Chapter - 1

Introduction

Chapter - 1

Introduction

The Concept of God

Man first worshipped God in the five basic elements of the

universe namely Earth, Water, Fire, Wind and Ether, God is generally

believed to be the Supreme Being, Creator and Ruler of the universe.

He is regarded as Omnipresent, Oranipotent, Omniscient, infinite in

time and space, immanent in the material world. He is good

benevolent and righteous and the demands righteousness from his

people. Most believers conceive Him as a personality; God is generally

believed to be existing in human form.i He is supposed to have five

functions: Creation, Preservation, Destruction, Concealment and

Blessing. God is named variously as Lord, Jehovah, Allah, The King of

Kings, The Lord of Lords, The Almighty, The Absolute, The Maker,

The First Cause, Author of All things. Creator of all things. The Infinite,

The Eternal, The All powerful. The All-Wise, The All-Merciful and The

All-Knowing.2

The Western Concept of God

God is a super human being worshipped as having power over

nature and human fortunes. It is a deity. It is an image, animal or

other object, worshipped as symbolizing being the visible habitation of

or itself possessing divine power. It is an idol.3 According to some

particular conception, it is the god of pantheism, an image of a deity,

cin idol or any deified person or object,'* God is an object of worship,

the Supreme Being of monotheist religion, the Creator, an idol, an

object excessive devotion, and a man of outstanding fine physique.^

The Old English word God which is akin to Modern High German

God, is derived from the old Teutonic word gudo which implies either

ghudho or ghuto.^ According to the use of the word, God is "an object

of worship" or "Molten image". But it probably represents an Aryan

ghutom which means, that to which sacrifice is made7

The Tamil Concept of God

There are five important Tamil words which denote God:

Iraivan, Kadavul, Muthalvan, Andavan, and Theivam. The word,

Iraivan, means Supreme God, Brahma, Vishnu, and Siva. In Tamil

Kadavul means God, who transcends speech and mind. Celestial

Being, Sage, Guru, Spiritual preceptor and divine nature. The word

Muthalvan also denotes God who is the most primary being in the

universe. He is the one who is first, chief, head, God, as the First Cause

King and Father. The word, Andavan, implies God as ruler of heaven

and earth and Lord. Another Tamil word, Theivam, indicates God,

divine nature, that which is divine and Fate, Destiny and Karma.

Hindu Trinity I.Brahma, the Creator, 2. Vishnu the Preserver, 3, Siva,

the Destroyer and Regenerator, and Zerana - Akerana (The Infinite

Being) in Zoroastrianism.^

The Concept of Siva

Siva is one of the great Gods, the third of the Hindu trial, whose

special fimction is Destruction.^ He is a Hindu god who represents the

principle of destruction in the Trimurti and is worshipped as the

gracious creator and sustainer of the world in a major cult of Saivism.^o

Maraimalaiyadikalar, one of the great exponents of Saivite

philosophy, maintains saivism strictly as a monotheistic religion of Siva

worship and defines "Sivam" as the essential quality of God, which is

2

pure love and pure bliss. Siva is the god which is truth, intelligence,

and bliss, which is above births and deaths, which is all love and grace

towards all individual souls.

The Worship of Lingam

Lingam is a Cylindrical stone rounded off at the top, worshipped

by Saivites as an emblem of Siva.̂ ^ It is a stylized phallic symbol of the

masculine cosmic principle and of the Hindu God Siva. It is a symbol

conjoining the Lingam and Yoni. The raised Siva lingam is also

regarded as an image of fire and the Circular Sakthi base is an emblem

of water. Thus lingam symbolizes the union of Siva and Sakthi.

Lingam or Linga which is Sanskrit means a distinguished

symbol. In Hinduism the phallus, is the symbol of God Siva,

worshipped as an emblem of generative power. The Lingam is the

main subject of worship in saivite temples and Private family Shrines

throughout India.

Another common icon in South India is the Lingothphavamurti

which shows Siva emerging out of a fiery Lingam. This is a

representation of the Sectarian myth that the gods Vishnu and Brahma

were once arguing about their respective importance when Siva

appeared in the form of blazing Pillar to quell their Pride and showed

His superiority.

