FORMATION AND DEVELOPMENT OF THE SHIVA AND VISHNU TEMPLES

Transcription

1 CHAPTER - II FORMATION AND DEVELOPMENT OF THE SHIVA AND VISHNU TEMPLES

2 CHAPTER - II FORMATION AND DEVELOPMENT OF THE SHIVA AND VISHNU TEMPLES Kanyakumari District is primarily a land of temples. Its religious institutions have had a very long history. The district is having four hundred and eighty five temples including minor and major. 1 The influence of the Chera, Chola, Pandya rulers is visible in the construction of the temples. 2 The temples in Kanyakumari District comprised of the five creeds namely Saivism, Vaishnavism, Devi cult including Buddhism and Jainism. Many of the early temples are dedicated to Shiva and Vishnu 3. Shiva is worshipped in different names known as Mahadeva, Iswara, Digambara, Sankara and Ardhanareeswara. The notable centres of Shiva and Vishnu worship are many in the district. The temples situated in Suchindram, Padmanabhapuram, Thiruvithancode, Thiruvattar, Keralapuram, Thirupparappu, Tirunandikkarai, Palliyadi, Thiruppathisaram, Parakkai, Darisanamcope, Vadasery, Boothapandi, Thirumalai, Kuzhithurai, Thikkurichi, Kariamanikkapuram, Paravaseri, Ponmanai, Pannipakam, Villukury, Melancode, Nattalam, Azhagiapandipuram, Aralvaimozhi, Vaidveeswaram, Parthivasekarapuram. Suchindram Temple Suchindram is a temple town situated in the southern most part of Kanyakumari District. It is about seven kilometers from Nagercoil and 11 kilometers 1. Kanyakumari Devaswom Board, Souvenir, Suchindram, 1971, p Padmanabha Iyer, Modern Travancore, Trivandrum, 1941, p M. Gopalakrishnan, Kanniyakumari District Gazetteers, Madras, 1995, p.52.

3 42 from Kanyakumari. This charming village flourishes in a picturesque location on the southern bank of the river Pazhayar. This was once upon a time a big forest of natural surroundings having wild animals, screeching birds and insects. 4 It is in the midst of different kinds of trees and flowers, tanks and ponds-as recipient of nature's lavish bounty. In the early history of Nanchilnadu, Suchindram formed the spiritual capital, and it also became the cockpit of South India. 5 Like every other village of Nanchilnadu, Suchindram is surrounded by broad stretches of verdant paddy-lands. The vast expanses of paddy- fields in and around Suchindram present the most coveted and highly priced paddy-lands of Nanchilnadu. 6 To think of Suchindram is to think of its illustrious temple. The temple has dominated, and continues to dominate, the life of the entire village. In fact, Suchindram is a typical example of the village which owes all its name and fame to its sacred shrine. The name Sthanumalayaperumal Temple, so called by virtue of its close association with all the Trimurthis namely, Brahma, Vishnu and Shiva stands majestically facing east. The name Sthanumalaya denotes the combination of the three Trimurthis. Sthanu is a synonym for Shiva, Mal for Vishnu and Ayan for Brahma. In earlier inscriptions, various names have been used such as Sivindiramudaiya Nainar 7 and the like. The greater prominence given to Shiva in the main temple explains the more popular names, Sthanunathaswamy and Sthanumurthi used in modern times. Suchindram is the spiritual metropolis' of Nanchilnadu. 8 The temple at Suchindram 4. K.T. Thambi, The Glory of Womanhood (or) The History of Suchindram, (n.d.) p K.K. Pillay, The Sucindram Temple, Madras, 1953, p Ibid., p R.Vasudeva Poduval, Travancore Inscription-A Topographical List, Trivandrum, p K.K. Pillay, op.cit., p.55.

4 43 finds a place in the Skanda Purana in Sanskrit, and other literary works of Tamil and Malayalam. 9 Innumerable are the inscriptions it holds in its possession which chronicle its fascinating history in parts. These inscriptions are mainly in Tamil and Sanskrit Grandha belonging to various dynasties like Cholas, Pandyas, Cheras (Travancore-Venad), and Vijayanagara, with 102 out of the 300 inscriptions being recorded. 10 They are replete with valuable data regarding names of personages, royal or otherwise, gifts made over to the temple from sheep to gold, from fields to mandapams and flower gardens. There are two inscriptions which make reference to Vithala Maharaja. The first one is found on the northern wall of the western gopuram of the temple. It is seen from this inscription that the gopuram was constructed by Ramaraya Thima Vithala. 11 An inscription dated 320 M.E. (1145 A.D) shows that royal command issued under the sign manual taxes payable to King Kotha Kerala Varma were assigned to the temple so that the offerings to the deity might be performed as long as the sun and moon last. 12 The temple contains the largest relics of antiquity and its stands in a spacious court enclosed by high walls. It is covered with a pradakshinavali, i.e. a pathway, surrounding several minor shrines, mandapas, halls and other buildings. 9. Gouri Lakshmi Bayi, Thulasi Garland, Bombay, 1998, p R. Vasudeva Poduval, Travancore Inscriptions-A Topographical List, Trivandrum, (n.d.), p T.K. Velu Pillai, The Travancore State Manual, Trivandrum. 1906, p T.A.S., Vol. IV, pp

5 44 The entrance tower to this temple is visible from a distance as it rises majestically for 134 feet. The temple attracts both Vaishnavites and Saivites in large numbers. About 30 shrines of various deities with in the temple complex, the large Lingam in the sanctum, the idol of Vishnu in the adjacent shrine and a large idol of Hanuman represent almost all the deities of Hindu pantheon. The temple faces the east and has an outer gate surmounted by a lofty gopuram of seven storeys crowned with pinnacles on that side. It is the highest tower which first attracts the attention. In fact the imposing gopuram is seen even from a considerable distance. Even today pious Hindus passing within a radius of about five miles from the temple may be seen clapsing their hands in affectionate prayer at the sight of the gopuram. The marvellous feature about the gopuram is nothing but its grace. Admirably well-proportioned, the tower presents a gradual tapering upwards. The entire gopuram and more particularly the jambs of each of the door-ways are tastefully decorated with fine figures, of deities, all of which bear rich and relevant ornamentation. At the centre of the entrance, the images of Shiva and Parvathi seated on a bull, flanke by Vishnu mounted on Garuda on the left and Brahma riding on his Vahana, the Hamsa, on the right are perfectly placed. The Vali-mounted canopy overshadowing the image of Narasimha, which crowns the topmost storey in the centre, is very handsome. In the back view of the tower are the sikhara of ucchamandapam and the two dhwajasthambas. 13 The sculpture which consists of well-wrought pillars and attractive images of Gods adds to the beauty of the interior. The pillars exhibit an exuberance of floral work in their pedestals, head and thorana work in the shafts and adhapadma 13. K.K. Pillay, op.cit., p.152.

