Volume : 4 | Issue : 3 | Mar 2015 ISSN - 2250-1991 Research Paper History

Car Festival of Ramalingaswamy - Sivagami Ambhal Temple in Panagudi, District – A Study

Assistant Professor of History, History Wing, DDE, Annamalai A. MUTHUKUTTI University, KEYWORDS History, Temple Copper plate, Saivism, Saiva Siddhanta, Car Festival, Society

Tamil Nadu is one of the grandest museums temple and a multi-Religious society. The research area of Panagudi is one of the historical important place of , . The article explained the car festival and spread of Saivism in Panagudi area. Many kings are ruled in the place. The Historical name is called “Murathanadu”, next “Panaigudi”, then “Panargudi” and “Panagudi”. Panagudi is situated on the river bank of Hanumannathi. The Siva temple of Ramalingasway - Sivagami Ambhal is built in the early year of the 14th century. Some other dynasties are ruled in Panagudi. Now a day’s ABSTRACT many pujas and festivals are conducted by the local people.

INTRODUCTION: Then Uddhama Pandya ruled that time built this temple and Tamil Nadu is one of the grandest museums of temple and a the Vasantha Madam.10 That time Panagudi was called as multi-religious society.1 Temples are one such means of pre- “Uddhamapandiapuram”.11 After the chola king of Rajaraja serving the memory of our ancestors. Our ancestors had un- I was captured the Pandia country and the boundary to Pa- questionable faith in the statement “Let us not live in a village nagudi.12 Then since 1190 A.D. till 1322 A.D. the place ruled which is devoid of a temple”. by Vira Pandia, Maravarman and Sundara Pandian. Further Kulasekara Pandia occupied upon the Chola rule of Panagu- An attempt has been made in this article to study the histo- di in 1216 A.D.13 Panagudi captured by Kulasekara Pandian. ry of “the importance of Ramalingaswamy - Sivagami Ambhal Once again this place was come under the Pandia king.14 From temple Car festival in Panagudi. The Ramalingaswamy - Siva- A.D 1484 to A.D 1515 the Pandia country was reigned by Kr- gami Ambhal temple in the Town Panchayat of Panagudi is ishna Devaraya of Vijayanagar Empire.15 But Udaya Marthan- dedicated to the god Ramalingaswamy and his wife the god- davarman of a Chera king captured in Panagudi and ruled this dess Sivagami Ambhal a form of Shiva, and it is one of the place.16 After Panagudi defeated by Achchuthayan of Vijayan- largest and most popular Siva temple in South . Pana- gar Empire in 1532 A.D.17 Then Vishvanatha Nayak of Ma- gudi is a big village situated on the South of Tirunelveli Dis- durai, Ramaiya Nayak, Rani Mangamma and Rani Meenakshi trict in Tamil Nadu. Tirunelveli as “Collector of Tinnelvelly” are ruled in Panagudi.18 Next Arcot Nawab ruled in 1740 A.D. was formed in 1790 by the East India Company.2 Later came in the area.19 In 1800 A.D. Panagudi ruled under the British under the direct control of the British crown queen Victoria. rule.20 The name Tirunelveli has been composed from the three Tamil words i.e., Thiru-Nel-Veli meaning sacred paddy hedge.3 Tem- At present it is the head quarters of the Panagudi Town ples which influence the social life of the people of Panagudi Panchayat. After the bifurcation of the Radhapuram Taluk, Pa- serve as the citable of culture and help the people to integrate nagudi lies within the areas of two parts. The total area of the and lead a peaceful life. The object of the study is to exam- village is 49 square kilometers. The population of the village ine the truth about certain traditions noticed in the worship 26,987 (census report 2011) and in the conduct of Car Festival performed in the temple. In South India each temple, Saiva or Vaishnava, has its own LEGENDARY ORIGIN OF THE VILLAGE: sacred day for its car festivals.4 The origin of the name “Panagudi” is still shrouded in mys- tery. The village has been originally Known as “Uddhama ANTIQUITY OF PANAGUDI: Pandiapuram”, as it was once ruled by Uddhama Pandian. The village Panagudi is situated on the river bank of the Ha- The derivation of the name ‘Panagudi’ is very interesting. It numanadhi5, the South West tip of Tirunelveli District in Ta- is a combination of the Tamil words ‘Panam’ and ‘Gudi’ “the mil Nadu. Panagudi is bounded by Radhapuram on the east, money place” or threasury.21 The term ‘Panam’ refers to the Vallioor on the north, Kavalkinaru on the south and Western place of money the other term ‘Gudi’ means ‘living place’, Ghats on the west. It is located twenty seven kilometers north ‘people’. The historical period is called as “Panaigudi”22 or of Nagercoil. Till A.D 94 to A.D 140 it was the head-quarters ‘Panangudi’.23 Then ‘Panagudi’24 is known as the “Muratha of Aai - Andhiran King. After him Nedunchedian Pandian cap- Nadu”25 of the Sucindram inscription. tured Panagudi.6 Then Kochadaiyan ruled Aal Aaya (al Aaya) Panagudi from 700 A.D. to 730 A.D. But he was under it LOCATION OF THE TEMPLE: reign of Nedunchedaiyan Pandian. Kochadaiyan was a small The Siva temple at Panagudi is called as “Ramalingaswamy king in Panagudi. He fought against Aaya king and he met in - Sivagami Ambhal Temple” situated at the North western maruthur battle. After the war, he capture and ruled in Pana- side of big Western Ghats in the Panagudi village, Radhapu- gudi. Ramalinga Swamy Temple Plate supports this event.7 ram Taluk, Tirunelveli District. The surrounding sides have been classified as temple purambokku and occupy 15.20 Next Maravarman ruled in Panagudi from 860 A.D. to 880 acres. The Principal temple is one dedicated to Siva under the A.D.8 Many Brahmins were settled in Panagudi, the period name Ramalingaswamy, curiously enough, it contains a small of Maravarman Pandian. They were conducted the Pujas and Vaishnavite temple inside it.26 The temple has been beauti- Festivals in the temple. That time near place of Kalakadu was fied by Gopura Mandapam in front of it and Pottamaraiku- ruled by Varaguna Pandian whose southern boundary was Pa- lam on the east. There is a separate sannathi for Sivagami, nagudi.9 Nambi Singa perumal, Natarajar, Dekshanamurthi, Kasivish- vanathar, Meenakshiamman, Murugan, Kannivinayagar, Suri-

