Sucindrasthala-mahatmya (critical edition and study)

by Anand Dilip Raj | 2002 | 65,969 words

The essay studies in English the Sucindrasthala-mahatmya which represents a significant Sthalamahatmya from South India detailing the origins and development of the Trimurti temple at Suchindram in Tamil Nadu. The study reveals its legends, customs, and religious practices. It is divided into two parts: Part I includes a study with four chapters di...

Chapter 3 - Suchindram temple and other places and rivers mentioned

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CHAPTER III SUCHINDRAM TEMPLE, OTHER TEMPLES PLACES AND RIVERS MENTIONED IN 'SUCINDRASTHALAMAHATMYAM' Sucindrasthalamahatmya provides a legendary account of the origin and development of 'Suchindram temple and the near by rivers. Myths about some of the adjacent temples and ancient places in Kanyakumari district of Tamil Nadu find place in the work. Famous temples like Mukambika and Guruvayur are also mentioned. The myth of Orion i.e., origin myths of the main Shrines of Visnu and Siva and various other sub shrines inside the Sucindram temple are dealt in Sucindrasthalamahatmya An analysis of the myths of these temples will provide a conclusive opinion about the date of 'Sucindrasthalamahatmya'.It is clear from the observation that all the legends connected to these temples in the middle ages is due to the influence of Bhakthi movement. Here a description of the various sub shrines of Sucindram temple and other important temples in the surrounding area are given. The method used is according to the chapterisation of the Sucindrasthalamahatmya The concluding part of this chapter tells about the mural paintings and sculpture of Suchindram temple which portraits the legends of Sucindrasthalamahatmya SUBSHRIENS IN SUCINDRAM TEMPLE The Sthanumalaya temple is situated amidst the lush greenery of palm grooves bounded by ranges of Sahya Mountain.' There are two 72

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roads from National Highway 47 to the temple. One runs southwards from the near by high school and proceeds to the pagoda by the side of Teppakkulam (Tank of the temple) while branching a few yards off. Other comes westward through the main street (Sannidhi) right to the main entrance of the temple. KONRAYADINATHAR (G.P. NO. 1) Chapter 7 of Sucindrasthalamahatmya deals with the myth of the origin of this shrine. This is the place were the Trimurtis were said to have appeared before Atri and Anasuya. According to the mythology the huge suchindram temple complex was developed from this shrine. This famous shrine, well known as Konrayadinathar (the lord who is in the foot of Kisonrai) situated just south of Makkalai (the huge statue of Nandi, G.P.NO. 35) facing the main temple's sanctorum. It is famed by the svambhulinga (natural born). The Sucindrasthalamahatmya says that as a result of the prayers of Atrimuni and Ansuya the Trimurtis appeared in the shape of a linga at the foot of the Asvatta tree (verse 52, 53). The faith is that Siva appears on the top of the linga, Visnu in the middle and Brahma at the bottom. In Kaliyuga this Asvatta changed into Konrai tree (Casia Fistula) according to the text. So the shine got the name Konrayadinathar - the lord who is sitting at the foot of Konrai. It is seen inside the trunk of the holy Konrai tree. The tree is withered at present. The main trunk of the tree is carefully protected. The tree is said to be two thousand years old.2 The time honoured practice of pouring the water on the holy tree with the recititation of the Rudramantra 2 is existing even today. Inside the shrine, there are three small lingas seen 73

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close by. They can be seen only at the time of Abhisekha (holy bath) in the morning. In other times it is covered with an Anki (Mask) with three faces representing Brahma, Visnu and Siva made in silver. On special occasions a special Anki with decorations are used. The shrine has a small entrance porch of 9 feet length and 3 1/2 feet width near by the Eastern Sribalippura(a place were the cooked rice is offered to minor deities). CITRA SABHA (G.P.NO. 2) The mentioning of Citrasabha is seen in chapter eleven of Sucindrasthalamahatmya This is the place called Purnajyotisabha (verse 50-57) which is locally known as Citra Sabha. Mythologically this place is known as the place where lord Siva appeared before AdiSankaracarya and showed his divine dance (Parasivanatanam) and ultimate illusion (param ca maya). Citrasabha is seen at the east end of the Alankaramandapa(G.P.No,48). It is an elevated edifice faceing the south. It is 43'6" long and 42' 6" broad and 21 feet high from the terrace. Citra sabha is erected at a height of 4 1/2 feet from the ground, and has an imposing appearance. At the entrance, on either side of the flight of steps is found standing a monolithic elephant, elegantly carved. Above the flight of steps, the monolithic pillar on the eastern side of the entrance presents a finely executed sculpture of Kanakalanathar. A similar pillar on the western side presents the beautiful figure of Gopalakrisna playing flute. The citrasabha is supported by two rows of pillars, four ranged on either wing. Each one of these pillars presents 74

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sculptures representing Puranic lore. The first pillar on the western side bears the fascinating representation of the urdhavatandava of Siva. The figures that accompany Siva are Brahma, Visnu, Patanjali, Karakkalamma and others. The first pillar on the eastern row has facing this pillar, the figure of Kali performing a rampant dance. They depict the famous dance of Siva and Kali. On the third pillar of the western row there is the relief Vyagrapada. It is said that Vyagrapada and Patanjali were two sages who requested Siva to perform the dance. Their presence reminds the Puranic story. On the other pillars are engraved the figures of Arjuna with bow and arrow, Brahma with the club and Anjaneya with folded hands-On the third pillar of the eastern row there is a figure of a Venadu king. Instead of an Idol there is a mirror about 4 feet by 3 feet inside the holy sanctum. Pujas and Nivedyas are offered twice daily. It is a symbolic representation of the formlessness of Siva. To a real devotee it is possible to see Siva without an Idol. It is believed that the person will get self knowledge who sees his own image in the mirror of Citrasabha. The hall of Citrasabha is the Nittamandapa of Nataraja and the mirror is the figure of Nataraja. Worship of siva on the day of Ardra is conducted here. There is a rectangular stone in front of the sanctum of the shrine in 5'2" length 2'6" width and 2 height. This is the altar of citrasabha. The twelfth chapter contains the stories of origin of two shrines of Brahma and Visnu in Suchindram temple. 75

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MUDU GANAPATI OR BRAHMARUPA VINAYAKA The shrine of Mudu Ganapati is situated between the shrines of Siva and Visnu. It is a very small shrine. The Idol is very old. ubharyomadhyabhageposthitobhut kascidaindrake - [Verse-32]. The reference is above this shrine. Trunk and legs of the idol is in a dilapidated condition. Mudu Ganapati or Brahmarupa Vinayakar is the name of the idol. The belief is that Brahma has assumed the form of Ganapati. Sucindram temple which is the abode of trimurtis has no Idol of Brahma. So this idol in between the Visnu and Siva shrine is appropriate. THEKKEDAM (TEMPLE OF SOUTH) The verse 31 st refers to the Vishnu Shrine of Sucindram temple. This Vishnu is well known as Sthanvalayahari. There is a big hall between Virapandyan Manimandapa and garbhagrha of the Thekkadam. The size of this mandapa is of 80' x 29' which equates to the combined space occupied by Rsabhamandapa and Virapandyan Manimandapa. The idol of Visnu made in Katusarkara is kept at the garbhagrha of Thekkedam. This Idol is of 7 1/2 high and is an exquisite number one artistic creation. In front of it on a small pedestal, there are the golden images of Visnu in the middle with Sridevi and Bhudevi on either sides. There is a hall 15 feet by 12. This is the Ardhamandapa (hall in front of the Shrine) of the Shrine, which leads to the Garbhagrha of the temple. 76

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DAKSINAMURTI (G.P.NO.5) Twenty third chapter of Sucindrasthalamahatmya gives a detailed description of this story of Dakshinamurthi in 37 verses as a teacher of Yoga, music and sciences. Lord Siva is known by the name Daksinamurti. Siva had seated facing south when he taught the rsis Sanka and Sanandana. The age old temple of Daksinamurti is situated near the entrance of Eastern Sribalippura. The Idol of two feet sukhassana is erected here. Just in front of this temple there is a closed porch 14 1/2 length and 9' in width. On the southern wall of this there are engraved figures of a weighing balance and below it an elephant treading a man. It is said that the picture represents the punishment given to a goldsmith for forgery, on the orders of, the famous Thirumala Nayak,the King of Madurai. THE OTHER SUB SHRIENS SEEN AT SUCHINDRAMTEMPLE The Sucindrasthalamahatmya has not mentioned all the structures found at present in the Sucindram temple. It is quite interesting to present the details of those These structures and those mentioned in Sucindrasthalamahatmya give a structures. fullfledged account of narration found in the text. The structures left unnoticed in Sucindrasthalamahatmya Vadakketam (The temple of north) There is no mention about the chief diety of Sucindra in Sucindrasthalamahatmya as the whole work gives the glorification of Him i.e.Sthannunatha swami We reach on the right side of Stanunathaswamy, chief deity of the temple. This shrine is known as Vadakkedam. At the west of Nandi is a 77

