S.R.S.D. Memorial Shiksha Shodh Sansthan, Agra, UGC Sl. No. 64548

ANNALS OF ART, CULTURE & HUMANITIES

A Peer Reviewed Refereed Research Journal ONLINE ISSN-2455-5843 Volume III, Issue I, Februray 2018, pp. 27-35 UGC Sl. No. 64548

Historical importance of Arulmigu Thiruvidaicode Chadayappa Mahadeva Temple

1 2 Vincy. C .K. & Dr. Praveen O. K. 1&2 Assistant Professor, Department of History Sree Kerala Varma College, Thrissur, Kerala, India

Abstract

Temple is a place of worship. A sacred house of gods and goddesses, it catered to the religious needs of the people and provides a link between man and god and the earthly life and the divine life. District is having temples of great antiquity and cultural importance. Temples also functioned as a source of history. Music and dance formed a regular part of the temple festivals. Educational institutions were also run by the temples The South Indian temples have always played a vital role in the religious, social, cultural and economic life of the people District. Kanyakumari is the southernmost district of Tamilnadu. The district is boon Tirunelveli district of Tamilnadu in north and North-east, Kerala State in the north-west grid sea in the south and south western directions. It lies between 77°05' and 77°36' of the longitudes and 8°03' and 8°35' of the northern latitudes. This district has its head . Nature seems to be at its best in and gifted with sea plains, hills and tales. The district is entirely free from monotony in appearance. The district derived its name from Goddess Kanyakumari. In the name of the place Kanyakumari, district was formed on the first day of November 1956. The district consists of two Revenue division of Nagercoil and and the four Taluks are , and Agasteeswaram.

Key words: Culture, etymology, inscription, worship, palace, temple, rock, kollam era, saka era, festivals, educational institution, tomb, religious.

Introduction

India can be rightly proud of its rich heritage. Every nook and corner of this great country we can see several monuments of historical importance. Kanyakumari District is not an exception to this. It abounds with ancient monuments like temples, forts and palaces Temple is a place of worship. A sacred house of gods and goddesses, it catered to the religious needs of the people and provides a link between man and god and the earthly life and the divine life.

Kanyakumari District is having temples of great antiquity and cultural importance. Temples also functioned as a source of history. Music and dance formed a regular part of the temple festivals. Educational institutions were also run by the temples The South Indian temples have always played a vital role in the religious, social, cultural and economic life of the people

AACH, Vol. III, Issue I, February 2018 ONLINE ISSN-2455-5843

District. Kanyakumari is the southernmost district of Tamilnadu. The district is boon Tirunelveli district of Tamilnadu in north and North-east, Kerala State in the north-west grid sea in the south and south western directions. It lies between 77°05' and 77°36' of the longitudes and 8°03' and 8°35' of the northern latitudes. This district has its head Nagercoil. Nature seems to be at its best in Kanyakumari district and gifted with sea plains, hills and tales. The district is entirely free from monotony in appearance. The district derived its name from Goddess Kanyakumari. In the name of the place Kanyakumari, district was formed on the first day of November 1956. The district consists of two Revenue division of Nagercoil and Padmanabhapuram and the four Taluks are Kalkulam, Thovalai and Agasteeswaram.

Origin of the Research Problem

Temples of Kanyakumari District

Kanyakumari, the southernmost district of is blessed with places of legendary historical and artistic importance. Within as area of 1684 sq.km, there are more than 600 of which the temple of Kumori Bhagavathi at Kanyakumari, the temple of Thanumalay is Suchindrum, Nagaraj a temple at Nagercoil; Subrahmanya temple at Velimalai, and , the Madhusudana temple at Parakkai, Alagammankoil at Vadiveeswaram, Sri Krishna temple at Krishnan Koil, Meenakshi temple at Aralvoimozhi, Bhudalingaswamytemple in Bhoothapandi, Bhagavathi temple at Mandaikkadu, Neelakandaswamy temple:. Padmanabhapuram, Tiruvidaikkodu Mahadeva temple, the temple at Keralapuram where the image of Vinayaka changes its colour half-yearly, Tiruvattar Adikesavapperumal temple, Tirparappa Mahadeva temple, Tirunandikkarai Rock-cut-cave temple, Tiruppanni kodu Mahadeva temple the Cave Temple at Chitharal, Bathrakali temple at Kollemcode; Bhaesw temple at Koottalumoodu and Valvachagoshtam Bhagavati temple are the most important temples.

