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CHAPTER CHAPTER CHAPTER CHAPTER ---- V V V V
TEMPLES IN SANKARANKOVILTEMPLES IN SANKARANKOVILTEMPLES IN SANKARANKOVILTEMPLES IN SANKARANKOVIL
Religion is an inseparable force in Indian culture Sankarankovil
has one famous temple dedicated to Lord Sankaranarayanar and Goddess
Gomathi Ambal. It is interesting to note that this temple stands for
different sects of Hinduism, namely, Saivism and Vaishnavism. The
presence of this temple in Sankarankovil stands as testimony for the
religious unity which is the characteristic feature of Hinduism in India.
SRISRISRISRI SANKARANARAYANASANKARANARAYANASANKARANARAYANASANKARANARAYANA SWAMYSWAMYSWAMYSWAMY TEMPLE TEMPLE TEMPLE TEMPLE
The temple is situated on the western end of the town and is
surrounded by four car streets. It is housed at an extent of 4.50 acres. It is
a celebrated 'Sivasthala' for doing penance. It is here that Sri Paramasiva
blessed Sri Umadevi with his revelation of 'Sri Sankaranarayana Roopa'
HARIHARA FORM OF HARIHARA FORM OF HARIHARA FORM OF HARIHARA FORM OF SIVASIVASIVASIVA
There is really only one supreme deity. God is one - people may
call Him by different names. To some He may be Brahma, to some
Vishnu and to some Siva, but they are all really one. But sometimes the
worshippers of these various forms forget this and then they engage in
sectarian quarrels. To avoid this and to emphasize the oneness of god, this
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synchronization came into being-the combination of Hari (Vishnu) and
Hara (Siva). In a sculpture of Harihara the right half is Siva and the left
half is Vishnu.1
Vishnu half wears kirita crown and makara earrings. Siva half
wears Jata crown with crescent moon, serpent earrings in the right ear.
Siva's Vehicle Nandi (Bull) is sculptured on the right and Vishnu’s
Garuda (eagle) on the left. The two legs of Harihara are straight without
bends.
In the beginning this temple was known by the name
Sankarankovil. Later, the image of Narayana was introduced i.e. in one
figure 'Hari and Hara' were depicted, and then Sankarankovil became
Sankaranainar Kovil. As it is a sthala of the oneness of Siva and Vishnu
it stands for religious reconciliation.
We can see the image of Ugramapandya and Manikirivan on the
right and left pillar situates in front of the temple respectively. In course
of time the king built the Mandapam and outer walls of the temple.3 It
was built in an area of 4 acres and 50 cents.
1 Gupta.R.S, op.cit, p.44.
3 Thinakaran, dated 01.08.2012, p.IV.
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GOPURAMGOPURAMGOPURAMGOPURAM
The significant feature of the temple of the Pandiya period is the
dominance of the monumental gateway or gopuram at the entrance to
temple which dwarfed the vimana over the central sanctorum. The temple
conspicuous by its gopuram for many miles around boasts of great
antiquity.4
This temple has four gopurams. Two of them are of very small
size, one in the North. On the eastern side there are two gopurams, one in
front of the Swamy Shrine and the other in front of the Amman Shrine.
The main entrance of the temple itself is Gopuram i.e. the Swamy
gopuram. It is 125 feet in height and nine storeyed.5 On the roof there are
9 huge Kalasams representing the 9 storeys. This huge gopuram is a
landmark of this town visible from a distance of seven miles. The length
of the gopuram in North South direction is 56 feet, east west 15 feet and
kalasams at the top are 7 feet 4 inches high.
The Gopuram in front of Amman Shrine is smaller when compared
to the Swamy gopuram. Here Goddess Gomathi is repeatedly shown in
the form of either performing pooja in front of a Linga or doing penance.
4 Pate.H.R., Tirunelveli District Gazetteer, 1993, Vol.1, p.413.
5 Seevalarama Pandian op.cit., p-2.
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She is either seated or standing with folded hands in front of
Dhakshinamoorthy The sikhara is circular in shape6.
PARTS OF THE TEMPLE PARTS OF THE TEMPLE PARTS OF THE TEMPLE PARTS OF THE TEMPLE
The temple complex consists of three main shrines-one dedicated
to Siva and the other to Gomathi Amman and the third one to
Sankaranarayana and all the three face east. Each has an "Ardhamndapa"
and "Mugha Mandapa” in front of them. The entire structure in each case
is surrounded by pillared 'Prakara'. On the northern side there is a
Nataraja shrine facing south. The entire construction, including Siva,
Amman, Sankaranarayana, Shunmugar and Nataraja shrine are connected
by a Mahamandapa. There is an Utsava Mandapa in front of the Amman
shrine7. There is a huge gopuram in front of the Siva shrine. In between
the gopurm and the Mugamanadapa of the Siva shrine, there is a Nandi
facing the Siva shrine. There is a Dvijasthamba in front of Nandi and the
"Pali Beeda" behind it. The entire campus is enclosed on four sides by
huge walls called "Mathils".
6 Nilakanta sastri.K.A.The colas, Madras, 1984, p.100.
7 Archaeological guide to Tirunelveli, p.105.
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This temple was not built at one time. Maravarman Sundarapandya
I had built the Siva and Amman Shrine8 in a modest scale. His successor
Maravarman Sundrapandya II added the Mahamandapa. During the 16th
Century the gopuram was built by Konerinmai Kondan Kulasekkara
Deva.
THE SIVA SHRINE
Siva Shrine is situated in the western side of the temple. It is
located in front of the main entrance. It is made of stone. The vimana
above the shrine is a simple two tier structure and the sikkara is an
octagonal in structure. The Vimana is built of brick and mortar and
dressed with stone.
AMMAN SHRINE AMMAN SHRINE AMMAN SHRINE AMMAN SHRINE
The Amman of this temple is very popularly known as Gomathy
Amman or Aavudaithai. It is unique and unparalleled in the entire Pandya
region. The nature of devotees' offerings to this temple deserves a special
study. All the folks firmly believe that prayer to Gomathy immediately
wards off ghosts, relieves one from any poisonous bites, and bestows
children to the barren women and so on.
8 Inscriptions found in the north wall of Amman shrine.
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Replicas of a snake, scorpion, and centipedes made of silver and at
times of gold are put into the "Hundial" of this temple everyday10
.
Offerings of the replicas of the organs like the eyes, feet, hands or at
times a replica of the whole body made of silver are put into the 'Hundial'
in large numbers. This Amman Shrine is situated in the North side of the
temple.
SANKARANASANKARANASANKARANASANKARANARAYANA SHRINERAYANA SHRINERAYANA SHRINERAYANA SHRINE
Sankaranarayana Shrine was built between the Siva and Amman
shrine. The temple consists of two main parts; the larger occupied by the
lingam, the emblem of Siva and the smaller by the Goddess Gomathi
Amman. Between the two a third small shrine has been inserted for
Narayana but the building did not lend itself to this addition; for while the
lingam and the Amman may, as usual, be viewed from the main entrance
so that the humblest worshipper may do homage from the street, it is
impossible to give the God Narayana similar accommodation. He has
therefore walled in and has no gate way. Instances of temples which,
according to tradition at least, have been converted from the worship of
Siva to of Vishnu are not uncommon; the great temple of Tirupathy and
Perumal temple of Srivilliputhoor may be quoted. In Sankarankovil the
attempt, which we may perhaps ascribe to the era of those an ardent
9 Personal interview with Kuppusamy Pattar, Temple priest, dated : 21.10.2011.
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Vaishnavites, the king of Vijayanagar, was met, it would appear that
already the temple contained both Gods.10
Though the trustees of the present day make much of the
co-existence in this temple of the two Gods and are particular in having
the pattas for the temple lands made out distinctly in the name of
Sankaranarayana, the newer God plays quite a minor role in the important
rituals of the temple.
SHUNMUGAR SHRINESHUNMUGAR SHRINESHUNMUGAR SHRINESHUNMUGAR SHRINE
Sri Shumugar shrine is situated in front of the Amman shrine. The
paintings of the Six Padaiveedu are depicted on both sides of the walls. A
bronze statue of Shunmugar in a standing posture is installed there with
his two lower arms. He shows his ‘abhya’ with his right and "Varadha"
with his left. He carries a vajra in his upper right and Sakthi Ayudha or
vel (Lance) in his upper left arm. He is standing erect in Samabhanga
posture flanked by his two consorts, Valli on his left and Deivayanai on
his right.11
10
H.R.Pate, op.cit, pp 413-414. 11
Field study.
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NATARAJA SHRINE NATARAJA SHRINE NATARAJA SHRINE NATARAJA SHRINE
The Shrine of Nataraja and his consort might belong the early part
of 12th century A.D12
In this temple Nataraja shrine is located on the
Northern side of the prakara. A bronze image of Nataraja in the Anandha
Tandava pose is enshrined in this structure. Here Nataraja has right foot
planted firmly on the back of crouching Muyalakan and lifting his left
leg. He has an enigmatic smile on his face. The entire figure is
surrounded by a "Prabha Mandala" carrying flames. This anandhatandava
is being witnessed by four persons, the foremost being Goddess Parvathy.
The other three witnesses are sage Patanjali, sage Vyagrapada and Saiva
hymnal Poetess Karikkalammaiar who is shown as a figure playing
symbols and witnessing the dance.
SRICHAKRASRICHAKRASRICHAKRASRICHAKRA
Srichakra is installed in front of the Amman shrine by the
Srilasrivelappa Thesiga swamygal X of Thiruvadudurai.13
Sitting on the
chakra the devotees pray to Gomathy for the cure of their diseases. In
case of body pain a dab of rice flour on a leaf is placed on the part
affected; a hollow is scooped out in the paste and in it ghee is poured; the
gee is set alight, and when it has burnt itself out, the cure is complete.14
12
Pilli.K.K., The Sucindram temple, Madras, 1952, p.414. 13
Tinakarn, dated 01.08.2012, p.4. 14
H.R. Pate, op.cit., p.414.
