15 kms away, and standing on the west one worships Goddness Bhadrakaali enshined in another renowned shrine of Divine Mother in Madayikaavu. Originally it is said that the Goddess Bhadrakaali was worshipped in the western Gopuram of Sri Rajarajeswera Temple and later the idol was taken and installed in the shrine Madayikaavu. After making the cirmumbulation outside the nalambalam the devotee enters the inner space around the sanctum sanctorum to worship the lord Rajarajeswera’s Jyothirlinngam. As usual in the temples of Lord Shiva. The circumambulation is performed only up to the theeerthachannel and it is completed with a reverse circumambulation up to the channel. This is ma well known figurative representation of the Supreme Reality - Sadashiva - Lord Rajarajeswera - 46 assuming the polarization as Shiva and Shakthi - Supreme intelligence and Supreme Energy - in the manifestation of the infinite phenomena on the universe.
As a custom, only men enter the Naalambalam during the day time, while the women worshipstanding outside. Women can enter the Naalambalam all days after the Athaazha Pooja is over in the evening. It is assumed that after the Athaazha Pooja the lord is in an aspectof a very pleased and gracious disposition accompanied by his consort Goddess Parvathi and this is considered to be the most auspicious time for women to enter the Naalambalam as they get the occasion to worship the Divine Couple.
The sanctum sanctorum with its majestic proportions is a fine example of the temple architectural style of Kerala. The two-tired sanctum sanctorum is rectangular in shape with copper sheets laid on the roof. The roof tapers to culminate in a beautiful gold Kalasham.
The sanctum sanctorum has four doors, one on each side. The doors on the east and south only are opened. The eastern door opens to the presence of Lord Rajarajeswara, represented by the majestic Jyothirlingam. An array of ghee lamps dangle on both sides of the Jyothirlingam. The Bhadrtadeepam, a ghee lamb lighted by Sage Agastya, the most auspicious lamp with a conspicuous flame is seen on the left side of the Jyothirlingam. On the floor there are rows of silver Nilavilakku. The ghee lamps, on both sides of the Jyothiringam. Most of the time the Jyothirlingam is dccorated with the insignia of Lord Shiva - the Thrinethrams - the 47 also covered with gold sheet. This Nirmalya Darshana is known as Kani, which is very ausoicious. One can also directly see the jyothirlingam again at 9.30 am when the decoration are removed again after the Navaka Pooja of the day for the Vavakaabhishekam, also known as Kalashabhishekam.
The door on the southern side of the sanctorum is also opened. At this seat Lord Shiva is worshipped as Sri Dakshinamoorthi, the first Preceptor. There is no idol here, but only a mural painting of Sri Daikshinamoorthii.
On the west side of the sanctum sanctorum is the seat of Divine Mother Parvathi, the consort of Lord Shiva. The door here is permanently closed. There is a symbolic legend regarding the permanent closure of this door. This legend is related to the active presence of both Shiva and Vishnu aspects of Reality in this shrine.
Like many a temple legend this aspect is also symbolised by a very personalized legend relating to Lord Shiva and Lord Vishnu Through an interesting story. According to it, once Goddess Mahalakshmi, consort of Lord Vishnu, came to the shrine to pay obeisance to Lord Rajarajeswera. On seeing the arrival of Mahalakshmi, the lord decided that there should be her prosperity- bestowing presence also in the shrine. Therefore, the Lord immediately assumed the form of Mahavishnu and Goddess Mahalakshmi entered the sanctum sanctorum presuming that it was Her Lord and Mahalakshmi entered the sanctum sanctorum presuming that it was Her Lord and seated beside Him. And only when Lord Shiva assumed his original form did Mahalakshmi realise the mistake. After paying Her respects to the Lord, she was about to make a hurried exit through the back door when Lord Shiva ordered His attendants, the Bhoothaganas, to permanently close the door on the western side at the seat of Goddess parvathi so that the aspect of material prosperity which Goddess Mahalakshmi represented should also be vibrant in the shrine for the benefit of the worshippers. Later when Lord Mahavishnu arrived at the temple in search of his consort, Lord Shiva’s attendants, prayed to him to allow the presence of Goddess Lakshmi also in the temple for the benefit of the devotees, which Lord Vishnu gladly conceded to before taking his consort along with him. The legend thus signifies in a way interesting to the common people the special message that the spiritual 48 presence in the shrine benefits the dvotees for their material and spiritual well being. Signifying thus combination of the Shiva and Vishnu aspects in the shrine twice a year, during Shivarathri and Vishnu, the uthsavamoorthi of the nearby renowed Sri Krishna temple of Trichambaram is ceremoniously brought to Sri Rajarajeswera temple. The place Taliparamba is also known as Lakshmipuram and it is believed that the name is related to this legend. In some hymns to Lord Rajarajeswera the Lord is also addressed as the Aishwarya Prabhu, the Lord of prosperity and Laskshmipurandeeswran, the Lord of Laskshmipuram.
