Showing posts with label Inscriptions. Show all posts
Showing posts with label Inscriptions. Show all posts

Friday, January 13, 2017

Kaveripoompattinam (Poompuhar): History Through the Ages


Poompuhar Art Gallery - Wikipedia
Poompuhar Beach - Wikipedia
Kaveripoompattinam (காவிரிப்பூம்பட்டிணம்), also called various names from ancient times, Champathy (சம்பாதி) (as cited in Manimekalai (மணிமேகலை), Cholapattanam (சோழபட்டணம்), Kaveripattinam (காவேரிப்பட்டிணம்), Poompuhar (Pumpuhar) (பூம்புகார்), Puhar (புகார்),  is  the flourishing Sangam era international port town and estuary, located in Sirkali taluk (சீர்காழி வட்டம்), Nagapattinam district (நாகப்பட்டிணம் மாவட்டம்), Tamil Nadu, India PIN 609105. Puhar in Tamil means the ‘estuary’ i.e., place where Cauvery river (காவிரி ஆறு) enter into Bay of Bengal.  This ancient coastline town served as the capital of early Chola rulers including Karikala Chola (கரிகால சோழன்), Sembian (செம்பியன்), Manu needhi Cholan (மனுநீதி சோழன்). Around 2nd century BC the the ships from Tamralipati (West Bengal), Palur (Orissa) anchored in the celebrated Kaveripoompattinam port before they sailed to Rome, Arabia and other Asian ports. The coastline town is .located 56 km towards North from district head quarters Nagapattinam and the near by cities are Karaikal (36 km), Mayiladuthurai (24 km), Parangipettai (24 km), Sirkali (21 km) and Tarangambadi (24 km).and 249 km from State capital Chennai The place is located in the border of the Nagapattinam district and Cuddalore district.  Kaveripoompattinam, an archaeologist delight,  lies on the geographical coordinates of 11.144°N and 79.855°E and the elevation / altitude is 6 m above sea level.

The coastline town is also famous for its great beach with calm surf from where you can witness the river Cauvery with its fresh water meeting the Bay of Bengal and the estuary is adjacent to the beach..If you have a passion for anything Sangam Tamil literature, history, Social life, Buddhism, fine arts, music, dance, drama, shipping, foreign trade and commerce, archaeological excavation, underwater archeology — you will find it here. 

Poompuhar Beach is an ideal picnic spot. Silappadikaram Art Gallery is major tourist attraction and it is a classically built seven tiered architecture highlighting the history of the place, Underwater Archaeological Site Museum, an exclusive museum, was founded to showcase the antiquities recovered from under water exploration. It is the unique Museum in India. There are a number of temples located around Poompuhar. These include: Thiruppallavaneeswaram (near Poompuhar beach), Melapperumpallam and Keezhapperumpallam, Thirusaikkadu (Sayavanam)  Chola temple with inscriptions.  The coastline town is for those who like to wander amidst history and take a stroll through time. Indian tourism department provides shell shaped cottages for the tourists at a moderate tariff. 

Glory of Chola Kings in Ancient Tamil Literary Works

Ancient Tamil Sangam literature such as Ahananuru (அகநானுறு), Purananuru (புறநானுறு), and Pattinappalai (பட்டினப்பாலை), and epics like Silappadikaram and Manimekalai (மணிமேகலை) details about this celebrated town. Musukunda Chakravarthy (முசுகுந்த சக்ரவர்த்தி), a mythological Chola king believed to have ruled Chola kingdom from Karur city. According to the legend Lord Indra sent a ghost (bhootha) to serve Musukunda Chakravarthy. The ghost served the king in the market place of Poompuhar town. The ghost would punish the citizens, if they fail to celebrate the Indra vizha (festival of Indra). "Thoongeyil Erinda Toditol" Sembian was a mythological Chola king who destroyed the fortress. 
தூங்கெயில் எறிந்த தொடிதோள் செம்பியன் (புறநானுறு Puranauru 39)

தூங்கு எயில் எறிந்த தொடி விளங்கு தடக்கை
நாடா நல்லிசை நற்றேர்ச் செம்பியன் (சிறுபாணாற்றுப்படை Cirupanarruppadai  74 - 75)

 'பலர்புகழ் மூதார்ப் பண்புமேம் படீஇய
 ஓங்குயர் மலயத் தருந்தவ அரைப்பத் 
அாங்கெயி லெறிந்த தொடித்தோட் செம்பியன் ' (மணிமேகலை. Manimekalai 1) 