6 45 petals at the capitals. 14 Numerous images of deities are accommodated in the niches on the walls in the center is a standing images of Vishnu holding the conch, discus an club in three of the hands, while the fourth is in the abhaya pose. 15 It is flanked on the right by a standing figure of Garuda in an worshipping attitude. One of the friezes at the bottom is having sculptured forms of animals such as the lion, tiger, bear, elephant, deer and monkey. In the centre, there is also Vishnu, the flanking figures being Indra having in his hands the Vajrayudha and the lotus flower and Varuna holding a sword standing by the side of his vahana, the Makara. There is another representation of a well proportioned and attractive figure of Vishnu in sitting posture, keeping the conch and the discus in two of his hands. It is canopied by a five-headed cobra. The oldest inscription in the temple, on a rock on the south-west corner near the Kailasa shrine shows that there were in the temple shrines of Ten Thiruvengadathalvar, Amarabhujanga Perumal and Suchindram Udaiya Nayanar. 16 Other structures besides the gopuram already noticed are the large hall called Shenbakaraman Mandapam, the Chithrasabha, the pillared portico erected near the dhwajasthamba and the Garuda and Nandhi Mandapams on the eastern side. The Chithrasabha was built in 1410 A.D. and the Shenbakaraman Mandapam was in existence prior to 1417 A.D. 17 The temple is noted for some of the finest examples of wood and stone sculptures. The images of Cheraman Perumal and two other Nayanars and also of 14. Ibid. 15. Ibid. 16. T.K. Velu Pillai, op.cit., Vol.I, p Ibid.

7 46 Shiva and Parvathi and Saivite saints and above all the fine stone sculptures illustrating the stories of the Mahabharatha and Bhagavatha represent the marvel of workmanship. The splendid art and architecture of the grand temple in Dravidian style marked the splendid excellence which had received additions and undergone renovations during the onward march to meet the approaching centuries. At the outer periphery of the four main streets, there are two or more small shrines dedicated to various deities who guard their ancient village. Passing the sacred Theppakulam with Mandapam in the middle, the temple with its elegant seven storied gopuram is arrived at. This gopuram standing 134 metres height is well proportioned and gradually tapers upwards with panels and outer figures in plaster of Gods and Goddesses, variety of extra-terrestials, scenes from the epics and puranas, appearing in mind-bogging array. The upper stories are made up of brick and mortar. The temple gopuram, a landmark of this countryside can be seen quite at a distance away from the highway. There are two rows of pillars in the Natakasala. They are rich in decorative detail with eight of them carrying the figure of the standing female form. These damsels represent those Devadasis (temple maidens) who donated the grand edifice. Sculptures relating to the Sthalapuranam are also depicted. The figures of Neelakanda, Sastha, Nataraja and Kali chiseled on the wall face are hailed as wonderful works of art. The inner walls of the floors of the gopuram offer a feast to art lovers. A grand array of murals in unbroken continuity cover the wall faces from top to bottom. They portray the Ramayana in the first two floors and Sthalapuranam in great wealth of detail in the rest of the floors. Other than the celestial and epic themes, the

8 47 pictoral representations of illustrious personages, most of them being rulers are visual historic date. A rare mural painting of Marthanda Varma Maharaja and his nephew and successor Rama Varma is on view. The Vahanappura, housing the beautiful silver vahanas (vehicles) of the divinities is located near at hand. Thirteen different kinds of lovely vahanas including sixteen palanquins are available for the pleasure of deities. The koorma vahana(tortoise vehicle) invites special mention. It is not common for a temple to own such a variety of vehicles. 18 The fabulous musical pillars of the temple stand in four groups of pillars, the two groups on the northern side numbering twenty-four and those on the southern side thirty three. Intrinsically ornamental with high quality workmanship, each set is finished out of a single block of granite which when tapped produce different musical sounds. The Alankara Mandapam where the vahanas are decorated presents a visual delight due to its fine sculpture. Standing diretly opposite, the Sree Rama shrine in a posture of abject humility is the gigantic figure of Sree Hanuman measuring over 16 feet in height. 19 It is doubtful that such a figure of vitage as this can be found anywhere in India. In the east of the eastern Shivalippura, a huge white bull makalai and the temple of Konnayadinathar and Garudalvar are located facing the Shenbakaraman Mandapam. The bull, considered the second largest one in India, is made up of brick and mortar and plastered outside and lies holding its head erect. 18. Gouri Lakshmi Bayi, op.cit., p Ibid., p 31.

9 48 Garudalvar, over six feet, stands appropriately facing the sanctum of Mahavishnu. At the four corners offering superb workmanship, the magnificent statue of Thirumalai Nayak and those of his men are stationed. When a thin wire is passed through the right nostril of Thirumalai Nayak's statue, it emerges through the left ear and vice versa. Such was the astounding precision and versatility of the artisans of yore. Thus enclosed within formidable walls and commanding a total area of 93,900 square feet containing over 30 shrines big and small and three-hundred old inscriptions along with copper plates and palm-leaf scrolls which unfold phases of its mighty past, the temple of Sree Sthanumalayaperumal towers high on its unshaken pedestal of perennial glory. 20 Ranging among the grand temples of Tamil Nadu, the multifaceted fame of Suchindruam Temple has reached out to distant lands and all over this subcontinent, a fame which stakes its claim independent of its inclusion among the 108 great Shiva temples of the nation. 21 It has now become a center of tourism. Huge crowds from all over India are visiting there on all days. Kalkulam Neelakandaswamy Temple, Padmanabhapuram The Neelakandaswamy Temple is said to be the seventh one among the twelve Shivalayams near Padmanabhapuram, the ancient capital of South Travancore. There is a popular village known as Thuckalay and this temple is located at a distance of one kilometer from that village. It is a seat of Vaishnavism as well as Saivism. It is 20. T.K. Velu Pillai, op.cit., Vol.I, p Ibid.

