165

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

166

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.

167

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.

168

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.

169

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.

170

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.

171

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.

172

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.

173

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.

174

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,

175

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.

176

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)

177

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.

178

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.

179

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.

180

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.

181

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.

183

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.

184

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.

185

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.

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'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.