6 | PARIPEX - INDIAN JOURNAL OF RESEARCH Volume : 4 | Issue : 3 | Mar 2015 ISSN - 2250-1991 an, Sandiran, Sanishwarar and Parikara Devars. It is a peculiar holy for a bath. By the 7th century temple festivals came to feature in this temple. The Molasthanas of Lord Ramaling- be systematized. Gnanasambanthars references to a number arswamy and Sivagami Ambhal have been carved outside the of festivals held in the 37 temples in Tamil Nadu confirm the stone walls. It is really a big stone temple in the Radhapuram existence of a festival calendar for the Tamil century in Siva Taluk, in Tirunelveli District. Temples.38

LEGEND AND HISTORY OF THE TEMPLE: Festivals are held on all Pournami days (full moon days) A legend narrates the history of the Panagudi Siva temple that throughout the year but mostly they are one day festivals was situated once upon a time in the South Pandia country expect the annual festivals which are one or more and gen- ruled over by Pandias. These Pandias are also known as Ma- erally held on different months depending on local traditions durai Pandias, Thenkasi Pandias, Pancha Pandias and Iyvar Ra- the other festivals are for a day.39 Festivals expose the basic jas. The Chera and Pandia kings who ruled over the region for tradition and philosophy.40 They are prestige and attraction to some time, Ramalinga Temple built in the early years of the the temple. They are occasions of specials worship musical 14thcencury.27The first this temple called Sotta Narayanam.28 concerts dance performances and recital of sacred hymns in Uddhama Pandia came to the temple to worship Ramalinga the halls meant for them.41 Festival is otherwise known as Sir- and arranged for Pujas and Festivals in the temple. Festivals is uppu or Saru according to Tamil literature.42 During the festival an occasion when the aspects of life like Jay, Beauty, richness, days the Utsavamurti and other deities and well adorned and magnificence, harmony are all emphasized.29 At that time he decorated and brought in procession in the main sheets which came to know that Lord Siva was peacefully residing in the appear to be a salient feature of the temple festivals.43 store naturally situated Panagudi area. Then he constructed the front mandapam. It is said that a shepherds brought to People high and how princes and peasants have made sub- the notice of the king the stone temple and Lord Ramalingas- stantial contributions to the conduct of daily worship and wamy. It is evident that the state of the shepherd is found in festivals.44 It is already said that the Agamas enjoin the wor- southern side of Lord Siva shrine. After the reign of Uddhama ship of god in temples and the houses as well.45 A number of Pandia Raja, his successors did Thiruppani to this temple in the festivals are celebrated in this temple every month throughout year 14th century. Further the many Chera and Pandia kings the year, of which Vaikasi, Aipsi, Kanthasasti, Thirukalyanam, did Thiruppani after the 14th century. So Saivism is spread in Vaikasivisakam, Taipoosham, Car Festival and Dappam are im- the areas. Most of the people are worshiped in the temple. portant. All festivals attract countless denotes far and near Saivism is growth of the peace, love, believe and blessing. crackers are fired in order to great festival gathering.

SAIVA SIDDHANTA: CAR FESTIVAL: The most outstanding contribution of Tamil Nadu to Saivism The Car Festival or -Yatra of god is well- is the Saiva Siddhanta philosophy, the rudiments of which known all over the world because of certain legends of a fan- might be found in the early Nayanmar hymns (down to Sun- tastic character, such as the self-immolation of devotees under darar 8th century A.D.) and later developed by experts in the the wheels of the massive car that grew around it. Historical field. Though scholars trace the roots of this school in Kash- investigation has shown, however, that such incidents rarely miri Saivism, its individuality is proclaimed by the Tamil works. occurred in fact and that the legends grew probably out of The Tamil Bhakti