The context of Kshetramahatmya
In the yugas past, the Rshis of Naimisharanya spent their time doing dirghasatras (yajnas) that lasted for several years together. In the interleaving period, impelled by the urge to constantly think of sadvishaya and engage in satsanga the Rshis address Suta Pauranika and ask him to expound the greatness of various kshetras. These Rshis endowed with the power of tapasya were repositories of jnana and anushtana. The yogipratyaksha they acquired through their yoga, tapasya and the merit they earned from these yajnas were enough for them to see Bhagavatsvarupa everywhere. Yet, they eagerly beseech Suta pauranika to tell them about the greatness of Shivakṣetra or a dip in this tirtha or the Mahatmya of that kshetra in a certain location?
To answer this question, we need to look no further than the Acharyas of the Kamakoti Pitha, who embodied the spirit of “यद्यदाचरति श्रेष्ठः तत्तदेवेतरो जनः स यत् प्रमाणं कुरुते लोकस्तदनुवर्तते (What the great ones do, the others follow. What they take as pramana, the world simply follows). For the sake of our welfare “लोकहिताय” great people undertake great efforts to show us the simple small but profound values. Deivattin kural begins with the worship of Ganesha and Subrahmanya (as a snake) under the peepal tree or breaking coconuts to Ganesha while Pujyashri Jayendra Sarasvati swamigal spearheaded the revival and celebration of Pushkaram and our current acharya never fails to stress the importance of understanding kṣetra mahatmyam. Thus, it is this nuanced understanding of what truly is the path of renunciation(nivrtti marga) – that karma done not for selfish gain but for the betterment of the world. It is their compassion to make accessible any means tiny and small to alleviate the suffering of the people of this world by helping them acquire some punya.
In the same manner, Narada in the Madhyarjuna Mahatmya speaks not for Himself or for the Rshis of Naimisharanya but for us suffering mortals, when He asks Pitamaha Brahma:
पितृमातृमयो बाल्ये यौवने दयितामयः ।
पुत्राधीनो हि वार्धक्ये कदा श्रोता भवेन्नरः ।। (Skandapurana, Madhyarjunamahatmyam, Adhyaya 52.27)
निद्रयाऽर्धं हरेदायुरालस्याद्यौवनेन च ।
पुराणश्रोतृकालस्तु कदा मर्त्यस्य वै भवेत् ॥ (Skandapurana, Madhyarjunamahatmyam, Adhyaya 52.27)
In our childhood, a human being is in the company of parents, in youth is preoccupied by the spouse, in old age he is dependent on their progeny, when would human beings become listeners (of good things)
Half the life is taken by sleep, half by youth! When indeed does the time for hearing puranas come for human beings? Entreated thus by Narada, Brahma talks of the greatness of Madhyarjunakṣetra located on the Southern bank of Kaveri and North of Hari nadi and to the East of Kumbhaghonam and to the West of Mayuram.
Let us therefore make time for the reading and thinking of these sacred places and their greatness that had witnessed the living presence of our Rshis and Acharyas! Even by the mere act of hearing and remembering , these kṣetras are capable of removing great bad deed such as the killing of a brahmana (brahmahatya).
स्मृतिमात्रेण वै मर्त्यो ब्रह्मघ्नायुतकोऽपि च |
सद्य एव विशुद्धात्मा स एव किल शङ्कर || (Brahmakaivartapuranam, Madhyarjunamahatmyam 53.2)
Yet, the sthalapuranas do not ask us to stop with merely hearing and remembering.. Like Appar Swamigal, who taught the path of devotion through a life dedicated to “uzhavaarappaNi” (உழவாரப்பணி) of cleaning and upkeep and worship at the temples, kshetrapuranas also teach us about the ways small and big a devotee can do meritorious deeds (punya) in a kshetra.
The following verse says that those who who creates flower gardens for the Lord at Madhyarjuna is liberated from the effects of bad deeds.
मध्यार्जुनपतेः शम्भोः पुष्पारामं करोति यः |
रोमास्थिलग्नपापैश्च मुच्यते नात्र || (Brahmakaivarta, Madhyarjunamahatmyam 53. 8)
Other things that help accrue punya are circumambulation of the shrine of the devata, taking a bath in the various tirthas, helping maintain the tirthas, a bath in Renuka tirtha during Rathasaptami, japa under the Kadamba tree, lighting of lamp made of flour (mavilakku)
Madhyarjuna
The Arjuna or Maruda tree (Terminalia Arjuna) is famous at three locations – Putarjuna in Tiruppudaimarudur, Mallikarjuna in Shrishailam and Madhyarjuna (Tiruvidaimarudhur).