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small passage at the end which rises a flight of steps leading to a corridor. This corridor and the inner shrine to the west of it are two feet higher than Rsabhamandapa. The corridor is 8 feet in length and 3 1/2 feet in width. There is a Sivalinga of 2 1/2 feet height in, the sactum sanctorum. The Sivalinga can only be seen at the time of Abhisekha. At other times it is covered with a golden Anki. This is one among the oldest structures in the pagoda. It is believed that the Abhishekajala of this place reaches at the ocean of Kanyakumari through under ground. There is a teertha in Kanyakumari known as Stanuteertha. After making a pradaksina of the Vadakkedam garbhagrna, we can turn to the south of the Nandi, there is a small lane leading to west. In this lane, which is just south of Vadakkedam garbhagrha, there are the shrines of Durga, Ganapati and Sankaranarayana. Gopura (Pagoda) It is the pagoda or Raja Gopuram that attracts the attention of the visitor first. From the base to the dome top of the Kalaranas the length is 134.6 feet. The circumference of the pagoda is about 5400 square feets. It has seven stairs. It is said to have constructed in 1545 by (a Vijaya Nagara general) Vithalamaharaya and his brother. The Pagoda is designed artistically. The floor of the Gopuram is made in black stone. The top stairs are made in bricks and mortar. On the pediment at the main entrance of the pagoda there are the figures made in stucco, of paravati sated on swan, Siva and umayammai seated 78

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on Nandi and Visnu seated on Garuda. Parvati seated on swan, the vehicle of Brahma is peculiar to this temple. Inside the gopura stences from Sucindrasthalamahatmya, Ramayana and Santanagopala are depicted. THERATIMADAN, THERADI BHUTATTAN, UDAYAMARTHANDA VINAYAKAR3 3 At the south of the entrance gate there is the Idol of Theradi Bhutattan. Before him stands the biggest chariot known as swami Ter. There are the idols of Theradimadam and udayamarthandavinayakar on the north side of this at a eight of 3 feet from the ground level. These Gods at the entrance are considered as the guardians of the temple. NATAKASALA (THEATER OF THE TEMPLE) On the both sides of the Natakasala the main porch, on the either side of it's entrance there are two life like status. They stand facing each other with folded hands. The statue on the South is the famous Nilakanta purusotamar, the potti of Thekkumon Matham. At the north is the swamiyar or spiritual head of Nayakar Matham at 'Sucindra [sucindram]. These statues are erected in order to respect them, He persons who had played a decisive part in collecting funds to construct the 'Sribalippuras. ( A place where food is offered to miner deities) In former days Devadasis used to perform dances and act dramas in the Natakasala. Figures of (dipakanyas) are engraved at the bottom of the pillars of the Natakasala. It is believed that they are the figures of the 79

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devadasis who contributed wealth for the construction of the Natakasala. Now the Devaswom office functioned here. GOPURAVATIL (GATE OF PAGODA) At the west of the temple theatre is the entrance leading to the Gopura. It's height is 24 feet. It is made of two wooden planks with artistic precision. Each plank carries beautifully engraved Lotus flowers. At the north and south of the gate way of the tower there are big stone walls. On them are engraved the figures of Raksas. GOPURAVATIL [ GATEWAY TOWER ] SHRINES On the either side of the Gopuravatil there idols of Gopuravatalmurtis. They are in the niches on the walls. In them there are the idols of Nandikesvara, Sasta, Nataraja & Kali of them the most beautiful is the idol o Nataraja. SWING PLATFORM [UNCAL MANDAPA] Next to Gopuravatal there is the Uncal mandapa. It is built in stone on rectangular shape. It's length is 30 feet 6 inches and width is 28 feet 4 inches. On the stone pediment in front of this mandapa, beautiful pictures of Ganapati on rat, Siva and parvati on the bull and subramania on Mayura attractively drawn. The pillars on the four sides of the uncal mandapa are with beautiful engravings. On the pillars of the south and north are engraved the figures of Masaatha and Rati. On the two pillars behind these pillars there are the figures of Krsna and Arjuna. In the middle of this mandapa there is a stage with twelve feet long and eight and a half feet wide. This mandapa is used to celebrate the ceremonies 80

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connected with Thirukkalyana-the wedding of sthanunathaswamy and Aramvalattamman. It concludes with procession of the idols of Siva and Parvati to the uncal mandapa. These Idols are placed on the uncal and swing to the accompaniment of vocal and instrumental music. UTTUPURA AND MADAPPALLI The person who does pradaksina after entering the spacious Eastern Sribalippura turns south. And reaches at the joining place of Eastern Seibalippura and southern Sribalippura. They are uttupura and madappalli Uttupura in the former days was to feed Brahmins. Madappalli is the big Kitchen. SOUTHERN SRIBALIPPURA Southern Sribalippura is 21 feet high and 303'6" long. Paddy and vessels for Puja are kept there. There is an open courtyard at the north of Southern Sribalippura. Vasantha mandapa, mandapa, and the and the Shrines of Nilakanta Vinayakar, Kanakalanathar and Kailasathu Mahadevar are here. VASANTHA MANDAPA Vasantha mandapa on 24 feet in length and 21 feet 9 inches width is a beautiful construction. On the middle of it there is a raised platform of stone 19 feet in length and 16 1/2 feet in width and 3 1/2 feet hight. The outer surface of that is decked with polished brass plates. In summer season from Sivaratri to Chittira Utsava the Idols of Sucindraperumal and Umayammai are kept on the stage. It is done 81

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inorder to give breeze to the Idols. Around this stage there is a drainage like construction in which cold water is filled to give the idols a cooling effect. During the entire period all the usual Pujas are perfomed on the vasantha mandapa. NILAKANTA VINAYAKAR The shrine of Nilakanta vinayakar is situated at the west of the vasantha Mandapa. The Idol is bigger than usual size. It is known as mukkurunni pillayar. There is a devi on the lap of Ganapati and two nice in front. SUBSTORE At the western side of the Nilakanta Vinauakar Shrine and projecting to the west of chempakaraman Mandapa there is a small room. It is the substore. The things for daily puja sich as ghee, oil, camphor, sugar and pulses are kept here. MADAPPALLI Madappalli is situated in the middle of the substore and the Virapandyan Mandapa. Actually it is connected to the southern wing of Thekkedam mandapa. It is the kitchen of the temple. There are a number of vessels, big and small to be used for cooking. The Nivedaya of the temple is prepared here. In addition to sweat meals, tasty things and large quantity of rice are also coocked here. 82

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KANAKALANATHAR The Shrine of Kanakalanathar is at the west of Nilakanta vinayakar Shrine. This is a fieree form of Siva, who wears the necklace of skeletons (Kanakala) of Visksena, the door keeper of Visnu, who refused to admit The Shrine is smaller than the Nilakanta him to Visnu's presence. vinayakar Koil. In front of the Shrine there is the Idol of nandi facing the shrine. The Idol of Kanakalanathar is kept on a pedestal made in bronze. KAILASATHU MAHADEVAR [MAHADEVA OF KAILASA] The shrine of Kailasathu Mahadevar is on a rock a few feet away on the west of Kanakalanathar shrine. There is a wall around built in granite in the year 1917 in front of the rock there are edicts on Tamil Vatteluthu letters. The construction of the new wall has hidden some of the edicts. This god is famous in the name of Daksinakailasa Mahadevan. Unlike several other shrines it faces to the west. The oldest edicts of the temple are here. The sanctum sanctorum of the shrine is a triangular It is 4 feet in length and two feet in circumference. Opposite to the Sivalinga there is the Idol of Nandi. A remarkable feature of the shrine is that it faces west. The pattern of garbhagrha suggest an early orgin of the shrine. room. CERAVATAL SHRINE There is a small Sastashrine at the westerned of the south Sribalippura known as Ceravatasasta. It is believed that this name is related to the name of an unknown chera ruler. Locally it is known as Hariharaputra. The idol is 3 feet high in sitting posture. On the western 83