The Definition of Sivalingam

Siva lingam means the Lingam of Lord Siva. Siva is one of the

great Gods; the third of the Hindu triad, whose special function is

destruction, Lingam is a symbol of Siva. It is the invariable mark that

proves the existence of anything is an object.12 It is believed that the

earth is a cosmic lingam (andalingam) and man is a genus lingam

(pindalingam).

There are various forms of lingam worshipped in the temples of

India such as Aslalingam, Salalingam, Sthulalingam, Sukshamalingam,

Padmalingam, Suyambulingam, Banalingam, Devilingam,

Kanalingam, Devalingam, Aridalingam and Manudalingam.^^ The

lingam in Dharbaranyeswarar Temple at Thirunallaru is Suyambu

Lingam.

The Definition of Temple

There are mainly two Tamil words for temple: Koil and Alayam.

The term Koil means a place, residence of a king or noble man, and

temple sanctuary. It is actually a combination of two syllables Ko

(King or god), and il (place or house) which mean the dwelling place of

god, the king of all kings. With the prefix of the Tamil epithet thiru

signifying divine quality, Koil has become Thirukkoil. In ancient times

temples ware raised under trees. Lord Siva is called Alamar Kadavul,

the God of the Banyan Tree, which implies Siva, as Dakshinamurthi

seated under the kallal tree. The word alayam in Tamil, means a place

of worship or temple.^^ n is indeed a formation of three terms, Al

(banyan), Ayan (Siva), and Idam (place) which mean the place of Siva

imder a tree. It is also the abode of Brahman.

The English word "temple" has been derived from the Latin

word templum which signifies a pace marked out for observation of

auguries and a temple. It is probably akin to Latin tempus which

means time. It is an edifice for the worship of a deity. It is a place

devoted to a special or exalter purpose.^5 The term originally signified

any enclosure or building screened from the eyes of the profane. It is

the dwelling place of God. It serves the purpose of housing His image

and it is the architectural frame of the Liturgy and cult of God. The

architectural forms of teniples are manifold. They are priniarily

conditioned by the requirements of the cults, which in their turn reflect

different religious beliefs. In later times temple came to signify in a

broader sense, any shrine of any denominations or even of fraternal

orders.16

The Worship of Ancient Tamils

The ancient Tamils worshipped the sun and moon as images of

light. The Tamil land was divided into five major regions in the

Sangam Age such as hilly track (Kurinji), Pastoral track (Mullai),

Agricultural track (Marutham), maritime track (Neithal), and arid track

(Palai). People who had lived in these regions worshipped the deities

of Murugan (Cheyoon), Thirumal (Mayoon), Indira, Varna and

Korravai (Kali) respectively. In the Sangam Age festivals were

conducted as the worship of the god. Each of the five regions of Tamil

country as the worship of the god. Each of the five regions of Tamil

country had separate deity: Murugan for Kurinji, Thirumal for Mullai,

Indira for Marutham, Varuna for Neithal and Kali for Palai. The

ancient Tamils conducted many festivals in honor of these deities.

In the beginning there was only the worship of Siva in the form

of Lingam. Later four more deities were added. At one stage people

worshipped five deities. Ganapathy, Suriyan, Vishnu, Siva and

Ambigai. The worship was extended from these deities to the

numerous guardian angels called Parivara Devathaikal. According to

Silappathikaram and Manimekalai, the twin epics of ancient Tamil

Literature, there were separate temples for Lord Siva, Murugan,

Baladevan and Thirumal and Shrines for Suriya (Sun), Chandira

(Moon), Iraatham, Sathan and Kaman.^''

Up to the age of Imperial Cholas there was only one idol of deity

in the temple. There was neither a statue of any guardian angel nor

any separate shrine for Ambigai. The idol of Sakthi was usually placed

by the side of Siva at the temple. Upto 1000 A.D. there was no

Mahamandapam in a temple. The form shrine which was ever erected

separately for Ambigai was in the temple at Gangaikondacholapuram.

