JESHTADEVI AND JESHTA DEVI TEMPLE-THATHACHANATTUKARA -NEAR CALICUT
Introduction Jyestha Devi appearsin the Hindu tradition as early as 300 BCE. Her veneration was at its peak in South India in the7th-8th century CE. By the 10th century, her popularity had waned,pushing her into oblivion. Today, numerousancient images of Jyestha still exist, though she is seldom worshipped. Often Jeshta Devi is depicted with the crow. She is sometimesidentified with Alakshmi, another goddess of misfortune. Her worship wasprescribed for women, who invoked her to keep her away from their homes. Description andiconography Texts that elaborate on the iconography of Jyestha are: theAgamas such as the Amshumadbhedagama, the Suprabhedagama and thePurvakarangama; the Vishnudharmottara Purana and other shorter references inthe Baudhayanagrhyasutra. The earliest recorded bilingual inscription detailing theiconography and worshippractices from the 8th century is found in the caves of Tiruparankunram near Madurai. Jyestha is usually depicted with two arms. Her nose is longand prominent to the extent that she is sometimes called elephant-faced.Jyestha is described as having "large pendulous breasts, flabby belly,thick thighs, raised nose and hanginglower lip. Her complexion is black or red. She wears blue-black or redgarments. She is often depicted seated comfortably on a throne with her feet onthe ground. According to textual descriptions, Jyestha holds a blue or white lotus in her right hand.A water-pot is held in her left hand or placed near her throne or placed in thehand that makes the abhayamudra - gesture of protection. Her left hand usually rests on her seator on her thigh. Sometimes, Jyestha holds abroom, in her hand. Jyestha wears different ornaments and a tilaka mark on herforehead, a sign of hermarried status. Her hair is usually braided and piled on top of herhead or wound around her head in the hairstyle called vasikabandha. Jyestha has a banner depicting a crow, and is popularlycalled "crow-bannered" (Kakkaikkodiyal) in Tamil. A group of two attendant goddessessometimes stand beside her, usually carrying a crow and a broom.Sometimes a crow stands next to her. Jyestha is often depicted withtwo attendants, sometimes interpreted as her son Mànthan and daughter Mànthi. The man is bull-facedand holds a rope or cord. The woman is depicted as a beautiful damsel with aconical crown. Though Jyestha is almost never depicted astride on a mount, she is described in most texts as riding a donkey likeAlakshmi. In other texts, she is drawn in a chariot by lions or followedby tigers or astride a camel or lion. Legends Most Hindu legends narrate about Jyestha's birth during thechurning of the cosmic ocean. She is usually described to be born whenthe poison Halahala streams from the ocean, while Lakshmi — her antithesis, thegoddess of good fortune — is born when the elixir of life emerges. In the Padma Purana, when the churning of the oceancommences, the poison first appears from the ocean. It isswallowed by the god Shiva and then Jyestha appears from the ocean, wearing redgarments. When she asks the godswhat she is supposed to do, she is ordered to dwell in inauspicious places. She is described to bring sorrowand poverty. She is said to dwell in houses with quarrel, where liars use harshlanguage, where evil and sinful men live, where there is long hair, skulls,bones, ashes or charcoal (signs of an unorthodox mendicant). According to the LingaPurana, the god Vishnu divides the world into the good and the bad. Hecreates Lakshmi (Sri) and Jyestha, both born from the churning of the cosmicocean. While Lakshmi marriesVishnu, Jyestha is married to the sage Dussaha. The sage soon discovers that hisugly wife cannot bear the sound or sight of any auspicious things and complainsto Vishnu or the sage Markendeya (in some versions). Vishnu/Markendeyarecommends Dussaha to take Jyestha only to inauspicious places. Jyestha is described to stay away from religious people. Jyestha then earns the epithetAlakshmi, "one who is inauspicious". She dwells in placeswhere "family members