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cormer of this shrine is a small Idol of Ganapati of 1 1/2 feet high. This Idol is older than that of Sasta. According to Agama instructions of south Indian temples or according to the conventions of them it is uncommon to have Sasta shrine along with Ganapati on the south west corner of siva temple. At the same time it is common to have the pratista of Ganapati. The erection of Sasta idol may be done by a chera king in later days.5 The western Sribalippura is at the north of the sastrashrine. It is with a length of 227 feet by 26 feet 9 inch. From centuries the story of Mahabharata is described here in every evening. The house of the vehicles is at the east of the western Sribalippura. Costly Silver vehicles Kailasaparvata, Rsabha Vahana, Garudavahana, Annavahana, and Palanquins are kept in safe custody here. At the east of the vahanappura there is the "old strong room". Now it used to kept old utensils and other things. RAMASWAMY KOVIL [ SHRINE OF LORD RAMA] The attractive and small Ramaswamy shrine is at the north corner of the western sribalippura. The Idols of Rama and Sita in sukhasana pose is one feet and nine inches tall. There are the idols of ideal devotee Hanuman and the constant companion Lakshmana in folded Lands at the south of the entrance door. These idols are about 2 feet high. The door of the shrine is on wood with engravings. It was constructed in 1932. The location of Ramaswamy shrine at the north west is uncommon. Usually in Siva temples Subramonia shrones are usually seen there. Though there is a subramonia shrine here, it is at a distance from the main 84

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temple. The location of the Ramaswamy temple can be explained in terms of the faith of the principal diety is stanumalayam (brahma, Visnu, Siva) NORTH SRIBALIPPURA Ramaswamy Kovil stands facing the north sribalippura. The most attractive sribalippura of the temple is this. It is length is 263' 9". It is 40 feet less in length than south sribalippura. The reason for this is the existence of chitrasabha on it's eastern boundary. The north entrance gate from the street can be seen when one goes from Ramaswamy kovil to north Sribalippura. On either side of the path beautiful pillars can be seen. The way to Udayamarthanda mandapa inside the temple at the south facing this entrance gate can be seen. Udayamarthanda mandapa and the south Sribalippura are connected by a frontal portico. With a little raised platform. This frontal portico is supported two pillars constructed beautifully with engravings. On them engraved the figures of Lions and Dragon's (yati'5) SUBRAHMONIA SWAMY KOVIL At the west of this frontal portico and parallel to the north Stibalippura there is the subramonia swamy shrine and infront of it there is the enclosed mandapa. A small portico in 6 feet high 4 1/2 feet widgth leads to the dosed pavallion by the western side. On the pillars on either side of the entrance gate there are two figures engaved in black stone. They represent subramonia with sword and shield, who is about to go to 85

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wage a war with Asura's. He closed Ilyanayinar Mandapa 22 feet in length and 10 feet in width is situated infront of subramonia swamy shrine This is the place were yogakkar; and at the west of the portico. administrators; of the temple in old days met. There is a statue of a short person on padmasana on a stone pedastal inside the south end of the frontal portico. It is in the posture having removed the mail of the left handthmb. It represent an event during the reign of Balamarthandavarma maharaja of Travancore (1798 to 1810 A.D). An employee of the temple fabricated the temple accounts. Valuthampy the strict administrator ordered to pluck out his nail. To make it a warning to other culprits Veluthampy ordered to place his statue in the temple. It is the so called story of it. There is another statue like those at the east of the Amarabhujangaperumal image. Near this statue there are two more figers of dipakanyas. It is known from the edicts near the mandapa that the women at the north gave enough wealth to construct the mandapa. Her name was Sitamma. The figure at the south is of her mother Malyakutty. They were the devadasis of Keralapuram Mahadeva temple, about 14 miles west of sucindra [sucindram]. One can enter in to the Subramonia swamy shrine through a small vestibule of one feet high. The Idol of subramonia is of 3 1/2 feet high and in the posture of samapadasthamaka. The Idols of his wives Valli and Devasena are to be seen at his right and left. Both are three feet high. 86

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JAYANTISVARA SHRINES Jayantisvara Shrines are situated at the south west of subramonia Shrine and projecting from the western Sribalippura. They are six. Only for five there are Vimanas. Jayantisvara temple are (1) Jayantisvarathu Durga Durga (2) Jayantisvarathu Mahadevar (3) Jayantisvarathu Sricakram. (4) jayantisvarathu Krsna (5) Jayantisvarathu Narayanesvarar (6) Jayantisvarathu Ramesvarar. There is the inscription that the Durga Shrine and mahadevarshrine constructed by Sendan Sivindra Vadi of puttillam who is also known as Jayanta.6 So they got the name Jayantisvara Shrines. In later years the other Shrines also got the same name. Kala Bhairavar Kala Bhairavar Shrine is situated some were near the middle of the northern entrance of the temple. Kala Brairavai is one among the fieree forms of siva. Bhairava is so called because he protects the universe (bharana) and because he is terrible (bhisana). He is also known as Kala Bhairava for even kala (the god of death) trembles before him. These Sheine faces the south. It is a small shrine. Vimana is bigger than the temple. Idol is in the standing posture is about 3 1/2 feet length. It is one of the guarding deities of the temple. Those who enter the temple through the northern entrance go in to the temple after praying Kala Bhairava. 87

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MUSICAL PILLARS Musical pillars are the wonderful artistical construction which attracts thousands of visitors stand facing Kala Bhairava shrne. They are a collection of four groups, six at north two at the west seen parallel to each other. Each in the north group is a collection of three pillars each. Each group is engraved out of a single granite. They are the epitomes of Vjaya Nagare architecture. A tap on each of the pillars in a group produced a different found. This musical quality is unique. THE KULASEKHARA MANDAPA Two musical pillars in the southern group combined together forms the northern boundary of Kulasekhara mandapa. On the two southern pillars of the mandapa are two southern pillars of the mandapa are two beautiful statues made in granite of two kings of Venadu. There is a difference of opinion among the scholars as to who's statues are these. The well found opinion is that the statues are of Travancore kings Karthika Thirunal Ramavarma, well known as Dharmaraja and his nephew Balaramavarma. Padmanabhaswamy temple of Thiruvananthapuram and Meenakshi temple at Madhurai also have Kulasekhara Mandapa. ARAMVALATTAMMAN KOVIL [THE SHRINE OF THE GODDESS WHO FORSTER DHARMA] Aramvalattamman Kovil famed in legends, stands in the middle of the northen outer wall of chempakaraman Mandapa and the sribalippura, at the east abjacant to the Kulasekhara mandapa. This shrine is small when compured to Ramaswamy shrine. But in comparison with 88

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Kalabhairavar shrine it is big. A facing portico of 6 1/2 feet by 4 feet leads to the shrine. In the middle of it the idol of Nandi, the Sivavahana can be seen. The Idol of this shrine is made in bronze. It stands 3 feet high on sanapadastana. He vimana of the temple is a later construction. The story of the origin of the shrine is like this. A lady named Palliyara nichiyar of Vellala community belonging to terur came to worship at sucindram temple on 1 March 1444. Along with her there was her daughter with extra devotion. When the prayer was going on the girl disappeared. It is believed that she reached communion with god on account of her devotion and faith. In memory of that blessed girl the mother palliyar Nachiyar constructed a shrine and donated some land to meet the expenses of the day to day puja. There is a reference to this income of the temple records of 1788.7 The girl is considered as one among Goddess of Suchindram temple. The Thirukkalyana or marriage on the makam star in the month of Masi (February-March) between the chief deity Stanunathaswamy and Aramvalattamman is symbolic in character. That is celebrated as a great festival. A portion of expenses of this festival is borne by the despondent of Palliyara Nachiyar's family. They came as the members of the bride bringing with them the necessary thing for the wedding such as new clothes, sandal wood etc. 89

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ALANKARA MANDAPA Alankara mandapa is situated from the north to the east of the Kulabhairava Shrine. The vechicles and utsava images are decorated here. In ordinary times vehicles made in cheap wood are kept here. Alankara mandapa is 37 feet by 33 feet. In fact Alankara mandapa is a portion of sribalippura. ANJANEYA The unusually large statue of Lord Anjaneya in 16'4" height stands somewhat closely to the outer wall on the eastern wall of Alankara Mandapa. This idol made in polished stone in an extremely wonderful way is an epitome of the art Idol construction. Among the Hanuman idols of India of occupies an important place. From 1740 to 1872 the idol was kept underground, afraid of the attack of Chandasahib. In 1872, when the earth near the western Gopura was removed, this image was discovered. In 1929 it is elevated on the present position.3 The image of Hanuman is seen clasping his hand with devotion, well known as Anjalibadha. Location of Hanuman image opposite to the temple of Srirama is appropriate. VALLABHA GANAPATI There are two niches on the eitherside of the entrance gate, on the base of citrasabha. The Idol of Vallabha Ganapati stands on the western niche. The idol has only 1 feet 3 inche hight. It is stange to see that the trank of Ganapati touches the gential organ of a women standing by. It 90

