Social History of Thirumanikuzhi
Total Page：16
File Type：pdf, Size：1020Kb
The International journal of analytical and experimental modal analysis ISSN NO: 0886-9367 SOCIAL HISTORY OF THIRUMANIKUZHI S.Balamurugan Dr.K.M.Subramaniam, Roll No: 1602050013 The Controller of Examinations Ph.D. Research Scholar (Full Time) Tamilnadu Open University, Department of History, No.577, Anna Salai, Saidapet, Annamalai University, Chennai – 600 015. Annamalai Nagar – 608002. ABSTRACT Thirumanikuzhi in Cuddalore district is one of the important social centre in Tamilnadu. It has sacred temples belonging to Hindu faiths, the notable one is dedicated Siva, popularly known as Sri Vamanapurishwarar temple. Thiurmanikuzhi are abundantly in the form of Inscriptions, Monuments, Literary works, legends and traditions. There are Twenty six epigraphical records found in the Sri Vamanapurishwarar temple. They belong to various dynasties like those of the Cholas, Pandya and the Vijayanagara rulers. They provide information about Social life of this place. Key Words: Social, Temple, Sri Vamanapurishwarar, Cholas, Pandya, Vijayanagara and Social Life Introduction Thirumanikuzhi is the suburban Art of Cuddalore town. It serves as the headquarters of Cuddalore district. It lies at a distance of 22 kms south-west of Pondicherry and 205 kms south of Chennai. It is well connected by roads and railways with places like Chidambaram, Pondicherry and Chennai. This place lies exactly at the intersection of 78.15 longitudes and 11.15 latitude. The river Gadilam flow 1 kms south of the town and the Bay of Bengal forms its eastern boundary. The small port of Devanampattinam is adjacent to the town. The fertile paddy fields in and around Thirumanikuzhi and Cuddalore are cultivated with perennial supply of water from the Gadilam river. Small hills are found here and there, and the Kapparmalai near Thirumanikuzhi is the highest one. Volume XI, Issue X, October/2019 Page No:1954 The International journal of analytical and experimental modal analysis ISSN NO: 0886-9367 The social activities as well as Social history of the people around the temple in ancient times. Thirumanikuzhi has a famous temple, which belonged to various periods, beginning from the Pallavas, Cholas, Pandyas and Vijayanagara period. The abundant inscriptions found in the temple form the main source, which reveal the social conditions of Thirumanikuzhi, and they also help us to understand the contemporary society under the various dynasties. These inscriptions give information about the various sections of people like Sivabrahmanas, Vellals, Mandradies etc., who had dominated this village. SIVABRAHMANAS AND BRAHMANAS Brahmins played a dominant role in the society as well as in the works connected to the temple. They were induced to settle in these villages in the nature of the agraharas. Varying number of Brahmana families settled there and performed their duties in the temples and outside. The Brahmin villages were usually known as Brahmadeyas or Chaturvedimangalams. A Brahmadeya in medieval South India, referred to the village where the rights of cultivation as well as supervision and control of lands were bestowed on the Brahmin beneficiaries by donors. It was enjoined upon the donors to lead a religious life, performing the rites and ceremonies in a temple1. The Brahmins occupied a respectful position in the Chola society. While the dominant community in these villages was certainly Brahmanas, who held the largest number of shares in the lands, it is also evident that the village affairs were also administrated by the community of Brahmanas only. The share of the other communities is not known or it may be minimal. The Brahmin families living in such a devadana2 village were mainly attached with temples services. According to T.V. Mahaligam, in some Brahmadeya villages, non-Brahmins also owned large number of shares; however the village affairs were managed only by the Brahmins.3 Amongst the Brahmins, there are a number of gotras. The inscription of Thirumanikuzhi refers to the Atisengotra4. It is generally believed that the Volume XI, Issue X, October/2019 Page No:1955 The International journal of analytical and experimental modal analysis ISSN NO: 0886-9367 gotras among the Brahmins prevailed even from the Sangam age in Tamilnadu5. There are nine inscriptions found in Thirumanikuzhi, which refer to the donations received by the Brahmanas. An inscription of CholaKulottunga I dated in 1104 A.D. refers to a Brahmin called Mayilayyadi chendan6. This gives us evidence for the presence of Brahmanas in Thirumanikuzhi. Another record of Parakesarivarman (or) UttamaChola Deva dated in his 11thregnal year refers to the donation of some lands containing areca nut and coconut trees individually to five Brahmins, who were engaged in the work of preaching the Vedas in the temple They were obtained not to sell or mortgage the land