and its offshoot30 which were compiled un- some stray incidents, few and far between in occurrence, in der the Tirumurai series was the work of Nampi Antarnampi31 which persons suffering from incurable and painful diseases who in the 11th century A.D. undertook the onerous job under or from mental derangement might have ended their lives by the inspiration of Rajaraja I. The mass of palm leaves were throwing themselves under the heavy wheels of the moving collected and compiled under twelve Tirumarais “Book of the car. Be that as it may the car festival of is one of the Holy order”.32 most spectacular religious festivals of India.46

The bulk of the work was by the Tevaram-trio (consisting of The Car Festival of the great Saiva temple of more than 8000 quatrains) and Manikkavacakar, followed by in Orissa, of the other hand, is held during spring.47 The Car Cekkilar and Tirumular. Though the other works are substan- Festival originally was not a festival of the Vaishnavas in par- tial in nature are in fact quantitatively lesser. All the works, ticular; it was observed as a temple festival irrespective of the excepting, those by Tirumular and Cekkilar, are hymnal. Tiru- deity worshipped there. The festival is observed in a much mular’s is mainly a compendium of Saiva philosophy as he attenuated form with diminutive cars, bereft of all the gran- himself says it is gleaned from the various Agamas. Cekkilar’s deur of Puri or even of the temples of South India, the cel- is a hagiology of the Saiva Nayanmar which was first attempt- ebration being merely formal or symbolical and each temple ed by Cuntarar in a cryptic form in his Tiruttontattokai which having its own sacred day for it. In north and west India, the is part of the seventh tirumurai.33 car journey of the deity traverses only a very short distance, within the precincts of or around the temple. In South India, Saivism is a siva philosophy, three kinds of saivism in our coun- the distance is somewhat longer and the car is taken through try. They are Kashmir Saivism34 Vira Saivism or Lingayata35 and prescribed streets to return to the temple the same day. Siddhadha Saivism.36 Siddhandha Saivism is followed the most of the people in our country. The south Indian people are fol- The ceremony of the Puri festival surpassed in elaborateness lowed this Saivism. the grandeur of the car festivals of the south Indian temples. The Puri cars are much bigger than the cars of South Indian The Pandias one of the very ancient Tamil dynasties ruled over temples.48The car festival has been a popular religious celebra- the southern part of Tamil Nadu.37 Those days they built so tion in southern India for many centuries. The frequency and many temples which are famous for architecture, sculpture elaborateness of the food offering made to Panagudi deities and art. In Tirunelveli District, Panagudi Town Panchayat still daily and more particularly during the car festival is another pronounces the pride of Pandias through the temple. feature that characterizes the rituals associated with the wor- ship of Ramalinga. The car festival is celebrated in the month FESTIVAL: of Tai.49 Festivals are an integral part of socio cultural and religious ac- tivities in Panagudi region. Utsavar are festivals which denote Every year month of Tai is an important day of the temple. Tai the joyous occasions of marked sanctity when people gather festival is also known as Brahmotsava. It is celebrated for the around a temple and fulfill religious obligations and vows. Lord Ramalingar for ten days in a grand manner. Previous day Incidentally these festivals generate great commercial activity of flag is hoisting in Ramalingar kodimaram. Ankurarpanam with the result that in the course of time. The assume socio (Kappu kayir Kattuthal) is conducted. Ankurarpanam means economic roles. Usually these festivals commence either on a taking oath to complete the particular work by tying turmeric Nakshatra of Titi (Tirthatiti) which by traditions are considered powdered thread on the right wrist.50 After this the festival is