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has resemblence to the figure of Ganapati called Uccistaganapati. The belief is that Ganapati in the form is capable of giving the desired boon. Subrahmania The Subramania idol seated on peacock is erected at the eastern niche of Citrasabha. Usually the idol of Subrahmania has six faces and twelve arms, but here it has only one face and two arms. The height of the Idol is only 2 1/2 feet. Devandravinayakar The courtyard on the east of the citrasabha separates it from Devandravinayakar Shrine. There is a story as to how Ganapati got the name Devandravinayaka. After the Ahalya incident, Devendra, on being advised by the Trimurtis to immerse in the boiling ghee in order to absorve himself from his sin, worshippd this Ganapati. The Idol is in sitting posture. It is in a height of 1 1/2 feet worn out by the passage of time. One the east o this shrine there is a Nirali. It is believed that Indra used to bath in it before he worshipped the Ganapati. From the Citrasabha we can enter in to the Eastern sribalippura. Near to the Eastern wing of Eastern sribalippura, there is the Vahanappura, Makkalai (Nandi), Konrayadinathar shrine and Garudalvar shrine stand. They stand acing the chempaka Rama mandapa. In the vahanappura there are vechicles made in wood and wood furniture are kept. 91

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Nandi Adjacent to the southern wall of the Vahanappura the wonderful figure of Nandi is there. This is made in brick and mortar. It is well plasted with mortar. The figure of Nandi is readly resplendent. At first sight it may appear to have made in rice flour. So it is known as Makkalai (mav+Kalai - Mav - flour, Kalai-ox). It is depicted on the usual pose of Nandi. Unlike the ordinary figures of Nandi that lies in front of the Siva temple has the appearance of face of self dedication. Here it is absent. It has some sort of charming appearance. It is a good artistic creation makkalai has 12'8" height 21" length 9'6" circumstance. It is considered as second biggest Nandi images throughout India. This is bigger than the famous Brhadeesvara temple of Tanjavur. The biggest image of Nandi in India is at Lepaksi temple of Hindupur taluk, in Antapur district of Andhrapradesh3. Here is a story connected with the invasion of Chandasahib. Chandasahib, the chiefton of Arcotenawab, reached suchindram in 1740, who is in the way to invade the Travancore kingdom. He invaded the temple and put the chariot of the temple into fire. After destroying the Idols, he reached near the Makkalai. It is said that he ordered the priest to give some straw to the Nandi, and telling that if it had godly powers it would eat the hay. Nandi eat the hay and immediately excreated dung. The story is that the mistfied invader propitating Nandi, left the peace without causing any further damage. 10 92

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In front of the Makkalai there is a small image of Nandi made in bronze. Daily pujas are performed on both the Nandis. Daily both are decorated with garlands. Garudalvar [ Garuda the saint] The 6'4" tall majestic and resplendent Gaudalvar is at the South side on the right of Konrayadinathar shrine. It is erected on a platform of 3'3" high made in stone. It stands facing the sanctum of Visnu shrine of Tekkedam. Garudalvar, the well known devotee of Visnu, stands with folded hands in devotion. There are beautifully engraved sculputres on the four sides of the raised platform. Among them there are the figures of Thirumalanayakar, the king of Madhurai and his consort and woman in waiting. The projecting porch facing the Eastern sribalippura in front of the shrimes of Garudalvar and konrayadinathar is known as Aditya Mandapa or Dhavaja Mandapa of the two dhvajastambas one is in front of the Stanunathaswamy temple and other is infront of the Stanunathaswamy temple and other is infront of the Visnu temple of thekkedam which is fixed within this porch. The dhajastamba in front of Stanunatha swamy shrine is of 64 feet 3 inches height. On the top of it there is a Nandi Idol of brass in lying posture. The dvajastamba infront of Thekkedam perumal shrine is feet in length. On the top of it there is the brass Idol of Garudalvar in folded hands. Both of the Dhavajathambas are made in well polished, brass. At the west of dhavajastamba mandapa there is a beautiful Chempakaraman Mandapa. At the entrance on the north of this 93

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mandapa there one each on either side the gigantic figures of dvarapalakas. Each one is 6 feet a inches in height. The dvarapalaka on the right is known as Alkondar and the left is known as Vyyakondar. On the entrance of the South facing Thekkedam, there are two draggons as dvarapalakas. There is a courtyard four feet in length in between the dvarapalakas of the northern enterance. It is one foot lower than Chempakaraman Mandapa. The famous Sucindrum Kaimukku or pratyam had been taking here (Immersal of hand in boiling ghee). There is a small gap of 3 squares inches on the ceiling of this place. It is intended to allow sun-beams in. Thus sun god becomes a witness to the function of kaimukku. On the adjecent pillar on the south is engraved the figure of Ganapati. This Ganapathi is known as "Saksi Ganapati". The faith is that the process of Kaimukku is conducted with the blessing of him. Chempakaraman mandapa Chempakaraman Mandpa with a length of 110 feet and 85 feet 3 inch widest is the biggest mandapa of the temple. It has 32 pillars in two rows on South and North. They are with beautiful engravings. This Mandapa faces chief shrines of the Pagoda, the Thekkedam and the Vadakkadam. The pillars are engraved with different stories of Vaisnava and Saiva puranas. Those infront of Thekkedam perumal shrine are with Vaisnava stories and those infront of Vadakkedam are with Saiva stories. There are exceptions to this also. There are the stories of Ardhanarisvara, 94

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Kannappanar, the devotee of Siva and such others are found on the South. On the northern pillar there the stories of Gopalakrsna and Narasimhamurthi. This indicates the Unity between Saiva and Vaisnava sects. Various scences from Ramayana are engraved on the ceiling of Chempakaraman Mandapa. These figures are painted beautifully. There is a rare variety of chair built in brass in four and a half feet height at the centre of Chempakaraman Mandapa facing the Sanctum of Stanunathaswamy shrine. It is with a beautiful seat and decorated arms and back. It is believed that this chair was presented to a king of Travancore by a Portugese general. It is known as "Parangi Narkali (Portygese stool). The name of the king and the general is unknown." Virapandyan Manimandapa Close by the South boundary of the Chempakaraman mandapam, there is a small Mandapa. It is Virapandhyan Manimandapam. It's length is 89' 4" and width 5'3" door turning to vadakkedam. Udayamarthandan Mandapa From Virapandyan Manimandapam one can reach the Vadakkedam bhagam of the temple. Udayamartanda Mandapa is the hall that leads to the inner percents of Vadakkedam from Virapandyan Mani Mandapam. This is constructed by Udayamarthanda Varma, a king of Travancore. It has a length of 48'6 feet and a height of 9'2 feet. At the north of this mandapa there is a narrow room known as the Katasappura. On festival days mantras are receited sitting here. Four strong pillars 95

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supports this hall. We can enter to Rsabha Mandapa through the western gate of this Mandapa. Rsabha mandapa It is a small Mandapa 31'3" in length 17'8" in width and 9" in height. Though there are two windows at the western wall, there is no bright light here. At the centre of this mandapa Rsabha or Nandhi in stone lies facing the santcum of the main temple. On the four sides of the Nandi except the openings at the west and east which allow the darsan of sanctum sanctorum, brass lamps are hung on strings. They burn bright during the diparadhana and gives dignity and light on the occasion. Sabhapati Shrine Sabhapathi or Nataraja Shrine stands at the north west of Nandi rounded by the north west wall of Rsabha Mandapa. According to the instruction of Agana's the seat of Nataraja in Siva temple is South of the main deity. The seat of sabhapati shrine at sucindrum is strictly in agreement with this. The dancing image of Nataraja is about 3 feet high. It is in a raised pedastal. It appears very beautiful with the encircled shining prabha, the decorated ornament arch. A number of festival vigre has are kept in sabhapati Shrine-Manikka vacagar, Sundaramurthi, Sambanar, Astradevar, Ganapati and Skanda. During the festivals they are use for pradaksina. 96

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Durga Durga devi shrine faces the west. The goddess Devi is worshipped in many forms. If she is worshipped in the form of nine year old she is 12 called Durga or Bala. The two feet high idol of Durga here is built in stone. Sankaranarayana Sankaranarayana temple is seen at the south of Ganapati Shrine. facing east. This is also a very small shrine. The vigraha in standing posture has a beight of two feet. Sankaranarayana is the combination of the strange features of Visnu and Siva. This diet is said to be created for the unification of Vaisnava and Saiva sects. This is already recorded on the vigraha. The right half represents Siva and left half Visnu. The right upper hands hold a parasu or axe and the lower right hand hold with abhayamudra. The left upper hand holds a samkha and lower a club. On the left ear there is a todu or ear-ring of Siva and on the right ear there is the makarakundala, the ring of Visnu. There is a courtyard beyond the shrine of Sankaranarayana and the outside wall of Vadakkedam Garbhagrha has surrounding the first Prakara. There are the figures of Dipakanyas attached to each of 24 pillars of the Prakara. During the attack of Chandasahib the hands and heads of these figures were smashed. Among one remains without being destroyed. There is a Sivalinga on the pedestal near it. When Chandasahib saw this Sivalinga, he felt the resemblence to a clean shaved muslim and so he did not destroy the figures near it. This is the local tradition. 97