Location of Tiruvidaikkodu

On the way to Trivandrum from Nagercoil, there is a place called Villukkuri. It is 7 kilometers far away from_ Nagercoil . An Aqueduct is situated at Villukuri and obout1 Km far from is a small village. This village is called Thiruvidaicode. The Shiva temple located at idaicode is historically significant. This temple is surrounded by a rich natural beauty. During Sivalaya pilgrimage the pilgrlms visit this temple which is the ninth temple among the twelve Shivalaya

Etymological origin of Thiruvidaicode

A story is being told about how the name Thiruvidaicode came to existence. The story says like this: once upon a time the rice crops were ready to be harvested. Meanwhile a angry bull Led to destroy the crops. The people who tried to curb the bull were attacked and were injured the bull. The farmers became sad over this incident. They prayed to God and sought for His God controlled the bull by breaking its horn and thus the farmers were saved, Thus the place it name as Thiruvidaiicode.

Another story is told about a trbe named Chadayan. This story is linked with the history of the the temple. With his name Lord Shiva is known as Chadayappar. The temple is located at Nanchil Nadu which was once the granary for paddy of the Kingdom.lt is being told that a

Historical importance of Arulmigu.… 28 | P a g e AACH, Vol. III, Issue I, February 2018 ONLINE ISSN-2455-5843 mystic known as IdaikkattuSithar lived here and became intensely contemplated with god. He did a lot of mystic activities.

For instance, there was a famine with no rain for twelve years. Due to his wisdom the mystic found out that the famine was because of the position of the planets. The mystic changed the position of the planets with his wisdom and made the rain to shower the place. Mystic's History says that thus he got rid famine. People say that the name of the place. Tinuvidaikadu later became Thiruvidaicode.

Interdisciplinary Relevance

The studies about temple culture, history, temple Epigraphy and the sociological aspects of temple clienteles also has interdisciplinary significance.

Objectives of the Study

1. To sketch the Historical importance of Thiruvidaicode Chadayappa Mahadeva Temple 2. To evaluate the epigraphy of Thiruvidaicode Chadayappa Mahadeva Temple 3. To evaluate the architecture of Thiruvidaicode Chadayappa Mahadeva Temple. 4. To analyse the poojas and festivals of Thiruvidaicode Chadayappa Mahadeva Temple. 5. To study the structure of Thiruvidaicode Chadayappa Mahadeva Temple.

Methodology

Methodology adopted in this work is combined of both descriptive and analytical method. It depends upon primary and secondary sources for data. Primary sources are planned to collect by conducting field visits. This documented information was integrated with historical and epigraphically data. Published literary works were used to understand historical background and antiquity of temple. The information given in the present study primarily depends on the observations of the researcher from the field. Maps, plan and photographs are used to supplement the textual information. Observational method also adopted to identify the details of sculpture and paintings with their distinguishing features. Analytical method is used to study the earlier research works done on the subject and to incorporate necessary details in the present work. Thus an integrated Methodology is adopted in this Research work. In order to achieve the all objectives, the case study also adopted.

Significance of the Study

Tiruvidaikkodu which is a small hamlet about three miles to the east of Padmanabhapuram contains an old Siva temple with a shrine of Sasta also located within the same building. In the south Prakara of this temple lies embedded a rough boulder of rock and on it have been engraved the records relating to the temple grants. The temple looks towards the east and is situated in the midst of paddy field surrounded by the natural beauty. It has a precinct inside the area of the land around the temple. The statue of Lord Siva is installed and a statue of bull (Nandi) is seen in front of the temple,A blend of Kerala and Tamil Nadu architecture is visible in this temple. The temple is mounded by a square shaped wall. There is a pond too. The special feature is that the temple is above the water level of the pond. The pilgrims take a bath in this pond before they worship God.