The Earliest Temple

The Gupta period (4* - 6* centuries) saw the rapid development

of temple architecture. Earlier temples had been made of wood, but

now free standing stone and brick temples appeared in many parts of

India. In its origins the design of the Hindu temple may have owed

something to Buddhist precedent. In some of the oldest temples the

image was placed in the centre of the shrine with an ambulatory path

around it resembling the path surrounding the Buddhist Stupa. Nearly

all Gupta temples consist of a small cellar (Central Chambers) with a

verandah and Sikara. The earliest remains of Hindu temples

discovered at Sanchi date to the Gupta period.

The Buddhists and Jains had made use of artificial caves for

religious purpose and these were adapted by the Hindus. However,

Hindu cave temples. He comparatively rate and none is earlier than

the Gupta period. In the Pallava side of Mamallapuram, to the South

Chennai, a number of small temples were carved in the 7^^ Century,

from outcropping of rock and represent some of the oldest religion

buildings in Tamil Country-1^

Agamas

Agamas are sastras or scriptures which are believed to have been

revealed by God and peculiar to Saivism, Vaishnavism, Saktism and

Jainism. Agamas are as old as Vedas. Both Vedas and Agamas are the

primary sources which have formed the basis for Indian philosophy.

They are generally dated back before 3000 B.C. The three syllabic

Sanskrit word agama means that souls mean salvation (motcha)

through the destruction of ego.

Agamas are classified into three group: Saiva Agamas,

Vaishnava Agamas and Sakthi Agamas. Saiva Agamas are 28,

Vaishnava Agamas are 108, and Sakthi Agamas are 11. The Saiva

agamas are further divided into two: Sivapetham and Rudrapetham.

The first ten Saiva Agamas form Sivapatham and the next eighteen

Agamas Rudrapetham.

The Siva Agamas mainly deal with the construction of Siva

temples and the conduct of festivals and pujas. They have laid down

strict principles for the erection of the temples and performance of

pujas and festivals.

Temples on the Model of Man

The temple of our country were only of the recent past. During

the vedic period no temple existed. Natural phenomena became the

objects of divine worship. Sacrificial fire was generally worshipped.

People did worship on the banks of the river and in the green woods.

Such trees became Sthala stanctam (Trees of the Holy Spot) Then

temples were built accordmg to agamas. Cave temples were carved in

the rocks. But such temples were modeled on the body of man and

there were the outer symbols of human body. Human body is believed

to be superior to all temples. Human body itself is considered to be a

temple and as God dwells in a temple so does a soul in a man. The

soul of man is the spark of divinity. Jesus Christ rightly said, "For

indeed the kingdom of God is with in you". But temples were

generally erected for the worship of the common man. They should be

constructed only according to agamas. According to the canons of

agama traditions, a temple should have certain architectural and

spiritual features such as tower, chariot, balipeedam, flag mast, vahana,

sanctum, courtyards, hold tanks, holy trees, pujas, naivedhiyam, and

arathanai.

The Origin and Growth of the Temple

Religion of the people was the worship of Lingam in the ancient

India. The Dravidians were the founders of the ancient Indus Valley

Civilization. A black stone image of Lingam has been found at

Harappa, dating nearly 5000 years old. The worship of the Lingam

seems to have originated with the Arxmachala Hill.

Shrines were raised xmder trees in the Beginning. Balipeedam

(Place of sacrifice) tmder a tree was worshipped as God. Then

Balipeedam was decorated with paintings for worship. Soon it was

replaced by bricks. Even now bricks are used as images of God and

worshipped in the rural areas of Tamilnadu. This primitive form of

worship under a tree is called "manru" or "ambalam" in Tamil.

In ancient times wooden structures were raised in the temple.

Then wooden structures were replaced by bricks. Later stone slabs

were used in the construction of the temple. A temple proper was

constructed according to the strict rules of Agamas.

There are many reference to temples in the Sangam Literature.

Chola King Karikalan raised Ekambaranathar Temple at

Kancheepuram, The Temples of Siva, Muruga and Tirumal are

mentioned in the twin Tamil epics, Silappathikaram and Manimekalai.