given as gift7. An inscription of VikramaChola Deva refers to Sivabrahmanas receiving grants for the burning of two perpetual lamps in the temple8. Another record of Suryadeva dated in his 5 regnal year refers to a donation given to the Sivabrahmanas for burning perpetual lamps9. The 35 King Mahadeva in agreement with the Sivabrahmanas gave a gift of 150 kalam of paddy for daily food offerings to the main deity10. Another record of Kulottunga I refers to a gift of 20 kasu to sivabrahmanas11. The record of the Chola King Vikramacholadeva dated in the 34thregnal year mentions a gift of land and 10 kasu to the sivabrahmanas12 for burning a perpetual lamp. Another record of the same King dated in the regnal year refers to the gift of 18 kasu13 for burning a perpetual lamp to the Sivabrahmanas of the temple. Yet another record of Vikaramapandya refers to a gift of land for brahmanas14. Thus we see that the Brahmins were dominant section of the society in this region from the 7th to 15th Century A.D. VELLALAS The Vellalas were cultivators of the land and enjoyed high social status. There are two inscriptions relating to the Vellalas in Thirumanikuzhi, which mention about the donations given by them to the temple. In an inscription belonging to Vikramacholadeva dated in the 7thregnal year refers to 10 kasu for the burning a perpetual land in the temple by VesalipaddiMuvendavelan alias Volume XI, Issue X, October/2019 Page No:1956 The International journal of analytical and experimental modal analysis ISSN NO: 0886-9367 Amuradaiyan Kayiruru-Chorudiyan15. This inscription gives us evidence for the presence of Vellalas in Thirumanikuzhi. MANDRADIS The shepherds or cattle keepers are known as Mandradis. They were vested with the responsibility of the maintenance of cow, goats and buffaloes and also supply butter, ghee, and milk for the daily pujas. Further, the donors had appealed to these Mandradis to perform this work as long as “Sun and Moon last”. An evidence of the above mentioned group can be conjectured form the two inscriptions of Vicramacholadeva, which refer to the gift of 12 sheep and supply of ghee for burning perpetual lamp16. Another record mentions 32 sheep 28 for the purpose of burning perpetual lamps. Another record of the period of Pallava chieftain Kopperunjinga dated in the 21 regnal year mentions the gift of cows for a perpetual lamp to the main deity17. From these inscriptions, we come to know that there were a lot of cattle and sheep gifted to the temple. The maintenance of these animals in most temples was handed over to the Mandradis. Likewise in this village also there must have been a group of the Mandradis to take care of the cattle though we do not get direct references to them from inscriptions. OTHER CASTES In the modern period, there are many cases, which formed a part of society. They contributed to the development of the economy and culture of this region. The castes are: The Kupus or Reddiyars, who are an important caste of cultivators. They seem to have been a powerful Dravidian tribe in the early centuries of the Christian ear, before the time of the Pallavas. The caste of Chettiars belong to several groups, and their occupation is generally trade. Volume XI, Issue X, October/2019 Page No:1957 The International journal of analytical and experimental modal analysis ISSN NO: 0886-9367 The Komatiars and the Arya Vaisyas form the great trading caste of this state and are to be found in almost all the parts of this district. There is a lot of controversy over the origin and status of the Palliars or the Vanniyars or the Padayachis as they are commonly called. The name Palliar is said to denote their Pallava origin and the name Vanniyar is said to denote that they are VanniyakulaKahatriyas of the five Anikula race. Some of them also claim descent from the solar or lunar race. They regard themselves as superior to all other non-brahmins communities and some of them even wear the sacred thread. They are also known by several names such as Nayakar, Varma, Nayanar, Odayar and Gounder. Some of them claim to belong to the Chola race and call themselves Chembiars. The Udaiyars are a caste which is especially numerous in the district. Most of them are cutivators. The Kaikolars or the Sengunthars are a caste of Tamil weavers. The Devangas are a caste of Kannada and Telugu weavers. The Kanmalars or the Visvabrahmins as they are now called are made up of five occupational sections, namely the Tattar, the Kannar, the Techchar, the Kal-Tachchar and the Kollar or Karumar. These castes are alos found in Thirumanikuzhi. The Balijas or the Kavarais are a Telugu trading castes that have settled in the town. The Vanigars are the oil-pressers or oil-mongers among the Tamils. The Shanars or Nadars are best known as the great Palmrah climbing and toddy drawing caste. The Vannars are the washer men community. The Kusavars are the Tamil potters.