Kanyakumari or Cape Comorin as was originally called, is the Land’s end of India, where one can see the confluence of the Arabian Sea, the Bay of Bengal and the Indian Ocean.1 The place is famous not only for its natural charm but also a place of ancient pilgrimage for the Hindus at the abode of Goddess Bagavathi. The rock bordered promontory of Cape Comorin at the southern extremity of the country where land and water beautifully intermingle and heighten their charm presents a variety of delectable natural scenery to the curious visitor. The roaring waves of the Arabian Sea and the Bay of Bengal sweep round this joint in fury adding an irresistible charm to its picturesque situation.2
Scattered and fragments of references to this ancient Tamil literature like Silappadhikaram and the Buddhist Chronicles made mention of the calaclymic landslip which submerged a large part of the country in pre-historic times.3 A hill called Kumarikode and two rivers – Kumari and Pakhruli were said to have disappeared as a result of the sea-deluge. These references alluded as a result of this deluge in the Silappadhikaram more or less confirm this belief held by some historians and geologists about the submerged continent as Lemuria4 by this violent earth movement nearly two millennium ago.
The ancient temple at Cape Comorin is dedicated to Goddess Bagavathi popularly known as Kanyakumari, stands on the main land at the tip with the sea lashing against the rocky shore below.5 The Goddess Kanyakumari is referred to in the Upanishads.6 According to the Stalapurana, Banasura also called as ‘Vanasura’, the king of the demons who had conquered all the three worlds, started giving trouble to the Devas in the Heaven. The Devas went to Kailas and sought the help of Lord Siva. The Lord invoked Sakthi and created Bagavathi as a Virgin Goddess (Kanni Bagavathi). The demon was attracted by the beauty of the Goddess and wanted to win Her by force. The Goddess refused his desire and there began a terrible battle between the demon and the Goddess. Finally the Goddess won the battle and destroyed the mighty demon.7 The annihilation of Banasura is commemorated as a grand festival during Navarathri. The mock fight between the Goddess and Banasura is enacted under the name of Pârivettai on the eighth day of annual festival which attracts large crowds of pilgrims and visitors.8
Another story says that Kanni Bagavathi who was Parvathi, did penance to obtain the hand of Siva, who was then staying at a nearby place called Suchindrum. Lord Siva was pleased to marry her. All arrangements were ready for the marriage at the bride’s place. But, for some reasons, Lord Siva, with the bridegroom’s party could not arrive at the bride’s place in time for the auspicious ceremony, and was late. Kanni Bagavathi became furious at the delay of the arrival of the bridegroom and ordained that all the food and other articles of feast and marriage be turned into sand. She herself turned into a statue in stone as a virgin goddess. Thus, she came to be called as ‘Kanyakumari’.9
Kanyakumari Bagavathi temple is situated on a precious rectangular ground on the foreshore and is walled on all sides. There are three enclosures in the temple. The eastern gate of the temple facing the Bay of Bengal is always kept closed and is opened only five times a year. It is believed that the Goddess Bagavathi was wearing ear-rings set with rubies which were so bright that could be seen far off in the distance at night. Some ships sailing in the sea, mistaking this bright light as a light house, were misguided and steering towards the rocks nearby, were wrecked. Hence the eastern gateway has been kept closed from that time in order to protect the ships from such accidents.10 The idol of Bagavathi facing east is a marvellous piece of sculptural beauty. She stands with a garland in her right hand. Her left hand is placed on her thigh. Smeared with sandal paste, decked with different varieties of valuable ornaments and decorated with beautiful garlands of flowers, the idol of Bagavathi inspires a sense of devotion and peace that passes understanding in the mind of the devotees.