10 49 a place in which the blending of two cultures namely Tamil and Malayalam are to be seen. 22 The principal deity is named as 'Kalkulam Mahadeva' in the lithic records. 23 The temple faces to the east. The main deity Neelakanda is in the Linga (phallic) form. There are two srikoils dedicated to Shiva and Amman. 24 The Shiva srikoil consisting of a garbhagraham and ardhamandapam, is built in granite. The former has a sikharam and the latter is terraced. Attached to the mukhamandapam is rishabhamandapam with a mukhappu in its front. The door, the walls and terrace are in good order. There is a nalambalam built in granite and provided with a terraced granite roof. On the south-east corner of the nalambalam is the temple dedicated to the procession vigraham. On the northern ambalam are located the temples of Bhuthathan and Chidambareshwar. Just east of the Chidambareshwar is coated with concrete and plaster. In front of the ambalam is the kelikkamandapam. This is a terraced granite structure. On the south-east side of the nalambalam is the madappalli. 25 The Amman srikoil consists of a garbhagraham, ardhamandapam, and a mukhamandapam built in granite. The garbhagraham has a sikharam and the mandapas are terraced. Among the twelve Shivalayams, this is the only temple wherein the divine consort namely Anandavalli 26 is enshrined in a separate room. The idol of Anandavalli resembles Madurai Meenakshi in all respects. Statues of 22. S. Padmanabhan, "Fusion of Tamil and Kerala Architecture", Indian Express, Madurai, 11 October, 1984, p T.A.S., Vol. V, Part-11, p.147, An Inscription dated 753 M.E. Corresponding to 1578 A.D., slabs. 24. Government of Travancore, P.W.D. file No.316/ No.12 of the Travancore Epigraphy Collection for 1084 M.E. 26. Government of Travancore, P.W.D. file No.316/1914.

11 50 Thirumala Nayak and Martanda Varma erected on either side of the entrance of Anandavalli shrine testify to their association with this temple. The Madappalli of this Shiva temple is found on the eastern side of the Kelikkamandapam. There are two copper plated flag-staffs. In front of the temple there is a tank with mandapa in the center in which the floating festival is conducted annually with pomp and show. Each shrine has separate inner prakaras and a common outer prakara containing only one shrine dedicated to Sastha. This is a terraced granite structure. In the second prakara, an image of Athi Shivam is enshrined. There is a granite compound-wall around 5 doors. Attached to the compound wall all around is an ambalam having the compound-wall as its outer wall. This is generally used for keeping the vahanams. On the southern ambalam is the chottukallu. The stones are finely joined. In the same ambalam exists a kavalpura constructed in masonry. In the north ambalam, there exists the tailor's room, kanakkupura, theevattipura and kavalpura. There is a mukhappu at the north entrance which is a terraced granite structure. Outside the temple on its western side is a Shiva temple, 27 said to be the moolasthanam of the temple. There is a well on the north-east corner of the outer ambalam. The water in this well is not now used for cooking neivedyam, as the rice becomes discoloured by using it. There is a small neerazhi in the theppakulam in front of the temple. 28 The temple is situated in 2 acres and 59 cents of land. Sri Mahadevar Temple, Thiruvithancode The Sri Mahadevar Temple at Thiruvithancode is situated at a distance of 54 kilometers from Trivandrum. This area was once commanded historical and 27. Ibid. 28. Princess Gouri Lekshmi Bayi, Thulasi Garland, Mumbai, 1998, p.55.

12 51 strategic importance. The temple dedicated to Sri Mahadevar located here bestows on it the status of an important pilgrim center in Kanyakumari District. The importance of this temple still continues to hold it as one of the twelve Shivalayams of Kanyakumari District 29 where devotees from various parts of district come during Shivaratri in the month of February or March. Like the rest of its counterparts in and around the area, this temple claims an existence of many thousands of years. Its puranic foundation helps to substantiate this stand. The place name of "Thiruvithancode" commands much significance. It is believed that Thiruvithamcore or Thiruvithamcoor was derived from Thiruvithamcode or Thiru Vaazhum-code meaning the codu (land) where Thiru (prosperity) vaazhum-(reigns). Another historically important derivation invites the reader to take a peep into the past. Thiruvithamcode when split up reads as Thiru- Aathan-codu, the domain of the illustrious Aathans. 'Aathan' is identified as the hereditary title of the imperial Cheras. 30 This acts as a supportive evidence that even before the ninth Century A.D., this region was the seat of the Ay Kings and then the capital of Venad after the decline of the second Chera Empire. In olden times the Venad Kings used to come here before assuming the throne to take an oath that they would rule justly and well. Though almost all famous temples of South Travancore and the rest of the Venad had considerable interaction with the Thrippappoor Swaroopam, even later on, this temple must have been of such significance in the scheme of affairs so as to warrant the assumption to the Kingship of the land-chiravayi Mooppu by 29. Brahmi Inscription or Pukaloor Inscription, The Hindu, dated M. Rajaraja Varma Raja, Mat. Rec.- Some Travancore Dynastic Records,