King Senguttuvan worshipped Siva and Perumal in the temples before

undertaking and expedition to the Himalayas to fetch stone to build a

temple for Kannaki.

The Gupta rulers were the first to build temples in India in the 4*

- 6* centuries. The Pallavas carved cave temples and erected stone

temples in Tamil Nadu in the 7* Century. The imperial cholas, the

ardent devotes of Lord Siva, had build many temples during their long

reign from the 9* century. King Raja Raja constructed

Pragatheeswarar temple at Thanjavur and his son king Rajendira

created a temple at Gangai Kondacholapuram. The kings of

Vijayanagar and the Nayak rulers built several temples in Tamil Nadu

from 1300 A.D. to 1700 A.D. In the modern times new temples are

scarcely built but old temples are periodically renovated and festivals

are regularly conducted according to Agama traditions.

The development of the temple structure may be traced under

ten stages.

1. Temples were first erected under trees.

2. Ancient temples were constructed with woods and bricks

3. Cave temples and Rock temples were craved

4. Chariots were carved in a single rock

5. Temples were built with stone slabs.

6. Temples were constructed with stone, lime and wood.

7. Vimanas built on the sanctum looked like gopurams

8. Big gopurams were erected in front of the sanctum

9. Shrines were built separately for Amman and other deities.

10. Finally Prakarams and Mandapanis were added to the

temples with high walls.

A Hindu temple has been constructed on the image of man

while its tower has been built on the image of universe. A temple is

generally planned in the model of a man in lying position. The chief

aim of the construction of the temple is to give man peace and

happiness.

Thus temples were built for the worship of God. A temple is a

place of public worship dedicated to God. Temples are constructed

neither to prove the existence of God nor to propagate Him. But they

are mainly established to regulate man of God of his Love. Ancient

temples look like fortified citadels of kings because they gave

protection to the people during the time of war. They became centers

of learning. Pupils were trained in theology and were offered spiritual

ii:istructions. Temples stand today as the symbols of our ancient

culture and heritage.

Statement of the Problem

Nearly every one visits south India returns with the impression

that it is a land of temples. North India, too, was as much a land of

10

temples, but having been relatively free from repeated foreign

invasions, the country south of the Vindhyas was able to preserve a

large nuniber of its religious monuments from wanton destruction of

calculated negligence. This historical circumstance accounts for a more

continuous development of the art of temple building in the south, free

from the arresting influences of alien cultures, which came to dominate

North India, from the thirteenth Century.^^

South India is dotted with thousands of temples, many of them

old and some in ruins. Apart ixom the famous teniple-towns, a good

number of village and towns have two or more temples, some so

ancient and separated that they have become places of pilgrimage. A

large majority of the existing temples are simple, unostentatious

sti'ucture with no great artistic merit. The really great ones are

monuments of considerable antiquity, the oldest of them dating back to

fourteenth century. Besides their antiquity and artistic excellence, there

is the interesting fact that these temples have gone through a long

evolutionary process documenting as it were the history of South

Indian Culture.

Visiting the great temples, one is struck by their massiveness of

proportion and the excellence of craftsmanship found in their pillars,

figure sculptures, ceilings, towers and frieze-laden walls. We stand

amazed at the super - human patience, which generations of artisans

have bestowed on their construction, and the princely munificence,

which made them possible. Beneath these architectural achievements

lay the urge of Hindu mind to subordinate life to religion and seek in it

the motive and ideal of all human endeavors. The temple became an

aesthetic formulation of an essentially theistic religion. Through the

11

temple, men sought to make accessible to their sense perception all that

their beliefs symbolized. These beliefs indeed influenced and

commanded individuals in the privacy of their conscience. But as a

visible emblem of the religion, philosophy and ethics of the people the

temple played a role fare more vital than any other institution. It

became a symbol of "dharma" for all-kings, nobles and laymen alike.

To provide for its construction and maintenance became an act of merit

here and hereafter.

The great builders and artists sought self - expression through

conformity to tradition rather than originally or expression. They

generally preferred to remain anonymous.