quarrel and elders eat food while disregarding thehunger of their children". She is described to be comfortable in thecompany of false mendicants who were considered as heretics by Hindus. Eventually tired of her anti-social nature, Dussaha abandons Jyestha ina place where non-vedic (heretical) rituals are performed. She then approaches Vishnu for relief. Vishnu decreed thatJyestha would be sustained by offerings of women. According to the KambaRamayana, Jyesthaappears during the churning of the cosmic ocean. The Hindu trinity — theTrimurti find her and order her to live in inauspicious places. As Jyestha emerged before Lakshmi,Jyestha is considered the elder sister of Lakshmi. Shaiva Puranas extol heras one of eight portions of the Supreme Goddess (Parashakti), who regulateshuman lives in different ways. Associations Jyestha denotes thenegatives of a Hindu wife, while Lakshmidenotes the positives. Jyestha is also associatedwith the senior wife —who is also called Jyestha in Sanskrit — in a polygamous family. She is also associated with her namesake nakshatra (constellation) -Jyestha, which inherits the negative qualities of the goddess. If a bride enters a household in the Jyestha constellation,then her eldest brother-in-law is believed to die. According to Leslie, as Jyestha is described aselephant-faced and invoked to remove obstacles, a role akin to theelephant-headed god Ganesha, Jyesthacould be a precursor of Ganesha. In some parts of India, she is identified with Shitala Devi, the goddessof small pox. Thelotus, the Abhaya mudra and her relationship with Lakshmi associate her withthe Vaishnava (related to Vishnu) pantheon. Her terrifying aspects and herassociation with Shaktism suggest a Shaiva (related to Shiva) connection. The crow - the symbol of bad luck - links her to deities like Nirriti andYama. Kinsley associatesJyestha with Dhumavati, a widow goddess, part of the Tantric Mahavidya goddess group. Like Jyestha,Dhumavati is dark, ugly and is associated with the crow. Also like Jyestha, shedwells in quarrels, inauspicious places, and has a bad temper. While Jyestha does not fit in the class of benevolent(saumya) Hindu goddesses with beautiful bodies, she is a contrast to the otherclass of the fierce (ugra) goddesses with terrible features, emaciated bodies and malevolentqualities. As the goddess of sloth, Jyestha's ugliness and obesity streams fromher laziness. She is merelyinauspicious and troublesome, but not terrifying. Worship Jyestha appears early in the Hindu mythology. She firstappears in the Baudhayana-grihyasutra(300 to 600 BCE). Manyof her images still exist, usually on the outskirts of villages. During the 7th-8th century CE, she was a popular goddess inSouth India. As Shaktism spread, her fame slowly declined. The Vaishnava Alvar saintThondaradippodi Alvar, dated between 7th to 9th century, comments on number of"foolish devotees" who worship Jyestha, who keeps them away from thetruth. Hedecreed that it was useless to worship her. By the 10th century,her worship more or less ceased. Jyestha's images are rarely worshipped today. They are keptunrecognised in neglected corners in temples or thrown out of temples. Where they are still recognised,they are objects of fear. In a temple in Uttaramerur, the Jyestha imageis kept with the face towards the ground. The mere glance of the goddess isbelieved to bring death on the village. However, at the height ofthe popularity, Jyestha was a goddess, who needed to be propitiated by a goodwife daily. The Stridharmapaddhati declares that a wife must offer foodofferings to Jyestha before having her own meal. One who does not do so would end upin hell after death; but the one who follows this routine would be blessed withprogeny and prosperity. The Baudhayana Sutra also elaborateson the worship of Jyestha. As per the legend in the LingaPurana, it is believed that the women of houses that please the goddess byofferings can keep her away from their homes. The 13th century SeunaYadavas of Devagiri prime minister Hemadri,who wrote a book on religious vows and fasts, notes that