13 52 Adithya Varma in 1544 A.D., at this Sri Mahadevar temple, Thiruvithancode. 31 A palace is said to have been constructed nearby. The temple preserves an ornate swing, reminder of the past royal days. The temple is situated in three acres of land and it faces towards east. Actually there are two temples standing in line and a little apart from one another when they are viewed from the front. 32 The main one is of course dedicated to Shiva and the one to the south to Maha Vishnu. These temples have their own tanks. As is common to most of the South Indian temples, here too a lofty boundary wall encircles the complex. The main entrance and parts of the wall carry many engravings of Sri Hanuman in various moods, as well as other designs. 33 In front of these temples, stand this copper enclosed dhwajastambhas with the sapta rishies seated around them. Sri Mahadevar Temple is entered through an exceptionally large belikkalpura 34 in granite which possesses many pillars apart from the big belikkallu. An inscription on the wall of this covered hall conveys that it was put up during the reign of Maharaja Bala Rama Varma ( A.D). Attractive granite figures of girt and height including two Dhwarapalakas at the entrance of the belikkalpura, Bhishma and Karna on the outer sides and engraved inner pillars each carrying some deity capture the attention. One pillar with a Ganapathy sculpture has been singled out and wick is daily lit there. 31. Rama Kannan, Shivalaya Ottam (Kumarimavatta Kovil Vizha) (Tamil), Thirunelveli, 2001, p Princess Gowri Lekshmi Bayi, op.cit., p Government of Travancore, Reports on the Condition of the Major Devaswom Buildings in the Eraniel taluk, submitted by the Dewan Peishkar, Padmanabapuram, P.W.D. File. No.316/14, Vol.IV. 34. Princess Gowri Lekshmi Bayi, op.cit., p.58.

14 53 The nalambalam contains within it a grand srikovil. It is situated at a good elevation. It is of granite, large, rectangular in shape and three chambered. 35 Long solid, spaced granite sleepers connect the outer periphery to the lower level of the sanctum roof. Being placed at intervals, they facilitate the movement of light and air. In the first enclosure a dignified granite Nandi faces his master residing within the innermost recess. The rectangular granite roof of the sanctum is massive and plastered 36 over with lime and mortar. Many engravings on the northern and southern walls of the srikoil are available. A point of note is that there is equal or more emphasis on the Vaishnava themes despite the fact that the consecration was by a Saivite sage intolerant to Vishnu indicating a possible later construction of the built up areas. 37 A deviation to the set pattern is evident in the placement of the Vishnu temple which is located to the right of Shiva instead of the left. Opinions vary regarding its age investing it with equal or later origin when compared to the Shiva temple. It is of less majestic than its neighbour. However, its own stature is established by the fact that it operates as an independent 38 temple possessing its own dhwajastambha and belikkallu both standing exposed in the grounds. At the entrance to the Vishnu Temple, the place of the Dhwarapalakas is occupied by an unusually fierce Hanuman with long side teeth and a big Garuda. Both are well built and stand looking at each other instead of facing the east. 35. Government of Travancore, P.W.D. File. No.316/14, Vol.IV. 36. Princess Gowri Lekshmi Bayi, op.cit., p Ibid., p Aswathi Thirunal Gowri Lakshmi Bayi, Thulasi Garland, Mumbai, 1998, p.64.

15 54 Sree Adi Kesava Perumal Temple, Thiruvattar The enchanting village of Thiruvattar is a great spiritual centre. The place is significant for the glorious Sree Adi Kesava Perumal Temple, one of the 108 Vaishnavite shrines in India. 39 Situated in Kalkulam, Kanyakumari District. It is about fifty kilometers south of Thiruvananthapuram surface transport. Originally, it was known as 'Aadi Anantapuram' or the ancient city of Ananta, it became famous later on as ' Thiruvattar'. This name came from the presence of abundance of water in the form of a swift-moving river 'Vaattar', (river of perennial waters). By virtue of the fact, that it flowed around the Sree Adi Kesava Temple, it gained for itself the honorific prefix 'Thiru'. A less popular version too prevails. It substitutes vaatar with vattar, the curved river as it flows encircling the temple. 40 Hoary are the antecedents of the temple. It has repeatedly stood by to the drama enacted by history while claiming origin in the Tretha Yuga. It is said to have received the homage of Chandra, the moon-god and Sree Parasurama Bhagavan. The imperial Cheras whose roots went well beyond the Christian era had one branch based at Thiruvattar. Down the centuries strong bonds existed between this temple and those Cheras as well as their descendants, the rulers of Travancore with Ay supremacy surfacing for a period in between. These Ay Kings who were flourishing three hundred years before Christ also had strong links with this temple and they are finally said to have amalgamated with the Cheras. Because of this temple, Thiruvattar enjoyed a position of paramount power in the Chera Empire, which had elastic borders. At times 39. K.V. Ramachandra Nair, Thiruvattar Adi Kesava Perumal, Kshethra Mahathmiyam, Thiruvattar, 2001, p Ibid., p.65.

16 55 it extended from Shencottai down south to Thiruvalla in Central Travancore and at other times reached up to Thirunelveli, including it under its sway. 41 The temple merits mention in the Padma Purnana. Description of this region appears in the well-known old Tamil anthology 'Purananuru'. Thirumangai Alwar and 9th Century Nammalwar, the revered Alwar Vaishnavite saints have extolled the glories of Sree Adi Kesava Perumal through many devotional verses. 42 The Stories Asuras Kesan and Kesi tried to disrupt the Yaagam of Brahma and troubled the Devas, who requested Lord Vishnu to help them to destroy the Asuras. Vishnu came here, killed Kesan and kicked down and slept on Kesi displaying his Sayanakolam. Kesi's wife invoked the blessing of Goddess Ganga, 43 who along with Tambraparani, came with great velocity to cause floods here. Seeing this and as per the instructions of the Lord, Bhoodevi created the mount to block the over flow. Realising the fault, Ganga and Tambraparani split into two and into a circular formation around the Lord in a symbolic gesture of garlanding the Lord. As the Lord killed the Asura Kesan, he came to be called 'Adi Kesavan'. This Divya Desam is surrounded and circled by rivers from all sides. Hence, this place came to be called Thiru 'Vatta-aaru'. Literary sources depict this temple as one among the one hundred and eight Thiruppaties (great centres of worship of Maha Vishnu) in Bharatha and one among the thirteen in erstwhile Malayala Nadu Ibid., p Dinamalar (Daily Newspaper) (Tamil), Nagercoil Edition, , p M. GopalaKrishnan, Kanniyakumari District Gazetteer, Madras, p K.V. Ramachandran Nair, op.cit., p.14.