"Hinduism is not a religion but a way of life" is a popular

dictum, because of its close association with the day to day life of every

Hindu believer. Religion plays a vital role in every man's life and the

morale of every believer is being conditioned and guided by the

religion. Religion has been one among the measuring chords of the

status of civilizations. The social behavior of every individual has been

guided by the religious value. Religion, studded with doctrines,

dogmas and philosophy has a special place in the society. People, both

literates and illiterates believe in God and Goddess are being housed in

sacred places called temples which commends very great respect from

every believer. Temple worship is as old as rocks and mountains the

human civilization flourished as a result of the emergence of higher

religions. Ever during the ancient past, there existed a variety of

primitive religions called Totemism, Magic, Ancestor-worship etc'., and

human beings associated themselves with either of the primitive

religions. Fear and Superstition are the two basic ideas, which

12

controlled the entire activities of the primitive religions. But, due to the

advancement of human civilization and Culture, higher religions came

into existence. Faith is the Central aspect of all these higher religions.

Indian history witnessed a great religious unrest during the 6*

century B.C., and to new religious sects came into existence from the

old form called Brahmanism. Hinduism and Vaishnavism are the two

revolted daughters of Brahmanism is the observation of the reputed

Indian Philosopher. Ever since the emergence of these two new

religious, the Indian religious life has gained a new impetus. Enriched

with rich rites and rituals, the two new religious became to attract the

souls towards them and the Indian spirituals history has gained a new

momentum.

In South India, especially in the part of Tamilnadu, religion and

literature have flourished hand. Religion and religious activities were

patronized by the kings and Queens who also have patronized temple

cire and architecture. Religion, Literature, Art and Architecture have

flourished in this region as a result of the great patronage extended by

them. The temples in India have had a hoary past. Tolkappiam, the

early Tamil grammatical work refers to the Gods and Goddess of the

ancient Tamil people. Tolkappiam refers to the five fold geographical

divisions of the land and their chief Gods of Seyon, Mayon, Indiran,

Varnan and Kortravai.^o

During the ancient past, the images of the deities might have

been simply enshrined under the trees for the purpose of worship. The

early reference of "Alamar Selvam" might simple refer to the deity,

housed under a banyan tree.21

13

The sthala Virukshas or the sacred trees of the temples

emphasize the fact of their association with the temples. There are also

refererices to deities in the sangam literatures 4lso. Some of the

iconographical features of the deities, Siva, Vishnu, Muruga are

referred to in Purananuru, Pattinappalai, Mullaippattu, Perum-

parmatrupadai, Madurai Kanchi, Thirumurugatruppadai, and

Paripadal. These ancient sangam works also have references to the

existence of several temples. The twin epics of Silappathikaram and

Manimekalai also establish the fact of the existence of temples in the

sangam period. Devaram hymn also too many types of temples

namely Ilankovil, Alakovil, Manikovil, Madakkovil, Kurakkovil,

iCokkudikovil, and Gnanakkovil.

But, imfortunately these buildings were built with perishable

materials like wood and bricks. So all the ancient temples prior to the

Pallava period have perished and hence could not be traced. The

Pallavas who have contributed a lot to the field to temple art and

Architecture patronized the construction of temples, both Rock-out and

structural. There were followed by the Pandiyas, during whose period

also, the rock cut architecture existed. When the Cholas rose to

prominence they showed a great interest in constructing massive

structures of temples. Right form the time of the king Vijayalaya down

to Raja raja, the great, temple architecture gained greater momenturm.

Even during the Vijayanagar period, many beautiful and elegant

temples have come into existence.

These temples are not only sacred placed for worship but they

are also museums of art treasvires. Very beautiful sculpture, master

carvings, wonderful icons, alluring paintings and massive

14

constructions are all the belongings of every temple and they are

standing quite majestically of every temple and they are standing quiet

majestically proclaiming the mastery of ancient art and architecture.

Temples also have played a very responsible role as social agencies.