The word arjuna also means a light that is nirmala or effulgent.
The significance of the name Madhyarjuna is explained as follows in the Madhyarjuna Mahatmya.
तपोधनैर्नित्यमधिष्ठितं तद्यशोधनैः सर्वनरोत्तमैश्च।
हृत्पुण्डरीकान्तरमादिशक्तेस्तन्मध्यशब्देन तु लक्षितं हि॥४३
नैर्मल्यमस्यार्जुनशब्दलक्षितं तस्माद्धि मध्यार्जुनमाहुरार्याः ।
तथा ह्युमाया हृदयाब्जमध्ये सुनिर्मले सनिहितस्समाधौ।। ४४ (Skanda, Madhyarjunamahatmyam adhyaya 3.43-44)
Where great sages and their great fame along with the best among men dwell, the word “madhya” indicates the radiant light at the center of the heart-lotus.The word “arjuna” indicates pure nature and thus the noble ones call the kshetra “Madhyarjuna”. Similarly it was in the heart-lotus of Uma (when she did tapasya here) immersed in the state of samadhi.
This kshetra was known by various names such as Shaktipuram, Champakaranyam, Jyotipuram, Tapovanam, Dharmavrddhipuram, Muktipuram, Virachozhapuram in various texts.
Structure and Role of the Temple:
If we consider the entire Chozhadesha as a Shivalaya, Madhyarjuna or Tiruvidaimarudhur is at its center or mulasthana, with the parivarasthalas around it from Tiruvalanchuzhi (Ganesha) Swamimalai (Skanda), Tiruvappadi (Chandisha), Suryanarkoil (navagraha), Chidambaram (Nataraja), Sirgazhi (Vatuka), Tiruvavaduthurai (Nandi), Tiruvarur(Somaskanda), Alangudi (Dakshinamurthi) and so on.
The temple has four raja gopurams with the gopuram on the West being the largest .There are three other gopurams inside, thus totaling seven gopurams. There are three prakaras: Ashvamedhapradakshinam, Chitraprakaram and Pranavaprakaram. There are four Shivalayas on each of the four streets with Mahalingaswami being at the center and hence this is known as “Panchalinga” sthala. There is a shrine of mukambika here that is referenced as “Pidari Yogirunda Parameshvari” in inscriptions. There is a Mahameru located adjacent to Mukambika. There are five rathas or ‘ter’s in this temple. The temple is also well-known for the story of Varaguna pandya and how he got rid of Brahma hatya and also for cure of mental illnesses.
Brahmahatya dosha and Varaguna Pandya
Varaguna was a Pandya king who was returning after hunting in the forest. Enroute his horse accidentally trampled a brahmana and due to this he got the dosha or papa of killing a brahmana (brahmahatya). When he prayed to his familial deity, Somasundara of Madurai directed the king to go to Tiruvidaimarudhur. He then reached madhyarjuna and went to the temple. Brahmahatya dosha fearing Ishvara’s power sat outside at the entrance waiting for the king to return. Even today there is an image of brahmahatya dosha waiting for the king outside the temple’s entrance. Having been cured of his problem, upon the directions of Mahalingasvami, Varaguna pandya exited from another entrance avoiding brahmahatya.
Fame for cure of mental illness:
Those with mental illnesses are taken to Madhyarjuna and made to stay for the duration of one mandala (~41 days) and take a bath in the Karunyamrta tirtha as Mahalingaswami has the power to cure such illnesses. The sthalapurana refers to this story.
Sources of Sthalapurana
Most of our sthalamahatmyas are located in the Puranas. Itihasas such as Mahabharata also speak of the greatness of several tirthas in Bharatavarsha. It must also be borne in mind that many of our puranas have multiple recensions. The Northern recension may not have all the kṣetra puranas that are in the Southern recension. A large majority of the kṣetras in Tamilnadu are found in the Dakshinatya patha of skanda, Brahmak(v)aivarta (a different purana in terms of content than the Northern recension of Brahmavaivarta and varyingly spelt in manuscripts). In addition, many local sthalapurana compilations have also been written and elaborated based on the contents of the purana. In recent times, we have had the great Tamil vidvan, the venerable teacher of Shri.U.Ve.Swaminatha Iyer Mahavidvan Meenakshisundaram Pillai write an ulaa (a literary form in Tamil). The approach he would take to write these sthalapuranas and record them authentically for posterity itself is worthy of emulation. He would visit the place, stay in the kshetra for several days, learn from interacting with various local people, consult Tamil sthalapuranas. confer with samskrta vidvans and ask them to explain the Samskrta sources. Such was the shraddha of our purvikas towards these puranas and they did not consider them mere arthavada (words with the intent to praise and glorify).