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Garudalvar On the south side of the Thekkedam Mandapa, in self dedication to Visnu, there stands the figure of Garudalvar. This Idols in 2 1/2 feet high made in stone is placed on a niche of the mandapa. Pallikonda Perumal [ The Sleeping God- Visnu] We reach the first prakara by giving through a narrow passage at the south of Garbhagrha encircling the shrines of Thekkedam and Vadakkedam. When we turn to the west we see the south west corner of the old image of Visnu lying on Ananta. This shrine is known in early edicts as Amarabhajangaperumal. Now it is known as Amarabhajanga Perumal. The Idol has a length of 5 feet. This form of Visnu is the chief diety of the Padmanabha Swamy temple, Thiruvananthapuram and Adikesava temple at Thiruvattar. Sucindraperumal [ The lord of Suchindram] Just a few yards away from pullikondaperumal, the shrine of sucindra perumal can be seen. It is situated just before the Vadakkedam. Close in front of it there is a small room. The garbhagrha extends about 3! feet to the west of the regular outer wall of first Prakara. In it, there are the idols of Siva and Parvati made in bronze, Seated on a pedestal, on another pedestal the idol of Umayammai in standing posture. The images of Sucindraperumal with Uma seated on his left and Umayammai in standing pose used as utsava images of stanumurthi and parvati. The speciality with suchindram temple is that it is completely compact in construction. Even though there are more than 30 shrines 98

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within in the wall of the temple they are disigned in such a way making easy for a visitor to reach. The total area of the temple is 93900 square feet. The northern outer wall 15402 feet and 10 inches in length while the western one is only 233 feet 4 inches. Other temples and Places in Kanyakumari district mentioned in Sucindrasthalamahatmya Asramam First and second chapters of Sucindrasthalamahatmya gives a detailed description of the bermitage of Atrimuni (z). The work itself begins with request of Rsis to Suta to narrate the mahatmya of atryasrama The place known as z is situated near the Suchindram temple and river Pazhayar on the side of NH 47. There is a Local hut near the temple which is supposed to be the Asrama where Atri and Anasuya lived together. An age old tree was standing near the temple. There is a slight variation in the local legent circulated on this place and the narration of Sucindrasthalamahatmya According to local legend Atrimuni had gone out to pluck flowers for his puja, when the trimurtis came to test the charity of Anasuya. 13 But in Sucindrasthalamahatmya Atri was gone to to conduct the yaga of brahmadeva . And again according to local legend Ansuya transformed babies into Trimurtis again on request of Lakshmi, Sarsavati and Parvati. But in sucindrasthalamahatmya Ansuya asked the devis to perform Ardravrta in order to regain their husbands. The linguistic and historical research shows that the place got it's It is interesting to name in the middle period; due to religious impact. 99 14

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note that the same story of Atri and Anasuya is associated with at least two places, one at Anasuya Devi temple of Garhval, Utterpradesh and another on Trimurti hill of Munnar, Idukki district in Kerala state. Agasteesvaram 15 The 7 th chapter of Sucindrasthalamahatmya (verse 54 to 56) describe the story of Agastyamuni, who did sivalingapratista by his name agastisvara and the from that the place got the name agastisvaram . Agastesvaram is a village about 12 kilometers East of Sucindram is on the Nagercoil Kanyakumari main road. Here is an old temple said to be consecrated by Agastya and the of this temple is called Ruf. Agastiya is believed to be resided here. There is an idol of Agastyain padmasana with Kamandalu in hand seen in side the temple. There is an Agtti tree (sesbania grandiflora), which is the favourite tree of Agastya, under which Agastya is beloved to be spent his life in meditation. Forest department calculated the age of the tree as 1500 years. Local men believes in the medicinal value of its leaves and treat their boils and other diseases. Several persons are named after the Lord here and we can see a number of places dedicated to Agastya in this district. Inside the temple, besides agastya there are idols of bhadrakali, narayanasvami, madhuraminaksi, kandansasna are also seen. Thiruppathisaram 16 Ninth chapter of Sucindrasthalamahatmya (verses 31-51) describes the story of Thiruppathisaram. This famous temple is situated 4 miles south of Sucindram temple. It is one of 108 Thiruppathis (Sacred places) of 100

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vaisnavas and one among the 13 Divyasthalas of estwhile Malained. The The idol of Visnu here is in standing Lord is known as posture surrounded by 's which remainds saptarsi 's remainds the story of galzruchibu. He is also known asThiruvazhmarvan. There is a story. in connection with this name.' 17 laksmidevi became frightned on seeing the terrible nrsimhavatara of Lord Visnu returning after slaining. To pacify the anger of the Lord she came to somateertha ie, Thiruppathisaram, and did serve penance. Visnu satisfied with her and gave her place in his chest. So the name Thiruvazhmaravan which means in Tamil that the Lord who hold Lakshmi on his best. Thiruppathisaram means a place were Laksmi and her husband being united each other. There is no separate shrine for Laksmi her who is known as Kamalavalli Nachiyar. 18 The place has attained it's supreme glory by the birth of great Vaisnava saint Nammalvar of 9 th century A.D. He has glorified this place and its Lord in his Thiruvaymozhi as. "Vanaparisarathu Irunta en Thiruvalelmarbar" 19 While inscriptions found in the temple mention the name Thiruppathisaram, the Vaisnavaite works invariably call it "Thiruvanpathisaram". There is a traditional story behind this name, according to which king Kulasekhara, who is well known as Kulasekhara Alvar, the great Vaisnava saint of 8 th century A.D had lost his favourite 101

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horse, while marching back to his capital, after conquering many neighbouring countries. After a vigorous search he found the horse grazing on the banks of Somatheertha. This place was called Thiruvanparisaram ("Pari" in Tamil means horse). Kulesekhara Alvar then constructed te wall, gopura and in the temple." 20 The Visnu here is on standing posture with four arms, sankha and chakra. The idol of made up of Kadusarkarayoga a compound of time and granite covered with a paste of molasses and mustard. The teertha of this temple is known as f. mrtyujnayasthalam and dakini mrtyujnayasthalam and dakini is refered in the 12 th chapter f sucindrasthalamahatmya (verse 49). Here the reference is about the Bhutapandi temple and Dakini, pointed out as the legendary character of Ramayana (RII. 14.20) who was killed by Sri Rama. Bhootapandy, the head quarters of Thovalai taluk of Kanyakumari district is at the foot of Thadaka hills, and is 12 km from Nagarcoil on the Nagarcoil -Balmore road and about 9 km north of Armboly pass. Thadaka hill is said to he the abode of Thadaka. She is said to be worshipped the Lord of Bhootapandy temple.Bhootapandy is an ancient place founded by one of the Pandian Kings by name Bhootapandian. 21 Bhootapandy temple is situated on the banks of river Pazhayar. An old temple dedicated to Bhootalingam, also known as having 102

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great archeological importance is seen here. The Sivalingam of this temple represents prthvi, one of the pancatanmatra . The rathotsava of this temple is the biggest festival of Thovalai taluk and it attracts thousands of devotees from far and near. rathapuram The 12 th chapter of sucindrasthalamahatmyam ( verse 38) refers rathapuram . This is a nearby place of Sucindram which is locally known as Terur (Ter in Tamil means). While Indra was coming to Sucindram for his purification, Nandikesa prevented him in air from entering in to Suchindram because he was sinful. (verse:37). Then he stopped his at the nearby place and hence the place got the name or Terur. Inscriptional evidences shows that previous name of this place was Karumpaluvu. In the 11 th century A.D only the name 'Ter' was associated with this place. The name Terur is first mentioned in Terur inscription of Rajendracholadeva in 1015. A.D.2 22 From this may be reasonably inferred that the association of the n Indra legend with Sucindram acquired a full fledged form on or before the th 11 century A.D. 23 103

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dantanadi or sivagamga The 12 th chapter of sucindrasthalamahatmyam describes the dantanadi . According to legend a dug a river with his tusks from the peaks of & (ch.12 verse:46) This is well known as Pazhayar which flows near the Sucindram temple. Pazhayar means old river in Tamil. is the southern most river of India, also known as Vadassery river. 24 A number of streams rise from the secondary range of Sahyadri and join one another to form the Pazhayar. They drain the Mahendragiri peak and nearby estates and flow through the Taluks of Tovalai and Agasteesvaram. This river helps in the irrigation of these taluks to a great extend. It runs a course of about 37 kms towards the south east and merges with Manakudy estuary. Important places through which the Pazhayar passes are Bhootapandy, Thezhekkudi, Vadassery, Nagarcoil and Suchindram. There is a local legend relating the Kottar, nearby place of Sucindra [sucindram]. The ad brought the holy water drawing a line by it s tusks Kodu means ivory or Kottam means tusks, the river and the place on its banks were called Kottar. mahendragiri 25 27 th verse of the fifteenth chapter of refers to HR. This hill is situated in the border of Kanyakumari and Tirunelveli districts. This is the southern most peak on Travancore ghats with an elevation of 1654 meter. Tradition says that it is from this peaks, Hanuman 26 104