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DURGAI ADURGAI ADURGAI ADURGAI AMMAN SHRINE MMAN SHRINE MMAN SHRINE MMAN SHRINE
This shrine is on the northern side of Sankaralinga swamy shrine. It
faces south. By pouring gingelly oil into the squeezed lemon, womenfolk
lit lamps in front of the shrine on every Tuesday and Friday with the
belief that this will hasten the marriage of young ladies and also would
give relief to married ladies from Rahu and Khedu thosam (something
inauspicious) and leads to a happy married life.15
PULITHEVAR ROOMPULITHEVAR ROOMPULITHEVAR ROOMPULITHEVAR ROOM
It is situated in between the Swamy shrine and the Amman shrine
in the Mahamandapa. It is a wooden structure with elaborate and intricate
carvings. In the hind wall of this structure there is an imposing portrait
painting of this freedom fighter and it is 10" high.16
Kattabomman and
other freedom fighters fell into the clutches of the British rulers and were
executed, but Pulithevar could not be caught by the British. The devotees
strongly believe that Pulithevar took asylum in this temple and from there
escaped miraculously without falling into the British. All the combing
operations of the British became futile. This legend enhances the prestige
of the devotees of Pulithevar and that of the deity of this temple as an
unparalleled protector. Thus this temple had afforded protection for
people against marauders and invaders. 15
Tamil Murasu, 10.09.2003, p.1. 16
Field Study at Sankaranarayana Swamy Temple, dated : 20.06.2011.
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NAVAGRANAVAGRANAVAGRANAVAGRAHASHASHASHAS
This temple has a separate pedestal for Navagrahas, the divine
personification of the nine planets of the Hindu astrology. They are the
Sun, the Moon, Mars, Mercury, Jupiter, Venus, Saturn, Ragu and Kethu.
Saturn who is believed to be the cause of human miseries attracts the
greatest crowd on Saturdays, a day supposed to be especially sacred to
him. When compared to the popularity of the Navagrahas in other
temples, their worship is not very popular in this temple because of the
unshakable faith the devotees have for Gomathi Amman of this temple.
TTTTHIRUCHUTTU (ADI HOLYHIRUCHUTTU (ADI HOLYHIRUCHUTTU (ADI HOLYHIRUCHUTTU (ADI HOLY ROUND) ROUND) ROUND) ROUND)
It is a circling movement of the devotees, which means going
around the outer pragara of the three main shirnes of this temple. During
Adithapasu festival days the devotees of Gomathi have the habit of going
around the outer pragara of three main shrines for hundred and eight
times. This round starts from the first day of the Adithapasu festival. As
to their convenience and ability they will complete eight or twelve (or any
numbers) rounds per day. By this way they complete hundred and eight
rounds before the eleventh day of Adithapasu vision. (i.e). they will
complete hundred and eight rounds within eleven days. By doing this,
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devotees believe that their wishes, wants and desires will be fulfilled by
the Goddess Gomathi.17
ANTIQUITY OF SANKARANKOVILANTIQUITY OF SANKARANKOVILANTIQUITY OF SANKARANKOVILANTIQUITY OF SANKARANKOVIL
The town Sankarankovil was called by several names such as
Bluediyam, Punnaivanam, Sirasai, Sasuram, and Vararasaipuram18
and
Kulainagar.19
This place was called as punnaivanam when Sri Umadevi
expressed her wish to Sri Paramasiva to witness the Sankaranarayana
Roopa. He directed her to go to this punnaivana kshetra and asked her to
penance. The Devas became the punnai trees and Devis became the cows.
Sri Devi sat in the shade of punnai trees and she got ample milk and ghee
for poojas. Thus punnai tree became the sthalavirutcha.20
Since Sri Devi
possessed more cows, she was called Avudai.
PURANIC HISTORY PURANIC HISTORY PURANIC HISTORY PURANIC HISTORY
There is a traditional belief found in the sthalapurana that Sanka
and Padma were the serpent kings. Sanka was the disciple of Vasuki, an
ornament of Sri Paramasiva while Padma was the disciple of Adisesha,
the bed of MahaVishnu. There arose a controversy between them as who
17
ibid., p.1. 18
Sankarankovil Anthathi, Introduction by V.V.Swaminathaiyer, p.11. 19
ibid, p.11. 20
Muthuveerappa Kavirajar, Sthalpuranam, p.17.
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was superior - Hari or Hara. As they could not find a solution to this
riddle in Nagalog they went to Boolog and they had a debate with
Maharishi. Sanka believed that "Sri Paramasiva is the supreme" But the
King Padma did not agree to this argument. Both of them were directed to
obtain the judgment from Vyala Bhagban21
who narrated them the history
of Sankaranarayana. He also directed the serpent king to do penance at
Punnaivana Kshetra. Accordingly, they reached Punnaivana and dug
Nagasunai, the Sacred Tank and also did penance. Lord Paramasiva
revealed his "Sankaranarayana Roopa", on a Fullmoon day in the Tamil
month of Adi. This is celebrated as Adi Thapasu22
every year.
OTHER NAMES OF GOD AND GODDESSESOTHER NAMES OF GOD AND GODDESSESOTHER NAMES OF GOD AND GODDESSESOTHER NAMES OF GOD AND GODDESSES
As Lord Sankaralingaswamy was found in the snake hole he was
named as Vanmeeganathar. As the lord was found in the pungai forest he
was known by the name Koozhaiyandi and Vaidyanathan.23
Goddess
Gomathy is known by the name Avudaiammai.*
PROPERTIES PROPERTIES PROPERTIES PROPERTIES ---- INCOME INCOME INCOME INCOME ---- EXPENDITURE EXPENDITURE EXPENDITURE EXPENDITURE
This temple owned lands at Naranapuram and Vasudevanallur of
Sankarankovil Taluk. From these lands came 350 sacs of paddy and
21
Seevalamara Pandyan, Stalapuranam, p.17. 22
ibid., p-18. 23
Sevalamara Pandyan, op.cit., p.16.
* Go - Cows, mathi - owner, Avudai Means owner of cows (Au = cow, udai = owner)
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Rs.15, 000 from tenants every year. Moreover the temple has lands at
Ambasamudram Taluk. From the village of Pranchery, Gopalasamudram,
Chokkalingapuram 515 sacs of paddy came to the temple every year.24
The temple possessed costly golden ornaments like golden skirts,
Silver prabais etc. It also possessed Vahanas like Rishaba, Peacock,
Elephant, Simha, Kamadhanu, Bootha, Parrot, Annam, Chapparam,
Mouse, and Prothosha Vahana.
The temple administrations has an auditorium, marriage hall,
lodge, houses for rent. These rents help to augment the income of the
temple.
OFFERINGSOFFERINGSOFFERINGSOFFERINGS
Devotees offered gold, silver, bronze, cloth, cow, goat, cock, salt,
pepper, chilli, vegetables and corns as offerings to the temple. All those
offerings are auctioned which led to the multiplication of income.
Devotees offered paper currency and coins to the "Hundiyal". This
is another sort of income. The entire income is spent for the maintenance
of the temple and for welfare activities.
SSSSUBUBUBUB----TEMPLES TEMPLES TEMPLES TEMPLES
This temple has many sub temples. They are as follows:
24
Seevalamarapandyan op.cit., p.16.
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Palvannanathaswamy temple, Karivalamvanthanallur.
Kailasanathaswamy temple, Veerasikamani.
Rajagopalaswamy temple, Veerasikamani.
Agasthianathaswamy temple, Veerasikamani.
Mathankovil, Mullikulam.25
IMPORTANCE OF THE TEMPLE IMPORTANCE OF THE TEMPLE IMPORTANCE OF THE TEMPLE IMPORTANCE OF THE TEMPLE
The sun’s rays fall on the image of Sankaralingaswamy at the time
of surya pooja.26
This vision is seen and worshipped by thousands of
devotees.
The temple administration runs one Elementary School and a
Siddha Medical Hospital where treatment is being given to the public.
For the convenience of the devotees a lodge consisting of 14 rooms
and a house consisting of 3 rooms are let at minimum rate of rent. The
Marriage hall and the Auditorium are also let by the temple
administration with minimum rent.
Devotional songs are being sung in the morning and evening and
they are made audible to the public through the loud speakers in the
temple. For the convenience of the devotees many things are sold at a
reasonable price in the shops situated inside the mandapam. The annual
25
Festival Diary, Sankaranarayanaswamy temple. (1.4.91 to 31.3.92) 26
Tamil Murasu, dated : 10.08.11, p.2.
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income of the temple exceeds Rs.10,00,000/- which is also the specialty
of this temple.27
TWELVE MANDAGAPADITWELVE MANDAGAPADITWELVE MANDAGAPADITWELVE MANDAGAPADI
In order to honour and please different communities, Mandagapadi
performance was started during Adi Thapasu festival. Mandagapadi
performance means that a particular community will meet the expenses,
poojas, decoration and all other items associated with the festival on a
particular day.
The twelve Mandagapadi performance of Adi Thapasu festival are
as follows.1
First day festival Maravar Mandagapadi
Second day festival Yadavar Mandagapadi
Third day festival Twenty four grama (Village) IIIathar
Mandagapadi
Fourth day festival Senguntha mudaliar Mandagapadi
27
ibid., p.IV. 1 Adithapasu thiru vizha Alaippu (Invitaion), Pasali - 1413.
* Twenty four manai and eighteen manai, which is the branch of their community.