17 56 Another story of the Sthala Purana of this temple literally encircles a demon named Kesa. The concerned story is said to be recorded in an old Sanskrit manuscript in the form of a conversation between Sree Parama Shiva and Sree Parvathi Devi but according to some it appears in the Padma Purana. Sree Brahma Deva performed a sacrifice to propitiate Maha Vishnu but it was done in error. (That may explain the absence of Brahma here). Out of the sacrificial fires arose the Asura (demon) Kesa and his sister Kesi. Armed with the boon of immortality, they let on a rampage of untold destruction. Maha Vishnu finally responded to the supplication of many to save the world from their terrible deeds accompanied by Adi Sesha (Ananta). He came down to the earth and dealt with the demonic pair who had by then reached Thiruvattar. It was here that Anantha encircled Kesa in his gigantic coils and formed a couch for the Lord to rest. To still the twelve outstretched hands of this Asura, twelve Shiva temples were established, one in each hand. 45 They are famous in that area and are of special significance as identified temples of worship during Shiva Ratri. This event gained for Bhagavan the name 'Kesava'. The prefix 'Adi' to 'Kesava' connects Adi Sesha. 46 It is also an indicator of the ancient origin of God, who descended here as the first 'Kesava' of the pre-krishna era. The temple is situated at a high elevation in what was once a forest of Chempaka trees which bloomed in a profusion of golden glory there. Two Chempaka trees stand in the open courtyards of the temple as of today. Admittedly one of the 45. Aswathi Thirunal Gowri Lakshmi Bayi, op.cit., p Ibid., p.68.

18 57 most important temples of Malayala Nadu possessing great sanctity, wealth of sculpture, art, inscriptions and royal connections, it satisfies on almost all counts the material norms specified to qualify as a Mahashetra. 'Padma Purana' and Roopavandana classify twenty four forms of Maha Vishnu, 'Kesava' being one among them. 47 The temple complex contains a total of five mandapas, some within and some without the second enclosure. They include the Mandapa where the Temple council held its meeting as 'Kothanalloor Sabha'. From Kota Udaya Marthanda Varma's reign it held regular sessions. Another mandapa where Kerala temple arts were performed and one where Thiru-Allah Puja as are conducted and so on. 48 Many of these mandapas are repleted with exquisite wooden carvings which are the gift of the Travancore craftsmen to the temple art of this State. Birds, animals, flowers, leaves and designs all dear to the Malayalee artisan and of course celestials and their pay are all on display. Scenes from the Puranas like churning the Ocean of Milk are worked in detail. The Namaskara Mandapa of the Temple named after the prince of Travancore, Udaya Marthanda Varma Thiruvati, who had built it, with elaborate carvings. It is cited as a remarkable example of Kerala carving. The pillars are also excellent specimens of the same. Inviting attention is the wooden ceiling of the Mandapa wherein among other carvings Sree Vinayaka and His marriage procession complete with bandsmen are entrancingly executed Ibid. 48. Ibid., p Ibid., p.72.

19 58 Inside the rectangular Srikovil which can be viewed through three sets of doorways with middle ones being guarded by two Dwarapalakas rests the mighty Sree Adi Kesava Perumal on the serpent Adi Sesha. This idol has two arms and the total length is put at about eighteen feet made of Katugu Sarkara Yogam, which is most complicated and complex, the hollow areas inside have been lined with sixteen thousand and eight Salagramas. A gold anki covers the idol from neck to knee. The Perumal is in Yoga nidra with head towards the north. The right hand exhibits the mystic symbol known as 'Chin Mudra', while the left hand stretches out. Beautiful idols of Sree Devi and Bhoo Devi are seated nearby Perumal. Shiva is present in Linga form and kept on a wooden plank near the feet of Bhagavan but Brahma is absent. This Linga has been originally worshipped in a Brahmin household and entrusted to the temple at much later date. Right in the middle, on par with the central door-way, stand the Panchaloha Archana Moorthies of Maha Vishnu in the middle with Sree Devi and BhooDevi on either side. They are beautifully created. 50 Another separate shrine within the temple walls stands in the southern courtyard is dedicated to Sastha. He faces east. A notable feature is the presence of a Namaskara Mandapa. The Thiruvattar temple possesses twenty-two inscriptions in Tamil, Tamil Vattezhuthu and Sanskrit Nagari Script relating to Chola and Chera royalty. While the earliest discovered is a Chola inscription the rest are related to the Cheras. 51 Some are damaged. These inscriptions seem to date from the nineth to the sixteenth Century A.D. and deal mainly with grants, donations, structural additions and 50. A. Ethirajan, 108. Vainava Diviyadesa Varalaru(Tamil), Karaikkudi, 2006, p T.A.S., Vol. VII.

20 59 alterations made time and again by many especially by the royal trustees of Travancore. The earliest among them is the inscription of 1582 A.D./757 M.E. which records that "the metal casting of the stone Belikkal in the temple of Adikesava Perumal who is pleased to be in Thiruvattaru was put up by Kuttatti Iccammakutti. 52 The 1603 A.D./778 M.E. inscription records that the wonderful Ottakkal Mandapa was put up by King Veera Ravi Varma Kulasekhara. 53 The one dated 1605 A.D./780 M.E. mentions repairs had additions made to the temple by him and his two brothers and their consorts. His younger brother Adithya Varma paved the inner quadrangle with stones while the next brother Rama Varma installed the two metal Dwarapalakas. Yet rich and rare are the treasures that Sree Adi Kesava Perumal still bestows with lavish hand on the passing world undisturbed by the fluctuations of fickle fortune. He reposes waiting for that time when the temple would awaken again to the glory of His grace. Keralapuram is a small village nine miles north west of Nagercoil. The place is famous for the ancient temple dedicated to Lord Shiva, locally known as "Smasanamoorthy" the temple has two prakaras. 54 In the south-west and north- east corners of the first prakara, Ulsavamoorthies of Shiva with Uma, Vinayaka in standing pose, Kankalanathar, Subramanya, Sastha and Manickavasagar are situated. Near the central shrine, there is the image of Nataraja with Shivakamidevi, facing south. All these images are made of Panchaloha. 52. R. Vasudeva Poduval, op.cit., p. 53. A. Ethirajan, op.cit., p S. Padmanabhan, Temples in Kanyakumari District, Nagercoil, 1970, p.90.

