Dr. A. Shunmugaiah*
* Assistant Professor, Department of History, S. T. Hindu College, Nagercoil.
Abstract
Suchindram is a small village about 12 km from Kanyakumari and about seven kilometers from Nagercoil. This holy place is located on the banks of the river Pazhayar, adjoining fertile fields and coconut groves and the temple is dedicated to Sri Sthanumalaya, which denotes Siva, Vishnu and Brahmma. This temple is one of the historic edifices in Kanyakumari District. This temple is a famous not only for its architectural beauty but also for the administration prevailed in those days. It was due to the temple servants namely, Brahmanasevakam, Garland – makers, Nandavanakkar, Devadasis, Kalakam, drummers, pipers and conch-blowers, masons, Anaval, Tandal, Palavelikkarar, servants for cleaning vessels and sweepers. They are the menial servants in the temple and though their salary was very low, they were sincere in their work from morning till night. The nature of their work are vividly explained the in the research paper titled ‘The Functionaries of the Suchindram Temple – A Subaltern Perspective’.
Suchindram is a small village about 12 k.m from Kanyakumari and about seven kilometeres from Nagercoil. This holy place is located on the banks of the river Pazhayar, adjoining fertile fields and coconut groves and the temple is dedicated to Sri Sthanumalaya, which denotes Siva, Vishnu and Brahmma. This temple is one of the historic edifices in Kanyakumari District.
There existed always a body of servants of low order in the temple of Suchindram rendering various kinds of physical service. Even from the early days of the temple’s history, a considerable number of individuals must have been employed for such work. One of these groups is the body of seven servants known as ‘Brahmanasevakam’. Their work shares of the character of menial service. Cleaning the Madappalli, the temple kitchen, carrying the cooked rice from the Madappalli to the shrines and back, making the cooked rice into blocks (kattis) for distribution among the customary claimants, and serving food for Brahmins are the chief duties allotted to them. They are not hereditary servants, but are appointed from time to time, as vacancies arise. Each one of them is now paid Rs. 7/- per mensem; prior to 1935 A.D, each was given barely Rs. 1/12/-. In addition, then as now, each has been getting 3 blocks (kattis) of the cooked rice.
Among the early employees of the temple, the garland-makers formed another group. The earliest Suchindram inscription which refers to endowments for the supply of flower-garlands and the maintenance of flower-gardens is that of the 7th year of Cholan Thalai Konda Vira Pandiya. Assuredly this does not by any means imply that garlands were used in the temple only from the 10th Century A.D. From the start, one or more persons must have been employed for providing the temple with flower-garlands. In the initial stages, the remuneration was granted in the shape of paddy by the settlement of a plot of land. Those who bestowed endowments for the supply of garlands settled land on the garland-maker to meet the cost of the service.
At present, eight members of the Saiva Vellala group are entrusted with the supply of all the garlands required for the temple. Now the garland-makers are each paid a low monthly remuneration of Rs. 2/- About 1922 A.D. there were 5 garland-makers; and they were paid Rs. 2/- each. Their ancestors rendering the service, were governed by Karanmai right in force before 987 M.E. (1811 A.D.) and were remunerated by the settlement of land, and in addition, they were given a share of the cooked rice.
The work of picking flowers and mentioned flower-gardens was perhaps entrusted to the garland-makers themselves in the earlier stages1. The inscription mentioned above of the 7th year of Cholan Thalai Konda Vira Pandya specifies the grant of land not only for the supply of garlands but also for the maintenance of a flower-garden. There is no means of determining the time when a group Nandavanakkar appeared as distinct from garland-makers. However, the Acarakkanakku of 994 M.E. (1819 A.D) specifies the two groups separately. Now the Nandavanakkar are seven in number, and their monthly pay is Rs. 5 per head. Prior to 1935 A.D., they were paid Rs. 1/6/6- each.
The Devadasis, constituted an important group of servants attached to the temple. When they first appeared in Suchindram, what their duties and privileges were and how they influenced the social life of the place are all questions of absorbing interest2. Soon after the discontinuance of the Devadasi system in 1930 A.D., the duties performed by them in the past have been entrusted to men-servants called ‘kalakam’. Four members, who are usually of the Devaradiyar caste, are appointed as ‘kalakam’. The works all entrusted to them comprises the cleaning of the puja vessels, the balipithams (the raised platform of stone, upon which, cooked rice is offered as bali) and the flight of steps at the entrance of the shrines. Besides, the kalakam are to carry lamps in front of the Sribali processions during night. The Devadasis held their position by virtue of a karanmai right; the kalakam, on the other hand, are but temporary employees. They are appointed by the Devasvam Department, as and when vacancies arise. Each kalakam is paid a monthly remuneration of Rs. 10/- and two blocks of cooked rice.