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Fifth day festival Salavai Tholilazhar (Washer man)
Mandagapadi
Sixth day festival Poigai Sankaralingathevar family
(Ex.V.M) Mandagapadi
Seventh day festival Thirty six grama (36 Villages) Senai
Thalaivar Mandagapadi
Eighth day festival Aadi parambarai Maruththuvar (Barber)
Mandagapadi
Ninth day festival Twenty four Manai *Teluguchettiyar*
Mandagapadi
Tenth day festival Vaniga Vaisya Sangam
Eleventh day festival "Thapasu Katchi" (Darshan)
1. Pillayan Kattalai, Tirunelveli.
2. Oothumalai Zamin family
3. A.V.R.M.V.Sankaranarayanan &
Brothers, Ambasamudram.
4. T.P.Chidambaram Pillai Trust,
Tirunelveli.
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Twelfth day Hindu Nadar Uravinmurai Mahamai
Mandagapadi.
CoCoCoCommon features of the mmon features of the mmon features of the mmon features of the mandamandamandamandagagagagapadi padi padi padi performanceperformanceperformanceperformance
On festival days i.e., every day in the morning, on behalf of the
particular community, Poojas and decorations are performed in the
temple. Then by paying Azhaippu charge (Invitation charge) to the
temple, the community gets permission for the procession, in the evening
the deity is taken out of the temple and round the four car streets in
procession, reached the community Mandapam. The deity remains in the
Mandapam till 10 o'clock. The community people do swamy darshan by
offering poojas and decorations. After that the deity goes around the car
streets and reaches the temple.
Cultural programmes such as musical party, dance, drama etc. are
conducted to entertain the people everyday nights on behalf of the
community. Owing to communal clashes, the cultural programmes have
been cancelled for the past three years.
Office bearers of the Mandagapadi are elected for a period of three
years. Every community has its own Mandagapadi building (Mandapam)
which consists of one or more rented buildings. On festival days the
Mandapam will be vacated by the renters. The expenses of the
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Mandagapadi performance are met by collecting rent and receiving
donations.
First Mandagapadi First Mandagapadi First Mandagapadi First Mandagapadi ---- Maravar (Pothu) Mandagapadi Maravar (Pothu) Mandagapadi Maravar (Pothu) Mandagapadi Maravar (Pothu) Mandagapadi
In the beginning Mandagapadi right was given to Karuppasamy
Thevar of Sankarankovil. After him, it was continued by his son
Shunmugavel Thevar. After his demise, Shunmugathai the widow of
Shanmugavel Thevar performed the Mandagapadi Poojas. In the year
1968, there was a feeling among the Maravar community that their
Mandagapadi Poojas should be performed by the community as a whole
and not by one person. With this aim in their mind, a community meeting
was held under the leadership of Ramachandara Thevar. In that meeting
they decided to file a case against Shanmugathai. Accordingly a case was
filed in the court of Tenkasi.2
The case was demanding Mandagapadi right to all those Maravars
residing at Tirunelveli district. In 1986, a temporary verdict was given by
the court. The Mandagapadi rights were given to Senthurpandian of
Kalapakulam village, who was the representative of Tirunelveli district
Maravars.3
2 Case No. O.S.41/82, District Munisit court, Tenkasi.
3 Case No. O.S.2/86, District Munisif court, Tenkasi.
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On 23.10.87 final verdict was given by the court of Tenkasi in
favour of the community.
Maravar community Mandapam exits in the main road. It was built
at a cost of Rs.35,00,000. This amount was collected from the Maravars
of Tirunelveli district.
II II II II ---- YADAVAR MANDAGAPADI YADAVAR MANDAGAPADI YADAVAR MANDAGAPADI YADAVAR MANDAGAPADI
Yadavar Mandagapadi performance had started at about 1917
A.D.5 Their Mandapam exists in Kovil Vaasal Street (door no.1, 2, 2A).
This Mandagapadi belongs to those Yadavas who are residing in and
around Sankarankovil. In addition to the Mandapam, this community also
has five rented buildings situated in the south car street (Door No.20,
20A, 21).
Twenty Four GramTwenty Four GramTwenty Four GramTwenty Four Grama Iiiathar Pothu Mandagapadia Iiiathar Pothu Mandagapadia Iiiathar Pothu Mandagapadia Iiiathar Pothu Mandagapadi
Twenty four Grama Illathar Pothu Mandagapadi festivals have
been celebrated from 1925 onwards.6 Twenty four gramas include
Sankarankovil, Puliankudi, Vasudevanallur, Sinthamani, Azhagapuri,
Chokkampatti, Nelkattum Seval, Ayyapuram, Madaththupatti,
5 Interview with Shanmugiah Pandian, president of Maravar pothu Mandagapadi,
dated : 18.10.2011. 6 Interview with S.A.Paramasivan, Secretory of Senguthar Mandagapadi,
dated : 20.08.2011.
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Perumpathoor, Panayur, Purakkadayanpatti, Manalur, Naranapuram,
Vellakkavundanpatti etc.,
Their Mandagapadi building is known by the name kal (Stone)
Mandapam which exists in Sekkilar street (Door No. 1/18). Without
collecting donations, they meet the expenses of the Mandagapadi
performance.ie. The income from rented building is enough for those
performances.
SENGUNTHAR MUDALIYAR MANDAGAPADISENGUNTHAR MUDALIYAR MANDAGAPADISENGUNTHAR MUDALIYAR MANDAGAPADISENGUNTHAR MUDALIYAR MANDAGAPADI
Senguntha Mudaliar Mandagapadi festival has been celebrated for
the past sixty years.7 Karthikeya Nilayam is the name of the Senguthar
Mudaliar Mandapam. It exists in Mathankovil Street (Ward No:8 door
No.1) This Mandagapadi belongs to those Mudaliar of Sankarankovil
town only. From the rent collected from their rented buildings only they
meet the expenditure of the Mandagapadi performances.
Every year during their Mandagapadi festival annadhanam to 1000
devotees is given at the temple of Thiroupathy Amman. On the 9th day
car festival special invitation is sent to this community leader. At the end
of the car festival Muthal Mariyathai is given to them on behalf of the
temple authorities.
7 Interview with SPN Palanichamy, President of the Sengunthar Mudaliar Mandagapadi,
dated: 10.10.2011.
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5555ththththsalavai Thozhisalavai Thozhisalavai Thozhisalavai Thozhilalar (Vannar) Mandagapadi (Or) lalar (Vannar) Mandagapadi (Or) lalar (Vannar) Mandagapadi (Or) lalar (Vannar) Mandagapadi (Or)
Irangolli Vannar Irangolli Vannar Irangolli Vannar Irangolli Vannar Community MandagapadiCommunity MandagapadiCommunity MandagapadiCommunity Mandagapadi
Vannar Mandagapadi belongs to those Vannars of Sankarankovil
town only. In 1917 on behalf of the community a land was bought and
registered.8 At the Sub-Registrar’s office of Sankarankovil for building
their Mandapam. Thus from 1917 onwards the Vannar community
celebrated the Mandagapadi.9 Their Mandapam exists in the Katcheri
road (Ward No.22, Door No.60)
6666THTHTHTH SANKARALINGA THEVAR, POIGAI, MANDAGAPADI SANKARALINGA THEVAR, POIGAI, MANDAGAPADI SANKARALINGA THEVAR, POIGAI, MANDAGAPADI SANKARALINGA THEVAR, POIGAI, MANDAGAPADI
On 27.09.1882, a land in front of the temple was bought by the
Maravars of 7 villages viz., Poigai, Karadikulam, South Alangulam,
Avudaiyalpuram, Kavundanpatti, Thesigampatti and Punnaivanam for
building a Mandapam. The land has been registered in the name of
Sanguthevar an influential person of Poigai village. He was one of the
two sons of Ananjimuthu Thevar. Samyathevar was the second son.
In 1884 (Tamil Year 1060) a Mandapam was built in that place by
Sanguthevar at his own expense perform the Mandagapadi festival. As he
had no male issue, he wrote one Dharma Sasanam* in the name of his
8 Document No 1.467.155. 1186/1917, Survey No: 231 acre 1.68.
9 Interview with I.Sudalai, president of the Mandagapadi, dated : 20.09.2011.
* Right of performing Mandagapadi festival.
186
grand son (daughter's son) Sankarapandya Thevar, at the age of 67. Thus
from 1886 to 1916 the 6th day Mandagapadi was performed by
Sankarapandya Thevar. After him, it was continued by his three sons viz.
Sankaralinga thevar, Thanuskodi Thevar and Samya Thevar.
In 1993, the grand sons of Samya thevar (brother of Sanguthevar)
filed a case10
in the judicial court Sankarankovil against the sons of
Sankarapandia thevar. Claiming that as they were the male heir to
Ananjimuthu thevar, the Mandagapadi right should be given to them
only. Owing to this case the Mandagapadi was performed by the temple
authorities from 1993 onwards.
In the mean time the judgment was given in favour of the heir of
Samya Thevar. Again an appeal11
was field by the opposition party in the
sub court. Now the verdict was given in favour of the sons of
Sankarapandya thevar. As the temple administration performed this
festival at its own expense from 1994 to 2002, the expense of Rs.52, 000
is paid by them. From 2003 onwards the 6th day Mandagapadi festival is
celebrated by the particular family of Sankaralinga thevar of Poigai.
10
OS No.303/1993, Judicial court, Sankarankovil. 11
OS No.7/2002, Sub-court, Sankarankovil.