According to Hindu philosphy, Lord Vishnu symbolizes the aspect of maintenance of the universe and lord Shiva its dissolution. Both these aspects are represented in the Jyothirlingam in this shrine and therefore the Lord is called Rajarajeswera the Lord Supreme.
Because of the combination of these aspects there are deviations in the mode of worship of Lord Shiva here. Here the Lord is worshipped in the most transcendentala aspect of Shiva known as Sadashiva. Unlike in other Shiva temple where the Bilwa leaf is an important item for worship, is not used here for the poojas, instead the Tulsi leaf is used. The Rudrabhishekem. Which is common in most of the Shiva Temple, is not performed here. Instead of Monday, Wednesday is the important day of worship here. Unlike in other Shiva temples Pradosham is not observed with special significace here. There is no Dhara, the constant pouring of holy water for the Lingam, as in other Shiva Temple. Some of the other distinctive features of this shrine are there is no Dwajastambam and there is no annual festival or ritualistic annual bath. The deity is never taken outside of the proecincts of the temple. On the northern side of the sanctum sanctorum is the seat of Sage Parasurama. The door here also remains always closed.
Daily five poojas are performed in this temple, as in Mahakshethras. The Temple opens at 5 a.m. in the morning. At 5.30 the floral decorations o the previous day are removed and Abhishekam takes place with the sacred water ceremoniously brought from a wellguarded temple tank considered to be the Ganga Theertham, specially maintained for this purpose. After the Abhishekeam, at around 6 a.m. The deity is adorned with flower garlands. This is locally known as the poocharthal. The first Pooja called Natravath is at around 7-7-30 a.m. The next Pooja called Pantheeradi Pooja is around 8 a.m. After this, the Navaka Pooja takes place and decorations are removed for Kalashabhishekem. The Navaka 49 Pooja is performed at the Mandapam, in front of the Sreekovil. In most of the temples the navaka pooja and Abhishekem are performed only on special auspicious days. In this temple these rituals are conducted every day. The next Pooja, the Uchha Pooja is performed at 10 am and the Mahanivedyam is offered.
Devotees offer Neyyamruthu, Neyvilakku and Pattom from Poochharthal onwards. Ponninkudam and Vellikkudam, filled with ghee are offered from Natravath Pooja onwards. Special prostration known as Yaamanamaskaram and Aswamedhanamskaram with appropriate Mantres from Rigweda are very important offerings for the Lord. However, prostrations to the lord are are not mode at the Namaskara mandapam. According to the legend, Sri Raman on his return from Lanka to Ayodhya prayed at this temple and offered prostrations to the Lord at this Namaskara Mandpam and to commemorate this great event thereafter no one made prostrations in the mandapam. Devotee receives Thulsi and Vibhuthi as the Prasadam. Thaali, the wedding pendant is an important offering for goddess parvathi. Pushpanjali (Turmeric Powder and Flowers) is the Prasadam of the Goddess.
A revealing incident is told about the celebrated logician of the 15th century, Uddandd Shastrikal, who considering himself as the worshipper of the attributes reality. Nirguna Brahman only, never used to fold his hands in salutation to any Deity, a personalized representation of Reality. When he happened to come to this temple and stood before the sanctum sanctorum, unknowingly as if by magic his arms folded and the palms closed together in obeisance to the Lord, which in his own words ‘’like a lotus flower closes itself on seeing the Moon’’. The temple has tradition of bestowing owners by giving a golden wrist band the title by the chief priest to outstanding people in their respective field of work. Many person in various fields have been awarded such honours. Today to this great shrine of Lord Rajarajeswera arrive many people the world over to worship the Lord and to seek. His Blessings in their endeavors and professions and for the spiritual, fulfillment of life. The glory of the splendrous Presence of Lord Rajarajeswera that exists from the unknown past is today reaching far and wide and pilgrims come from different parts of the world seeking His blessings. May the lord bestow prosperity and spiritual fulfillment to all earnest devotees and bless the world with peace and divine wisdom.