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jumped across the sea to Sri Lanka in quest of Sita. It is believed, that this hill is the abode of Indra. vivahasailam The story of 441 is described in the 15 th and 16 th chapter of sucindrasthalamahatmyam . According to the legend Brahmadeva directs ucaisravasa to do penance on guha of vavahasaila . This mount is known as Velimalai and temple is known as Kumarakoil. It is 21 Kilometers north west of Sucindram. The name Velimalai is derived from the Velvimalai which means where the marriage of Lord Subramonia, known as Kumara with Srivalli took place. Tradition has it to say that Goddess Valli, when she was a child, was found among the creepers (Valli), by Nambi Rajan, the king of Kurava tribes in Velimalai hills. Nambirajan s domain extended over the Velimai. It was this place, it is believed where God Subramanya disguised himself first as a hunter and then as an old man and finally married Valli. Valli, who kept watch over the millet crops was kind and hospitable to the old man. She was astounded when he revealed to her his love for her. As disguised old man Subramanya could not influence Valli, he sought the help of his elder brother who appeared there as an elephant. Terrified Valli sought the old man s help and he promised to save her only if she was prepared to marry him. Unwilling by Valli to obliged, and later God Subramanya revealed his identity and Valli agreed to marry him as to he was her dream lover. Their marriage took place with much pomp. The Kalyanamandapa (marriage hall) built on the hillock is said to be the actual place, where the 105

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marriage of Subrahmanya and Valli took place. The place, where he took rest in the guise of an old man is still known as Kizhavancholai (Kizhavan in Tamil means old man). There is another place known as Vallicholai. A nearby hamlet is still known by name Thenaivilai ( a place where millet is grown)." The Thirukkalyanam (holy marriage) in the month of March-April every month is in commemoration of the marriage of Valli and Subramanya. All Fridays especially the last Friday of the Tamil months, are important days, when devotees throng the temple to worship the Lord. The other important festival is the falling on the month of May. The temple is built on the top of a small about 200 feet height and faces east and can be reached by a flight of 38 steps. Goddess Valli, the spouse of Subramanya, the presiding diety, is also enshrined in the temple by the side of the main diety. Here, Lord Muruga, is in the form of a child, in Varadahasta is about 8' 8" in height with an idol of valli 6' 2" high. There is a separate shrine for the Vengai tree which is the Sthalavrksha. This sacred spot is considered to be the place where Lord Muruga assumed the form of Vengai tree. This story has some resemblance to the story of Sucindram were the trimurtis assumed the form of an Asvatha. cakranadi or cakratirtha The fifteenth chapter of sucindrasthalamahatmya which mentions about cakrasarit (verse:44) cakranadi (verse:44) the story of airavata is associated with this place. So the place got the name HAYRE (verse:47). 106

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The place has the name Thiruvattar (Thiru- sri vatta - cakra Ar- nadi ). Here is the famous Adikesavaperumal temple. This village is in Kalkulam Taluk of Kanyakumari district. Thiruvattar derives it s name as it is situated on the banks of a river which encircles the town on three sides. (Vattam means circle in Tamil). Poet Mankudikolar describes this as Valanir vattaru in verse 396 of Purananuru, an old Tamil anthology. Nammalvar describes this as Valamikka Vattarai. According to another view, the name originated from the presence of abudence of water on the form of a swift moving river vattar 35 Criver in perennial water) The Adikesavaperumal temple is considered as the one of 108 Thiruppathis (sacred places) of the Vaisnavas, and one among 13 Divyasthalamas of erstwhile Malainad. This is a place of great antiquity and considered to be one of the oldest Vaisnava shrines of South India. Adikesavaperumal the chief diety of this temple is believed to have Nammalvar has sung several worshipped by Chandra and Parasurama. songs in prais of this diety.2 28 According to sthalapurana, Anantha serpant of Visnu encircled cruel Asura, the Kesa, and formed a bed for his Lord. Hence he got the name Kesava. Adi stands for the ancient origin of the temple. The belief is that of Adikesava changes his posture, Kesa will reappear in the world and adharma would prevail everywhere.29 In 16 th century, Srikrishnacaitanya the great philosopher of Bengal visited Thiruvattar temple and wrote "Sri Brahmasamhita", an outstanding contribution to Indian Philosophy.30 107

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Adikesava Perumal temple is noted for its excellent craftsmanship in stone and wood. The notable example is the Ottakkal Mandapa which is a huge piece of granite slab measuring 18 feet square and three feet in thickness cut out of a rock placed in main colol. Around the prakara (passage around the shrine), there are 222 images of female lamp bearers commonly known as Deepa Lekshmis hewn on the pillars. The features of these female figures very from pillar to pillar in the mode of dressing and hair style. The life like statue of Lakshmana, Indrajith, Venugopala, Sakthi and Nataraja with Visnu and Brahma having musical instruments on either side of the Balipeeta Mandapa are rarely to be found elsewhere. Rati and Mannatha are beautifully represented here. Each and every statue is carved on a pillar, which contains several impressive figures of theological and artistic importance. The idol of Adikesava perumal is made of Kadusarkara yoga a compound of time and granite covered with apaste of molasses and mustard. The Ottakkal mandapa in this temple was erected by the Travancore king, Virakerala Varma about 1603-1607. Remains of old mural paintings, belonging to a period not earlier than 17 th century A.D are seen on the walls of the inner shrine. Wood carvings of excellent worksmanshop adorn some of the structures of the temple. Adityavarma one of the Travancore kings had composed ten verses in Sanskrit called Avatare dasakam in praise of the diety of the temple. Kanyakumari 30 17 th chapter Sucindrasthalamahatmya gives a detailed account of the penance of Devi Parvati. This place name is a mythical derivation from the mythology of 108

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virgin goddess here. [Kanya-kumari]. It is the southernmost point of the Indian sub-continent, where the Arabian sea, Bay of Bengal and the Indian Ocean confluence. So the place has also the name qu. Kanyakumari or Cape Comorin, is a part of the Agastheesvaram taluk of Kanyakumari district the district got its name from this place. It was a part of erstwhile Travancore kingdom. It is one of the important pilgrim centers of India of fine beach landscape with sands of myriod colour. There is a popular legend about the calour of the sands. Marriage between the Sthalanumalayaswamy of Suchindram and goddess Kanyakumari was fixed. Then Brahma and Naradamuni decided to prevent the marriage because old Kanyakumari (unmarried goddess) can destroy Banasura, who was harmful to three worlds (). Narada assumed the shape of a cock and made noise at mid night. Then Siva believed that it was early morning. He hurrily go to the marriage place in Kanyakumari. But at that time every one was asleep and no on was there to receive him. Angry Siva returned back to Sucindra [sucindram] and when Devi Kanyakumari came to know all the fact she became angry and threw all the colourful dished on to the sea shore. It is believed that all these dishes were changed in to sands of different colours. 31 Eratosthenese who lived in the third century B.C (276. B.C) is the first foreign writer who mentioned the name of Kanyakumari. Tamil Sangam works like Purananooru, Silappathikaram and Manimekalai give some fragmentary references. In Periplus (A 985), ptolemy records this place as Kumariakron,32 once it was a waste-land before the temple was consecrated. 109

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The temple in this place is dedicated to goddess Kanyakumari is surrounded by a stone wall and stands on the edge of the ocean. The sculpture of the Devi Kanyakumari is considered to be one of the most beautiful in India. The legandary account is that Kanyakumari, prays to her lord living in the Himlayas symbolizes the physical and spiritual unity of India. This place has been associated with great men like Guru Nanak, Swamy Vivekananda and Mahatma Gandhi. Gurunanakdev, founder of Sikh religion visited Kanyakumari during his visit to Srilanka. Memorials of Mahatma Gandhi and Vivekananda were built here. The beautiful Gandhi memorial was completed in 1956. An urn of Mahatma Gandhi was kept here for public to pay homage before its immersion. Mahatma visited Kanyakumari twice in 1925 and 1937. in 1925, when he desired to worship Kanyakumari, he was denied permission, on the ground that he had crossed the sea. But in 1936, following the advise of Mahatma Gandhi the temples of Travancore were thrown open to all Hindus and Srichithira Thirunal, late king of Travancore, requested him to visit Kanyakumari to worship the goddess. And Mahatma Gandhi visited Kanyakumari in January 1937. In 1948 his ashes were immersed, in the sea waters in Kanyakumari. In commendation, this beautiful monument was constructed here. It s central shape 79 feet high, represents the age of Mahatma Gandhi at the time of his death. The monument is built in such as way golden rays of the sun at midday on 2 nd October would fall on the sanctum through a hole in the roof. Vivekananda rock memorial was constructed by a committee to which Shri Mannath Padmanabhan was president and Mananeeya Eknath 110