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Structure of the temple

Tiruvidaikkodu which is a small hamlet about three miles to the east of Padmanabhapuram contains an old Siva temple with a shrine of Sasta also located within the same building. In the south Prakara of this temple lies embedded a rough boulder of rock and on it have been engraved the records relating to the temple grants.

The temple looks towards the east and is situated in the midst of paddy field surrounded by the natural beauty. It has a precinct inside the area of the land around the temple. The statue of Lord Siva is installed and a statue of bull (Nandi) is seen in front of the temple,

A blend of Kerala and Tamil Nadu architecture is visible in this temple. The temple is mounded by a square shaped wall. There is a pond too. The special feature is that the temple is above the water level of the pond. The pilgrims take a bath in this pond before they worship God.

Tomb of the Ascetic

An Ascetic lived here around 100 years ago. He is known as the mystic of Edaikkode, He was a man of peace and used to do a lot of good things for the people. After his death he was buried beside the temple. The tomb of the ascetic can be seen in front of the temple: A tree comprised of Pipaltree, Banyan tree, Neem tree is there in the outside precinct of the temple:

Festivals

Sivara tri a popular religious observance in honor of Lord Shiva is greatly celeb rated as the Tamil month Masi. A large number of people come to this temple to pray to God on this day. They both came by vehicles and on foot.

Sivarathri festival is very famous among the festivals of Kanyakurmai district. Padmanabapuram is the old capital of Travancore. A function of going to the 12 temples of shiva and praying is held These temples are situated in the outskirts of Padmanabapuram. Further these temples are located in the ta.luks of and Kallnilam. The pilgrims start from the sacred mountain at and then go to the 11 temples. They are situated at Thikkurichi, , Thirunantltikarai, , Pannippaham, Kallctilam, Melange, Thiruvidaicode and Thiruppariticode, last they finish their prayerful offering at the temple Nattalam

People used to call Lard Siva (Mulavar) which is situated at Thiruvidaicode, Kodambeesvaramudayar The linga is discovered by both a person from a lower caste from Alur and a Muslim. This is a orally transmitted news. In a prayerful function a muslim and a person from a lower caste from Alur have a special right.

Miracles of Lord Siva

Once upon a time the temple used to get 50 kg of rice for oblation. But now only ½ kg of rice is given that means only one part in hundred. This reminds that even God has ups and downs.

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An old legend says that lord Shiva begged on the streets as a mendicant due to his BramrnahathiDosha. The above example of Shiva temple reminds that the situation in which: begging of Shiva has not yet come to an end.

A retired lady named Chellarnrmal lives in Thiruvidaicade. She is used to work for the temple. She sadly said that every day she took 20 marakkal, (about 100 kgs) a grain measure varying indifferent places, of rice grain and converted it into 8 marakkal of rice gain. The temple workers got 10 boxes rice as wage. Tears rolled on the cheeks of Chellamal when she shared this.

She also shared the history on why temple workers came for this work. Madevi Pillai's daughter Lekshmipiilai lived in Chathanvilai house at Parassala in Kerala. She along with her friends and relative came for the Aruthra Dar shad held at temple during Margazhi festival. While they were on their way they took rest under a tree at Chadayappar temple. They were very tired and thirsty. They said they could work for this temple if they were given a tender coconut each. Next all of them got a tender coconut each after that they left for their houses. It could be said as a divine game.

God made the King to know this incident through a dream. Hence the king ordered his family to work for the temple. The people who came from that family work for the temple even today.

Some years before Thiruvidaicode Mahadevar Temple had the door towards the east. Near the outer wall of this temple there was a big street. Next to this street particularly in the east side there were Anthanar houses. Those houses were planned and built with bricks and stones. They were multi layered and looked beautiful. In those days The UrchavarMahadevar used to have the holy round on the elephants as the temple had a lot of assets. A few Anthanar people who worked in the temple did many bad things to the Mahadevar. Consequently Mahadevar became very angry and made the elephants, which were doing the holy round, as rutting elephants. They then went out by the eastern door of the temple and destroyed the Anthanar's houses located in the eastside. The Brahmin families had many troubles because of this incident. Later Mahadevar appeard to the king in his dream and ordered the king that the Anthanar should carry the Mahadevar who was supposed to be carried by the elephants. The king obeyed the order of Mahadevar.