21 60 Like the temple at Keralapuram there is another Shivalayam at Thirupparappu on the bank of the river Kodayar, ten miles north-east of Kuzhithurai in the district of Kanyakumari. Among the twelve sacred Shiva temples, which are situated around Padmanabhapuram, the temple of Mahadeva at Thirupparappu is the third in order. 55 The temple here faces west, which is a rare feature. The Lord of this place presents a ferocious aspect of Shiva, named Veerabadra. 56 The Nandi who was unable to face the fierce look of his Lord, moved the northern side of the shrine. It is said that Shiva, after the annihilation of Daksha, selected this beautiful place for his deep meditation. 57 The Nandeeswarar temple is said to be the fourth one among the twelve Shivalayams. Thirunandikkarai, a village eleven miles from Kuzhithurai contains an ancient rock-cut-cave temple having a Shiva shrine and a structural monument dedicated to the same God named Mahadeva. 58 The epigraphical sources furnish that the rock cut temple is of Jain origin. The principal deity is Nandikeswarar. From the lithic records found on the cave temple, it can be stated that the consecration ceremony of Mahadeva dates back to the 10 th Century A.D. during the reign of Rajaraja. 59 The location of the temple on the south bank of the Nandi River almost fully occupying the space between the hills on one side and river on the other side with 55. V. Nagam Aiya, The Travancore State Manual, Vol. III, 1996, p A.V. Shankaranarayana Rao, Temples of Tamil Nadu, Heritage Series-3, Bangalore, 2001, p Government of Travancore, P.W.D. File, No.316/ S.Padmanabhan, In and Around Kanyakumari, Nagercoil, 1970, p Thirunandhikkarai Inscription of the 18 th year of Rajaraja I, T.A.S. Vol.1, p.413.

22 61 the five graves if trees stretching to the east and fresh water tank on the west besides its solitary nature enhances its grandeur. The central shrine is round and adorned with a top belt of Bhuthganas. There are Dwarapalakas at either entrance or a small shrine of Ganesa at the left facing east and has a detached mandapa in front, a spacious courtyard and Chuttambalam. The oldest stone images at Thirunandikkarai are those of Shiva. The rock cut temple excavated from the southern slope of the hill Thirunandikkarai contained a Sivalinga fixed to an audai. The Shivalinga is erected in a single polished stone. In front of it, is a rectangular hall running to eighteen feet in length and eight feet three inches in width. The cell which unfolds the hall is slightly raised and posses a flight of three steps. Palliyadi is a village situated fourteen miles north west of Nagercoil and five miles from Kuzhithurai. There is an old temple dedicated to Mahadeva. Of the twelve sacred Shivalayams, the temple of Mahadeva at Palliyadi is the eleventh in order. 60 Thiruppathisaram a famous Vaishnavite center having one of the reputed shrines dedicated to Lord Vishnu is situated three miles north-east of Nagercoil. 61 The origin of the temple is shrouded in mystery. The temple is dedicated to Lord Sri Venkatachalapathi and the place is generally known as second Thiruppathi. 62 Parakkai is a village nearly four miles to the south-west of Nagercoil. This place is famous for its temple dedicated to Lord Vishnu, called Madhu Sudhana Perumal. 63 It is one of the most ancient and important Vaishnava temple. It has 60. Ibid., Vol. III, p M. Gopalakrishnan (ed.), op.cit., Madras, 1995, p S.Padmanabhan, Kumari Mavatta Kovilkal, (Tamil), Nagercoil, 1975, pp T.A.S., Vol. VIII, p.1.

23 62 been referred in the early literature of Travancore due to the old inscription found in this temple belonged to 10 th Century A.D.; It may be concluded that the temple might have been constructed during that period. 64 A special feature of the temple is that it is so constructed that the rays of the sun fell on the feet of Lord Madhusudana on every tenth of Chithrai until the installation of the golden, Dhwajasthumba in the year Darisanamcope near Bhoothapandi, the head quarters of Thovalai Taluk in Kanyakumari District is nearly eight miles north-east of Nagercoil. The temple at Darisanamcope faces east and has two shrines, one dedicated to Sri Raghaveswara and the other to his consort Ulaganayaki. 66 The annual festival of this temple is celebrated in the month of Chithrai for ten days. Thirukalyanam in the month of Aippasi and Thiruvathirai festival in the month of Markazhi are held very sacred by the devotees of this temple. Vadasery is an important part of Nagercoil town for a reputed temple dedicated to Thazhuvia Mahadevar. The temple is situated in a quite place away from the busy locality. Vinayaka and Subramanya can be worshipped from either side of the entrance to the inner shrine. Avudaiammai is considered to be the Devi of this temple, 67 which has a separate shrine for her in the Muhamandapa. While going round the inner prakara we can worship Jvaradevar found in the temple there heads, six eyes, three arms and three legs are shown on the right side and one each on the left. The left hand has a small bell and the outer hand on the right holds a trisula. The inner right leg 64. A.K. Perumal, Mathusoothanaperumal Kovil (Tamil), Nagercoil, 2003, p Ibid., p V. Nagam Aiya, The Travancore State Manual, Vol. I, p S. Padmanabhan, op.cit., p.50.