He is considered as one of the early Chola kings during Sangam period. He was instrumental in celebrating the Indra vizha in Kaveripoompattinam. There are numerous mentions about Karikala Chola (190 AD) in Tamil Sangam poetry. 
நளியிரு முன்னீர் நாவாய் ஒட்டி 
வளிதொழில் கண்ட உரவோன் மருக!
களிஇயல் யானை கரிகால் வளவ!
(புறநானுறு Puranauru 68)

பெருவளக் கரிகால் (அகநானூறு Ahananuru, 125: 18)

பெருவளக்  கரிகால்  முன்னிலைச் செல்லார்  (அகநானூறு Ahananuru 125)

கரிகால் வளவனொடு வெண்ணிப் பறந்தலைப் 
பொருது புண் நாணிய சேரலாதன் (அகநானூறு, Ahananuru 55: 10-11)

உருவப் பஃறேர் இளையோன் சிறுவன்
தாய்வயிற் றிருந்து தாயம் எய்தி (பொருநராற்றுப்படை Porunarruppadai: 130,132)

‘விண்பொரு பெரும்புகழ் கரிகால் வளவன் (சிலப்பதிகாரம். காதை Silappadikaram Kadhai 6, 160)


The port town might have been enlarged during reign of king Karikala Chola. The Mahavamsa states that Ellalan (205 - 161 BC), a member of the Chola dynasty, ruled 'with even justice toward friend and foe, on occasions of disputes at law and got the title Manu Needhi Cholan (The Chola who follow Manu law).  Thiruvalangadu copper plate traces the history of Chola race. Mentions about the Justice rendered by the king to the Cow.

Buddhist Connection

Buddhism spread to South India during Emperor Ashoka's reign. Arahat Mahinda (Mahendra) lead a group of Buddhist monks to Sri Lanks in 250 BC to spread Buddhism. Mahendra seems to have traveled by sea and on his way he stayed temporarily in Kaveripattinam. It is evident that seven Buddhist Viharas were erected at Kaveripattinam, by about 400 AD. Manimekalai refers Indra Viharam Ezhu which means seven viharas built by Indra. The Tamil Sangam works, Silappadikaram and Manimekalai attribute to Indra. Buddhist claim that the name Indra could be the contraction of Mahendra. 

Buddhadatta Thera, a 5th century AD Theravada Buddhist scholar who hailed from Uragpura (modern Uraiyur, Tiruchirapalli, Tamil Nadu), went to Sri Lanka to study Buddhism in Mahavihara temple. This temple is believed to be the main seat of the ancestral branch for present day Theravada Buddhism in Sri Lanka founded by King Devananpiya Tissa..The monk also studied and translated the commentaries on the Buddha's teachings from Sinhalese to Pali. Buddhadatta Thera is said to have written most of his works in Kaveripattinam at the instance of the Buddhist acaryas Sumati, Buddhasika and Sanghapala. Buddhadatta's patron was the Chola king, Kalaber Accutavikkanta,

Bhadantacariya Buddhaghosa was a 5th-century Indian Theravada Buddhist commentator and scholar. The monk also  translated a large body of Sinhala commentaries on the Pāli including Mahavamsa, a Sri Lankan chronicle, Buddhaghosuppatti, a later biographical work and Visuddhimagga. According to 'Chulavamsa', Buddhadatta and Buddhaghosa are certainly represented as contemporaries. Ghadhavansa, a Buddhist treatise mentions about  ten famous Buddhist teachers in south of India, including Buddhadatta. Buddhadatta regards the Chola kingdom with respect and associate his literary activity with the reign of Accutavikkanata or Accutavikkama of the Kalabbha or Kalamba [kadamba] dynasty.  

The Prakrit texts Abhidhammavatara and Buddhavamasattakatha written at Kveripattinam, by about 400 AD. attest to the flourishing nature of the port townMilaidapana and Buddha Jataka also provide evidence for the prospering Chola port. According to Buddhist Jataka, one Akitti is said to have lived in a garden near Kaveripattinam. 

Foreigners' Notes on Kaveripattinam

Periplus of the Erythraean Sea (Periplus Maris Erythraei), a work by an anonymous Alexandrian merchant, composed during the time of Domitian (81 – 96 AD), has provided brief information on the Chola country and its towns, ports and commerce. About half a century later Ptolemy, the renowned geographer brought out more information about Chola kingdom, its capital, ports and commerce.

Inscription

The earliest reference to Kaveripoompattinam is noticed in a Prakrit inscription of 2nd century BC found at Bharhut in the Satna district of Madhya Pradesh, India. The Bharhut stupa is believed to have been first built by the Maurya emperor Ashoka in the 3rd century BC, However many works of art were apparently added during the Shunga period. The Bharhut inscriptions are viewed with the considerable significance because they trace the history of early Indian Buddhism and Buddhist art. 