Jyesthashould be worshipped by a male devotee to bring fortune to his wife and progeny. THATCHANATTUKARAJESHTA DEVI TEMPLE In the village of Thachanattukara, Kerala, there is a templeknown as Jyeshta BhagavathiKshethram. It is one of the few places in India dedicated to the worshipof Jyeshta Devi, the goddess of misfortune and sorrow. About Jyeshta Devi Elder sister of Lakshmi: According to Hindu tradition,Jyeshta (meaning "the eldest") is the older sister of Lakshmi, thegoddess of fortune. While Lakshmi is associated with prosperity and good luck,Jyeshta represents hardship, poverty, and misery. Worship: Though her veneration was widespread in South Indiaduring the 7th and 8th centuries, it had largely faded by the 10th century. She was traditionally worshipped toappease her and prevent misfortune from entering the home. Modern beliefs: In moderntimes, the worship of Jyeshta is sometimes practiced with the belief that itcan help ward off misfortune and bring in wealth. Iconography: In many depictions, Jyeshta is shown seated,sometimes with her children, and a crow as her emblem. Her physical appearanceis often portrayed in a less auspicious manner to reflect her association withadversity. Jyeshta BhagavathiKshethram Location: The Jyeshta Bhagavathi Kshethram is located in theKodakkad area, within Thachanattukaravillage in Kerala. Condition: Recent reviews of the temple mention that it is"found in ruins," suggesting that the site is no longer an active,well-maintained place of worship. Significance: The temple's existence is a rare and uniquecase in India, highlighting a historical period where Jyeshta Devi was formallyworshipped Address: Kodakkad,Kottoppadam-II, Kerala 678583,Phone: 095260 51021 The Jeshta Devi Temple in Thachanattukara, Kerala, is aunique temple dedicated to the goddess Jyeshta Devi (also known as Thavvai orMandi), sister to Maha Lakshmi. Located some distance off the oldCalicut-Madras Trunk Road, thisis said to be the only temple of its kind in India and is believed to helpdevotees overcome obstacles related to marriage, childbirth, wealth, and blackmagic. The temple features a sanctum sanctorum and a mukha mandapamand was constructed in the traditional Kerala style using bricks. Temple Features Deity: The primary deity is Jyeshta Devi, often depicted withher son Manthan/Kulikanand daughter Mandhi,who are also worshipped as individual idols. Architecture: The temple is built in the traditional Keralastyle, with a rectangular sanctum sanctorum and a mukha mandapam (face hall)decorated with stucco images. Historical Context: The temple's sculptures and idols were originally foundduring the renovation of a nearby Shiva temple. Significance and Legends Mythology: According to puranas, Jyeshta Devi emerged fromthe churning of the Kshira Sagara (ocean of milk) before Maha Lakshmi, and she is married to Shani(Saturn). Worship: Worship at this temple is believed tohelp in overcoming obstacles in married life, childbirth, business, and to wardoff black magic. Jyeshta Devi represents the strength of the soul ratherthan outward appearance and is seen as a giver of inner strength and wealth bydriving away misfortune. Location & Access Location: The temple is situated in the village ofThachanattukara, located some distance from the old Calicut-Madras Trunk Road. Proximity to Calicut (Kozhikode): While Thachanattukara is avillage, it is generally considered to be within the broader region aroundKozhikode, making it a destination for those interested in the historical andcultural sites of the area Some way off the old Calicut-Madras Trunk Road there is avillage called Thacha-nattu-kara. And in this village, there is a templededicated to Jyeshta, the goddess of misfortune. It is the only one of its kind in the whole of India. She isthe elder sister of Mahalakshmi, the goddess of good fortune. While Lakshmi is the goddess of riches, her elder sister isthe deity of poverty, indigence, odium, reproach and ignominy. Her very name is a term ofreproach. Lakshmi is the idol of the auspicious and the propitious, ofall that is desirable