24 63 is in raised from as if to suggest a moving pose. There is a strong belief that Javardevamurthi has the power of curing any fever. The Shiva temple popularly known as Cholarajakovil situated at Vadasery, a part of Nagercoil is of great historical interest. The temple faces east and has only one prakara. There are shrines of Vinayaka and Muruga in the south-west and northwest corners of the prakara. On the right side of the entrance to the shrine is the Sannadhi of Iswari locally known as Kolavaarkuzhalaleswari. Four stone balls of medium size adorn the four corners of the terrace roof of the central shrine. In short the small temple of Mahadeva at Nagercoil has a hoary past and it represents one of the finest monuments of the Chola period. 68 Boothapandi one of the major villages in Kanyakumari District lies seven miles north-east of Nagercoil. The temple of Boothalingam at this place is an ancient one with a rich legendary and historical background. The temple is noted for its picturesque surroundings with a small mandapa on the northern side. The presiding deity is Bhuthalingaswamy. The sanctum of the temple is a crude cell excavated on the eastern face of a huge irregular mass of rock. The image of the Linga is also curved on the same rock. 69 There is no vimana over this shrine. On the right side of Nandi facing south is Nataraja with Shivagamidevi. Thirumalai is situated at a distance of about six miles south of Kuzhithurai in Vilavancode Taluk. 70 The temple faces in the east. The temple records 68. Ibid. 69. M. Gopalakrishnan, op.cit., p Munchirai Matham Plate of S. 1692, T.A.S., Vol. I, p. 428.

25 64 describe the principal deity as Soolapanni. 71 The main deity is called, Munchirai Thirumalai-Devar. 72 The temple has a Dravidian style of architecture. The Shiva Srikovil consists of a garbhagraham and a room in its front of rishabhamandapam which is wholly built in granite. Inside the muhamandapam, there is a flag-staff covered by copper sheets. 73 Arulmigu Mahadevar temple at Kuzhithurai is situated on the banks of river Tambraparani. The word, "Kalthurai" has become "Kuzhithurai" in later stages. Separate sannathis are there for Lords Shiva, Vishnu and Brahma. The temple is considered seven hundred years old. There are the scripts of Devanagari in the rocky portion of the temple. The temple is of circular type. The eight days festival during the Tamil month Markazhi is a very popular festival of the temple. 74 Beside the sannathis of Lords Shiva, Vishnu and Brahma, there are separate sannathis for Lord Ganapathi and Nagar. There is Sri Samundeeswari temple to the western side of this temple. Thikkurichi Mahadevar temple is said to be the second one among the twelve Shivalayams. It is situated at Thikkurichi, which is on the right bank of the river Tambraparani. 75 The God of this temple is called Thikkurichi Mahadevar. 76 There are separate deities dedicated to Ganapathy, Saraswathi, Sastha, Kshethra Balan and Yatchi. There is no permanent flag-staff in this temple. 71. A.K. Perumal, Thenkumari Kovilkal, (Tamil), Nagercoil, 2014, p T.A.S., Vol. VI, Part III, p Government of Travancore, P.W.D. File No Personal Interview with Baskara Iyer, Present Secretary of the temple, Kuzhithurai, dated on T.K. Velu Pillai, The Travancore State Manual, Vol. III, Trivandrum, 1996, p H. Sarkar, An Architectural Survey of Temples of Kerala, New Delhi, 1973, p.231.

26 65 Kariyamanikkapuram is another centre for Vishnu worship. The Vishnu temple here is called Kariyamanikkapuram Alwar temple. The Srikovil consists of a Garbhagraham with two front rooms one after the other, and an open muhappu. The whole structure is built in granite. The Garbhagraham has a wooden ceiling with a sikharam over it. The other rooms and the muhappu are terraced. 77 Puravaseri is a village situated at a distance of one kilometer from Nagercoil. It is a Vaishnava temple center. The Puravaseri Vishnu temple consists of Garbhagraham, Arthamandapam and Garudamandapam, all built in granite. Several inscriptions reveal that this temple was very famous even during the time of Cholas. 78 There is a tank close which could be utilized for bathing. Ponmanai Mahadevar temple is said to be the fifth among the twelve Shivalayams. The temple faces to the east. The principal deity is known as Theembileeaswarar. 79 The Srikovil is a circular structure built in granite and provided with a dome. The conical shaped Vimana is surmounted by copper plates. In this temple there are two images, one of Shiva and the other of Shiva and Parvathi. Both of them are on the same pedestal. Pannipakam Kiratha Murthy temple is located at a distance of five kilometers on the way from Thuckalay to Ponmanai. The temple faces in the east. The principal deity is known as Kiratha Moorthy (Hunter Lord). 80 The Srikovil is a square structure with an inner square Garbhagraham for the deity. In front of the Srikovil and 77. Ibid. 78. Stella Kramrisch, J.H. Cousins, R. Vasudeva Poduval, The Art and Crafts of Travancore, Government of Kerala, 1948, p Supplement to the issue of the Daily Thanthi(Tamil Newspaper),, dated 1 March 2003, p No.2, Thiruvidaikkodu Inscriptions of Kokkarunandadakkar, T.A.S. Vol. I, p.34.

27 66 attached to it is a mukhapu. It has two prakaras. Nandi is installed in the arthamandapa in front of the sanctum-sanctorum. There is nalambalam all around. 81 Villukury (or) Thiruvidaikkodu Mahadevar temple the ninth one among the twelve Shivalayams is the Mahadevar temple. This temple is located at a distance of one kilometer north of Villukury. As per the local tradition the name of the temple is derived from thiru (beautiful or sacred), vidai(bull) and kodu (hill top) and Thiruvidaikkodu may then be considered as synonyms with Vrishabhadri (Vidaikod). But the real name is Idaikodu which occurs as such in the temple epigraphs. The Srikovil consists of a garbhagraham and arthamandapam, built in granite. Lord Vinayaka, Sastha and serpent shrines are placed under the pedestal of Margosa tree. 82 There is no permanent flag staff in this temple. Nattalam Shiva temple is said to be the twelfth one among twelve Shivalayams. It is located at a distance of 3 kilometers on the way from Marthandam to Karungal. Two separate temples are found on either side of the temple-tank. The temple faces to the east. The principal deity is known as Ardhanareeswarar- Thirukkannappar. 83 The Nandi is installed in a pavilion of the Namaskaramandapa. There is a small Ganapathikovil near the Srikovil. The Lord of Vishnu temple faces to the east. The inhabitants of this area call him Sankaranarayana. 84 Venkatachalapathy temple, Azhagiapandiapuram belonged to 11 th century A.D. An inscription within the temple says that the name of the village was 81. Government of Travancore, P.W.D. File No. 316/1914, Bundle No. 291, Vol. II. 82. Souvenir, op.cit., p Government of Travancore, P.W.D. File No. 1358/ P. Ramachandran, "The History of Nancinad", (Unpublished M.Litt., Thesis, University of Kerala), 1975, p.104.