The sources for Madhyarjuna Mahatmya are Lingapurana, Brahmakaivarta and Skanda. There are also some Tamil texts such as Tiruvidaimarudhur Padirrupattu antadi by Sabhapati Navalar.
A grantha text compiled by Shri.Vishnupuram Ramachandra Sharma was later expanded and published with a Tamil summary by Brahmashri Radhakrishna Shastri. Some of the texts on Acharya’s charitram such as Guruvamshamahakavyam and Chidvilasiya Shankaravijayam also mention this kshetra as part of the digvijaya of Bhagavatpada.
Contents of Madhyarjuna Mahatmaya as per Skandam:
Like many sthalapuranas this too starts off with kshetramahatmya, kshetracharita, tirthamahatmya and the names of rshis and bhaktas who worshipped there. However, in addition, this sthalapurana has a few chapters with a profound philosophical deliberations on terms such as Brahmatattva, maya, vidyatattva etc in the form of a conversation between Shiva and Devi.
A brief summary of the contents of Madhyarjuna Mahatmyam as Per Skandapurana
Greatness of Shivakṣetras
This starts of with the samvada between Suta and the Rshis asking about the greatness of Shivakṣetras. Suta pauranika tells them that he would narrate what he has learnt from Bhagavan Vyasa and what was recounted earlier by Skanda to the Rshis. Skanda says that many are the sacred shrines and many among them are along Kaveri nadi. He then recounts a list of sacred Shivakṣetras from Mahakala, to Gokarna to Kanchipuram, Arunachala, Vrddhachala, Chidambaram, Brahmapuram (Sirgazhi) and then mentions Madhyarjuna as being well-known among these.
Madhyarjuna Mahatmyam
Skanda then narrates the greatness of Madhyarjuna kṣetra that this kṣetra is capable of removing illnesses and malefic effects due to bhuta, preta and vetala. Yajnas performed here would yield good results, good deeds such as dana to brahmanas, protecting the elderly, doing Veda parayana here etc are meritorious. One who has suffered losses in trade or business would see improved results here. Shiva and so on for Mahadeva in the form of a jyotisvarupa dwells here in this city that lies between two Marudhurs because of the tapas done by the goddess.
Kṣetra-charita
This chapter elaborates on the charita of this kṣetra. The Rshis ask Skanda why and how Mahadeva appeared here in the form of a jyoti. Skanda explains “Though Parameshvara is without form, due to his divine lila, He takes forms. Due to the power of Uma devi’s tapas Shiva appeared in an effulgent form as Mahalinga.”
अदृश्योऽपि महादेवः स्वेच्छया धृतविग्रहः ।
देव्यास्तपः प्रभावेन प्रादुर्भूत:प्रकाशते ।। (Skanda, Madhyarjunamahatmyam adhyaya 3.3)
Similarly the sage Romasha saw a crow take a dip in the tank and become golden. Knowing that this is a sacred place, he worshipped the linga and Bhagavan pleased with him appeared in the form of Dakshinamurti. He also appeared with Devi before Markandeya.
लिङ्गं तदर्चयामास रोमशो मुनिसत्तमः।
तस्य प्रसन्नो भगवान् दक्षिणामूर्तिविग्रहः ।। (Skanda, Madhyarjunamahatmyam adhyaya 3.27)
Brahmatattvavichara
Umadevi was seated with Shiva in Kailasa on a gem-studded asana. She asked Shiva,
“Oh Deva! Even the Vedas are unable to understand your real nature. It seems really strange and difficult to grasp. This world is within you and you pervade it.You form the universe and yet you are alone and detached from it all. You are fierce and yet you are benevolent! You bestow boons to your devotees that they desire and yet you are the enemy of Manmatha the God of desires, People do tapasya to attain you and yet you are engrossed in tapasya. All these are seemingly contradictory. What indeed is your true nature?”