187
7777THTHTHTH 36 GRAMA (VILLAGE) SENAI THALAIVAR 36 GRAMA (VILLAGE) SENAI THALAIVAR 36 GRAMA (VILLAGE) SENAI THALAIVAR 36 GRAMA (VILLAGE) SENAI THALAIVAR
MANDAGAPADI MANDAGAPADI MANDAGAPADI MANDAGAPADI
As this community is believed to have been originated from
Veerabahu, the commander of God Subramanya's army, they took the
name as Senai Thalaivar. This Mandagapadi belongs to those Moopanar
residing at 36 villages in and around Sankarankovil. The 36 villages are
Sankarankovil, Puliankudi, T.N.Pudukudi, Sinthamani, Malaiyadikurichi,
Vasudevanallur, Sangupuram, Rayagiri, Ramanathapuram, Thenmalai,
Viswanathaperi, Sivagiri, Sethoor, Mettupatti, Mugavoor, Devadanam,
Thalavaipuram, Solaiseri, Kollankondan, Rajapalayam, Sivakasi, Bodi
Nayakkanoor, Sambalkulam, Kurukkalpatti, Reddiyapatti, Periakovilan
kulam, Melathalavaipuram, Kalugumalai, Karadikulam, A.Karisalkulam,
North IIandaikulam, Kayattar Vadakkutheru, Kayattar Therkutheru,
Suriyaminukkam, Nagaram, Cholarajapuram.12
Their community Mandapam exists in the North Car Street (Door
No.28, 29 Ward No.15). The special feature of this Mandagapadi is that
the deity goes round the car street in a decorated flower palanquin.
12
Interview with N.Ramachandran, Secretary of the Mandagapadi, dated: 16.09.2011.
188
8TH AADI PARAMABARAI MARUTHUVAR COMMUNITY
(BARBER) MANDAGAPADI
As the Barber community was once having knowledge of
Ayurvedic system of medicine and their women have been serving as
Midwives for ages in the town they took the name as Adi Parambarai
Maruthuvar Community.
Their community Mandapam is situated in the North Car Street
(Door No. 94, 25th Ward 92A, 95, 96, 97, 98) Barber Mandagapadi
belongs to those who are residing at Sankarankovil town only.13
9999THTHTHTH TWENTY FOUR MANAI TWENTY FOUR MANAI TWENTY FOUR MANAI TWENTY FOUR MANAI TELUGU CHETTIAR'S TELUGU CHETTIAR'S TELUGU CHETTIAR'S TELUGU CHETTIAR'S
MANDAGAPADIMANDAGAPADIMANDAGAPADIMANDAGAPADI
This Mandagapadi belongs to that Telugu-Chettiars who are
residing at Sankarankovil town only. Their Mandapam exists in the main
road (Door No. 67, 68).14
10TH VANIYA VAISYA SANGAM MANDAGAPADI
This Mandapam is situated on the main road of Sankarankovil.
They helped the poor by giving financial assistance to the students and
also give money for the funeral rites of the poor.15
13
Interview with Paramasivan, Secretary of the Mandagapadi, dated:20.09.2011. 14
Interview with A.K.Sadasivam Chettiar, Secretary, of the Mandagapadi,
dated: 03.09.2011.
189
11111111THTHTHTH DAY FESTIVAL DAY FESTIVAL DAY FESTIVAL DAY FESTIVAL----THAPASU MANDAGAPADI THAPASU MANDAGAPADI THAPASU MANDAGAPADI THAPASU MANDAGAPADI
This Mandagapadi is performed by 4 community people namely
Pillaiyan Kattalai, Tirunelveli, Uthumalai Zamin family, AVRMV
Sankaranarayanan & Brothers, Ambasamudram, T.P.Chidambaram Pillai
Trust, Tirunelveli. Thapasu Mandagapadi building is situated in the west
of south car street.
12121212THTHTHTH HINDU NADAR MANDAGAPADI HINDU NADAR MANDAGAPADI HINDU NADAR MANDAGAPADI HINDU NADAR MANDAGAPADI
Nadar Mandagapadi performance was started in 1965. As they
were not given Mandagapadi right earlier, they asked the temple
administration the right of giving Mandagapadi on the twelfth day.
Before 1965, twelfth day was celebrated as Sapthavarnam by the temple
administration. Their Mandapam exists in the south car street (Door
No.23).
Poojas and FestivalsPoojas and FestivalsPoojas and FestivalsPoojas and Festivals
Festivals are an integral part of socio - cultural and religions
activities of the people. To the Hindus festivals are an expression of their
piety.16
It is natural that the Hindus offer their thankfulness to the maker
15
Interview with Sakthivel Chettiar, president of the Mandagapadi, dated: 16.09.2011. 16
Ramasamy.N.S., Temple festivals of South India, Mysore, 1991, p.324.
190
of all things, and their chosen method of thanks giving is to perform
festivals in His Honour.17
Festival is also considered as Sirappu Vazipadu. They are
celebrated in the temples by following the rules of the agames.
Traditionally these festivals commence either on a Nakshtra (Natal Star)
or titi (Tirtha titi). Festivals exceeding twenty one days are known as
mandalotsava and ten days are known as Bramotsavam.18
Pooja is the worship of God or Goddess following certain
formalities and by offerings of Pooja which is of two types. They are
Athmartha Pooja (Personal Pooja) which is normally performed at home.
The Paratha Pooja (Pooja for the whole of Universe) is of two
types. Nithya Pooja and Visesha (Special) Pooja performed at temple
only.19
Daily poojas are performed six times a day in this temple, as
prescribed in the Agamas. The daily routine of ceremonies in the temple
begins at 5.00 A.M to the booming of the conch, and the doors of the
temple are opened. At every pooja five layered Alankara Deepam, five
17
Jeyachandran.A.V., Madurai Temple Complex, Madurai, 1985, p.207-209. 18
Exanth Ranade (ed), Temple India, Vol X, Madras, 1981, p.168. 19
Chokalingam, Alayangalin utporal Vizhakkam, Book II, p.211.
191
faced and nine faced camphor pistes are used to circle before the deities
as sacred acts.20
POOJA VIDHIPOOJA VIDHIPOOJA VIDHIPOOJA VIDHI :::: Kaminga Agama.21
Is followed
THIRUVANANDALTHIRUVANANDALTHIRUVANANDALTHIRUVANANDAL.22
The first pooja is Tiruvandal starts at 5.30 A.M. This pooja marks
the awakening from eternal sleep. It is performed at the Palliarari situates
in Ambal Sannathi. The Neivedyam offered in this pooja is milk.
VIZHA POOJAVIZHA POOJAVIZHA POOJAVIZHA POOJA
It is performed at 6.30 A.M. It is sponsored by certain endowments
which has instituted by pre - British rulers. The income for the
endowments comes from the landed properties situated in Puliampatti
hamlet of Kalappakulam village and Thalavaipuram of Vadakkuputhur
village. The kattalai trustees are in possession of the lands at
puliampatti.23
These trustees have arranged for the performance of the
poojas according to the customs and usages in vogue. There is a
Paricharga Brahmin cooks the Neivedyam and assists the Archaka to
perform abishekam and the pooja. He also prepared suddhannam and
helps the Archaka to offer the same to God.
20
ibid., p.230. 21
Sankarankovil Thalavaralaru, 1995, p.22. 22
Notice Board displayed in the temple. 23
Sankarankovil Varalaru, p.31.
192
KALASANTHI POOJAKALASANTHI POOJAKALASANTHI POOJAKALASANTHI POOJA
This pooja is of two types - Sirukalasanthi and Kalasanthi the
kattalaidars who arrange for this pooja.24
During Sirukalasanthi, as about 8.30 A.M poojas are performed to
Sri Sankaralingaswamy and Sri Gomathi. But poojas are performed to all
deities during Kalasanthi and Bali is offered to all eight Dhik Palakars
Suddhannam is offered as Neivedyam in both these pooja's.
UCHIKALA POOJA
Uchikala pooja is performed at 12 noon by the kattalai trustees.
Besides the Neivedyam prepared by these trustees, Payasannam is also
offered as Neivedyam.
The temple will be closed after the Uchikalam, except on the last
Fridays of the Tamil months. It will be kept opened on all last Fridays till
night to enable the devotees to have the darshan of the deities.25
SAYARATCHAIKALA POOJA SAYARATCHAIKALA POOJA SAYARATCHAIKALA POOJA SAYARATCHAIKALA POOJA
This pooja is performed at about 5.30 P.M. Poojas are offered to all
deities in the temple. Bali is offered to Dhik palakars. Sarkarai Pongal,
24
ibid., P.31. 25
Notice Board displeayed in the temple.
193
Puliyodarai, Vadais, Thenkulal are offered along with Suddhannam as
Neivedyam.
ARTHAJAMA KALA POOJA ARTHAJAMA KALA POOJA ARTHAJAMA KALA POOJA ARTHAJAMA KALA POOJA
The last pooja is Ardhajamakala pooja and palliarai pooja. The
Ardhajama Kalam is arranged by the Kattalai trustees. After the palliarai
pooja, pooja to Chandigeswara the deity who grants the fruits of all
poojas is performed.
In the end pooja to Bairava, who is known as Kshetra Bala, is
performed. During special poojas 'Vadais' are offered as Neivedyam to
Sri Bairava.
FESTIVALS
Festivals occupy a prominent place in the life of the people. They
are occasions of public rejoicing and merriment, and they served to
relieve the people of the humdrum monotony of everyday life. The
festivals performed at Sankaranarayanaswamy temple are classified as
follows.
Day Festival,
Weekly Festival,
Monthly Festival,
Annual Festivals
194
DAY FESTIVALS DAY FESTIVALS DAY FESTIVALS DAY FESTIVALS
During day festivals both Swamy and Ambal are taken in
procession along the car streets both in the morning and evening.
One day festivals are listed below.26
Sl.Sl.Sl.Sl.