They are providing labour, food, shelter, education and culture to the

poor and needy apart from granting the soul care. To a student of

history, a temple does not remain merely as a place of veneration but

they speak volumes of historical information. The economic prosperity

of a Country in general and a specific dynasty in particular can well be

judged by the number of temples that came into existence during their

period. The technological expertise of that period can also be well

ascertained from these temples. The art and architecture of these

temples are also the measuring chords of that period's civilization and

social status. Moreover, the Epigraphically details that are found on

the walls of these temples are the real and original sources of

information to write history and they also have unfurled several

historical puzzles.

Location

Thirunallaru is the holy place of Lord Sani Baghavan. They are

so many special features which can be high - lighted about this hold

place. This is the one and they only place where Lord Siva is known as

"Dharbaranyeawarar". It is only here that "Dharpai" (KUSAGRASS) is

considered as holy plant of the temple. Thiyagaraja idols are installed

in seven places which are known as sapta vidanga stalas of

Thirunallaru is one of them.

Goddess of this holy place is sung by Thirugnanasambandar in

his famous Devaram. For saivaite Devotes Devaram is great

15

significance. It brings out the glory of saivaitecult very well. Lord

Brahama with his four faces workshipped God Dharbaranyeswarar in

this holy place. This is yet another significance of the place. This holy

place was previously known by some others name also like Athipuri,

Dharparanyam, Nagavitangapuram, Naleswaram etc. according to the

temple.

Objectives

The following are the objectives of the study.

1. To undertake and locate a study of all the sources available

for a clear understanding of the temple at Thirunallur.

2. To make and attempt to have a full pledged account of the

History of the temple with special reference to its spiritual

important

3. To attempt a full-pledged presentation; History of the

temple, a study of a Architecture and structure as at present

there is no such full scale study.

4. To study the contribution of the king of different provinces of

Tamil Nadu like, Cholas, and Pandiyas who have helped the

temple.

5. To attempt the study the mode of approach for investigating

the origin and the growth of Navagraha worship with special

reference of Lord Saneeswara.

6. To study in details the relevant tradition, religious rituals and

practices connected with Saneeswara worship.

7. To undertaken a study of Astrological aspect associated with

Lord Saneeswara.

8. To study the current practices of worship annual important

festivals and parihara activities to propitiate Lord.

16

9. To draw suitable conclusion based on the studies and to

formulate suitable proposals for the growth and maintenance

of the temple.

Hypothesis

In spite of the advances made in modern Science and Technology

traditional religion and faith still rule the mind of the people. Indian

people have strong faith in Astrology. Under the influence of the

Hindu religion, visiting temple is part of our daily life to find peace

though religion. Lord Sani Bhagavan is the primary planetary God in

the Zodiac system. He is supposed to Make or Mar our fortunes. To

visit to Thirunallaru temple is believed to solve our problems caused

by the harmful influence of the planets. In this study an attempt is

made to have a look into history of the temple, its tradition, modes of

worship and other connected the details. Though the main deities is

Dharbaranyeswarar more importance to given to lord Saneeswaran.

Methodology

Descriptive, Critical and in constructing the project study.

Under the descriptive mode the General history of the temple tradition,

and other connected the details of studied. Through the critical

approach the spiritual significance of the temple has been attempted

under the analytical method, different inscription and other external

evidences have been studied. The location of the temple has been

studied from the historical point of view.

Sources

The study is based on both primary and secondary sources. The

investigation is based on primary sources such as Ancient Inscription,

17

Epigraphically information. Archaeological study. Books publication,

records and documents, pertaining to the temple and other connected

references available at Institute Francais de Ecole Francais D' Extreme-

Orient at Pondicherry, and other places. The Inscriptions available at

Karaikal, the Archeological sources at New Delhi and other relevant

sources like a Annual report on Epigraphy, South Indian Inscriptions,

Epigraphic India, and Indian Antiqury also have helped this study.

The four Pathigam of Gnanasambandar and the Two Thevara

Pathigam of Thiru. Navukkarasar and one Pathigam by

Sundharamoorthi Nayanar Comprised the Seven Thevara Pathigam

throw light on the temple history and its religious important are the

primary sources.

