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Girivalam – Anjaneyar temple

Anjaneya is the tamil name for Hanuman, the monkey God of power, especially venerated by princes and warriors to gain prowess and victory. Tuesday is his sacred day of worship and his birth anniversary is celebrated as Hanuman Jayanthi. Hanuman or Anjaneya is the son of Vayu, the lord of the Wind and his consort Anjana. In the puranas, he is described as having a short thick neck, a round monkey-face as red as a ruby, yellow skin glowing like molten gold, sharp white fangs, a mane like flowers, a tail like a banner of interminable length, and the ability to expand until he is as large as a mountain or to contract until he is as small as a fly. He has a roar like thunder, leaps into the air and flies among the clouds with a rushing noise. This is what the Ramayana says about him: “The Chief of the monkeys is a perfect being. No one can equal him in learning of Shastras and in comprehending the meaning and sense of scriptures. In all sciences and in the rules of austerity, he rivals the preceptor of the gods.” Hanuman is the ninth author of grammar. Hanuman remained celibate his entire life and is known as the greatest devotee of the god Rama, who loved him the best. His devotion to Rama and Sita was so great that once he tore open his chest with his sharp talons to show that images of Rama and his wife were engraved upon his beating heart. He is famous for helping Rama destroy Ravana, the ten-headed demon king, and for organizing the building of the monkey bridge from India to Sri Lanka (Ceylon) to facilitate the crossing over of Rama and his warriors.

There are many interesting myths surrounding this god. When quite young, he saw the rising sun and thought it was a ripe fruit. He therefore jumped up to it and put the sun in his mouth. The other gods and goddesses feared that the world would perish without the sun and prevailed upon him to spit it out. When Hanuman was only ten years old he could lift huge hills and throw these about as if they were stones. On another occasion, when Hanuman was riding under the mid day sun, his shadow fell on the sea. It was seized by a female sea monster named Surasa, a near relative of the demon-king Ravana, who, in a pre-emptive effort to save her cousin from harm, used it to drag Hanuman down into the waves and swallowed his body whole. Trying to escape, Hanuman increased his monkey shape to enormous proportions; the demoness responded by immediately stretching her mouth until it was a hundred leagues wide. Suddenly Hanuman reduced himself to a tiny size. While the monster hesitated in surprise, Hanuman cunningly slipped out of her right ear and made his escape. Hanuman was the greatest and most faithful helper of Lord Rama in the battle with Ravana, the demon king of Sri Lanka and assisted Rama in finally winning back Seetha from the clutches of Ravana.

The Anjaneya temple on the Girivalam can be found on the outer path, a few metres after the Tiru Ner Annamalai shrine. Not much is known as to why a shrine to Hanuman was placed here. The common story is that Hanuman once came to pay obeisance to Arunachala, the Master of All and is believed to have venerated the Hill at this spot. On Saturdays the temple is fairly crowded with Rama and Hanuman devotees and prasad is often prepared and offered to the sadhus there. The outer walls of the temple are covered with frescoes of Hanuman performing different feats and look quite interesting.


Maasi Magham

Maasi Magham is a very auspicious night and it occurs when the Magham constellation, according to vedic astronomy, appears on the full moon night of the tamil month of Maasi (mid-feb to mid-march). Magham is one among the 27 nakshatras in the vedic astrological chart. The Maasi Magham is an ideal time for spiritual purification.The full moon of Maasi Magham is one of the most powerful full moons of the year, since the moon alighs with Magha which is the birth constellation of great kings and rulers. It signifies the descent of divine beings to the earth. It combines the benefits of abundance and prosperity and is also the most appropriate time to destroy our ego and surrender ourselves to the feet of the Divine.

The festival of Maasi Magham is celebrated generally by taking a dip in sacred waters like rivers or oceans for it is believed that the energy of the holy Ganga flows through all sacred waters at this time. In general Maasi Magham is believed to pave our way towards prosperity and a trouble-free, successful and  wealthy life of honour! It is also believed to be a great occasion to get rid of the negative effects of karma.

In Tiruvannamalai, this is the day on which Lord Shiva and Goddess Parvathi go to perform the last funeral rites of the erstwhile king Vallala Maharaja. The sacred bath in this case is taken in a little river ‘Sonadi’ which flows through the region. In the morning, the deities of the God and Goddess and that of the Astra deva or the Trident weapon of Shiva are all carried out in procession to the village of Pallikondapattu, about five kms to the east. They are taken to the banks of the river and installed ceremoniously on a pavilion-shrine facing the water. Here awaits a group of fifty people claiming to be descendants of the aforesaid king. A puja is offered to the idol of the Astra deva and the deity is bathed in the waters. The devotees also take a holy dip after this. The Trident is then anointed and decorated with silk and flowers and camphor is burnt in offering.

In the afternoon, the deities of Shiva and Parvathi are turned to face the mountain. In front, the priests place two pots representing the divine couple and 8 pots representing the Vidyeshwaras and then kindle a small sacrificial fire in the centre. After this a grand puja involving many abhishekams and aarathi are performed to all the deities. The next day the ceremony which consists of tying a turban around the head of the son of the deceased takes place inside the big temple.The name of this ceremony is ‘thalaikattu’ but in this case since it concerns Shiva, it is called ‘makutabhisheka’ (consecration of crowning). In the absence of a human king in Tiruvannamalai (except during the brief Hoysala period) the sovereignty over this kingdom is thus transferred to Lord Shiva himself. And verily so! For is not Arunachala the majestic and omnipotent ruler of this realm and every realm ?