Maheshvara explained that, He is always Sat-chit-Ananda svarupa and the maya shakti or the Sat remains with Him always.He says, “Just as a huge ficus tree grows from a tiny seed this world is created with my intent to create and the effect of the past deeds of beings strung together by Kala or time. Three powers of mine – icchashakti(will)-gnanashakti(knowledge)-kriya(action) assist in creation. Though I have no desire, this will or desire of mine creates.” Then Shiva elaborates on the nature of theseand the two-fold knowledge savikalpaka (analysed and discerned with variety) and nirvikalpaka (total and complete without any variety) and the ways to understand the formless form of Bhagavan.
Mayasvarupam, Vidyasvarupam
Paramashiva continues the discourse about the nature of Maya and Vidya – defined as self-radiant and known due to one’s own nature and that which is pure knowledge. The jiva experiences various things due to the power of maya. This is followed by an explanation of the nature of vidya and the jnana.
विद्या नाम स्वतस्सिद्धा स्वप्रकाशाऽतिनिर्मला॥ (Skanda, Madhyarjunamahatmyam Adhyaya 6.3)
The divine play of Ishvara
Ishvara asks Devi if She would first like to see the worlds inside Him or the world outside and ambal replies that she would first like to see the worlds outside. Ishvara then thinks of his vahana and the bull immediately appeared before Them. They both board the vahana and undertake the journey seeing various sights such as Rshis doing tapas, rivers, forests, mountains, worlds of light, devalokas and several kshetras. Skanda narrates this story and says that He being seated on Their laps knew of this. Along the course of their journey they come upon Kaveri. A beautiful description of Kaveri follows:
जननीं चोलदेशस्य साक्षात्सौभाग्यदायिनीम्।
महाहारलतां भूमेरमलोदकशोभिनीम्॥१८
Kaveri is the mother of Choladesha and is truly the giver of prosperity. She shines like a garland and a creeper and has the pure waters on the earth.
अगस्त्यस्य तप:कीर्तिप्रवाहां सुरसेविताम्।
विकसत्पङ्कजमुखी प्रफुल्लोत्पललोचनाम्॥१९ (Skanda, Madhyarjunamahatmyam adhyaya 8.19-24)
She gushed forth due to Agastya’s tapas and is worshipped by the devas. She blossoms as the lotus-faced one and her eyes are like flowers.She is soft and has fish-like eyes. Her hair is decorated with lotus petals. Chakravakas dwell on her waves. Her bubbling whirlpools are filled with parrots and she moves fast as if wearing a girdle made of pearls. Swans and birds sit along her banks and sing sweetly. Such are the qualities in this river.
As they journey, at one place they see the sight of the Rshis undertaking austeries. Due to compassion, tears from Devi’s eyes fell down and became a tirtha named Karunyamrta tirtha. To the West of it the compassion-filled tears from Shiva’s eyes fell and became a small pond named Hemashrami. A few fishes that were there immediately took the form of devas and and the devas witnessing this showered flowers. It was this place that became known as Madhyarjuna.
The purana then forays into the Rishi’s discussing about ishvara’s role in giving the results of karma and Agastya teaching them that Ishvara is the one who does this. The Rishis then ask them the upaya or means of reaching ishvara and it is said that upasana of vakdevi or sarasvati is suggested as a means for obtaining Ishvaradarshana. This is followed by a description of Mahalakshmi followed by Bhavan by Agastya. After hearing Agastya’s words, Shiva signals to the Rshabha and the bull with his bells sped back to Kailasha. Devi asked Shiva why He did not appear before them and Shiva responds that the Rshis will do tapasya and They would appear after that. The Rshis do intense tapasya and first Paradevata appears before them and she too does tapasya in Champakavana. It is then that Ishvara appears before Her in the form of a linga of resplendent light. Ishvara Himself worships this jyotirlinga and Devi again asks why He who is worshipped by everyone worshipped the jyotisvarupa and Ishvara says He did this out of his lila to illustrate this to devotees. Vishvakarma creates a temple and thus is born Madhyarjuna kshetra.
The kshetra purana then discusses how Madhyarjuna was overrun by followers of avaidika mata who did not follow Veda dharma. Ajna Ganesha prayed to Ishvara and reinstated the Vaidika mata and the place was once again occupied by Shiva bhaktas. The king Virachola builds a temple and celebrated pushyotsava. Markandeya Rshi also having heard of the greatness of Pushyotsava worships Mahalinga and sees the Ardhanarishvara form.