The papers and publications, journals, articles, references and

records by authorities of different subjects constitute the secondary

sources. The Pondicherry Institute of Dravidology publication in

Thirunallaarru Puranam and Varalaatril Thirunallaru

Dharbaranyeswarar Koil (OR AAYVU) written by S.S.

Mourouguessane, Pulavar N. Vengadessane, Vijay's Thirunallaru Stala

Varalaru, and Navagraha Puranam, Jthothisha Vidwan SHARMA's

Remedies for Mavagraha Dhoshas and Lord Saturn deatailed study

and Remadies, Azhi. V. Ramaswami's Nalan Thamayanthi Kathai are

mainly consulted as secondary sources.

Epigraphical Sources

Inscription and Epigraphically source are ry sources for

the ir\formation. The inscription relating to the Chola and Pandiya

period have been studied, copied and cataloged by the department of

18

Archaeology. They have been published the archaeological survey of

India.

There are stone inscription in the Dharabaranyeswarar temple at

Thirunallaru, which is noted for the worship of the graham sani. On

the walls five inscriptions have been engraved. Of these, the first two

belong to chola Rajadhiraja I, the third belongs to Chola Kulottimga I,

and the fifth to Jatayavarman Sundara Pandian III. The author of the

fourth inscription is not known. The first two inscriptions have been

assigned to Rajadhiraja I, to his thirty first and thirty fourth regional

years respectively. Both are donatives type of inscriptions mentioning

the donations of lands, performance of dances (Aivagai Kuttru) and the

purchase for daily Naivedayam to Lord Darbharaueswara. The Third

one belongs to Kulottunga Chola I, which narrates of the maintenance

of the Saiva Mandapa out of an endownmen tof 560 Kalams of paddy.

The fourth one refers to a grant of land entitled Nelvaaicherry

Anabhaya Mangalam by one Pormazhavn Nachinarkiniyan of

Deepandgudi to make good offering for the Lord on the Bharani day in

the month of Aipasi and Chittirai. The fifth one dated to Jatavarman

Sundara Pandiyan, refers to the sale of community service by the

temple administration to Saiva Brahmans for 50 panams. There is

another inscription on the seat of Thiyagaraja, which also does not bear

the name of the king.

On the northern wall of the mandapa, in front of the

Dharbaranyeswarar shrine, there are two incomplete inscriptions in

Tamil with a few Grantha characters. One is ascribed to

Rajakeswarivarman, dated to his eleventh regional year. This

inscription, running to four paragraphs, open with an invocation to

19

Bhudevi, Saraswati, Durga and Lakshmi. The other one is ascribed to

Chola Thirubhuvan Chakarvarti Kulotunag Chola Deva III, the

conqueror of Madurai, dated to the last quarter of the 12* century.

Review of Literature

The two volumes of Thirunallar: Thiurnallarru Purranam and

Varalaatril Thirunallaru Dharbaranyeswarar koil (Or Aayvu)

published by Pondicherry Institue of Dravidology contain a great

sources of history. Pulavar N. Vengadessane's Karaikal Inscription and

G.Gopalakrishnan's Pondichery Inscription published by Institute

Francais de Ecole Francaise D Extreme-Orient at Pondichery contain a

vast corpus of 51 inscriptions which are really great sources of history

of the Thirunallaru temple.

Thirunallaru Puranam and Thiurnallaru Sthala Varalaru are two

gireat literary works which relate the legendary significane of

Thirunallaru. S. Natarajan's Alayangalum Agamangalum is a valuable

book on the construction of Siva temple and the Agama traditions.

Navagraha Puranam written Mukkala Vaithiyaling Sharma and

Navagraha Stala Varalaru by Vijay and Jhothisha Vidwan Sharma, a

brief history of Navagraha with special reference to Sani Bhagavan.

Specturm's Hand book of General Studies (UPSC Civil Services

Preliminary exam) by Kalpana Rajaram, a full details for nine planetary

zodiac system.

