Dr. S. Jayanthhi*
* Assistant Professor, Department of History, Lekshmipuram Arts & Science College, Neyyoor.
Abstract
There are twelve famous Siva temples in Kanyakumari District. Among them the first and the most important one is the Thirumalai Mahadevar Temple, which is located at a distance of about six miles South of Kulithurai in Vilavancode Taluk. The temple is also called ‘Munchirai-Thirumalai Thevar Temple’ . It is seen from the inscription of Rajendra Chola that the main deity is called ‘Munchirai-Thirumalai – Devar’. It is referred in an another inscription that this temple site is known as ‘Munimar-thootam’ which gives us a clue that the temple was once under the influence of the Jains. To preserve the sanctity of the temple, different types of daily and monthly pujas are conducted. The expenditure for conducting the pujas and other festivals is generally met from the Devaswom fund. One of the colourful festival by name ‘Sivalaya Ottam’ in Kanyakumari District starts from this temple. Thus it seems that this temple has been a very famous pilgrim centre from very early times.
Thirumalai Mahadevar Temple is to be the first one among the famous twelve Sivalayams in Kanyakumari District. It is located on the top of a petty rocky elevation and it is reached by a flight of 95 steps. It is situated at a distance of about six miles South of Kulithurai in Vilavancode Taluk1. The area of the temple is 1 acre 15 cents of land. The temple faces the East. It has sufficient antiquity. Thirumalai is locally known as ‘Munchirai’ and the principal deity of the temple is called ‘Munchirai- Thirumalai Thevar’.
Two Srikoils
There are two Srikoils in this temple, one dedicated to Lord Siva and the other is to Lord Krishna. The Siva Srikoil consists of a garbhagraham and a room in its front rishabhamandapam which is wholly built in granite. The garbhagraham is roofed with a sikharam, and the front rooms are terraced. Inside the mukhamandapam there is flag-staff covered by copper sheets. The exterior of the granite wall is plastered and painted. The plastering and paintings have become worn-out2 .
SOOLAPAANI
The temple records describe the principal deity as Soolapaani3. In an inscription of the seventh regnal year of the Chola King Rajendra (1012-44) engraved on a rock in the outer prakara of the temple,the main deity is called, ‘Munchirai –Thirumalai-Devar’ 4. The Siva temple has a Dravidian Vimana.
The word ‘Bhadarar’ is frequently used in the inscription of Thirumalai-Nayak5. The temple site was once known as “Munimar- thottam”. It may be inferred from the term “Munchirai Sabhayar” in an inscription of the temple that there lived Jain ascetics6.Therefore it is conclusive to infer that the temple was once under the influence of the Jains.
Pujas and festivals
Pujas are of fundamental importance as they formed an integral part of temple worship. A sacred house of Gods and Goddesses, the temple becomes a place of worship where people gather to think of God and pray to him. It caters to the religious needs of the people and provides a link between man and God and earthly and divine life7 .
The etymology of the word, ‘puja’, is derived from the Tamil word ‘pusu’meaning ‘to smear’ seems far-fetched. M.Collin’s view8 is that it is derived from the word, ‘pu’= flower, plus ‘cey’- to do, meaning thus, a flower-ritual, seems more appropriate. ‘Puja’ appears to have been originally a Dravidian form of worship9.
The daily way of worship of the Thirumalai Mahadevar Temple to the several deities at different times is of great significance. The daily rituals related to worship are called Nitya Puja10. The ceremonies in connection with some special festivals are named as Naimittika 11. The day to day offerings are very essential to preserve the sanctity of the shrine. They exhibit the fundamental ceremonies, rituals to be performed in the temple. Inscriptions found in the Siva temple reveal the endowments given by the Kings and the individuals for the conduct of daily offerings and numbers of festivals connected therein12.
The ceremonies performed in the Thirumalai Temple may be broadly classified into ordinary and extraordinary ceremonies. The ordinary ceremonies consist of:-
(1) Nityanidanam or the daily round of ceremonies;
(2) Masaviseshams or periodical special ceremonies conducted on specified days in a month;
(3) Attaviseshams or periodical special ceremonies conducted on specified days in a year; and
(4) Utsavams or periodical special annual festivals continuing for a fixed number of days.
The second set of ceremonies viz., extraordinary ceremonies consist of those which do not form part of the regular routine of ceremonies provided for in the sanctioned Pathivus, but which are performed once in a way for special reasons.
Palliunartal
The daily routine of ceremonies in the temple may be said to begin at 5’ 0 clock, to the booming of the conch by the parasava, the doors of the temple are opened. The dress, jewels and flowers15, found on the images, are removed, and then, commences the preparation for the earliest function of the day called palliunartal. The idea underlying this ceremony is that the God is to be roused from his sleep14.
After the palliunartal, abhisekham or bathing is done with milk, curd, ghee, honey and the juice of tender coconuts in succession. During the abhisekham, the archakar chants vedic hymns. Next followed by the decking of the images with new clothes, flowers and sandal- paste. During the process of decoration, too, the archakar continues to chant sacred hymns, especially invocations like the astramantra15.