Ratha Saptami

Ratha Saptami literally means the seventh day of the chariot. Here the chariot refers to the chariot of the Sun God which he rides to cross over to the North. Ratha Saptami takes place on the seventh day of the lunar cycle after the New Moon of the tamil month of Thai (mid Jan- mid Feb). Whereas the first day of the month of Thai signifies the passage of the Sun from one direction to the other (South to North), the seventh day, Ratha Saptami is more a lunar reference, which is mainly mythologic, to the mounting of Surya (Sun god) on to his chariot to undertake his northern journey.

In Tiruvannamalai, on Ratha Saptami day, a Tirthavaari (sacred bath of the gods) is celebrated in Kalasapakkam (a village about 20 kms to the north of Tiruvannamalai) in the river Cheyaru. Early in the morning, after an abhishekam, the deities of Lord Annamalaiyar and his consort Apeethakuchambal are borne to the village and placed on their favorite mount, the Bull (Rishaba vahanam). After a ritual of worship the gods are carried to the banks of the river, Cheyaru. Here awaits a fine reception for them, for the ensemble of the village gods are there to welcome and honour their Lord and Lady. After this, the Astra deva or the Trident weapon of Shiva is taken ceremoniously to the river by the priest and bathed ritualistically in the waters. The same ritual is repeated all along the banks of the river accompanied by the crowd of villagers and hailed with loud cries of devotion. Then all the deities are made to dance in wild frenzy by the palanquin bearers who jerk and jiggle the deities borne on their shoulders. This scene ,watched from a distance over the sea of heads of devotees is quite impressive.

The principal part of the festival ends with this ceremony. However, Lord Annamalaiyar seizes the occasion to make a tour of the village also part of his kingdom and grant his darshan to the village devotees who are so dear to his heart. And on this gracious note, he bids goodbye and mounts on his chariot for the return procession back to Tiruvannamalai and the big temple…


Thai Poosam

The Thai Poosam festival which falls in the month of Thai (Jan-Feb) during the constellation of Poosam is generally dedicated to God Muruga or Subramanya. However, in Tiruvannamalai, the Thai Poosam and Maasi Magam festivals are connected with the erstwhile king Vallala Maharaja who after being childless received the great blessing (as a fruit of his devotion), of Shiva Himself coming down and becoming his son. Thai Poosam is the date of the death announcement of the king Vallala III who reigned in Tiruvannamalai during the 14th century, the last emperor of the Hoysala dynasty of Karnataka.

In the big temple, the festival begins with a grand abhishekam to Lord Palani Andavar (another name for Muruga) in his shrine in the 4th courtyard and also in the Kambattu Ilayanar shrine in the 5th courtyard. This happens early in the morning. After this, Lord Shiva in the form of Chandrasekara and his consort Goddess Ambal along with the Astra deva or Trident deity come out in procession. After rounding the 4 streets bordering the temple, the procession of gods winds its way to the Isanya Tirtham which is situated in the crematorium at the North-Eastern corner of the town. There the Trident, weapon of Shiva, is bathed and then placed beside the deities of Shiva and Ambal who have meanwhile been installed in the Mourning Pavilion of the grounds.

On the return journey to the Temple, near the statue of Harischandra, (a legendary king who was tested by Shiva and reduced to serving as crematorium worker) which is often placed at the entrances of crematoriums in Tamil Nadu, a character dressed completely in black robes, the Otran, spy or secret messenger, boldly halts the procession of the gods and hands over a message to the Oduvar or temple singer. The musicians accompanying the procession stop playing their music and in the silence that ensues, the Oduvar reads out loudly the announcement of the death of the king Vallala, murdered by treachery, while in combat with the king of Ottiyam land (Orissa). After hearing this the procession goes back accompanied by the chantings of the Oduvar and the din of the cymbals played by the temple drummers who now play a funeral march.

On the same day as the death announcement of the king, a man from the Vallalar community, Pachai Appa Goundar receives a letter by post, informing him of the death of the king. It says “Pachai Appa Goundar, Alas! you have to weep for your honoured father, the great Vallala Maharaja is no more ! In the house of Pachai Appa goundar from now onwards the members go into mourning and they start to eat talial a meal prepared from curd rice and bananas, only eaten during mourning times.

When the gods arrive back to the Temple in procession, they stop at the statue of the king Vallala (which is in a niche on the passage bordering the entrance gopuram of the 4th courtyard) and here the king’s statue is bathed, anointed and decorated by a representative from the Vallala community. As the gods approach the entrance pavilion, an Aarathi (waving of lamps and camphor flame) is offered to the gods as well as to the king Vallala’s statue.

We will see the culmination of this historic event at the festival of Maasi Magam later this month during which the last rites for the departed soul of the king are performed by Lord Shiva himself (since it is tradition in India for the son to perform the last rites of his father).