NoNoNoNo FestivalsFestivalsFestivalsFestivals Tamil MonthTamil MonthTamil MonthTamil Month
1. Chittirai Visu Chittirai
2. Vaikasi Visagam Vaikasi
3. Adi Amavasai Adi
4. Avani Avittam Avani
5. Vinayagar Chathurthi Avani
6. Third Saturday Purattasi
7. Ipasai Visu Ipasi
8. Deepavali Ipasi
9. Karthigai Somavaram Karthigai
10. Thirukarthigai Theepam Karthigai
11. Vaikunda Yegathasi Margali
12. Thai Pongal Thai
13. Thai Poosam Thai
14. Thai Amavasai Thai
26
Interview with K.Sankara Subramaniya Pattar, dated: 12.06.2011.
195
15. Kanu parivettai Thai
16. Theppa utsavam Thai
17. Maha Shivarathiri Masi
18. Panguni Uttiram Panguni
19. Grahanam Panguni
20. Karthigai Thiruvanandal Panguni
21. Arupathumoover Sivanadiyar
Gurupoojai.
1. Chittirai VChittirai VChittirai VChittirai Visuisuisuisu
The first day of the Tamil month Chittirai denotes the
commencement of the Tamil New Year. Locally it is called as Chittirai
Visu. It is believed that visu was the day chosen by Brahma to commence
His creation of the universe.27
On that day Anna Abisekam is performed
to Sankaranarayanaswamy.
2. Vaikasi VisagamVaikasi VisagamVaikasi VisagamVaikasi Visagam
The last day of the Vasantha Vizha is celebrated as Vaikasi
Visagam. Usually it comes on full moon day. Special Aarathanai is
performed to swamy and Ambal. Shunmugar Sannathi is decorated with
pomb and show. Worshipping Lord Shunmugar on this particular day is
considered by the people as if worshipping him for the whole year.
27
Pad Field.J.E., The Hindu at home, Delhi, 1908, p.234.
196
3. Adi Amavasai
This day is considered as Pithurkal (Deed People) day. People light
Deepam in front of the sankaralingar sannathi for giving swargam
(Heaven) to the deed people.
4. Avani Avittam
It is also called as poonool Thiruvizha (Festival). On this day
pattars wear new poonool and recited Gayatri Mantram. They put a new
poonool (Sacred thread) the swamy also.
5.5.5.5. Vinayagar ChaturthiVinayagar ChaturthiVinayagar ChaturthiVinayagar Chaturthi
This festival is celebrated to commemorate the memory of the birth
of Vinayaga. On that day Vinayagar, who is one of the Panchamoorthies,
is garlanded with Arugambul and Kolukkattai is offered as Neivedyam.
6.6.6.6. Third SaturdayThird SaturdayThird SaturdayThird Saturday
Third Saturday of the purattasi month is an important day for
perumal (Vishnu). Special poojas are done to Narasimhamoorthy and
Sankaranarayanar, puliyodarai and sarkarai pongal is offered as
Neivedyam. At the end of the Deepa Aarathanai, Thulasi theertham is
given to the devotees.
197
7.7.7.7. Ippasi VisuIppasi VisuIppasi VisuIppasi Visu
First day of the Tamil Month Ippasi is performed as Ippasi visu
festival. Anna Abishekam is performed to the swamy.
8. Deepavali
On that day Thirumulukka (bath) is done to swamy and Ambal.
After that new clothes were worn to swamy and Ambal.
9. Karthigai Somavaram
On this day four pots of water are taken from the soyalankulam
situates in the south side of the temple. These waters are used for the
abisekam of the swamy and Ambal accompanied by musical instruments
and elephants.
10. Thirukarthigai Deepam
It is celebrated on the full moon day of the Tamil month, karthigai
'Karthikai Deepam' is virtually a propitiation of Agni.28
Both in temple
and homes Hindus used to illuminate lamps throughout this month
especially on Thirukarthigai night Chokkappanai or Deepaghosa is also
celebrated in this temple after veethy vala.
28
K.K.Pillai op.cit., p.233.
198
11. Vaikunta Yekathasi
This festival is also called as periya yekathasi. Like is Vishnu
temples, the sorka vassal of Sankaranarayana swamy temple is opened on
that day.
12. Thai Poosam
Special poojas are being performed to swamy, Ambal and
Arumuga Nainar.
13. Thai Pongal
The first day of the Tamil Month Thai is celebrated as Thai Pongal.
It is also called as Uzhavar Thirunal. It is a custom prevailed among the
Tamilians that, on that day the brides' family sent pongal padi (Contains
rice, sugar cane, sarkarai, tumeric etc) to the bridge rooms' family. In this
town the Saiva Chettiyar community sends the pongal padi to the Ambal
of the temple, considering Gomathy Ambal as their daughter.
14. Thai Amavasai (New moon)
Like Adi Amavasai festival, Thai Amavasai is celebrated as the
day for pitturkal (Deed people).
199
15. Thai Kanupparivettai
In this festival swamy Chandrasekar throws the arrow from
Govindaperi mandapam, situated on the western side of the temple.
16. Thai Theppa Urchavam
Avudai Poigai is the Theppam, situates on the southern side of the
temple. There is a river near the Avudai poigai called COOLAIYAR. A
Mandapam named pillayan mandapam is situated near the Avudai Poigai.
On the last Friday of the Tamil month Thai, the theppa thirunal usually
takes place. Swamy and Ambal are the God and Godesses for the special
Pooja. After the sayaratchai pooja the decorated statues of the swamy and
Ambal are taken to the pillayan mandapam on separate vehicles. The
theppa urchavam starts after the 'Karpoora Aarathanai' to the swamy and
Ambal. The people surround the poigai. The vehicle or the theppa
chapparam goes round the poigai eleven times. That it comes to the
temple by Vrishaba Vahanam.
17. Maha Sivarathiri
Maha sivarathiri or the great night of Siva is an important Hindu
festival. It is held on eve of the new moon in maha (January - February)
and commemorates the birth of Siva.29
This festival is celebrated on the
29
Pad Field.J.E, op.cit, pp 148-149.
200
new moon sathurthathi of the Tamil Month Masi. On that day Nalukala
Pooja is performed at night. Devotees undertake fast throughout the day
and worship Siva. It is called Vizha Sisi, Bramma Sorupam and
Mahathavashu.
On that day night aged and spiritualists recited Siva puranam.
Some people go to the five Siva Sthalas (Pancha Bootha Sthalas)
18. Panguni Uttiram
It comes on the Utra Natshatra day of the Tamil Month Panguni.
On that day special poojas are being performed to God Subramanyar.
19. Grahanam
Day to day celebrations is changed by the Grahanam either in
Suriya grahanam or in Chandra grahanam. At the time of grahanams a
screen is put before the Moolavar, Swamy and Sankaralingar. After the
grahanam is over theerthavari is performed to Athirathevar.
On the day of Suriya grahanam Thirumulukka is performed to the
sun, and in the day of Chandragrahanam thirumulukka is performed to the
moon (chandran).
201
20. Karthigai Thiruvanandal
After performing 'Thirupalli Yeluchi' and 'Theeparathanai' Devi
Sakthi Beedam is taken to the Ambal Sannathi. Then the pathuhai
(Chappal) of the swamy is taken around the outerprahara by singing
songs from the Devaram. Later it is taken to Moolasthanam.
21. Sixty three Sivanandiyar Gurupooja
In the Saiva seet of Hinduism worship of Guru, Lingam and the
Sangamam is emphasized. This type of worship is performed by Sixty
three Sivanadiyar Grurpooja group from the fixed deposit given by the
people. Nayanmars and Sivanadiyars are worshipped on that day.
Weekly Festival
The weekly festival Celebrated in this temple are
1. Somavaram
2. Sukravaram
3. Cow pooja
Every week, in addition to daily pooja, special poojas are
performed on those three weekly festivals.
Monthly Festivals
The monthly festivals celebrated in this temple are:
202
1. Matha pirrappu
On the first day of the every Tamil month this festival is
celebrated. On that day golden car of Sri Gomathy is pulled for Ula. At
Utchikalam pongal is offered as Neivedyam.
2. Mathantham
The Last Friday of every Tamil month is called 'Mathantha Velli'.
On that day moolasthanam is kept open till midnight. In this temple the
last Fridays of the Tamil months Adi and Thai have special importance.
3. Mulakkappu
On the last Mondays of every Tamil month, mulakkappu is given
to the Ambal. During festival days mulakkappu performances are done by
the sponsors.
4. Prathosavizha
Prathosha vizha comes on the thithi of Thiraiyathasi.
Prathosakalam is observed between 4.30 to 6.30 p.m. On the festival
days, special poojas and decorations are done to Nandidevar who is
sitting in front of Sankaralingaswamy sannathy. After Abishekam,
Nandidevar is decorated with pushpa Alangaram (decorated with
flowers). At the time of prathosam, Lord Siva sits on the Vahanam of
203
Parvathydevi and goes round the temple three times accompanied by
Nadaswaram.30
5. Amavasai (New Moon)
On the Amavasai day of every Tamil month Abishekam is
performed to Swamy and Ambal. Utchikala pooja starts thereafter.
6. Karthigai
On the Karthigai Natshatra day of the every Tamil month, special
Aarathanai is performed to god Subramanyar and Balasubramanyar.
Pournami (Full Moon)
On the Pournami day of every Tamil month, Archanai is performed
to Gomathy Ambal.
Visagam
On every Visaga Natshatraday special poojas and decorations are
performed to Arumuganainar.
Yehathasi
Special poojas and Aarathanai are performed to God
Sankaranarayanar.
30
Arulmigu Sankaranarayana Swamy Thirukovil Naatkurippu (Diary) with information
regarding temple festivals.