7 | PARIPEX - INDIAN JOURNAL OF RESEARCH Volume : 4 | Issue : 3 | Mar 2015 ISSN - 2250-1991 lunched. Brahmotsava is celebrated once in a year in every Tirunelveli at the decline of the Pandias power in 15th century temple.51It is believed that this festival is conducted by Lord and later period was called ‘Saka Era’.54 Inscription provided Brahma himself. So it is called Brahmotsava.52 us with a lot of materials to trace the history of this temple. Hence the study was of the history of the temple in the light On the ninth day morning Kumbabhishekam is performed to of evidence available an epigraphy. Ramalingaswamy, Sivagami Ambhal, Nambisingaperumal, Sub- ramaniar and Vinayar. The car is decorated very beautifully. It An appointment order was engraved on an inscription which is followed by dragging car rope after probing good timings. is found on the southern part of the mandapa in front if the Then the temple servants are taking the Utsavar in the Car. In central shrine of Lord Ramalingaswamy. the morning at 9 a.m. all caste of people are pulled the car in four streets. Then in the evening at 6 p.m. having completed The Siva temple dedicated to Ramalingaswamy is popularly the car procession and special Abisheka is conducted to Utsa- believed that Uddhama Pandia Raja one of the king of Then- vamurthi. This time all people are mingled in car festival. So kasi Pandias it contains an inscription of the early years of the we are seen the social integration. Next day the people is cel- 14th century which records grants from a ruler narrated Ud- ebrated Taipoosham and Deppam festival. dhama Pandian and another inscription which mention the same name. The Hindu festival called ‘Tai Pusam’, is observed on the day over which the asterism Pushya (cancri) presides, in the Tamil The foundation of the Vishnu temple dedicated to Nambi Sin- month of Tai which corresponds to the English months of Jan- ga Perumal as also of this temple is ascribed by the same king. uary-February. The day generally falls on the full moon day of the month.53 Tai Poosham day is sacred to Subramaniya, the At present the temple is under the control and supervision of second son of Siva. The feast is particularly observed at the the executive officer, Hindu Religious and charitable endow- shrine of Pulney in . The day is considered auspicious ment, Government of Tamil Nadu. It has recommended the for purposes of education, next after the Dusserah. The har- reconstruction of the temple Gopuram and other renovation vest feast is observed on the same day in Vishnu temples.54 works. The study made above shows the historicity of the But that day on the tenth day festival is celebrated in very temple and its popularity among the people in and around Pa- grand of Deppam festival. nagudi.

