International Research Journal of Human Resources & Social Sciences
Volume -1 Issue-5 (October 2014) ISSN (P): 2394-4085
PROGRESS OF SAIVISM IN TIRUNELVELI DURING MEDIEVAL PERIOD
Dr. V. Raju
Assistant Professor,
Department of History, Wing
Directorate of Distance Education
Annamalai University
Annamalainagar
ABSTRACT
Rajaraja the Great, made arrangements to chant Thirumurai in the temples and the dancing
girls to sing and dance in the temples. The
tradition of chanting the Thirupathigams in the temple for the past
1000 years revealing the culture and religious attitude is unknown to the other parts of the country.
This tradition was encouraged by the kings and the people and became an institution itself. Hence
from the l4th Century onwards the Saiva mutts look interest in the growth of religion. Inscription of
Thirubuvanecakravarti Konerinmaikondan in his 5th regnal year mentions the name of an ascetic as
Chokkan Nayakkan Gnanam Perrar. Visveswara Sambu was the first to have founded Golaki Mutt in
South India. The members of this mutt belonged to Pasupata, Lagulisa Pasupata and Kalamuka.
Brahmecharis of these sects only learnt Vedas, Agamas and Philosophy. Performing Srirudram was
very common in the mid period. Arrangements were made to perform Srirudram in the early
morning for which lands were endowed and to feed twelve persons who performed Srirundram on
the birth day of Mar. Sundara Pandya I whose natal star was moola, tax free lands were endowed.
Introduction
Religious renaissance brought into lime light the growth of Saivaism and Vaishnavism in the
golden age of the Cholas. Stone temples were constructed and as a result art and architecture
developed. The sculpture of the deities in their various forms were not only the symbols of the
various styles they also taught the philosophy of religion. Poojas and festivals were performed
regularly in which the kings and the people participated with zeal and enthusiasm and gave gifts to
the temples. Rajaraja the Great, made arrangements to chant Thirumurai in the temples and the
dancing girls to sing and dance in the temples. He was responsible for the composition of ragas to the
Thirupatigams.
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International Research Journal of Human Resources & Social Sciences
Volume -1 Issue-5 (October 2014) ISSN (P): 2394-4085
Chanting of Thirupathigams
As a result from the beginning of 9th century onwards, chanting of Thirupathigam in the
temples began and in the 10th century this grew into the worship of Saivasamayachars and reached its
zenith in the 13th century. Lands were endowed for chanting Thirupathigam to 27 temples
approximately in the south.1 The tradition of chanting the Thirupathigams
in the temple for the past 1000 years revealing the culture and religious attitude is unknown to the
other parts of the country. This tradition was encouraged by the kings and the people and became an
institution itself. Chanting of Thirupathigam must have started in the period of Vijayanandi Vikrama
period itself.2 This tradition slowly disappeared after the decline of the cholas and Pandiyas,
eventhough the Vijayanagar Kings showed interest and tried to revive this cult.
Hence from the 14th Century onwards the Saiva mutts look interest in the growth of religion.
They brought several temples under their administration and made arrangements to sing Thirumurai
in the temples and it continues till date with same zeal and interest.
The inscriptions from the 9th century to 13th Century mention Thirupathigams.
th
Thiruvoimozhi was also known as Thirupathigam in the 10-11 centuries. The Kings, high officials
and the people contributed for this service. Endowment were made for the recital of Thirupathigams
in the temple.