At a fairly early time itself, the temple-establishment must have included a group of drummers. They are called tattalikottuvar, probably included the musical troupe of the temple. For example, in the inscription of Manasarpa Visnugrha belonging to the time of Kampavarman, it is stated that 16 men were appointed as tattalikottuvar.3 But, since 16 men are not likely to have been employed as drummers, the probability is that the group included besides drummers, also pipers, trumpet-players, and buglers. Further, the mention of ‘Tiruppalikottuvar’ in an epigraph of Vairameghavarman4 is obviously identical with the ‘Sribalikottuvar’,5 viz., those who pay on the drum during the Sribali. Above all, there are the celebrated Tanjavur inscriptions of Raja Raja which mention no less than 72 drummers of various types, 7 pipers, 5 pakkavadyar or members belonging to the group of pipers and two conch-blowers besides several others.
At present, three sets of pipers are employed in the service of the temple. Including the drummers and time-keepers, the group consists of 16 persons. Besides these, there are the conch-blowers, the buglers like those who blow the ‘Birakkombu’, those who play on musical instruments like ‘Kaimani’, ‘Ekkalam’ and ‘Karadivadyam’. The pipers, drummers as well as the conch-blowers belong to the class called Parasavas or Uvaccans.6 At present, three families of the class are employed in the Sucindram temple. They are in charge of the pancavadyams or five kinds of instrumental music.7 It is a member of this group who performs the santi in the Kali shrine, the Munnurrunankai Amman Koil. This shrine is believed to have had a very early origin.
The salary of the different members of the group varies. Now the chief piper gets as much as Rs. 25/- per mensem, though the conchblower, who serves also as the cymbol-beater, receives only Rs. 4/-. Before 1935 A.D., their remuneration was much less; but they were then entitled to get a share of the Neivedya rice.
Fifteen labourers, skilled in masonry work, are employed in the temple on a permanent footing. Their normal work is to attend to necessary repairs to any structure in the temple, to erect pandals on the occasions of the Utsavas and also to carry the Vahana or the vehicle of the principal deity in connection with the Utsavas. Regarding no other class of employees do we find such a wide disparity in the Accounts of different years. The accounts of 862 M.E. (1687 A.D.) do not specify the number of labourers, though they record that, every month, 7 kottas of paddy in the aggregate were paid to the masons. The Accounts of 906 and 916 M.E. state that 18 men were employed permanently and that some more were engaged for specific pieces of service during festive occasions. The records of 994 M.E. (1819 A.D.) also show the same number of permanent employees as masons, but it is from 1097 M.E. (1922 A.D.) onwards that the annual Accounts consistently refer to the employment of 15 masons, one chief and 14 assistants. Evidently, the volume of work demanded of them varied from time to time, and hence the disparity. In 1935 A.D., the masons were each paid Rs. 2/5/- only and the chief mason Rs. 2/15/- Since 1935 A.D., the 14 masons are each paid Rs. 6/- and the chief mason Rs. 7/-
A group of people employed for several kinds of external service connected with the temple is known as Anaval. They belong to the caste of Vairavi, generally held to occupy a social status below that of the Vellalas. This seems strange, because Anaval is the designation generally applied to Brahmin managers of the temples.8 However, the principal duty of the Vairavi Anaval of Suchindram is to keep watch at each of the three main door-ways of the pagoda. In connection with the Utsavas, besides several odd kinds of service, the Vairavi Anaval are also entrusted with the staging of the execution of the Jaina disputants.9
The history of the Anaval at Suchindram is interesting. Doubtless, they have been connected with the temple for several centuries now. A temple record dated the 19th Purattasi 919 M.E. (1743 A.D.), which is a copy of the variola or deed of terms executed by the Vairavis with the Srikaryamceyvar, furnishes certain interesting details. The document shows that early in the morning they were to be ready at the temple and meeting the Srikaryampillai (the manager), were to receive instructions concerning the day’s work and discharge it satisfactorily. It adds that any remissness in their duty would result in their loss of the land which had been settled on them free of tax for rendering the service. This record affords proof of the association of the Vairavis with the pagoda in the 18th century A.D.; perhaps, it started considerably earlier.
A copper plate, still in the possession of a Vairavi at Akkarai, a village near Suchindram, tells us more about them. The plate records that certain Yogapparadesis (religious mendicants) were appointed as Anaval of the temple in Suchindram on 5th Alpasi 621 M.E. (1445 A.D.) that the Yogapparadesis are identical with the Vairavi group is supported by local tradition. The specific functions allotted to them down to the present day strengthens this view. The record further states that the Yogapparadesis were to conduct certain festivals in the temple with the income accruing from lands allotted to them for the purpose. Obviously, this refers to the staging of the theological triumph of the Saivites over the Jains. It is learnt from the plate that the number of Yogapparadesis appointed as Anaval was twenty-three.