The inscription refers to the gift of a stone slab for an enclosure of a stupa by a Buddhist nun called Soma, who hailed from the city Kakandi Kakandi according to Manimekalai was one of the names of Kaveripattinam. The gift of slab by the Buddhist nun Soma of Kakandi, as early as 2nd century BC, shows that Kaveripattinam was a flourishing town and that it served as an important Buddhist centre till at least 8th century AD. 

kakandiya somaya bichuniya danam (காகந்தியா சோமாய பிச்சுனியா தானம் ) (Corpus Inscriptorum Indicarum Vol. II Part II)

Ascendance of Pallava Dynasty

Pallavas slowly extended their power to the south and Kaveripattinam was included in the Pallava territory. The temple Pallavanisvaram should have been built sometime in the beginning of 6th century AD. by a Pallava monarch, whose name is not known. In the reign of Rakasimha a Buddha vihara is said to have been erected at Nagapattinam.

Excavations at Poompuhar


In Indic mythology, Manimekala is a goddess regarded as a guardian of the seas. The epic Manimekalai vividly describes the Kaveripoompattinam. Indra Vizha (Annual Indra Festival) was a very popular festival in ancient Tamil Nadu according to twin Tamil epics Silappadikaram and Manimekalai. If Indra Vizha is not celebrated, goddess Manimekala would cause the wrath and the Town of Kaveripattinam would be swallowed up by the sea.
“தீவகச் சாந்தி செய்யா நாள்உன்
காவல் மாநகர் கடல்வயிறு புகூஉம்” (மணிமேகலை: 24:62-63)

According to Manimekalai, the Chola king had lost his son. In a grip of grief the Chola king forgot to celebrate the Indra Vizha (Annual Indra Festival). Hence Kaveripattinam was swallowed up by the sea (destroyed by kadalkol - "swallowed by the sea.")

“மணிமேகலா தெய்வம் மற்றது பொறாஅல்
அணிநகர் தன்னை அலைகடல் கொள்கென
விட்டனள் சாபம் பட்டதிதுவால்
கடவுள் மாநகர் கடல்கொள” (மணிமேகலை 25:198-201)

Literary works and archaeological evidence suggest repeated Tsunami, sea incursions, erosion and floods in Kaveripattinam. The Sea submerged the original city and at present there is only a small village. Thirusaikadu or Sayavanam, Pallavanisvaram, Melapperumpallam, Keelaperumpallam, Keezaiyur and Vanagiri are the remains of ancient Poompuhar that exist today.
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Under water Excavation PC Tamizharsenai
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11000 Years Old U Shaped Structure Graham Hancock
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Under-water Excavations in Poompuhar.
Under-sea Exploration was conducted by the State Department of Archeology in collaboration with the National Institute of Oceanography (NIO), Goa, India during 1990 - 94 and 1997. The under sea archaeological explorations around Poompuhar throws light on the remains of terracotta ring wells, brick structures and lead ingots

The team also discovered storage jars in the inter tidal zone and brick structures, stone structures, pottery from offshore explorations. Few references also suggest the shift of shoreline at Poompuhar and Tranquebar and that could be one of the reasons of its submergence.  Under-sea Exploration resulted in a site museum.

Graham Hancock, a British marine archaeologist and author was involved in examining a submerged city on the East Coast of Tamil Nadu. According to Hancock, the civilization thriving in Poompuhar may predate the Sumerian civilization of Mesopotamia (present-day Iraq) and could certainly  existed before the Harappan civilization in India and Pakistan. He also added that his underwater explorations conducted in 2001 provided strong evidence that corroborated Tamil mythological stories of ancient floods. He also ascertained that the tidal waves of 400 feet or more could have swallowed this flourishing port city any time between 17,000 and 7,000 years ago. His conclusion is that "the Poompuhar underwater site could well provide evidence that it was the cradle of modern civilization."  Theory of this British marine archaeologist strengthened the findings of India's National Institute of Oceanography (NIO). The U-shaped structure gleaned during the joint SES/NIO (Hancock ) expedition is shown below.