In the northern side of the ‘sanctum sanctorum’ is a shrine of Thyagasundari, a playmate of the goddess. In the south-western corner of the inner enclosure, is a shrine having idols of Indrakantha Vinayaka and Surya Bhagavan facing east. The ‘Mani mandapa’ in front of the ‘sanctum’ is supported by six inscribed cylindrical pillars, four of which are erected at the four corners of the mandapa and the remaining two are on either side of the entrance to the sanctum.11 The ‘Sabha mandapa’ contains rows of lightly sculptured pillars on either side is in front of the ‘Mani mandapa’. Near the exit of the ‘Sabha mandapa’ is the ‘Dhwajastambha’.12
On the northern side of the ‘Bali Peetham’, is the shrine of Balasundari, another playmate of the goddess. There is no shrine on the outer enclosure. According to the inscriptions found in the temple, it is said that the original shrine was built by the Pandya kings and Goddess Bagavathi was infact worshipped as their tutelary deity.13 Another version of the local tradition mentions that the original temple dedicated to Bagavathi was located on the rock which was known as ‘Sripada Parai’, a little away from the shore. Due to the encroachment of the sea, the land was eroded and the rock became an island and the original temple had to be shifted to the island shore at the present site. From the records of the temple, it is known that this rock has been regarded as a sacred place from the very early days. On the rock, there is a small projection resembling that of a human foot which has traditionally been revered as a symbol of the ‘Sripadam’ – Devi’s sacred foot print.14 It was here that the Virgin Goddess Kanyakumari is believed to have performed her penance. On the three sides of the temple of Kanyakumari, there are eleven sacred ‘Tirthams’ (holy spring) in which the Hindus take their bath and perform rituals for salvation.
It is believed that these sacred places were created by the Goddess Herself at the request of the dying demon Banasura, the local sages and the ‘Sapta Matrikas’. The most prominent among them is called the ‘Papavinasha Tirtham’.15
The annual festivals of the temple which are celebrated for ten days during the Tamil months of Vaikasi and Purattasi are considered very important. The Vaikasi festival ends on the asertism of Visakam and the Purattasi festival ends on the Vijayadashami day of Navarathri. The victory of the Devi over the demon is celebrated during the annual festival called ‘Arutan Charita’, which attracts a large number of pilgrims.16
Dr. K. APPADURAI, Assistant Professor in History, Thiru. Kolanjiappar Govt. Arts College, Vridhachalam – 606 001.
END NOTES
- Kanniyakumari where three seas mingle (Folder), (Chennai : Dept. of Tourism, 2002), pp. 1-4.
- S. Padmanabhan, The Forgotten History of the Land’s End, (Nagercoil : Kumaran Pathippagam, 1971), pp. 10-14.
- P.V. Somasundaram, Cilappadikaram (Tamil), (Madras : Kalaham Publications, 1977), pp. 31-36.
- N.S. Kandhiya Pillai, Tamil India, (Tirunelveli : TSSNPK Publications, 1959), pp. 3-10.
- K.A.N. Sastri, Foreign Notices of South India from Megasthenes to Fa Hien, (Madras : University of Madras, 1939), p. 59.
- S. Narayana Valli (ed.), Taitriya Upanished, (Madras : Kazhakam Publications, 1981), pp. 14-17.
- M.L. Perumal, Kanyakumari Stalapuranam (Tamil), (Nagercoil : Nagaraja Press, 1984), pp. 1-5.
- The Hindu 13th October 2005.
- Arunachala Kavirayar, Kanyakumari Stalapuranam (Tamil), (Nagercoil : Sivakami Press, 1940), pp. 19-21.
- R. Mahadeva Iyer, The Travancore Land Revenue Manual, (Trivandrum : Govt. Publications, 1916), Vol. IV, pp. 98-99.
- V. Nagam Aiya, Travancore State Manual, (Trivandrum : Govt. of Kerala, 1906), pp. 24-26.
- S.R. Balasubrahmanyam, Medieval Chola Temples Raja Raja I to Kullotunga (A.D. 985 – 1070 A.D.), (Faridabad : Thomson Press (India) Ltd., 1975), p. 13.
- H. Krishna Sastri (ed.), South Indian Inscriptions, (Madras : Govt. Publications, 1920).
- TAS Vol. III, Part III, p. 418.
- TAS Vol. VI, p. 141.
- TAS Vol. I, pp. 19-25. Vol. IV, pp. 125-129.