28 67 Nanchi Nattathianurana Azhagiapandiapuram and the presiding deity of the temple is called as Emperuman and Pavithiramanicka Vinayaka peruman. 85 Significantly the same inscription mentions that the Nagarathars donated grants to the temple. Aralvaimozhi is a village in Kanyakumari District, eight miles east of Nagercoil on the highway to Tirunelveli. The name of the place is said to be derived from the Tamil words Aral vaai or Arai vaai vazhi both meaning a way in the midst of a chain of mountains in other words a pass in the Ghats. The words Arai vaai and Aral are found used in Ahananuru (281) and Purananuru (175) of Sangham literature. The advent of Meenakshi Sundareswara at this temple is interesting reading. 86 The sthalapurana of Madurai gives a clue to this account. In the year 1130 A.D., the city of Madurai, passed in to the hands of Commander of Mohamadin named Malik Gafur. To save the image of Meenakshi from the iconoclasticfury of the Muslim invader, the pujaries of the temple removed it and carried it away to Kilukiluppaikaadu near Aralvaimozhi in the Southern parts of early Pandya Kingdom. After the end of Muslim domination the image was retransferred to Madurai and in memory of the incident a new image of Meenakshi was enshrined in the forest. Gradually the image was removed to the ancient temple of Sastha at Aralvaimozhi and it became a prominent one. 87 In addition to Meenakshi the image of Sundareswarar was also installed in the temple. The influence of the Pandyas in the temple is confirmed by a number of carvings of fish on the ceiling of the Arthamandapa. 88 The tank adjacent to the village is called Vaigaikulam. 85. Personal interview with A. Satheesh, aged 54, Melsanthi Poojari, Boothapandi, dated S. Padmanabhan, Temples in Kanyakumari District, Nagercoil, 1970, p Ibid., p A.K. Perumal, Thenkumari Kovilkal (Tamil), Nagercoil, 2014, p. 196.

29 68 Vadiveeswaram is a place where there is a shrine of Sundaraeswarar. It is also said that Vadivu Iswaran became Vadiveeswaram. Thirugnana Sambandar praised the Lord of this place as " Ahzagan" in his Thevaram. The temple faces east and in front of it is a beautiful tank. In front of the main deity is the image of Nandi. Adjoining the Sreekoil is the Sannadhi of Azhageswari facing South. 89 In the first prakara, there is a shrine housing bronze images of Appar, Sundarar, Manickavasagar Tirugnanasambandar, Cheramanperumal, Meykandar, Chandeeswarar, Vinayakar, Subramaniyar with Valli and Deivayani, Kankalamoorthy, Chandrasekaramoorthy, Ambal, Saraswathy and Sastha. 90 On the right side of the Sreekoil facing south is Dakshinamoorthy. There are shrines of Vinayaka and Subramaniya with his consorts in the south-west and north-west corners of the first prakara. In between these shrines are Ulsavamoorthy, Mahavishnu, Nagaraja and Kasiviswanatha with Visalakshi. While going round the first prakara we can worship Saneeswara. In Kanyakumari District this is one of the important temples in which Saneeswara has a separate shrine. 91 Facing the Sreekoil the images of Soorya and Chandra are enshrined on either side of the entrance. The most important thing, we notice is that almost all Hindu Gods are installed and worshipped here. Parthivasekarapuram is an ancient village in the taluk of Vilvancode in Kanyakumari District. It is situated at a distance of about two miles from Munchirai. The old name of Parthivsekarapuram was Uzhaikkudivilai. 92 The temple at Parthivasekarapuram was constructed by Karunandadakkan. The temple 89. Ibid., p P.W.D. File No. 316/4, Vol. III, p S. Padmanabhan, op.cit., p Addoor, K.K., Ramachandran Nair, Kerala State Gazetteer, Vol.II, Trivandrum, 1986, p.157.

30 69 Parthivasekharapuram faces westward the deity of the temple of Vishnu. 93 The Sreecoil is composed of a Garbhagrakam, a front room and a Mukhappu all of which are built in granite. The Garbhagrakam is roofed with a sikaram and the other two structures are terraced. 94 There is a Shiva temple on the South eastern side of the Prakaram with a sreecoil and a Mukamandapam attached to it. The sreecoil consists of a square garbhagraham with masonry side walls and a wooden ceiling and of an outer closure with a granite basement, brick masonry superstructure and dutch tiled roofing. 95 Thiruambady Krishnan kovil is situated on the south-western corner of the Prakaram and consists of a Garbhagraham and a small Muhappu attached to it. The whole structure is in granite and the Garbhagraham is roofed with a sikaram, and the muhappu with a terrace. 96 From the foregoing pages it is seen that these religious institutions and places of worship, mention above has had a hoary past. The inscriptions found in these Shiva and Vishnu temples deal with the construction of these by the ancient rulers like Ays, Cheras, Cholas, Pandyas, Nayaks and Travancore Kings. The Shiva temples are consecrated in different names like Mahadeva, Iswara by the people of Kanyakumari District. The Vishnu deities are called by names such as Mahavishnu and Adikesava. The notable Shiva and Vishnu temples are at Suchindram, Padmanabhapuram, 93. A.S. Ramantha Iyyar, Travancore Archaeological Series, Vol.V., Part. I, II and III, Trivananthapuram. 94. P. W.D. File No. 316, Reports on the condition of Vilavancode Talim Temples, year T.K. Velu Pillai, The Travancore State Manual, Vol. II, Thiruvananthapuram, 1996, p Kunjan Pillai, Sila Kerala - Charithra Prasarangal (Malayalam) Part 1, pp