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Marine Archaeological Museum. State Department of Archeology Tamil Nadu
Off-shore explorations were carried out near Champapathi Amman and Pallavanisvaram temples, Poompuhar right from 1910.  During the excavations remains of the various buildings were found:

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Wharf Unearthed near Poompuhar. PC TN State Arch
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Excavated Site with Exposed Structure & Ring well @ Poompuhar PC Indianetzone
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Terracota Marine Archaeological Museum PC Dept TN State Arch 
The site of Buddha Vihara (brick structure) dated 4th - 5th century AD. at Pallavanisvaram, near Kaveripoompattinam, was excavated by the ASI and it is established that the ruins formed part of Kaveripoompattinam. The ancient Buddha vihara was built with burnt bricks (of different dimensions) and they have used mud mortar as the binding material. For the basement they used bricks with 36.25 x 18.75 x 7.5 cm size bricks and for superstructure they have used 23.75 x 12,5 x 5 cm size bricks. ASI also discovered a Buddha statue, and Buddhapada (dimension: 3 1/2' x 2 1/2' ) or the feet of Lord Buddha in limestone at this site.


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Buddha Monastery. Pallavanesvram PC Panoramio
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Buddha Monastery. Pallavanesvram PC Sharon St Joan
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Buddha Feet
Manigramam is a village in Nagapattinam district, Tamil Nadu. It is located 5 km from Poompuhar. Famous Thirumani Azhagar temple is located in this village. Tamil Nadu Department of Archeology team excavated in 95 two intact portions of a brick wall as well as the collapsed structure dating between 3rd century B.C. and 2nd century AD.

Two brick walls running Northeast-Southwest at a depth of 20 cm was discovered in Kilayur (Kizharveli). They have also used mud mortar as the binding material. The structure is considered to have served as a wharf in the 4th century AD. ASI has observed four wooden poles - two palmyra tree trunks and two Iluppai (Bassia Longifolia) tree trunks - were used for this wharf.

A wharf belonging to the 3rd century BC was excavated at Poompuhar in 1962-63 and a similar wharf was unearthed in the subsequent excavation during 1997. Several kinds of brick figures and copper coins were also found.

City Layout

The structure of Poompuhar town can be traced from the fifth chapter of the Silappadikaram, Pattinappalai. Manimekalai also describes the same. Pattinappalai is one of the poem in the Sangam anthology of longer poems, the Ten Idylls (Patthupattu). Poet Katiyalur Uruttiran Kannanar vividly captures the glories and splendour of Kaveripoompattinam and its king Tirumavalavan a.k.a Karikala Cholan. The poem is categorized into three segments. Segment one, comprising 218 lines, details the fertility, prosperity and affluence of the great town Poompuhar. The segment also provides an account of the perennial flow of water in the holy river Cauvery in Chola kingdom, bewildering wealth, the layout of the city, the harbor, the custom-house,  and the life of various people belonging different occupations. The second segment is about the life and achievements of the king Tirumavalavan. The third segment deals with poetic theme pertaining to 'Palai'

The five Manrams - Vellidai Manram, Elanchi Manram, Nedankal mandram, Bootha-chathukkam and Pavaimanram were located in Pattinappakkam. Gardens like Elavanthikaicholai, Uyyavanam, Champathivanam, and Kaveravanam added beauty to the town.

Symbolical Monuments Reproduced 

In 1973 Kalaingar Dr.M.Karunanithi the Honoruable Chief Minister of Tamil Nadu gave crystal form to the lost town,by reproducing it on the basis of literary evidences. Several Symbolical monuments were raised. Sillappadikaram-Art gallery, Elanchi Mandram, Pavai Mandram, Nedungal Mandram and Kotrappandal found their existence and remain today, to attract visitors, with their artistic splendor.

Temples

During excavations, temples for  Lord Shiva, and Chathukka Bootham, the last of the deities were found in the city. There are temples for Shiva, Indra, his elephant Iravatham, and his Vajrayutham, Balaraman, Suriyan, Machatham, Chandran, Arugan and Thirumal. Buddha stupas or pillars and seven Buddha viharas were also found. Apart from these, a temple for Champapathi Amman, brick idols, and Ulaga Aravi Manram existed in Poompuhar.

'Maya school of Town Planning and Architecture.'

Silappadikaram elaborates the town planning of Kaveripoompattinam including its avenues, streets, mansions, residences of foreign merchants groves, gardens, market places, petty traders and workshops, It was an excellent example of town planning during 100 BC with well laid streets occupied by Yavana sailors and overseas traders, weavers, silk traders, grain merchants, jewelers and precision gems makers and petty traders, According Pattinappalai, Silappadikaram and Manimekalai, the town planning followed the 'Maya school of Town Planning and Architecture.'