Dr. Kudavail Blasubramanian's Gopurakkalai Marapu is a

valuable book on the construction of Navagraha Temple and the

Agama and Orthodox Prathishtai. Azhi V. Ramaswanu's Nalan

Thamayanthi Kathai is the history of Nalan and relating to the

20

Thirunallaru temple. T. V. Sathasiva Panarathar's Later Chola history

and the year of Chola peruventhar Vol IV 1998 by Tamil Development

Department in Tamil Nadu, a details for the chola emperor of the

administration and development of the Temple. Raju Kalidas's Temple

cars of medival Tamizhagam is a valuable book on the Templs cars.

And Published Ph.D. Dissertations, "Temple Architecture" in

Encyclopedia Britannica, and "God" in Funk and Wagnalls, New

Encyclopedia, Volumes 11 and many news paper and story books are

Valuable.

Chapterization

The Thesis consists of Seven Chapters. The introductory chapter

deals with the concept of God, the worship of Lingam, the Origin of the

temple, the significance of Dharabaranyeswarar Temple and the

general features of the study.

The secondary chapter brings out the historical significance of

the temple and the literary importance of legends and poems

composed to glorify the greatness of the holy place.

The Third Chapter describes the splendor of main deities and

sacred tanks.

The Fourth Chapter explains the Lord Saturn in Astrology. Full

details with Navagraha and special reference to Sani Bhagavan.

The Fifth Chapter discusses the importance of the latest 51

inscriptions of Thirunallaru in the history of the development of the

temple.

21

The Sixth Chapter given an account of the important festivals of

the temple in a chronological order with a special reference to the

spectacular Sani Peyarchi Festival.

The concluding chapter sums up the argument of the preceding

chapter and maintains that Dharbaramyeswarar Temple is a fine

symbol of Tamil culture and heritage and a great monuments of Indian

art and architecture.

22

NOTES

Introduction

Chapter - 1

1. Funk & Wagnalls New Encyclopaedia, Volume II (New York,

1972), P- 279.

2. CO. Sylvester Mawson (ed), Roget's Pocket Theasurus (New

York, 1973), P- 298.

3. H.W. Fowler and F.G. Flower (eds) The concise Oxford

Dictionary of Current English (London, 1964), P- 526.

4. Jess Stein (ed). The Random House Dictionary of the English

Language (New York, 1966), P- 606.

5. E.M. Kirkpatrik (ed). Chambers 20* century Dictionary (New

York, 1987), P-537.

6. The Compact Edition of the Oxford English Dictionary

(London, 1972), P-1168.

7. H.C. Wyld & E.H. Partiridge (eds) Webster Universal

Dictionary (New York, 1970), P- 607.

8. Vidwan Sri N. Subramanian (ed). Mega Lifco Dictionary of

English - English -Tamil (Chennai - 2001), P-1410.

9. Webstar's Seventh New Collegiate Dictionary (Calcutta, 1969),

P- 814.

10. Vedachalam (Maraimalaiyadikalar), Saiva Siddhantha

Gnanabotham, (Chennai, 1981), PP-15-16.

11. Webstar's Seventh New Collegiate Dictionary, P- 492

12. A. Selavsubramaniyasivam, "Sivalinganj Vilakam" Palai

Dhandyu- thapani Swami Thirukkoil Thirukkuta Nanneerattup

Peruvizha Sirappur M^lar 2000 (Palani 2000), PP -142 - 143.

23

13. Najaj (S. Natarajan), Alayankalum Agamangalum (Chennai,

2000), PP-33-34.

14. Webster's Seventh New Collegiate Dictionary ,P- 908.

15. "Temple Architecture" Encycolpaedia Britannica, Vol 21

(Chicago, 1971) P-829.

16. Najan (S. Natarajan), Alayankalum Agamangalam, P- 28.

17. The New Encycolpaedia Britannica, Vol, 20, P- 590.

18. Dr. R. Jothimani, Navagraha Temples in and Around

Thanjavur District - A Study, Ph.D Dissertation Bharathidasan

University, Sep 2003, PP-1-3.

19. Dr. A. Swaminathan, Social and cultural History of Tamilnadu

P-65.

20. . P-68.

21. Dr. R. Jothimani, Navagraha Temples in and Around

Thanjavur District - A Study, Ph.D Dissertation Bharathidasan

University, Sep 2003, PP-1-3.

24