STRUCTURE OF THE CAR: CONCLUSION: Temples are generally a treasure house of sculptures and The study shows that the Ramalingaswamy - Sivagami Ambhal icons. Silpasatras emphasized the idea that the worship of Teample in Panagudi was previously a stone temple meant for images of stone, wood and metals like bronze or clay leads the Jain Thirthankaras. With the decline of Jainism, Buddhism the seeker to liberation from rebirth.55The beginnings of the and the emergence of Saivism and Vaishnavism which consid- iconic worship of many gods (Siva-Natraja and mother god- ered with the Bakthi movement, a number of temples of the dess) can be traced back to the Indus culture.56The images Jain and Buddhists were charged into a restructured Saivite or may be classified in to two the movable and the immovable. Vaishnavite temples. Some of the remnants, very strong tradi- The movable images are the several idols made of metals. tion in and around Panagudi and even the model of the stone Tamil Nadu is rich in bronze images dating from the Pallava structure itself established. However in the later days especially period to the present day.57The study of south Indian bronzes under the later Pandias many more additions were made in in assuming greater significance, with the increasing number the temple, making it a temple a big temple complex. Though of bronzes brought to light in recent years. There are many its history is shrouded in mystery, it is believed that Uddhama beautiful bronze images preserved in this temple. The bronz- Pandia made this temple a big temple complex, with inner es belong to different periods. Theses statuses are brought and outer prakaras at present, as the temple stands there is ort to the public during the days of festivals.58They are used every reason to call it a Saivite temple dedicate to Lord Rama- for processional and ritualistic purposes. They are commonly lingaswamy – Sivagami Ambhal and Lord Nambi Singa Peru- known as Utsava Murthis or processional images. The immov- mal. The Pujas of this temple can be classified into daily and able images are the Moola Vigrahas made of stone or wood. monthly Pujas. They conduct three times daily. Special Pujas The car is fully made in wood. All icons are made by wood. are conducted every Friday in order to glorify Lord Ramalingas- The car is mentioned the dance symbol and social activities. wamy. The Festival of the temple can be classified into month- Around the car many sculptures are the all side. Panagudi car ly festival. The Car Festival is celebrated the temple. It is very is big structure and two horses are in running pose. It has four popular of the area. All caste people are conducted the car wheels in thick size and many steel screw metals used. All im- festival to the Lord Ramalingaswamy and Sivagami Ambhal in ages are the immovable. An enormous car, called elu-kudi-te- Panagudi. ru (seven-storeyed car) was built of wood and bamboo and decorated with silk and woolen fabrics, flags and umbrellas. Inside the ground floor were a cot with a mattress and pillow, and the stem of a plantain tree. The souls of the ancestors were supposed to be reclining on the cot, resting their heads on the pillow and chewing the plantains, while the umbrellas protect them from the sun and rain. The ear ornaments of all those who have died since the pervious ceremony should be placed upon the cot. After much dancing and merry-making this continued for days, the cot was eventually burnt at the burning-ground, as if it contained a corpse.59

The car is not built here, as in the two previous cases for use in actual funerals. It is constructed on the occasion of a me- morial ceremony for ancestors. It has here assumed a religious significance.60we see the car again associated with the village deities. In Panagudi, a car is constructed for the annual festival of the village deity, at which, in most places, the car is burnt at the conclusion of the festival.61

TEMPLE HITORY FROM EPIGRAPHY: Epigraphy is the most fruitful sources of ancient history.53 Al- most invariable the records of the Pandia, Cheras who ruled in