Oblations
The abhisekham is the prelude to the neivedyam or the offer of food to the deities. In the Thirumalai Temple, cooked rice is the principal item offered as oblation. Fruits, varieties of sweets and pudding are also offered at times.The offer of the oblation is followed by the fumigate of incense and illuminated lamps one or more, the entire ritual is accompanied by the reciting of hymns and mantras by the priest. The main item in the daily pujas is the offerings of oblation or prasadam to the deities on the different occasions or stipulated hours of the day16.
Apart from these normal daily offering, special offerings or services were instituted by Kings and other individuals. Such offerings or Santhis were arranged in large numbers and they were often named after the donors.
Besides the annual festivals, certain ceremonies take place every month. Pradosam, ekadasi, paurnami are the days when special features appear.
The routine puja time is morning 5-11’0 clock, evening 5-8’0 clock. The annual celebration conducts in the Tamil month of Pankuni in every year17. Kerala Pottis are performing the daily pujas and ceremonies.
The expenditure on account of the above ceremonies is generally met from the Devaswom Fund. In some Devaswoms, the ceremonies on particular days are conduted at the expense of certain private individuals. Besides these, vazhibadus are offered by the worshipping public.
Sthalapurana
A popular legend finds a place in the Sthalapurana of Thirumalai at Munchirai. In it, it is mentioned that Uthachi, the mother of Thirumala Nayak had no off-spring and as such she undertook a penance at a place surrounded by a fort in the vicinity of Thirumalai. As a result she brought forth a male child. The new born was named after the deity of Thirumalai18. The fort is known as Uthatchikkottai and can be seen very near to the Thirumalai Temple. Anyway the accounts of his visit to the temple may be true. This may be proved by the presentation of the of golden angi and crown of 182 tolas each to the deity when he visited the temple19. An inscription also proves the devotion of Thirumalai Nayak towards this temple20.
Sivalaya Ottam
Sivalaya Ottam is the most colorful festival in Kanyakumari District21. It is a festival not only to worship at a favourite deity’s altar, but also to meet friends and make new acquaintances. Sivalaya Ottam, falls on the Tamil month of Masi corresponding to February-March on the previous night of Sivaratri festival22. On that day the devotees of Lord Siva start running from the Thirumalai Siva Temple the other eleven Siva temples situated in and around
Padmanabhapuram.
The pilgrims while running shout the words “Govinda, Gopala” under a leader Guruswamy just as done in the pilgrimage to Sabarimalai23. The dress of the pilgrims, generally the attire is of saffron or yellow colour.They also keep with them palm-leaf and a cachet containing various denominations of coins to meet the contingent expenditure enroute. In dealing with a common opponent, the two Bhakti cults-Saivites and Vaishnavites seem to have buried their differences atleast for the time being. This compromise among the adherants if Bhakti cult is perhaps reflected in the Saiva devotees nowadays chanting the names of Vishnu as Govinda while undertaking this marathon Sivalaya Ottam.
Art and Architecture
Thirumalai Siva Temple is an ancient temple in Kanyakumari District. The structure of the temple have in course of time undergone great changes: and what remains of the ancient edifice is mostly the central shrine. As an instance of an ancient and important temple that has undergone architectural modifications not conforming to any well-thought out design or principles is the Siva shrine of Thirumalai. It has a distinctness of style in that the Vimana(roof) of its central shrine containing the Garbhagraha dominates the whole temple structure. It is reminiscent of the early Chola architecture24.
References
1.Munchirai Matham Plate of S.1692, T.A.S. Vol.1,p.428.
2. P.W.D, File No-316.
3. Souvenir, p.10.
4.T.A.S.Vol.VI,Part-II, p.148.
5.Ibid., p.21
6.Ibid., Vol.VII, Part-1, pp-20-21.
7.Dr.M.Desayar, Temples and Social Integration, Kanyakumari, 2000, p.7.
8.K.K.Pillay, The Sucindram Temple, Madras, 1953, p.205.
9.Ibid., p.206.
10. T.A.S.,Vol.I, p.25.
11.Ibid.
12.S.I.I. Vol.I, p.424.
13. The flowers already used for the image is called ‘nirmalya’. Along with holy ashes and saffron, a portion of it is distributed among worshippers.
14.In the Siva Temples of the East Coast, this ceremony is called ‘Thiruppallieiuchi’.
15.K.K.Pillay, Op.cit., p.207.
16.V.Nagam Aiya, The Travancore State Manual, 1996, Vol.II, p.307.
17.Personal Interview with Dr.Prasanth, dated 5-7-2015.
18.P.Narayana Sastri, Thirumalai Devaswom Thalapurana Churukkam, (Malayalam),1960,p.3
19.S.Padmanabhan,Temples in Kanyakumari District, Nagercoil,.1970,p.124.
20.Administration Report of the Department of Archaeology for 1104 M.E.. p.24.
21.S.Padmanabhan,Op.cit., p.90.
22.Kerala Kaumadi (Malayalam) dated 16-2-1985, p.5.
23.Anantha Vikadan (Tamil Weekly)dated 17.1.1971, p.3.
24.K.V.Soundara Rajan, Art of South India, Delhi, 1978, p.100.