From them the Urchavamoorthy of Thiruvidaicode is carried by the Anthanars. This practice is not seen in any temples. Moreover the king removed the eastern door as per the wish of Mahadevar. A trench was made along the eastern wall for security reasons. The trench had then become a pond to have bath. There is one more traditional story that is told now, on why the eastern door of the.temple did not take place.

One among the II mystics is known as the Edaikadar. He lived in this temple. It is said that his name had become the place name `Thiruvidaicode' .People believe that what is written on his tomb is Mahadevar Temple. Edaikadar who lived in the temple did agricultural work along with people of this place. Like today in those days too rice is cultivated in the north east and south east side of the temple. Sadly the rice crops get dried when they are in a state just before being harvested. This situation repeated for many Seasons. Edaikadar found the reason for this problem. He found that Chadayappar was extremely powerful and the heat which carne from the eyes of

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Chadayappar fell on the rice crops. Thus the rice crops perish before they mature, therefore as a solution Edaikadar made the eastern door to be closed. After that the rice crops matured.- This story explains the reason for - the absence of eastern door. However, Thiruvidaicode Mahadevar temple is a rare temple which gives the east sight without the door in the eastside.

Inscriptions of Thiruvidaicode Temple

On a small rock in the south prakara of the Siva temple of Tiruvidaikkodu. Language and alphabet are Tamil in archaic Vatteluttu, It records the gift of twenty five cows by a private person named PulIa Murugan for maintaining a perpetual lamp to Lord Siva in the fourteenth year (A.D.869) of AyKing Kokarunandadakkar.

On the same rock, another- inscription dated in the twenty second year (A.D. 877) of the Ay King Kokarunandadakkar ; records the gift of a perpetual lamp, to the Mahadeva of the Thiruvidaicodu temple.

Rock inscription of Tiruvidaikkodu

This inscription is engraved on a rock lying to the south of the second Pakara of the Siva temple at Thiruvidaicodu. It is in the Vatteelultu alphabet and the . It was engraved in the month of Vrischilka of the year in which Jupiter-was in Vrischika rasi. But judging from the grantha characters used, it might be assigned to the beginning of the 10th century A.D. It registers gift of land, made by Omayanadu Kilavan alias Urvelan, on behalf of the chief of Omanay nadu for sacred Lamps and offerings to the temple of Tiruvidaikkottu Mahadeva in Marudattur. The mentioned place may be identified with Idaimaruvattur in the Alur Pakuthy of the Taluki in whch Thiruvidaicodu is situated Omaya-nadu occurs also in a copper-plate inscription of the Ay Chief Kokarunadadakkan.

Another rock inscription of Tiruvidaikkodu

The subjoined inscription is engraved on a rock on the south side of the second prat 4 the Siva temple at Tiruvidaikkodu. It is in the Vatteluttu alphabet and theTamil language; it be assigned to the beginning of the 11 th century A. D. and registers- the gift of a piece of Iand in Kattimannodu in Kunmburkavu of Nanj i - nadu for a daily sacred offerings to the temple of Mahadeva at Tiruvidaikkodu. The sowing capacity of the land was twelve kalam of seed. The donor was Virapandiya Ankudivelan. Tiruvidaikkodu and Kattimankodu are villages in the Eraniel Taluk of the Padmanabhapurain division. From them, it is evident that the temple dates from at least the third quarter of the 9th century Local tradition derives the name of the temple from tinu = beautiful or sacred, vidai- bull (Nandi), and kodu - hill top and Tiruvidaikkodu may then be considered as synonymous with Vrishabhadri; but the real name is Idaikkodu and occurs as such in the temple's inscriptions.