A king Sukirti approaches Agastya maharshi that he has no progeny. Agastya maharshi then explains the importance of pitrukarya and why doing karma for departed ancestors is important and explained that Sukirti was childless due to his ancestors still being in preta form. Sukirti took bath in Kaveri and offered pinda and released his pitrs from pretabhava.
Kashyapa Maharshi prays to Vishnu and had a vision of Krishna as a child wearing pitambara and going in between two Maruda trees. Vishnu offered him boons and promised to stay in this Kshetra as Krishna, thus Madhyarjuna being dear to Vishnu as well.
Skanda then explains that the central teaching of this Kshetra is that Ishvara is established in dharma, His body is dharma and his vahana vrshabha is of the form of dharma as well
धर्मे प्रतिष्टितश्शम्भुः धर्माख्यो वृषवाहनः | 30.15
The purana details the greatness of various Tirthas (as many as a hundred tirthas in Kaliyuga) in this kshetra namely Papanasham, BanaTirtha, kanaka, mahapunya, rudra, karunamrta etc and extols the greatness of each tirtha and the sacred times for bathing in each such tirtha. It also details the various people such as Shukracharya who regained his lost sight with the power of these tirthas.
A brief summary of the Madhyarjuna Mahatmyam in the Brahmakaivarta Purana:
Madhyarjuna kṣetra has the potency to remove papas merely by and is as sacred as Kailasa. The purana tells the story of Devavrata who robbed the people who came to witness the utsava. Interestingly this purana gives the number of kṣetras of Shiva in Bharata from Kailasha as 7000 of which 700 are very important. The method to do pushyasnana and the pradhakshina in various prakaras and their phala is also outlined here. It is said in this purana that a bath in the sacred tirtha here cures one of illnesses – physical and mental.
Madhyarjuna and connection with Shri. Shankaracharya
When Bhagavatpada established the truth of advaita, Shri. Mahalingamurti pointed his fingers and ascertained that it was indeed the truth.
संप्राप्तसन्तोषविनीत शिष्यैः साकं जगत्यां विजयं विधित्सुः।
अद्वैतसिद्धान्तसरोजसूर्यो मध्यार्जुनेशावसथं ययौ सः॥
तं पूजयित्वाऽनुचरैः सभायां पप्रच्छ तत्त्वं किमिहेति योगी।
दृश्याकृति प्रोच्चभुजोऽथ सत्यं अद्वैतमेवेत्यवदत् त्रिरीशः।
Bhagavatpada who like the Sun made the lotus of Advaita bloom, came along with his respectful and joyous disciples to establish the supremacy of Advaita, went to the temple of Madhyarjunesha. Having worshipped him in the midst of a gathering of panditas, asked Bhagavan what is the truth? Bhagavan Mahalingamurti raised his hands and asserted that the truth is indeed advaita!
Thus says the Guruvamshakavya. In commemoration of this episode, our Acharya has installed the vigraha in Tiruvidaimarudur.
तत्क्षेत्रवासिनः सर्वान् प्रातः स्नानपरायणान्।
पञ्चयज्ञपरानित्यं देवतातिथिपूजकान्॥
उमागणपतीशार्काच्युताङ्घ्र्यर्चापरायणान्।
त्यक्तभेदकथानाशु वेदान्त परिनिष्ठितान्॥
विधाय देशिकेन्द्रोऽसौ प्रसाद्य च महेश्वरम्।
निर्जगाम ततः शिष्यैः पद्मपादादिभिर्वृतः॥
In the Chidvilasiya Shankaravijaya, it is said that Bhagavatpada obtained the grace of Shri.Mahalingeshvara and blessed the kṣetravasis making them firmly established in vedanta devoid of all bhedas, worshipping the Shanmatadevatas of Uma, Ganapati, Shiva , Surya and Vishnu. The bhagavan at this kṣetra is called jyotirmaya-mahalingeshvara and the goddess is called Brhatsundarakuchambika.
Great people who worshipped in this Kshetra:
Great siddhas such as Bhadragiriyar and Pattinathar have worshipped here. The Karnataka sangita composer Shri. Muttusvami Dikshitar has composed a kirtanam in the raga pharaju, Chintaye mahalingamurtim on this kshetra. In the charanam he refers to this being a centre of a set of parivarasthalas.
In addition, this kshetra has also been associated with personalities such as Shri Bhaskararaya, who stayed here for sometime and also with Shridhara Venkatesha Ayyaval who was very devoted to the Ishvara here.
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