The inscriptions prove that mostly the ascetics only chanted Thirupathigams in the temples. A
record in the 15th regnal year of Mar. Sundara Pandya- II records the gift of tax free lands to 11
ascetics who recited Thirupathigam in the Nellaiappa temple for their boarding and lodging. The
chanters of Thirupathigam were called Thirugnanam Othumper 3 and perhaps this othumper only later
changed to Othuvar. The chanters are called ‘Pidarar’ in the inscriptions of Rajaraja. 4 The people
who chanted Thirugnanam were not only ascetics they belonged to a particular Gotram (sect) and
these ascetics are found scattered throughout Tirunelveli District. It could be assumed that during the
13th century there spread a branch of Saivism in the name of Golaki and the essence of the religion is
Thirugnanam and its related with Thirugnanasambandar.5
Golaki Mutt and Thirugnanam
There were a number of mutts in Tirunelveli District. During the
13th regnal year of Mar. Sundara Pandya II tax free gift of land was given
to Aludayan Ananda kuttan to recite Thirugnanam early morning
Thirupalli Eluchi service, in the temple of Thirukkamakottam Nachiar in the temple of Tirunelveli
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Volume -1 Issue-5 (October 2014) ISSN (P): 2394-4085
Udaiyar.6 During the third regnal year of Veerapandya, Saiva Brahmins of Thiruvaliesvaram temple
made an agreement with one Pugali Perumal of Golaki mutt Gnanacharya Santhanam to recite
Thirugnanam.7
Thirugnanam
The scholars no doubt are of the opinion that Thirugnanam is of religious importance through
it is not clear what the Thirugnanam speaks or who the author was. Some scholars consider that this
is a hymn sung by one of the Samayachars. 8 Inscriptions in the 28th regnal year of Rajendra III and
the third regnal year of Rajaraja mention Thirugnanasambandar as Thirugnanam Perra Pillayar. 9 So
one has to assume that thevaram of Thirugnanasambandar was Thirugnanam as Sekkilar also
mentions that Thirugnanasambandar got ‘sivagnanam’ when he drank the milk given by Goddess
Parvati.10
Some scholars opine that Thevaram sung by the three Samayachars namely
Thirunavukkarasar, Thirugnanasambanda and Sundarar is Thirugnanam, as Kazhi Thandavaraya in
his commentary on Thiruvasaga mentions Thevaram as Thirumegnana Thiruneri Thevaram and
Thirumegnana Thiruneri Tamil. 11 Dr. Rajamanickam assumes that this was a composition of one of
the Saivacharyar of Golaki mutt.12
Inscription of Thirubuvanecakravarti Konerinmaikondan in his
5th regnal year mentions the name of an ascetic as Chokkan Nayakkan Gnanam Perrar. 13
Therefore it could be ascertained that the name of a religious book was Thirugnanam and the
people were called by his name.
Golaki Mutt
Visveswara Sambu was the first to have founded Golaki Mutt in South India. The members of
this mutt belonged to Pasupata, Lagulisa Pasupata and Kalamuka. Brahmecharis of these sects only
learnt Vedas, Agamas and Philosophy. They belonged to various parts of the country and went to
various places and founded Mutts to which belong the mutts in the south.
There were teachers in these mutts to teach vedas. literature and Agamas dancing girls to sing
and dance thereby encouraging fine arts, instrumentalists, physicians and servants. More or less the
same arrangement were prevailing in the mutts in the south.
Golaki mutts had various santhanams (sub-sects) as given below.14
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Vishakanda Thevar Santhanam : Ellaiyila Thevar
Bhattveera Santhanam : Mahadevar
Thiruvarur Vadakil Madattu Santhanam : Sivapatha Hridayar Asthra Deva
Bhiksha Mada Santhanam : Neelakanta Thevar
Tirunelveli Maligai Maduttu Alagiya Nayaka
: Uyyakonda Thevar
Santhanam
Tirunelveli Therkil Madattu Santhanam : Anukka Vantondar
Therefore it is clear that Golaki had a number of sub divisions known as Santhanams and the Golaki
mutts were situated in Thiruvarur, Madurai and Tirunelveli and the Bhiksha Matam also belonged to
Golaki Mutt.
As the Heads like Agora Sivacharya and Esana Sivacharya had relationship with the Bhiksha
Mutt this Golaki Mutt seems to be a Saiva Siddbanta Mutt.
Rajamanickam opines that the Golaki Mutt Sivacharyas were the Deeksha gurus of
Kalasuriya, Kakathiyas, Maluvas and Teluguchodas during Chola period and as the affixes of the
Golaki mutt Sivacharyas were Sambu and Sivam, it could be assumed that the Rajagurus of the
Cholas also belonged to Golaki Mutt.15
Worship of Saiva Samayachars
During Pallava period itself people started regarding the Saiva Samayachars as a number of
devotees are being mentioned in the Thevaram and this cult of worshipping the devotees would have
grown during the reign of the Cholas. People were enthusiastic to worship the four Saiva
Samayachars and they self proud to be named after them. Appoothi Adigal named his children and
all his possessions after Thirunavukkarasu. There are number of inscriptions to record this cult and
the people were named after the Saiva Samyacharas till 13 th century A.D.