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Ranade was organizing secretary an Executive committee members draws from different states. This monument was built to commerate the visit of Swamy Vivekananda to Sripada parai (Sripada rock) during 24 th, 25 th and 26 th December 1892 for deep meditation and enlightement. From very ancient times, the rock has been regarded as a sacred place. In puranic tradition, it has been known as meaning the rock has been blessed by the touch of Sripada of Kanyakumari. On the rock is a projection similar in form to a human tort and a little brownish complexion, which has traditionally been revered as a symbol of Sripada. According to legend it was on this rock that Devi Kanyakumari stood in one foot and did tapas. South east of the Kumari temple, in the midsea, lies twin rocks popularly known as the Vivekananda rocks. The rock separated from each other by a distance of 220 m with a cluster of stones protruding from the sea in between them. Of these rocks, the smaller one is near to the shore but without good surface on it. The major and farther rock which has a spacious top level attitude of 55 ft and was therefore chosen by Swami Vivekananda for meditation. This rock was henceforth known as the "Vivekananda rock." with a considerable size and elevation and situated at a distance of about 450 yards from the tapering end of the main land, the rock provides an ideal and unique vantage point to visitors, desirous of having a darsan of our sacred land up to the Himalayas. It is believed that the original Kumari temple was situated on this rock it self was a part of the main land. Some times in the distant part, the sea encroached upon the main land and turned the rock in to an island, with a 111

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result that the old temple had to be rebuilt in the present site. The rock has been venerated by Sakthi worshippers through the ages as a place for great spiritual efficacy of doing Sadhana . This might be the reason for Swamy Vivekananda to have an urgue to reach this place, plunging in to the sa, riding over the surging waves and swimming the distance of about 560 mtrs, in quest of the highest In his deep communion with the Divine mother, he attained the cherished fruit of his years of meditation. He received illumination, the highest experience of spiritual realisation. It was in the fitness of things that in memory of the great event in Swamiji s life, people all over the nation, aspired to raise a grand memorial at the spot. The memorial for which Thiru S.K. Achari is the sthapathi, is a blend of all architectural styles of India, was inaugurated on September 1970, by then president of India, Sri V.V. Giri. Recently a huge statue of Thiruvalluvar the great saint and author of Thirukkural has been erected near the Vivekananda memorial. ausadhasaila The 18 th chapter of sucindrasthalamahatmya describes about ausadhasaila . The famous story of Ramayana is associated with the 3 tqurta The is locally known as Maruthvamalai is situated at a distance of 5 kilometers east of Sucindram near NH 47. Maruthvamalai or Marunthuvazhamalai means the abode of medicinal plants in Tamil; form part of western ghat. 112

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According to local tradition, the Maruthvamalai is a fragment of the mountain, a piece from which fell down here, and it was carried by Hanuman from Mahendragiri to Sri Lanka for healing the fatal wounds of laksmana . 33 There is a slight variation in the story of sucindrasthalamahatmya . Hanuman was carrying the mountain to Sri Lanka to save the fainted monkeys in war. By the request Siddha's who resides on the hill, Varunal created a heavy rain and the drenched Hanuman shook his body. And thus herbs fell into the mountain. The Maruthvamalai stretches for more than a km reaching a height of 800 feet at the highest point. A short stay on this hill would cure incurable diseases and give peace of mind to the troubled soul it is said. A large number of devotees frequent the small Siva temple about 300 feet above the hill, during the Karthikadeepan festival in December. An unbroken scene of surrounding region from this temple, presents a very panoramic view of the scape below. land paksyalayam or paksindrapuri (ch:19:verse 43)(ch:19:verse 44) T&NYR (ch:18:verse 49) is well known as Madhusoodana temple of Parakkai, which is situated at a distance of four kilometers south of Suchindram temple. According to the author of sucindrasthalamahatmya the Guruda prayed to Mahavisnu here. This place is a thickly populated village in Agasteesvaram taluk. The place derived its present name by this temple. The Tamil word 113

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"prakkai" is derived from "paravaikkarasoor - the village of the king of birds which indicates the relation of Garuda to this place.3 34 The old temple of Madhusoodana is facing Eastward and there is a tank in front of it. On the Easternside of the tank there is a shrine dedicated to Lord Siva called as Akkrai Mahadeva. The idol of inside the temple exhibits marvelous skoll of workmanship. It is nearly 4 1/2' to the right side of the deity there is one shrine of T in a posture. an anjalihasta There is also another beautiful image TG in wood inside the temple. there is a local legend about this: "A salpi by the grace of God created a wooden image of garuda at Kanchepuram in Tamil Nadu. It was perfectly made in accordance with that it assumed life and began to fly away. Reaching kilalamangalam (the old name of Parakkai) it uttered the word "Kandenkulam ie., tank of the temple. After taking bath in this tank, the bird reached the temple to worship the God. In an attempt to drive away the bird, the 24 threw his chisel and of cut off its right wing. Shouting the word Madhusoodana, the bird fell down in the north west corner of the temple and this corner is now called Garudanmukku", the corner of Garud. The inscriptions mention that Kilalamagalam (the old name of parakkad) was Bramadaya in Nanchinadu and the temple of Madhusoodana was consecrated there in. It may be inferred that it is due to brahmanical influence, the story of Garuda has been associated with this place. As the inscriptions of the 114

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temple are found on Vattezuthu, the date of the temple may be traced back to the period between 9 th and 10 th century A.D.35 nakralayam Glory of nakralayam is describe in the chapter 22 of sucindrasthalamahatmya ththadma nakralayamahatmyam . This place is also refered as nakrasattanam . The lake of the temple of this place is called. According to local tradition the incidents of is happened here. Tor Nattalam is a village situated 17 miles west of Nagarcoil. Two temples one of Visnu and the other of Siva situated on either side of the lake. Siva is called or Kannappa. Visnu is called Sankara Narayana. The Idol of Visnu is. The place got the name from the Banyan tree (Al) here. This is an ancient place or worship. Every year on Sivarathri thousands of devotees visit these temple by chanting Govinda, Gopala by running after visiting other 12 Siva temples in Kanyakumari district including Sucindram. This is called as Sivalayaottom. Temples outside Kanya Kumari district Guruvayur The 39 verse of the 18 th chapter of refers about the famous Guruvayur temple. The Guruvayoor temple is situated in Trichur district of Kerala State, at a distance of 29 kilometers from Trichur town. The chief diety of the temple 115

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is the Visnu as caturbahu with sankha, cakra, gada, padma also considered as Srikrishna. It is popularly known as Guruvayurappan in Malayalam. mulyavigraha is made by the patalajnanasila and hence considered to have medicinal qualities. The sthalapurana of this place ie, Tyqfight is said to be a part of Naradapurana. According to the story, ther idol of Guruvayurappan is given to a prajapati by Brahma. Sutapas gave the same to and Kasyapa give to Vasudeva, father of Srikrishna. When Srikrishna became the king of Madhura he got the idol from his father. When the dvaraka sunk in the ocean by mahapralaya, Krishna asked uddhava the pious follower of him to keep that idol for the prosperity of the world. Uddava gave that idol to Brahaspati, the Devaguru. Brhaspati and his disciple the Vayudeva wandered all over the world to find a suitable place to enshrine the idol. Then they saw Rudra who was doing c. He showed the nearby place Rudra teerta. Guru and Vayu asked the Visvakarma to built a new temple near the Tirtha. They enshrined the idol of Mahavisnu in the temple hence the place got the name Guruvayur.36 There are so many legends associated with Guruvayur temple. Legend of janamejaya, son of pariksit, who conducted sarpasatra was caught by leprosy. On the advise of son of Atri, went to Guruvayoor and prayed to the Lord and got rid of his disease. It is believed that a Pandian king got his life back even though he was bitten by a snake, due to his Bhakti on Guruvayurappan. Melpathur Narayana Bhatta, the famous of scholar of 16 th century A.D, by writing the famous Narayaneeyam, in praise of Lord 116

