Traditional Kottiyoor Vysakha Mahotsavam (Sanskrit: वैशाख महोत्सव) is an annual 27-day Hindu pilgrimage that commemorates the mythological Daksha Yaga.

On the west bank stands the permanent Thruchherumana Vadakkeshwaram Temple (also known as Ikkare Kottiyoor), which follows a traditional Nalukettu architectural style.

During the festival, tens of thousands of pilgrims gather at the Yajna Bhoomi, where pujas are conducted in a temporary temple built at the prehistoric Vedic site of Akkare Kottiyoor.

Unlike traditional temples, Akkare Kottiyoor lacks a Sreekovil(Garbhagriha); instead, it stands on a raised platform made of river stones, surrounded by a pond.

Adjacent to the main shrine is a raised circular platform named Ammarakal Thara(Manithara), where tradition holds that Sati immolated herself.

Additionally, a giant Jayanti vilakku (a variant of Lakshmi lamp) and a Bhagavathi mirror idol under a palmyra leaf umbrella are present.

The Thruchherumanna Temple is dedicated to the year-round worship of Shiva, in contrast to the Swayambhuu linga, which can only be venerated for 27 days annually.

He visited the Thruchherumana temple and offered worship, but refrained from crossing the river to the Swayambhuu linga as it was not the Vysakha pilgrimage period.

It is believed that during this visit, Sankaracharya discerned the Swayambhuu linga as a universal representation of Shiva, eternally united with Nature (Prakruti or Devi).

Shiva and Shakti, in this merged state, are believed to prefer undisturbed solitude, granting blessings solely during the Vysakha Mahotsavam.

Unlike other Shiva shrines, the deity here is exposed to the elements, without a confining sanctum, reflecting the boundless nature of the divine.

This open form also symbolizes the profound union of Shiva and Shakti, a cosmic dance of love and creation where the divine intertwine seamlessly.

The following Vedic hymn describes the universal form of Shiva worshipped at Kottiyoor Yajña Bhūmi: पीठं यस्य धरित्री जलधरकलशं लिङ्गमाकाशमूर्तिम् नक्षत्रं पुष्पमाल्यं ग्रहगणकुसुमं चन्द्रवह्न्यर्कनेत्रम्। कुक्षिः सप्तसमुद्रं भुजगिरिशिखरं सप्तपाताळपादम् वेदं वक्त्रं षडङ्गं दशदिश वसनं दिव्यलिङ्गं नमामि॥ pīṭhaṁ yasya dharitrī jaladharakalaśaṁ liṅgamākāśamūrtim nakṣatraṁ puṣpamālyaṁ grahagaṇakusumaṁ chandravahnyarkanetram| kukṣiḥ saptasamudraṁ bhujagiriśikharaṁ saptapātāḻapādam vedaṁ vaktraṁ ṣaḍaṅgaṁ daśadiśa vasanaṁ divyaliṅgaṁ namāmi|| Meaning: "I offer salutations to the divine linga (the divine almighty) whose is spread transparently across the sky, whose seat is the entire earth, whose water pot is the collection of clouds laden with water, whose flower garland is the collection of stars with planets as flowers, whose three eyes are the Moon, the Sun, and the Fire, whose belly is the seven seas, whose arms are the peaks of the mountains spread over the earth, whose legs are the seven Pātālas or the worlds below the earth (Atala, Vitala, Sutala, Rasatala, Talātala, Mahātala, Pātāla), whose mouth is the Vedas (Ṛig, Yajur, Sāma, Atharva) along with their six limbs (Chandas, Vyākaraṇa, Kalpa, Jyotiṣa, Nirukta, and Śīkṣā), and whose clothes are the ten directions (East, Southeast, South, Southwest, West, Northwest, North, Northeast, Up (the sky), and Down (below the earth))."

Shiva, upon knowing the terrible incident in his wrath, invoked Virabhadra and Bhadrakali by plucking a lock of hair and thrashing it on the ground.

Daksha was later forgiven and given life by fixing a ram (Male Goat)'s head and the yagna was allowed to complete, with the presence of all the divinity.

The story continues with the act of Vishnu pacifying Shiva, who was in deep grief at seeing the half-burned corpse of his beloved wife.

[8][9] The mythological story of Daksha Yaga has immense influence in Shaivism and Shaktism literal Vaishnava philoPrajapathis derived from or resulted in an epilogue of this tale.

These include the origin of Shakti Peethas, the marriage of Shiva and Shree Parvathi, resulting in the birth of Ganesh and Subrahmanya, and the story about the death of Kamadeva.

This disapproval stemmed from Daksha's position as a Prajapati, the Emperor of Dakshina Desa in Aryavarta (an ancient Indian region comprising Afghanistan, Pakistan, India, Nepal, and Bangladesh), and his status as the son of Brahma.

Had Shiva risen to greet Daksha upon his arrival, it would have been akin to a son-in-law welcoming his father-in-law in the latter's ancestral abode, a socially incongruous and potentially disrespectful act.

Unable to comprehend the subtleties of this social protocol, he interpreted Shiva's actions as a deliberate insult, overlooking their familial relationship.

Dadhichi-Daksha Argument: The Kurma Purana recounts the dialogues between Dadhichi and Daksha [a] After the sacrifices and hymns were offered to the 12 Adityas, Dadhichi—one of the most revered sages—observed that no sacrificial portion (havish) had been allotted to Mahadeva (Shiva) and his wife.

Despite social norms, Sati felt a strong personal bond with her parents, leading her to believe that formal invitations were unnecessary.

When Sati persisted in seeking interaction, Daksha reacted vehemently, insulting her publicly for attending an uninvited event.

Sage Bhrigu, using his divine penance powers, created an army to resist Shiva's attack and protect the Yajna.

Recognizing that such an obstruction could wreak havoc and cause severe ill effects on nature, Brahma and Vishnu went to summon the grief-stricken Shiva to the Yajna site.

Shiva remained in isolation and solitude for ages until Sati Devi reincarnated as Shri Parvati, the daughter of King Himavana.

[22] Kottiyoor Ulsavam is conducted in the Tiruvanchira pond in rainy season where only hay thatched huts are allowed.

The sacred pond is a spring and a tributary of the Vavali river and is an appealing environment - a reminder of ancient vedic times.

This act commemorates the mythological event during Daksha Yaga when Shiva was inconsolable after witnessing Sati's tragic demise.