The service of the Vairavis as Anaval was thus regulated by a Karanmai deed; and, it was respected by the authorities of the temple till 1811 A.D. With the assumption of the control of the pagoda and its property by the Government in that year, the number of Vairavis employed was reduced to three. Three Vairavis continue to be in service at present, and they are given a monthly remuneration of Rs. 3/4/-.
The current acquittance roll of the temple includes four men employed as Tandal, one for measuring rice, another for paddy and two others for doling out condiments, oil and other requirements from the Store. Their salary is low; by the revision of 1935 A.D. it has been raised from Rs. 2/- to Rs. 5/- per mensem. Beginning from 916 M.E. (1741 A.D.) the Accounts mention the Tandals; and, their duties were much the same as they have been in more recent times. Though no inscription of Suchindram refers specifically to this class of employees, there is little doubt that they were functioning from an early date. An inscription of Raja Raja Chola and another of Koda Keralavarman, both of Suchindram, reveal that the temple itself maintained the units of measurements like the bhattarakkal and ceppu nail for the purpose of measuring paddy and rice respectively. In non-brahmadeya villages, too, the Tandal or Tandalkaran was an employee of the village. Collecting from individuals their dues to the common village fund, rendering odd kinds of service to the villagers
Four men, invariably belonging to the Devaradiyar class of Suchindram are appointed for lighting the lamps in the various places of the temple. However, they continue to be described as ‘palavelaikkarar’. Reference to the class of servants, designated by the above name, is found in the Accounts of the temple as early as 862 M.E. (1687 A.D.), and in the Kaimukku records of the 17th century A.D. Probably, to start with, some men were engaged for rendering various kinds of odd services. Perhaps, that explains the peculiar designation as ‘Palavelakkaran’, the ‘man of sundry work’. In recent times, the specific function allotted to them is the lighting of lamps. The service is not hereditary; vacancies are filled up as they arise. Each member of the group is now given a monthly salary of Rs. 5/- and 2 blocks of cooked rice every day; in addition to the rice, each was paid only 14 annas mensem.
Four men, invariably of the Devaradiyar caste, are employed for the cleaning of the huge vessels used for cooking in the temple. Three men appear to have been vessels used for cooking in the temple. Three men appear to have been appointed for this purpose before 1922 A.D. The Accounts of 916 M.E. (1741 A.D.) also show only three employees under this head. Obviously, the increase in the volume of work to be done by them must have been responsible for the addition of one more servant to the group. Prior to 1935 A.D., each of these was paid a monthly remuneration of Rs. 5/- which has been reduced to Rs. 4/- by the revision effected in 1935 A.D.
Yet another part of the duty discharged by the Devadasis has also been passed over to male employees. This is the sweeping and cleaning of the Sribalipura, the courtyards and the various halls in the temple. Five men, usually of the Devaradiyar caste, are now appointed to attend to this work which fell to the lot of the Murakkudi members among the Devadasis in days of old. Of the five sweepers now employed, four are charged with the sweeping and cleaning of the Sribalipura, the Mandapas and the courtyards within the temple, while the other is entrusted with the sweeping of the courtyard near the Unchal Mandapa, the Natakasala, and the entrance to the temple. The service of the sweepers does not stand on a hereditary basis. The current acquittance roll shows that each of the former group is paid Rs. 5/- and each of the latter only Rs. 3/- per mensem. Each one of them is entitled to get two blocks of cooked rice every day.
Over and above the host of employees mentioned above, there were several others about who little is known. Among these are the astrologer, a ‘Tiruvali’, probably the ‘keeper of the seal’, the person who recites Kattiyam, the guard of the temple cars, and the watchman of the temple tank.
References
1. In certain early South Indian temples the Nandavanam was left to the charge of the arcakas. (A.R.E. 6 of 1896.)
2. Ibid., Chapter IX, Section 9.
3. S.I.I., Vo. VII, p. 265.
4. A.R.E. 152 of 1916.
5. The Tiruvalla Plates prove beyond doubt that the two groups
6. That the members of this class were not Marans is perhaps an additional pointer indicating their appearance in Suchindram earlier than the advent of the Yogakkar.
7. ‘Mahabharata’, Anusasanika Parva, Chapter 48, Verse 5.
8. T.A.S., Vol. V, p.168. The ruler’s personal attendants, who are generally of the Brahmin caste, are also called Anaval.
9. Ibid., Chapter VIII. on occasions of important domestic events like marriage and death, formed their main duties.