Another inscription at Tiruvidaikkodu

This record which can be attributed to about the beginning of the 12 century from its writing, it registers a gift of some money by Karpayasetti of Alur for feeding twelve brahmans on new-moon days. It may be noted that Alur was called Vikrarnachola-Pandyapuram, presumably

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Record of Ravi Ravivarman of Kollam 548

No.5 of the Travancore Epigraphical collection is an important record from the palaeographical point of view, as it is specifically dated in Kollam 548 (=A.D.1373) in the latter half of the 14th century in the reign of the Travanoore King Ravi Ravi varmanTuuvadi of Kilapperur:

The subject matter of the document registers a gift of land for feeding twelve brahmans in the Tiruvidaikkodu temple during the Visakham annual festival. The king during whose reign the inscription was engraved was Ravi - Ravivarman Tiruvadi of Kilapperur who was ruling over Venadu.

Sri Vallabha Chaturvedi mangalam in the Kil-kola-Kamm is mentioned in Chola - Pandya record of Choiapuram as a brahmadeya of Nattaru polka in Uttama sola - valanadu. Manaitittai is a hamlet near Bhutappandi.

Inscriptions on Pillars in the same temple

The subjoined are the other inscriptions found in the temple, either engraved on the rock referred to above, or on detached stone stabs setup in the temple compound. The surru mandapa round the central shrine appears to have either been erected or renovated in Kollam 769 and its pillars contain the names of their respective donors.

The following inscriptions are labels found on the Pillars supporting the circumambulatory passage round the "shrine in the Tiruvidaikodu temple and record the names of their respective donors: They are not important in themselves, but as it is advisable to bring together all the records relating to the temple in one place, these -are also printed below one point only in noticeable that all the labels evidently belong to the same year as that mentioned m a few Kollam 769, Arpasi

12 A.D. 1593) when the surru-mandapa appears to have been re-constructed. A. NagamAdichchan from Parassala gave 120 panam (money) for the erection of apa (row of pillars) B. Pallatthu Pallachchai erected thepatf C. D. Accountant Raman Devan from Kazhakkuttam gave money for the row of pillars. E. Row of Pillars was erected by the Otravilagam Vittil house in Parthivasekhara mangalam F. Kuttamangalam desam accountant Perumanai Dharmaa Krishrian erected the patti G. Marudatturdesam Accountant IchchuvaraAyyappan gave money for a patti H. Tiruvidaikkodu DevarPutranPuthuvur Chadaiyan Sankarart, setup the pillar

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I. Kulikkodu S aathan Arangan made a patti J. Pallam Chirapalli MarudhanNagaa made patti K. V daft urati Nallathan Peruman contributed one patti L. Macchikattu Mudevampuram SeniorT'uuvadi Nayinar Tiruvananthalvan gave 120 Panam (money) for a row of pillars. M. Southern entrance and a portion of the mandapa was erected by a certain individual. N. Marudattur Devan Sanlcararimade the slab foraying flower garlands 22 O. KeralaAyyappan gave 20panam (money) for a row of pillars. P. Accountant Madan Chattayan made apillar Q. Refers About Tiruvidazkkodu. R. Denotes a person named.Pichchimalai.

On an oblong stone slab in the same temple, an inscription is engraved MT amil language and states that Catayappar contributed 140 panam for a stone podigai.

A Record dated in Kollam 835

The subjoined record is engraved inTamil characters on the four faces of a stone pillar set up in the temple compound. It is dated in Kollam 835 (A.D. 1659), and relates to a gift of land made by Pezwnal-Tanuvan for the maintenance of a water-shed on the bank of the Nachchiyarkulam and has nothing to do with the Tiruvidiaikkodu temple. It appears to have been fixed up within this temple at a later date. The care taken in charge of the wayside choultry had, in return for the lands which were given over to him for enjoyment, to supply water, pickles, salt, firewood, etc., to the wayfarers (Maintenance of wayside charitable institution).

Another Tamil Record at Tiruvidaikkodu

This Tamil inscription is also engraved inTamil characters on the same rock embedded in the south prakara f the Siva temple at Tiruvidaikkodu. It records the gift of some lands by Udaiyan - Ponnandi and Udaiyamangola -nangai of Manidathur, a village in kuru-natu for certain offerings to the god and for feeding sevenbrahmans in the temple during the dvadasi days of the first fortnight. The tax on these lands was ordered to be met by the persons supervising their cultivation. Kadaigaippattinamwas also comprised inKuru-nadu.