One of the signitary’s name in the inscription of Veerapandya’s
4th regnal year is found to be Seraman Tholan16 and an ascetic in the one of the mutts in Tirunelveli
was named Anukka Vantondan.17 These two names denotes Sundara. There was a mutt in the name
of Alala Sundarar where an ascetic was called Seynalur Thiruvenkadu Udaiyan. 18 There were some
mutts in the name of these Saiva Samayachars which were the boarding and lodging for the pilgrims.
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Volume -1 Issue-5 (October 2014) ISSN (P): 2394-4085
A Kerala king by name Sangili Veeramarthanda Varma Siraivai Muthavar when he was
staying at Seravan Madevi made a gift of two parrus Virapandiappereri Palarmudi tavir than in
Kunrathur parru for conducting the service called Sangili Vira Marthandan sandi in the shrine of
Tirunelvei Udayar and Tirukkamakottam Nachiyar 19 in the year 721 i.e. 1546 A.D. His another
Kollam inscription states that the copper images of the Aruvattumuvar and nine other saints were
made and festivals conducted for them and that certain additions were made to the mantapam in front
of the central shrine.20
In the 12th and 13th centuries Saiva Siddhanta an essence of the Agamas and the principles
which are found in Thirumanthiram, the first book of Saiva Siddhanta became popular.
So it could be ascertained that the Golaki was spread in the South;
the cult of worshipping the Saiva devotees was encouraged and as a result Saiva mutts sprang upto
probagate religious deeds and spread Saiva philosophy.
Ganapathy Cult
Endowments were made to the deity Pollapillayar enshrined in the second prakara to offer
cake offerings at the morning service,21 to do abhishekam on atta days and also to burn lights. 22
Ekadandi Ascetics
Tax free bhikshabogam for feeding the Ekadandi ascetis in the temple was given and an
exemption of certain taxes payable to the temple was made during Veerapandya deva. 23 These
Ekadandis were the foremost among the ten sects of asceticism founded by Sankara in the 8th
Century.
Srirudram
Performing Srirudram was very common in the mid period. Arrangements were made to
perform Srirudram in the early morning for which lands were endowed and to feed twelve persons
who performed Srirundram on the birth day of Mar Sundara Pandya I whose natal star was moola,
tax free lands were endowed.24
Conclusion
To conclude, during the reign of medieval Pandyas worship of Ganesa was prevalent;
Srirudram was performed in the temple of Nellaiappar, the presiding deity, Thirugnanam was
chanted and Golaki religion was popular in the South.
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Volume -1 Issue-5 (October 2014) ISSN (P): 2394-4085
Notes and References
1. M. Rajamanickam, Saiva Samaya Valarchi, II Edn., 1972, pp. 165, 195,
2. B.G.L. Swamy, The Four Saivite Samayachars of the Tamil Country, J.I.H. Vol. L. part I
April 72. SI. No. 148 p. 96.
3. K.K. Pillai, The Sucindrum Temple, p. 269.
4. S.I.I. Vol. V. 420,421.
5. S.I.I. Vol. II Part III, No. 65, pp. 252-259.
6. Swamy B.G.L, Op. Cit., p. 105.
7. A.R.E. 68 of 1927.
8. A.R.E. 359 of 1961.
9. Rajamanickam, Saiva Samaya Valarchi A.R.E. 1929-30, p. 77.
10. A.R.E. 916 of 1908 149 of 1927.
11. K.M. Venkataramayya, Kalvettil Thevara Moovar, Sekar Publications, Madras-83, 1977 p.
21.
12. Rajamanickanar, Saiva Samaya Valarchi, p. 204.
13. A.R.E 39 of 1929.
14. S.I.I. Vol. V. 420. 421.
15. Rajamanickanar, Op. cit., p. 216
16. S.I.I. Vol. V. 433
17. Ibid. 420.
18. Ibid., 422.
19. A.RE 59 of 1927.
20. Ibid., 56 of 1927.
21. Ibid., 44 of 1927, 47 of 1927.
22. S.I.I. Vol. V. 423, 426.
23. A.R.E. 72 of 1927.
24. S.I.I. Vol. V. 423, 432.
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