in life, whereas her sister, Jyeshta, is the symbol ofall that is detestable, damnable and loathsome. The two sisters are born rivals. Where one is in, theother is out. So the Indian household is engaged in a constant fight to keepLakshmi in and Jyeshta out. Waste, dirt, squalor, slovenliness, indolence, idleness,disorder, anger and all such undesirable things show the presence of Jyeshta inthe house. Until she is turned out, Lakshmi wouldn’t enter and stay. In some houses, it is a custom for the lady of the house to open the backdoor first, send Jyeshta out and then open the front door and let Lakshmi in. Once Lakshmi and Jyeshta stood at the doorstep quarrellingover which one of them was more beautiful. When the householder appeared, thetwo sisters asked him to be the judge. The clever householder, wary of displeasing either of them, hedged: You,Lakshmi, are more beautiful when you enter, and you, Jyeshta, are morebeautiful when you exit. Both were pleased. Lakshmi entered the house and Jyeshtaexited proudly. Lakshmi is Sridevi, the goddess of the blessed and Jyeshta isMoodevi, the goddess of the accursed and the damned. Then how is itthat this persona non grata among the Hindu pantheon was able to find a houseof worship for her in Thachanattukara? Lakshmi is known to be chanchala unsteady and fleeting. She is also dukhamoola the cause of misery and misfortune. Lakshmi is the source ofhappiness only in appearance. In truth, underneath, she is thesource of misery. The fight forLakshmi moolah, dukhamoola) debases and often inhumanises man. The world loves and worshipsLakshmi because it is cursed to love and worship appearance. Lakshmi is thegoddess of appearance. Jyeshta is poor and indigent, but she hasstrength of character. She is not chanchala. She is not seductive. Shediscounts appearance. She is steady and unflinching. She has grit. It is thestrength of the soul that gives man real strength and happiness, not moolah.Beneath the level of appearance, Jyeshta is the giver of real strength andhappiness. Actually, the roles of Lakshmi and Jyeshta are interchanged.In the deep spiritual sense, Lakshmi is Jyeshta and Jyeshta is Lakshmi. Thewise worship Jyeshta, not Lakshmi. Lakshmi is the goddess ofpersona and Jyeshta is the deity of anima. Jyeshta has no worshippers in the world because the worldworships only persona or appearance and glamour and not anima or inner soul.The Jyeshta temple in Thachanattukara is a unique symbol of the Indian psyche,which is in-exclusive by nature. In nature everything has its role and place. So is it inSanatana Dharma. It accommodates all. It expands to take up all. It extends from advaita to themost grotesque forms of worship. It extends from dhyana to animalsacrifice. It ranges from passionate bhakti to arch atheism. It extends fromthe worship of Lakshmi to the worship of Jyeshta. The Jyeshta shrine is a finesymbolism of India’s anima. Significance: It is described as a rare temple dedicated toJyeshta Devi, who is the elder sister of Mahalakshmi and the goddess ofmisfortune. Jyeshta Devi Worship in General Association with Mahalakshmi: Jyeshta Devi is the eldersister of Mahalakshmi. Placement in Temples: Unlike Mahalakshmi, Jyeshta Devi isoften found in neglected corners of temples or outside the main templeenclosure, rather than in prominent Vishnu or Lakshmi temples. Sculptures: Sculptures of Jyeshta Devi are also found inother regions, sometimes accompanied by her children Mandhan and Mandh. My note- There aremany Jeshta devi sannidhies or temples in Tamilnadu also. There are twoversions of her husband- a sage/Saturn. Whether knowingly or unknowingly wegave her a place in homes. It isimpossible for 100% neatness anywhere . Compiled and posted byGopalakrishnan 10-10-2025. -- You received this message because you are subscribed to the Google Groups "Thatha_Patty" group. To unsubscribe from this group and stop receiving emails from it, send an email to [email protected]. To view this discussion visit https://groups.google.com/d/msgid/thatha_patty/1599420581.976963.1760078163536%40mail.yahoo.com.
