Rāmeśvara Jyotirliṅga Sthāpanā

The installation of the Rāmeśvara jyotirliṅga by Rāma, before he crossed the ocean to Laṅkā, is one of the most sacred episodes in the Ānanda Rāmāyaṇa. A liṅga made of sand by Sītā herself became the twelfth jyotirliṅga by the grace of Bhagavān Śiva. The same episode links the place to the Gandhamādana jyotirliṅga, which was already there. It tells of the twelve jyotirliṅgas, of the part played by Agastya muni, and of the holy places of the Setu region.

The sand liṅga

Rāma was preparing for the war on Laṅkā at the shore of the ocean, near the place now called Rāmeśvaram. He decided to worship Bhagavān Śiva before the great battle. Sītā made a liṅga from sand (made of sand or earth) on the seashore. The liṅga was set up with the proper mantras and rites. It is called the saiketa liṅga and is the main sacred object of the Rāmeśvara temple.

Viśveśvara comes from Kāśī

At the same time the Viśveśvara liṅga of Kāśī, the best known form of Bhagavān Śiva, appeared at Rāmeśvaram. In this way Kāśī and Setu became joined. The Ānanda Rāmāyaṇa says that Bhagavān Śiva was moved by devotion, and by the earlier request of Agastya muni that He come south. So He came from Kāśī to live at Rāmeśvaram. For this reason the two chief liṅgas at Rāmeśvaram are the Rāmaliṅgeśvara, the saiketa liṅga that Rāma set up, and the Kāśī Viśvanātha form that is present there.

Hanumān’s tail and the shape of the liṅga

The Ānanda Rāmāyaṇa gives an unusual reason for the shape of the Rāmeśvara liṅga, which narrows to a slight point at the top. During the installation Hanumān wrapped his tail round the liṅga to hold it steady and to guard it. The pressure of his tail gave the top its tapering shape. This is why the Rāmeśvara liṅga looks a little different from other liṅgas.

How the twelve jyotirliṅgas began

Bhagavān Śiva tells Rāma how the twelve jyotirliṅgas came to be. In the beginning, brahmin ṛshis (seers) cursed the liṅga of Bhagavān Śiva, after He had come in disguise to their yajña (fire ritual). By their śāpa (curse) the liṅga fell to the earth. It grew until it filled the whole universe. Even Brahmā searched for its top and its bottom for a thousand years and could not find them. Then Brahmā came to Bhagavān Śiva, and Bhagavān Śiva split the great liṅga into twelve pieces with His triśūla (trident). Those twelve pieces became the twelve jyotirliṅgas spread over the holy land of Bhārata.

The Ānanda Rāmāyaṇa names the twelve jyotirliṅgas:

  1. Oṃkāreśvara
  2. Somanātha
  3. Tryambakeśvara
  4. Mallikārjuna
  5. Nāgeśvara
  6. Vaidyanātha
  7. Kāśīviśveśvara
  8. Kedāreśvara
  9. Mahākāla
  10. Bhīmeśvara
  11. Ghṛshṇeśvara
  12. Gandhamādana, the hidden twelfth. It lies to the north-east of Rāmeśvaram. It is described as the śṛṅga (peak) of Mount Meru that fell into the southern ocean.

Rāmeśvaram as the twelfth jyotirliṅga

Bhagavān Śiva tells Rāma that the saiketa liṅga which Rāma has set up at Setu is to be counted as the twelfth jyotirliṅga. It receives the same holiness as the Gandhamādana liṅga, which stays hidden from human eyes. Rāma set up the saiketa liṅga in the īśānya (north-east) direction from the Gandhamādana liṅga. Bhagavān Śiva Himself will also live there, since He left Kāśī at Agastya’s request. For these reasons the Rāmeśvara liṅga has the full glory of the twelfth jyotirliṅga. Bhagavān Śiva also declares that those who worship Rāmeśvara will be freed from brahmahatyā (the killing of a brahmin) and from all great pāpa (sin).

Setu bathing and the water of Kāśī

Bhagavān Śiva then makes a further declaration. A person may bathe at Setubandha, visit Rāmeśvara, and take a saṅkalpa (a formal resolve). He may then fill a vessel with sand from the Setu, carry it to Kāśī, and put it down at the Veṇī Saṃgama. He may then take Gaṅgā water from Kāśī and bring it back for the abhisheka (the ritual bath) of the Rāmeśvara liṅga. That person destroys all the pāpa gathered over countless births and reaches Brahma-pada. The Ānanda Rāmāyaṇa adds that without a saṅkalpa the Gaṅgā does not flow to Rāmeśvara. With a saṅkalpa, this great pilgrimage is valid even if it was made only once, in an earlier birth.

Agastya and the Agasteśvara liṅga

After Bhagavān Śiva had spoken, the ṛshi Agastya came to Rāmeśvaram. For ages Agastya had longed to see Bhagavān Viśvanātha. Now he was full of joy to find Bhagavān Śiva present at the Setu. In thanks, Agastya set up his own liṅga, the Agasteśvara liṅga, to the south-east (āgneya diśā) of the Rāmeśvara liṅga. Agastya then bowed to Bhagavān Śiva and to Rāma and left. He took care to avoid any path on which the Vindhya mountain could see him, because he feared the mountain would grow tall again in his presence.

Dhanushkoṭi

When the installation was finished, Rāma took up his Kodaṇḍa bow. With its tip he joined the two ends of the Setu, the bridge, and so made the tīrtha (holy place) of Dhanushkoṭi. From that time, bathing at Dhanushkoṭi alone gives kaivalya (liberation).

Sources

  • Ānanda Rāmāyaṇa, Sāra Khaṇḍa, Sarga 10