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Guruvayoorappan, got rid of his rheumatism. Hence the Lord of Guruvayoor is also known as Vatalayesa. Poets like Poonthanam Namboothiri, the quthor of Jnanappans, Vilvamangala of Lilasuka, were the ardent devotees of Guruvayurappan. 'Sasta, Ganapati and Durga are the updevatas of this temple. It is stated that the Durga temple is much older than the 'Sri Krishna temple.' Sri Mookambika temple, Kollur World famous Mookambika temple is referred in 18 th chapter sucindrasthalamahatmya (verse 37, 38 ). This temple is on the Uduppi district of Karnataka State, on the banks drdha sauparnikalirtha which is situated at the valley of kudajadri hills. The Sthalamahatmya of mookambika temple is like this. 37 "Once upon a time Kola Maharsi, a Mahayogi does penance on Lord Siva. 'Siva appeared before him and asked him to pray to Mahadevi. He consecrated Sricakra in Svyabhujyothilinga there. The place named after Kolamaharsi as Kolapuram or Kollur. Later times Kamhasura, who acquired boon from Devi became very notorious and humiliate poor people. On hearing about his cruel activities Devi took the form of to destroy him. Kamhasura became afraid and he went to rsyamukacala and prayed Siva to get amaratva . Then Devas and Kolamaharshi requested Devi to prevent him from his action. Devi cursed Kamhasura, and he became dumb, and known as Mookasura. Disappointed Mookasura did so many cruelty to the poor people. Then the 117

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Deva's approached Trimurtis. They had created. These AIQ's along with virabhadra, and ganapati went to fight with mukasura But they got • defeated. Then Devi became aware that Mukasura cannot be destroyed in diversity, Devi took the cd and defeated Mukasura. Then mukasura requested Devi to stay in the same place. Then Mukasura requested Devi to stay in the same place. Devi accepted his request and stayed by the name Mookambika. cakra with The idol Mookambika is in the sitting posture having abhayabhistahasta . It is believed that this idol was enshrimed by Adisankara. The which is infront of this idol is divided by a golden line into two. It is believed that the small right part represents Brahma, Visnu and Siva and the big left part represent Adiparasakti. The ariylast is svayambhulinga considered as sarvadevatasarabhuta . Ganapati, Srimuruga, Partheswara, Hanuman, Sri Guruvayurappan, Sri Krishna and Sri Virabhadra are the upadevathas of this temple. sarvajnapitha, which is believed to be ascended by Adisankara, is situated in nearby Kudajadri hills. Mural Paintings and Sculptures of Sucindram Temple which portraits the legends of Sucindrasthalamahatmya a. Mural paintings of Gopura Mural paintings of Sucindram temple are confined to the inner wall The seven storied tower present a continuous array of of the Gopura. 118

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paintings from Sucindrasthalamahatmya and the Ramayana of Valmiki as also a miscellaneous themes based on puranas. Out of 72 paintings, 50 are the illustratione of Sucindrasthalamahatmya The colours seen in the pictures are saffron, yellow- blended saffron, green, red, white, blue, greenish yellow, black, yellow and golden yellow. These colours were extracted from the natural materials like green leaves, fruits, sherbs, etc, etc. This artistic decoration of the walls, is done in 1888 A.D, by the Vaikkathu Pachumoothathu, who was a well known historian and the Vattappalli Sthanikar, Officer in charge of the Sucindram temple. The pictures are treated as the chapterisation of Sucindrasthalamahatmya The mural paintings pictures only the stories of Chapter 3 to 8, 12 to 13 and 23 of Sucindrasthalamahatmya [ the story of Atri,, story of Indr and Dakisinamurthi] b. Sculpture Indra performing puja and Devi's performing Ardra Vrta are engraved beautifully inside the Sucindram temple. Sculpture offering worship to Indra On the northern wall of the gate of pagoda there is a figure that deserves attention. It is the figure of a Brahmin devotee who goes to the temple carrying in his hands, flowers, water, vessel, and other thing for puja. Opposite to that figure there is a sivalinga at the foot of a tree. It is no one other than Devendra who worship the Lord of Sucindram. It is the pictorial representation of these lines in chapter 13: sahasraksah sacinathah puraskrtya nijam gurum | 4 a vaidikaih pujayamasa tantraisca pranavatmakam || 5 119

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mule brahmatmakam madhye visnurupam samarcayat || 15.a limgagre pamcavarna sthanu jyoti sabherama | suravrksaprasunesva viyusera bhaktipurvakam | (verses 14 & 15 a) Sculpture of Ardra Vrta On the ceiling of the Natakasala there are a number of floral designs skillfully carved on stone. At the western end, near the door way, there appear three sculptured figures of women seated in padmasana. They are Saraswati, Laksmi and Parvati who came in search of their husbands. This is the pictural representation of the famous story in the 4 th chapter of sucindrasthalamahatmyam viz. Devis peforming adravrata on the direction of sage Narada to regain their husbands, who transformed in to children when they came to test the chastity of Anasuya. Devis are pictured in meditative and praying pose. 120

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KEY TO THE GROUND PLAN OF THE SUCINDRAM TEMPLE 1. Konrayadinathar 2. Dvarapalakar 3. Nandi 4. Garudalvar 5. Daksinamurti 6. Nilakantha Vinayakar 7. Karikalanathar 8. Kailasattu Mahadevar 9. Ceravatal Sasta 10. Ramasvamy Koil 11. Subrahmaniasvami Koil 12. Jayantisvarattu Durga 13. Mahadevar 14. Sricakram 15. Srikrsna 16. Narayanesvarar 17. Ramasvarar 18. Kalabhairavar 19. Aramvalattamman 20. Anjaneya 21. Vallabha Ganapati 22. Citra Sabha 23. Subrahmania 24. Devendra Vinayakar 25 A. Gopuravatal Natarajar 25 B. Gopuravatal Kali 26 A. Gopuravatal Nandikesvarar 26 B. Gopuracatal Sasta 27. Durga 28. Ganapati 29. Sankaranarayana 30. Garudalvar 31. Tekkedam or Tiruvengadavinna Perumal 32. Pallikondaperumal 33. Sucindaperumal 34. Sabhapati 35. Nandi 36. Vadakkedam or Sthanumalayapperumal 37. Udayamartanda Vinayakar 38. Teradi Madan 39. Teradi Bhutattan 40. Manager's Office 41. Main Store 42. Temple Guard's Room 43. Strong Room 44. Vasanta Mandapa 45. Madappalli 46. Tekkedam Mandapa 47. Udayamartanda Mandapa 48. Alankara Mandapa 49. Nirali 50. Uncal Mandapa 51. Vahanappura 121

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GROUND PLAN OF THE SUCINDRAM TEMPLE WESTERN SRIBALIPURA 1-1 NORTHERN SRIBALIPURA hui VAHANAPURA THE [33] 32 ☐ SOUTHERN SRIBALIPURA 35 47 46 45 48 19 N CEMPAKARAMAN MANDAPA EASTERN SRIBALIPURA CITRA SABILA 24 21 23 yu 26 A 25 A 258 268 GOPURA 43 32 Z 41 40 39

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Notes and References (1) Kanyakumari District Gazatteer, Government of Tamilnadu, Chennai, 1995 p.5. (2) Pillai, K.K. Sucindram temple, kalakshetra Publications, Adayar, Madras - 20 p. 1945 p. 64. (3) Madan and Bhutattan are the folic deities of South India. (4) Pillai, K.K. Sucindram temple, kalakshetra Publications, Adayar, Madras - 20 p. 1945 (5) Ibid p. 72. (6) Ibid p. 74. (7) Ibid p. 78. (8) Ibid p. 78. (9) Ibid p. 82. (10) Ibid (11) Ibid, p.87. (12) Gopinatha Rao. T.A, Elements of Hindu Iconography. Vol II. Motilal Banarsidas, New Delhi. 1968 p. 133. (13) Dr. S. Gnanamuthu, place names of Kanyakumari district. M. Litt. dissertation, Dept. of Linguistics, University of Kerala, p.52. (14) Ibid (15) Pillai, K.K. Sucindram temple, kalakshetra Publications, Adayar, Madras - - 20 p. 1945 (16) Dr. S. Gnanamuthu, Place names of Kanyakumari district. p. 293. (17) Dr. S. Padmanabhan, The Hindu. Sundays March.12.1967. 122

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(18) Ibid. (19) Kanyakumari district Gazettes, p. 1225. (20) Dr. S. Gnanamuthu, place names of Kanyakumari district. p. 105, (21) Ibid (22) K.K. Pillai, Sucindrum temple, p. 108. (23) Ibid (24) Kanyakumari district Gazattes, p. 1185. (25) Dr. S. Gnanamuthu, Place names of Kanyakumari district. p. 157. (26) Kanyakumaru district Gazattes p.1185. (27) Ibid, p.1186 (28) Ibid (29) Ibid (30) Ibid (31) Dr. S. Gnanamuthu, Place names of Kanyakumari district p. 44. (32) Ibid (33) Kanyakumari district Gazettes, p. 1174. (34) Ibid. (35) Pillai, K.K. Sucindram temple, kalakshetra Publications, Adayar, Madras - 20 (36) Nalankal Krishnapillai, Mahakshetrangalkkumunnil, N.B.S, Kottayam, p.94 (37) Parvathi.G.Aithal, Srimookambika Darsanam, p. 35. 123

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