204
Thiruvathirai
On the Thiruvathirai Natshatraday of every month, special poojas
are performed to God Natarajar.
Annual Festivals
The annual Festivals celebrated at Sankaranarayanaswamy temple are :
Chittirai Festival - 48 Days
Adi Thapasu Festival - 12 Days
Navarathiri Festival - 9 Days
Thirukalyana Festival - 10 Days
Kandasati Festival - 6 Days
Thiruvenbavai Festival - 10 Days.31
Chittirai Festival
Chittirai festival lasts 48 days. It is celebrated as detailed below
S.
No Thirunal Days
1 Ammachiyar Thirunal 5
2 Ayyanar Thirunal 5
3 Vinayagar Thirunal 5
4 Subramanyar Thirunal 5
5 MuthualMoover Thirunal 3
6 Chandra sekarar Thirunal 7
7 Nayagar Nachiyar Thirunal 10
8 Patha sekarar Thirunal 5
9 Chandigeswarar Thirunal 3
Total 48
31
Thina Boomi - 10.8.03. 32
Natkurippu, op.cit., p.10.
32
205
Of the 48 days, Ammachiar festival (i.e.). one of the guarding
deities on the Northern side, is celebrated for the first five days.
Ayyanar festival i.e. one of the guarding deities on the southern
side of the town is celebrated for the next five days. On the fifth day, the
Sivachariar gets anugnai (permission) to perform Brahmotsava from king
Ugrapandya. On that day the bronze idol of the king is taken on
procession.
The next day (usually on the Panguni uthira day) the Dwoja
Arohana or the flag hoisting in front the Sankaralingaswamy shrine for
Vinayagar is performed. The festival of Vinayagar lasts five days. The
next five days of the festival is performed for Sri Subramaniya. The
Bhaktotvasam, is the festival of moovar mudaligal (Sambandar, Appar,
Sundarar) is celebrated for three days.
Then for the next seven days Chandrasekara utsavam is celebrated.
On the seventh day the Swamy (Chandrasekara) will go to Perunkottur
and shall bring earth for Mrith sangiranam (taking earth for growing
seedling as Mulaipaligai) from the place where the elephant plunged on
the earth. There is a mandapam and a small statue of the elephant besides
a small statue of the king. A small temple of Thirukottai Ayyanar is also
there. The swamy is being received by the then zamindar of Alagapuri
206
who is a Rettakudaiar (possessing the honour of the temple with two
umbrellas). Special poojas are also offered there. Now as the zamin
ceased to exist, the descendants of the zamin do in a very small scale.
Then follows the Nayagar Nachiyar festival or Chittirai Perum
Thiruvizha for the next ten days (i.e) on the return of Sri Chandrasekra
swamy from Perumkottur with the flag hoisting for the main festival. On
this occasion Aseervatham (Blessing) will be pronounced. The specialty
of Aseervatham is that the priest blesses as 'Sarave Jana Sukhino
Bavanthu" (all people be happy and peaceful) and "Lokhas samastha
sukhino Bavanthu". (All worlds are happy and peaceful). This blessing is
unique in its nature.
The Vahana (vehicle) in which Swamy and Ambal
(utsavamoorthy) are placed for the ceremonial procession on each of the
10 days of Chithirai Perum Thiruvizha are as follows.
207
Days
Name of God and
Goddesses
(Morning
procession)
Name of the
Vahana
(Morning
procession)
Name of the God
and Goddesses
(Night procession)
Name of the Vahana
(Night procession)
1 Swamy and Ambal Ivory Palanquin Swamy and Ambal Ivory Palanquin
2 Swamy and Ambal Ivory Palanquin Swamy and Ambal Flower Palanquin
3 Swamy and Ambal Ivory Palanquin Swamy and Ambal Silver Bootha Vahana
Silver Simma Vahana
4 Swamy and Ambal Ivory Palanquin Swamy and Ambal Silver Rishaba Vahana
5 Swamy and Ambal Ivory Palanquin Swamy and Ambal Silver Vahana
Golden Vahana
6 Swamy and Ambal Ivory Palanquin Swamy and Ambal Silver Vahana Silver
Anna (bird) Vahana
7 Swamy and Ambal Ivory Palanquin
1. Swamy and Ambal
2. Swamy and Ambal
3. Swamy and Ambal
Golden Chapparam
Silver Chapparam
Silver Chapparam
8 Swamy and Ambal Ivory Palanquin Swamy and Ambal Golden Chapparam
9 Swamy and Ambal Ivory Palanquin Swamy and Ambal PushpamurugaVahana
Kamathenu Vahana
10 Swamy and Ambal Ivory Palanquin Swamy and Ambal Silver Rishaba Vahana
33
Sri Sankaralinga Swamy and Sri Gomathy Ambigai are taken on
procession both in the morning and in the evening. In the evening of the
seventh day Sri Nataraja is taken on procession thrice along with usual
processions, Brahamansa Dharshan, Rudhransa Dharshan and the
Vishnuvamsa Darshan. On the ninth day the Car festival is celebrated.
33
Chittirai Perum Thiruvizha Alaipithal (Invitation), Pasali - 1412.
208
The two decorated cars will be drawn along the Car streets. On the tenth
day i.e. on the Chitrapournami (full moon) day the Swaja Avarohana
(lowering the flag) will be done. Theerthavari34
is celebrated on this day.
After this the Padasekharar Utsavam is celebrated for five days. On
this day special poojas are performed for Palliarai Chokkar (the deity
which is taken to palliarai).
The last three days of the Chittirai Festival is known as the
Chandikeswarar Utsavam. On the last day of this main festival, Sri
Chandikeswara will be taken on procession along the car streets.
Adi Thapasu festival
Adi Thapasu festival is the most important festival celebrated in
this temple. It is celebrated for fifteen days. Of these fifteen day-
celebrations, the noted event is the eleventh day auspicious 'thapasu
katchi' which is shown in the month of Adi on Utrada star day which falls
on the full moon day.
Astronomical Significance of the Month Ashada or AdiAstronomical Significance of the Month Ashada or AdiAstronomical Significance of the Month Ashada or AdiAstronomical Significance of the Month Ashada or Adi
In the month of Adi the sun enters the zodiacal sign of cancer
(karkataka). This is the beginning point of Dhakshinayana. The sun
moves from north towards south direction i.e. towards the dark region.
34
Theerthavari means distributing theertham to devotees.
209
Dhakshinayana is considered as inauspicious because the day is shorter
than the night. During the month of Adi, the Acharyas stay at one place
for performing Sathurmasya Viratha (fast).35
Throughout Tamil Nadu
people celebrate the first day of the Tamil month Adi. The heavy wind
which blows during this month brings diseases. So people worship
Amman to be rescued from diseases.
All the festivals of this temple are associated with religion, while
the Adi Thapasu festival is associated with both religion and culture. It is
celebrated with gaiety and fervour. Men and women participate in it with
enthusiasm. Women adorn themselves with their best clothes and
ornaments on that occasion.
Various communities residing in and around this town actively take
part in this festival. The celebration includes the performance of Vedic
sacrifices, poojas and decorations to Swamy and Ambal.
Adi Thapasu festival starts with flag hoisting or Dwaja Arohana. It
is hoisted in the Golden Kodimaram situated in front of the Gomathy
Amman shirne. This flag hoisting ceremony is being performed by the
Kammavar Naidu Community.36
35
Interview with S.N.A.Ramasamy pattar, dated 05.08.2011. 36
Interview with Chinnachamy the leaders of the Commavar Naidu Community, dated: 26.11.2011.
210
First Day Festival
On the first day the deity Sri Gomathy reaches the mandapam of
Maravar community in the evening and special poojas are performed
there. The decorated deity with valuable ornaments will be taken on
procession along the car streets. The deity then reaches the temple.
Second Day
The deity Sri Gomathy will be decorated and taken on procession.
All the expenses are borne by the temple for morning procession. In the
evening the decorated deity will be taken to the mandapam of Yadava
community and they will offer special poojas. After that, the deity will be
taken on procession on Khamadenu Vahana.
Third Day
The deity Sri Gomathy will be decorated for Sivalinga Abishekam
in the morning of the third day of the Adi Thapasu festival. The decorated
deity will reach the Mandapam of Illathar Community belonging to
twenty four villages and they offer special poojas. After the poojas the
deity will be taken on Simaha Vahana.
211
Fourth Day
On the fourth day also the deity Gomathy will be decorated for
Sivalinga pooja and it reaches the mandapam of Sengunthar Mudaliar
community. Special poojas are offered by them. Then the deity will be
taken on Vrushaba Vahana.
Fifth Day
By reciting Tamil Marai, the deity will be decorated in the
morning. In the evening the deity is received by the washerman
community in their mandapam. Special poojas are offered there. After the
poojas, the deity will be seated on a silver plated chapparam and will be
taken on procession and reaches the temple.
Sixth Day
The sixth day decoration will be 'Yogasana' and Athmartha pooja37
is performed in the morning. In the evening the deity reaches the
mandapam of Sri Sankaranlinga Thevar. Special poojas are offered there
and then the deity comes on a palanquin in procession.
37
Athamartha Pooja - pooja to god who dwells the human mind or soul.
212
Seventh Day
In the morning of the seventh day the deity Gomathy is decorated
for "Go Samrakshana*. This decoration is a signification of the story of
sthalapurana which states that Devakanyas (ladies) accompanied Sri
Parvathi to this 'Punnaivanam' and therefore Sri Parvathi is called Sri
Gomathi or Avudai in Tamil. In the evening the deity reaches the
mandapam of Senai Thalaivar of thirty six villages. Special poojas are
offered at their mandapam.