A record dated in Saka 1649 (A.D.1727)

This is another record relating to the feeding of fifty-four brahmans during dvadasi in the temple of Kodambisvaramudaiya--Nayinar atTiruvidaikkodu, for which some lands were given by Peniman- Kandan, the accountant (kanak~ru) of Manavalakkurichchi in Kadigaippattanam, a village of Kuru-nadu which was a sub-division of Raj araja -Tennadu.

Rajaraja - Tenndau was the name of the southern portion of the P andya Kingdom, which Raj a raj a had conquered and had rechristened in his o~vn name. Fmm the fact the Kadigaippattanain was situated in Kuru-nadu, this sub-division can be located in the modem Eraniel taluk. It may be noted that Kw-ichchi and Pattinam at the ends of place -- names are

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Conclusion Today the people belong to "Mahadevar Baktha Peravai" are involved in renovating the Chadayappar Temple. Some people do the necessary help for them. This temple was very famous in the past. It is evidenced by the Historical symbols and stone inscriptions of the temple. Before 25 years a lot of people visited this temple besides the festival days. The situation has changed totally- now. There are not enough crowds even during the festival days. The ChadayappaMahadevar Temple is very old which originated in the time of Ay king Kokkarunanthadakkan (AD 855-877). It is one of the temples of Shivalaya pilgrimage in Kanyakumari district.

Reerences

1. Kanyakumari Inscriptions, Vol.VI, No.488/2004. 2. Kanyakumari Inscriptions, Vol.VI, No.487, 491/2004. 4. Kanyakumari Inscriptions, Vol.VI, No.481/2004. 5. Kanyakumari Inscriptions, Vol.VI, No.533/204 6. Travancore Archeaological Series (T.A.S.), Vol.IV, p.147. 7. 8. South Indian Inscriptions, (S.I.I.) ,Vol.V, No.321,324,326/1925 9. Kanyakumari Inscriptions, Vol.VI, No.539/2004 10. Gopala Krishnan, M., Gazetteers of lndia, Kanyakumari,1995, p.12. 11. Velu Pillai; T.K., Travancore State Manual, Vol-I, Trivandrum, 1940, p.49. 12. Ramanatha Aiyar, S.A., Travancore of Today, Trivandrum, 1920, p.1. 13. Padmanabhan, S., Kumari Mavatta Kovilkal; Kariyakumari,1995, p.145. 14. Ayyappan Pillai, P & NallaThampi. M., Tourist Pilgrims of Kanyaamari DistrictSalem, 2001, p.224. 15. Dhinamalar, (Tamil Daily Newspaper), Nagercoil, 21.02-2013, p.12. 16. Travancore Archaeological Series, Vol-V, Part II, Trivandrum, p., 140.

17. Perumal, A.K. Then Kumarlyin Kathai (Tamil}, Chennai, 2003, p.206. 18. Personal Interview with Mrs. Paappakutti, Sweeper of Tiruvidaicode temple, Aged 45, dated 23.02.2014. 19. Personal interview with Mr. Anantha Krishnan, Potri of Tiruvidaicode Temple, Aged 38, dated 23.02.2014. 20. Kumbhabisheka Magazine of 7ruvidaicode Mahadevar temple, October 2010, p.122. 21. Rangacharya V. A Topographical list of the Inscription of the Madras Presidency: (Collected till 1915), Vol-III, Madras, 1919. p. 176. 22. Travancore Archaeological Series, Vol-III, Part II, Trivandrum, pp. 198-199 23. Travancore Archaeological Series, Vol-V, Part II, Trivandrum, p. 140. 24. Vasudeva Poduval, R. Travancore Inscriptions-A Topographical List, Madras, 1990, p.265. 25. Dr. R. Nagaswamy, Kanyakurnari Inscription, Vol-IV, Chennai , 1979. Nos.1969/86-100. 26. Travancore Archaeological Series, Vol V, part II, Trivandrum, p.146

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