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REFERENCES

1. Gopal Bhargava, Encyclopedias of art and culture in India (Tamil Nadu),vol.4, Isha Books, Delhi, 2008, p.27. | 2. Pate H.R., Tinnevelly District Gazetteer, 1993, p.78. | 3. Ibid., p.488. | 4. Usha Sharma ed., Festivals in Indian society, vol.2, Mittal publication, New Delhi, | 2008, p.132 | 5. Pate H.R., op.cit., p.402. | 6. Krishnamoorthy V., History of Tamil Nadu, 1963.p.75. | 7. Krishnaraja, Research Book, Tamil Nadu, p. 121. | 8. Raman K.V., History of Pandia, University of Madras. | 9. Krishnamurthy V.M. , Research Book, p.129. | 10. Tamil Kumaranar, ed, Panagudi Malar, Panagudi, 1996, p.13. | 11. Tamil Kumaranar, Ibid., p. 13. | 12. Ramanathan A., Social and Culture History of Tamil Nadu, University of Madras | 1985, p.144. | 13. Tamil Kumaranar, op.cit., p.13. | 14. Pate H.R., Research, 1917. | 15. Nilakanta Sastri K.A., A History of South India, Oxford University press, New | Delhi, 2011, pp. 247-254. | 16. Tamil Kumaranar, op.cit. p. 17. | 17. Nagam Ayyar V., The Travancore State Manual, vol.1, University, 1994, | p. 297. | 18. Robert Swem, Forgotten Empire, University of Madras, 1915, p. 346. | 19. ------, Political General History of Tirunelveli, 1888, pp. 76,87. | 20. Tamil Kumaranar, op.cit p. 23. | 21. Pate H.R., op.cit. p.402. | 22. G.O., M.S. No.120, Law and Registration 28-8-28. | 23. Ramaraj V.B. History of Panagudi (Tl), Bismilla printers,, 2011, | p. 14. | 24. Maha kumbabisheka Malar , 2009. | 25. Natana Kasinathan, Kannyakumari Inscription, vol. 2, No. 59, 1954. | 26. Pate H.R., op.cit. p.402. | 27. Pate H.R., Madras District Gazetteer, vol. 1, 1950, p. 402 | 28. Tamil Kumaranar, Panagudi Malar. | 29. Usha Sharma, op.cit. p.193. | 30. Cekkilar’s work. | 31. He Himself was a profounder of the bhakti marga as the earlier savants. | 32. Sita Narasimhan, Saivism under the imperial colas, Saraadha publishing house, | Delhi, 2006, pp.121-122 | 33. Ibid. p. 123. | 34. Chopra P.N., ed., The Gazetteer of India, vol. 2, Publication division, New Delhi, | 2009, p.159. | 35. Ibid. p.160. | 36. Ibid. p.159. | 37. Subramanian N., History of Tamil Nadu up to 1565 A.D., Koodal Publishers, | Madurai, 1983, pp. 92-102. | 38. Jeyachandran, Madurai Temple complex, Madurai, 1985, pp.207-209. | 39. Ibid. | 40. Eknath Ranade (ed), Temple India, vol.x, Madras, 1981, p.168. | 41. Sadasivan K., Devadasi System in Tamil Nadu, Madurai, 1987, p. 232. | 42. Srinivasam P.R., Kovil Kalaiyum Sirppangalum (Tl),Madras,1965, p. 165. | 43. Ibid. | 44. Nagaswamy (ed), A case far Agamas made of worship, Madras,1978, p. 22. | 45. Ibid. | 46. Usha Sharma, op.cit.p.131. | 47. Ibid. p. 132. | 48. Ibid. p. 133. | 49. Maha Kumbabishaka Malar (Tl), Panagudi, 2009. | 50. Kalyanasundaram N., Murugan Kovil Varalaru (Tl),Tiruchendur, | 1980, p. 47. | 51. Najan, Alayngalum Agamangalum (Tl), Madras, 1983, p. 131. | 52. Ibid. p. 132. | 53. Jegadesh Ayyar P.V., South Indian Festivities, Rupa & Company, 1998, p.26. | 54. Ibid. p.188. | 55. Jagadesh Ayyar P.V., South Indian Shrine, New Delhi, 1982, p.7. | 56. Induchudan V.T., The sac vet chamber, Trichur, 1969, p. 25. | 57. Nagasamy R.(ed), An inscribed South Indian Bronze of 13th century A.D., Madras | 1978, p. 86. | 58. Ibid. | 59. Thurston, Castes and Tribes, vol.1, p. 250. | 60. Venkata Ramanayya N., Origin of the South Indian Temple, Asian educational | Service, New Delhi, 1992, p. 35. | 61. Thuston, op.cit. p. 36.

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