The specialty of the seventh day festival is that the deity is taken to
pathi ula. The deity is taken five rounds in pathi ula. Veda parayana is
done during the first two rounds. Thevaram is recited during the third
round. A small piper is performed on the fourth round. Piper accompanies
the deity in the fifth round. The deity goes round the car streets on
decorated flowers palanquin.
Eighth Day
On the eighth day morning the deity Sri Gomathy is decorated for
Veena Ganam.38
In the evening the Barber community enjoys the
privilege of offerings special poojas at their mandapam. Then the deity
comes out of the mandapam on a decorated Khamadenu Vahana.
38
Veena Ganam - Pleasing Sri Siva by playing veena.
* Go Samrakshana' Means Protecting the cows. Gomathi in Sanskrit Go - Cows, Mathi - Owner.
Avudai - Means a owner of cows (A = Cow + Udai = Owner)
213
Ninth Day
Car Festival is celebrated in the morning of the ninth day festival.
The Telugu Chettiar Community reserves the right to perform special
poojas to Sri Gomathy Ambigai at their mandapam. Then the deity
reaches the temple on Kamadhenu Vahana.
Tenth Day
Mulaipaligai accompanies Sri Gomathy in the morning procession
of the tenth day. The Vaniga Vaisiya Community makes it their claim to
offer special poojas to the deity at their mandapam in the evening. The
deity rides on Vrushabha Vahana in the procession.
Eleventh Day
The popular Adi Thapasu falls on the eleventh day. During
morning the Pillaiyan Kattalais and Uthumalai Zamindar arrange for
abishekam in sanctum sanctorum of the utsavar.39
Deities of Sri
Sankaralingaswamy, Sri Sankaranarayanaswamy and Sri Gomathy are
kept in front of Sri Sankaranarayana sannathi. Sri A.V.R.M.V
Sankaranayana Mudaliar and his family arrange for special abishekams
and decoration of the deities. They are performing it for more than a
decade. The utsavar deity of Sri Gomathy appears in Thapasu Alankaram
39
Utsavar - deity taking on procession.
214
(Fasting decoration) The descendents of Uthumalai Zamin contributed
their mite for the decoration of the deities on this day. Seated on a golden
plated Chapparam the deity Sri Gomathy comes around the car streets at
about 11.30 am and the chapparm reaches Thapasu Mandapam on the
completion of one round. In the afternoon at about 4.30 p.m Sri
Sankaranarayana on Vrishana Vahana is taken to the place of 'Thapasu
Katchi'. This significant 'Katchi' occurs at the western end of south car
street.
The place of 'Thapasu Katchi' has the decorated masagiri* pandals.
The time for 'Thapasu Katchi' is fixed on reading the auspicious stars and
Lagnam.40
The memorable 'Thapasu Katchi' receives our attention. On
reaching the Masagiri' Sri Sankaranarayana stays there. The deity Sri
Gomathy goes round the Swamy three times and stays at the masagiri
especially made for her. Then the traditional exchange of garlands occurs.
On the third time the deities are adorned with garlands and "Parivattam".
The simultaneous camphor 'Harathi' takes place. At this auspicious hour
it is said that two Garudas fly over the place. According to the temple
administration it is estimated that at about two lakhs of pilgrims
congregate on that occasion.
40
Personal interview with C.Sankara pattar, temple priest, dated: 04.08.2011.
* Masagiri - a pandal without roof arrangement is donated by T.P.Chidambaram pillai trust,
Tirunelveli.
215
The Deity Sri Gomathy returns to Thapasu Mandapam and
continues her penance. Sri Sankaranarayana goes back to the temple all
alone. But the deity Sri Gomathy insisting on the revelation and pleads
for his original posture. This has a significant reference to Sthala
Mahatmiyam. Sri Gomathy's only demand for her penance is the
revelation of the original posture of the Swamy.
The deity Sri Sankaralinga Swamy seated on an elephant reaches
the Masagiri pandal at about 11.30 p.m. Sri Gomathy comes out of her
Thapasu Mandapam and goes round the Swamy three times and stays at
the pandal meant for her. As occurred in the evening the two deities
exchange garlands and camphor harathi is shown. Satisfied with
Swamy's appearance before her, Sri Gomathy joins him and exhorts the
Swamy to bless the people for a prosperous life. They also bless for good
crop. During the Katchi time people greet the deities by throwing chillies,
cotton pieces, paddy and other corns. The colour of the parivattoms of the
Swamy and Goddess Gomathy bears the significance over the future. The
sthalapurana mentions this festival.
216
Twelfth day
On that day morning the deities are not brought on procession but
in the evening the deities Sri Gomathy and Sri Sankaralingaswamy reach
the Hindu Nadar Uravinmurai Mahamai Mandapam. There special poojas
are offered and then at night they reach the temple. Following this, Unjal
festival is celebrated for three days inside the temple.41
Sri Sankaralinga
Swamy and Sri Gomathy are offered abishekam and special pooja.
On the third day of the Unjal Utsavam the oil offerings are made to
Sri Gomathi. This bears the name Ennai Kappu Utsavam. The Adi
Thapasu Festival comes to an end with this ceremony.
Thirukkalyanam
This festival occurs during the month of October. As is done for
Adi Thapasu, Dwaja Arohana is celebrated and this festival prolongs for
11 days.42
Unlike in Adi Thapasu, Tirukkalyanam is performed during
this festival. M/S Raja Engineering Company Sankarankovil donates for
the first day expenditure. The families of Rajapalayam Pannaiyar and
Selva Subramanya Pillai of Tirunelveli jointly arrange for the Thapasu
Alankaram to Sri Gomathi.
41
Thinakaran, dated: 10.08.2011, p.16. 42
Thinakaran, dated: 28.10.2011.
217
The Thirukkalyana Mandapam which is situated in the East car
street is in the joint possession of these two families. These two families
meet the expenditure of Thirukkalyanam in turn. Thirukkalya Katchi
occurs at the southern portion of the east car street. The Swamy is
decorated at the Chapparam, situates infront of the Sankaranarayana
Swamy temple. Both the deities reach the temple immediately after the
katchi. The Thirukkalyanam is performed inside the temple at night and
the 'Pattinapravesam (The joint procession of the Swamy and the Devi)
follows it. The gunny traders of Sankarankovil arrange for this
'pattinapravasam'.
Navarathiri Festival
It is celebrated for a period of nine days ever year like Dasara in
Mysore, Durga pooja in North India, and the worship of Kali in Bengal.
This festival comes in the Tamil month of 'Purattasi (September -
October). The first day of this grand festival commences on the waxing
period of the moon of that month every year. The object or aim of the
festival is to propitiate the Goddess symbolizing every possible kind of
energy in the universe, with an intention to obtain perpetual happiness
and prosperity.
218
'Navaratri' means the nine days falling in the month of 'Purattasi’.
This period is dedicated to the worship of deities to obtain their favour.
The chief of such deities are Sri Durga, Sri Lakshmi, and Sri Saraswathi.
Puranas reveal the fact that these deities destroyed the Asuras
during the auspicious occasions of Navarathri.
This festival is celebrated in three parts. In the first three days Sri
Uma Devi, the consort of Sri Paramasiva, is worshipped as Mahakali the
deity worshipped by Sri Brahma God of Creation. The penultimate three
days are devoted to worship Sri Uma Devi as Sri Maha Lakshmi who
grants powers to Maha Vishnu to protect the universe. The special
mention is that Sri Lakshmi, an Embodiment of Maha Vishnu differs from
Maha Lakshmi, the Mother of the universe who is otherwise known as Sri
Parasakthi. During the last three days Sri Umadevi is worshipped as
Maha Saraswathi the deity who grants boons and power to Rudra to bring
to an end the whole universe. The special feature of the festival is the
performance of laksharchana to Sri Gomathi and Dharabishekam to Sri
Sankaralingswamy. On the 9th day turmeric is distributed to sumangalies
after the pooja of Sri Devi.
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Skanda Sasti or Surasmhara Vizha
This festival is celebrated every year in the Tamil month of Ippasi
(October - November). The war against demon Surapadman and his
brother Tarakasura and the success over him is celebrated.43
It is believed
by the people of this region that if they observe fasting on these days they
will get material and spiritual benefits from Lord Skanda or Muruga.
Perhaps this is the only Siva temple which celebrates the festival for six
days. On the sixth day of this festival Sri Subramanya Swamy reaches the
mandapam of Sri Viswabrahma Mahajana Sangh. Special poojas are
offered to the deity who is seated on Horse Vahana. Sri Subramanya
moves from there to kill all the Asuras. At the same time Sri Shunmugar
starts on the procession. Sri Arumuganainar Saiva Marabinar Sangam
arranges for this procession. Revealing his full form to Soorapadma Sri
Shunmugar wins the battle. Sri Shunmugar returns to the temple. Sri
Subramania rides on his peacock Vahana. Santhi Abishekam is performed
to both the deities.
On the seventh day the deity Deivaanai one of the consorts of Sri
Subramania decorated with Thapasu Alankaram reaches Selva Vinayagar
temple managed by Saiva Chettiar community. Sri Subramanya also
reaches there on Peacock Vahana to reveal himself to Deivaanai. During
43
Das.R.K, Temple of Tamilnadu, Bombay, 1964, p.20.
220
night Sri Deivayanai attired as a bride goes on procession along the car
streets. On her return Sri Subramanyar Thirukkalyanam is solemnized.
Then accompanied by his consort Deivaanai and Valli, Sri Subaramanya
goes on the palanquin for Pattinapravesam and Shunmugarchanai is also
performed.
Thiruvembavai Festival
This festival falls on the month of December - January every year
and it is celebrated for ten days. Here special mention may be made that
the Utsavam is for the Sankaralinga Swamy alone. Following the Dwaja
Arohana the deities are taken on procession as done in Nayagar Nachiar
festival. Arudhra Darshan is performed in the early morning 5.00 A.M.
on the 10th day in front of Sat Sabai. Sri Nataraj is taken on procession at
9.30 A.M on the same day. Thanga Mariamman Temple, Muppidathi
Amman Temple, Vinayagar Temple, Uchinmakali Amman Temple
Agnikali Amman Temple, Thiropathi Amman temple and Pampatti
Chithar Samathi are also situated in various parts of Sankarankovil.
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CONCLUSION
This dissertation reveals the former fallen greatness of temples of
Sankarankovil region and their role in the development of South Indian
Saivism and Vaishnavism. From the time immemorial, Sankarankovil has
been associated with imperial tradition. It was one of the important
possessions of ancient Pandyas. It occupies a place on the prehistoric map
and attained an immortal fame not only in ancient Tamilagam but also in
the ancient India as a whole, for it included the ancient historical places
of Karivalamvanthanallur, Karisattan, Panaiur, and Ariyur. From the
findings of Karivalamvanthanallur, Panaiyur and Ariyur the historians
have come to conclusion that in the lower Vaipar Valley there was a great
and ancient civilization. Most of the lower Vaipar Valley was covered by
the Sankarankovil region. No place received is so much importance in the
Valley as Sankarankovil. The Thenpandi country got a greater name than
the Vadapandi country due to the Tirunelveli province. Similary, the
lower Vaipar Valley became more popular than the upper Vaipar Valley
due to the Sankarankovil region.
Tirunelveli was the centre of activity in Tambraparani valley and
served as a linking place for the lower and upper Tambraparani valleys.
In the same manner, Sankarankovil was the centre of importance in the
lower Vaipar Valley and served as a linking place for the western and
222
eastern places in the lower Vaipar Valley in the past. It was also a
connecting centre for the prehistoric places of Karivalamvanthanallur and
Karisattan and the medieval places of Vasudevanallur, Puliangudi,
Sivagiri etc., Sankarankovil was the hub of this region.
For a long time, Sankarankovil was under the influence of Pandyas
of Sangam Age, Pandyas of Madurai, Pandyas of Tirunelveli and the
Pandyas of Tenkasi. When Korkai served as the ancient headquarters of
the Pandyas, Sankarankovil was brought under the influence of Pandyas.
Since then, Sankarankovil has been a historically important place
irrespective of the rulers. After Korkai, Madurai became the most
important place of Pandyas and the Pandya kingdom was bisected. The
divisions were known as Vadapandya country and Thenpandya country.
The Pandyas ruled the whole kingdom from Madurai. Though the
Pandyas ruled from Madurai, they made Madurai as a place of
significance only in the Vadapandya country. But in the case of
Thenpandi region, the name and fame of Pandyas became immortal. It
was due to their dedication to the art and culture in every place. The
Pandya rule of Madurai extended to the Sankarankovil till the end of the
thirteenth century. After the Muslim expedition in the beginning of
fourteenth century in Madurai, the importance of Pandyas was shifted to
Tirunelveli and Tenkasi. Under the Tirunelveli Pandyas, Sankarankovil
223
was looked after with much care, and the prosperity of the region
continued. The Tenkasi Pandyas ruled this region through their crown
princes. After the Pandya’s rule, this region was brought under the
Nayaks of Madurai. After the Nayak’s rule in 1736, the region was
brought under the Nawab of Arcot who ruled this region by appointing
Amils. The Amils of Sankarankovil were mostly native officials. The
duty of the Amils was to look after the welfare of the people of
Sankarankovil and to collect the revenue. The Amils were not in a
position to check the atrocities of the western Poligars in Sankarankovil.
Therefore, in order to save the sircar revenue of Sankarankovil and to
protect the people of Sankarankovil from the atrocities of western
Poligars, the region was entrusted with British in 1801. The British made
Sankarankovil Taluk by appointing Thasildars. Thereafter, step by step it
became a Panchayat, Panchayat Union, Municipality, and a constituency
of the Tamil Nadu Assembly. In 1986 Tirunelveli district was bifurcated
into Tirunelveli and Chidambaranar districts. In Tirunelveli district,
Sankarankovil occupies and important place and became one of the taluks
of Tirunelveli District.
Historically, Sankarankovil was not affected by the influence of
any alien rulers. Until the eighteenth century, it was mostly under the
control of native rulers and officials. In the beginning of the nineteenth
224
century the place was brought under the British. They ruled this place
through the Tashildars who were also mostly native officials. The British
penetrated their direct social and religious activities not only in the
eastern but also in the western places of Sankarankovil region.
Sankarankovil was not affected much by the missionary activities in the
southern part of Madras Presidency under the British rule.
The national and regional politics in Sankarankovil is highly
notable. Sankarankovil entered into the active national politics in the
beginning of the twentieth century. It is the birth place of many patriots
who sacrificed their lives for the sake of national freedom by
participating in many demonstrations at various places of Madras
Presidency. They followed the footsteps of national and regional leaders.
They brought Mahatma Gandhi and Pandit Jawaharlal Nehru, the national
leaders to address the people of Sankarankovil even before India got
independence. All the people of Sankarankovil co-operated with their
leaders by forgetting their religion, caste and standard of living.
After the independence of India, there was a complete change in
the politics of Sankarankovil. The party politics began in Sankarankovil
as in the case of Madras politics. The domination of high caste people in
the regional Congress party of Madras made some social minded
Congress leaders think of forming social parties and work for the cause of
225
social equality. The lower caste people supported enthusiastically the
social parties like Dravida Kazhagam in order to check the tide of high
caste organization of Congress. Owing to its growing influence, the social
party began to get itself involved in the active politics and got political
impetus. Thus the supporters of Dravida Munnetra Kazhagam and All
India Anna Dravida Munnetra Kazhagam began to increase their hold in
Sankarankovil politics. In the Panchayat, Panchayat Union, and
Legislative Assembly elections, the candidates won hands down not only
on the growing influence of party among the people but also on the votes
of community people. The recent political developments in
Sankarankovil do not augur well for the people of Sankarankovil.
People belonging various castes live in Sankarankovil. Senguntha
Mudaliars form the majority there. The social condition of the people in
Sankarankovil improved a lot. The other caste people are the Brahmins,
the Nadars, the Maravas, the Kammalas, the Yadavas and Scheduled
caste people. In spite of the existence of the heterogeneous people, the
social condition of the people in Sankarankovil is better than that of the
past. The low caste people of Sankarankovil are free from the past social
inequality and discrimination. There is a free movement of the socially
backward people of Sankarankovil in the public places. They are allowed
into the temples to worship the deities. To protect their people the Nadars,
226
the Maravars and the scheduled caste people have formed their own
organizations. The Maravars have been organizing conferences and
holding public meetings for the past ten years. The steady increase in the
number of backward people in finding berths in the Government
Departments has a salutary impact on the society. It has brought down
the superiority and inferiority complex of among the people to some
extent. It is true that the complex is not rooted out completely. The
people belonging to different castes are ensconced by their own
organizations. Sometimes, the people belonging to higher castes are not
willing to give up their status. They look down upon the low caste
people. As a result, discontent and hatred among the people have been
smouldering. In order to maintain communal harmony and have peaceful
co-existence in Sankarankovil, the leaders of various castes should meet
periodically and iron out the differences that crop up then and there.
Economically the people of Sankarankovil are so sound. In and
around of Sankarankovil there is a vast area of fertile Punja land.
Sankarankovil is famous for cotton, chilli, flower and banana cultivation.
This town abounds with commission mandis for groundnut and cereals.
Sengunthar Mudaliars have a number of handlooms and powerlooms.
Their products are sold in various parts of India and also in foreign
countries. Besides these, agriculture, match industries, rolling beedi,
227
cattle breeding, trade and commerce have been the other occupations of
the people of this town. The study of art and architecture of temple is
enlightening.
The people of Sankarankovil are pious. People belonging to
different religions are living here. The Sankaranarayanaswamy temple
stands as a symbol of religious harmony and integration. The temple has
gained prominence in the annals of the Sivasthalas of Pandya mandalam
by virtue of its sanctity and celebrations.
This town is proud of being the birth place of the illustrious Tamil
savant Devaneya Paavanar, who was born on 7th February 1902. His
contribution to the Tamil language, literature, lexicography and grammar
earned him high accolades, and the titles like Chennai Vidwan, Madurai
Pandither and Nellai Pulavar were conferred upon him. Sankarankovil
Region is also proud of being the birth place of the famous poet
Annamalai Reddiyar who wrote Kavadi Sindhu and Gomathi Anthathi.
He was also called Annamalai Kavirayar. There are two Christian
churches known as St. Joseph Church and St.Paul’s Church in
Sankarankovil. There is a mosque too in Sankarankovil. Muslims who are
living in small number in this town go to this mosque to have regular
prayers. As the people of Sankarankovil are mostly Hindus there is no
228
major religious problem among the people. However, enjoying the
property of the Church has driven a wedge among the Christians.
Sankarankovil of today is different from the one of yester years.
Sankarankovil became a Municipality in 1978. Its area spreads over 12.37
skms. Government Departments like Revenue, Agriculture, Water Board,
Health, Local bodies, Sub-Registrars office, Sub-Treasury, Sub-Court,
Police Stations, Electricity Board, Public Welfare Department, Uzhavar
Santhai, Banks, Travelers’ Bungalow and other Government offices are
the sinews of the Sankarankovil Municipality.
As the population and the revenue of the Municipality go on
increasing year after years, Sankarankovil will become potential enough
to become a Corporation and that day is not far off. In fine, the
historically and religiously significant Sankarankovil occupies a
distinguished place in the map of Tamil Nadu.