Two Broad Divisions

From the description of these ancient Tamil literature Kaveripoompattinam was laid out on the north banks of the river Cauvery and was divided into two broad divisions i.e.,  Maruvurpakkam near the sea-shore and Pattiinappakkam to its west. A market place was located, under shady trees, in between the two divisions. The day market was known as 'Nalangadi' and the night market was named as "Allangadi.'  Pakkam means a place adjacent to the sea-shore or hillock. Here pakkam signifies the place by the side of the sea-shore. Greeks (Yavanars) and other merchants from foreign countries resided in the outskirts of Maruvurpakkam and carried their business.
பயன றவறியா யவன ரிருக்கை 
(Silappadikaram Indra Vizhavu Ur Edutha Kadhai 10)


நீரின் வந்த நிமிர்பரிப் புரவியும்
காலின் வந்த கருங்கறி மூடையும்
வடமலைப் பிறந்த மணியும் பொன்னும்
குடமலைப் பிறந்த ஆரமும் அகிலும்
தென்கடல் முத்துங் குணகடல் துகிரும்
(Pattinappalai 1. 185 - 189)

At the limits of this prosperous town
The majestic horses arrive by land.
From the northern range comes gems and gold;
Akil and sandal from western ghats,
And pearls from the southern seas are heaped,
And corals from eastern waves;



Maruvurpakkam was populated by the fishermen. The settlements of foreign (Yavanar) merchants had terraced mansions, granaries and warehouses with windows shaped like the eyes of the deer and they have chosen to live closer to the sea-coast and to the ship-yard. Their presence nearer to the ship-yard enabled the Chola Customs Officials to collect duties from them and to affix the Customs Seal (Tiger Mark) on the imported goods. The Customs Officials will not permit the removal of the imported goods from the dockyard until they remit the appropriate Customs Duty. 


நீரினின்று நிலத்தேறவு
நிலத்தினின்று நீர்ப்பரப்பவு
மலந்தறியாப் பலபண்டம்
வரம்பறியாமை வந்தீண்டி
யருங்கடிப் பெருங்காப்பின்
வலியுடை வல்லணங்கினோன்
புலிபொறித்துப் புறம்போக்கி,

(Patiinappalai 1. 129 - 136)  

On mountain slopes, that flows down plains
And rushes to merge with surging waves,
The countless cargoes from the land
Are shifted to the ships in the sea;
And loads and loads of cargoes there,
Quite varied beyond conceptual mind
Are moved to the land from the anchored ships
And piled up there in heaps and heaps.
In the custom-house that's to enter hard,
The ensign, a terror to thieves around
Stamp the royal Chola's sign 
Of tiger on every piece before 
It crosses the line of custom-house.


The streets next to the quarters occupied by the Yavanars or the foreign merchants were occupied by wandering pedlar selling colored pastes, unguents, fragrant sandal, flowers, eaglewood and perfumes. Weavers who worked on silk, fur and cotton thread resided in adjacent streets.  Heaps of silks, corals, sandal, eaglewood, flawless pears, gems, gold and other precious articles were sold in broad streets. Grain markets ,adjacent to broad street, sold different kinds of grains and pulses exhibited in separate heaps. 

வளந்தலை மயங்கிய நனந்தலை மறுகும்
(Silappadikaram Indra Vizhavu Ur Edutha Kadhai 21)

Piffling traders, in an open street, sold baked sweet flour and fried flour-cakes; women sold toddy; various other traders include salt merchants, betel-leaf sellers, goat traders and oil merchants. There was also a meat market. Another adjacent street was full of bronze-smiths, copper-smiths, carpenters, strong armed black-smiths, gold-smiths who melt gold and those who make ornaments out of gold, Another part of the street occupied by tailors who stitch covers made of leather and different categories of skilled craftsmen produced handicrafts from cloth and pith. Another street inhabited by musicians with the ability to compose seven notes beginning with kural on wind instruments like flute and the stringed instruments like yazh. Also there were dwelling places of petty workers who earn their livelihood by serving others. Maruvurpakkam is the town populated by all these people. 

சிறுகுறுங் கைவினைப் பிறர்வினை யாளரொடு
மறுவின்றி விளங்கும் மருவூர்ப் பாக்கமும
(Silappadikaram Indra Vizhavu Ur Edutha Kadhai 38-39)

Pattinappakkam

The palace of the king is located in Pattinappakkam (பட்டினப்பாக்கம்) and the King's (Raja) street was the main highway here (கோவியன் வீதியும், கொடித்தேர் வீதியும்). A few stalls in a bazaar street near the palace sold the ordinary necessities. The leading merchants, the pious brahmins, thrifty farmers, the ayurvedic physicians and the astrologers (ஆயுள் வேதரும் காலக் கணிதரும்) dwell in independent streets in different types of houses appropriate to each class of people, the various designs presenting by contrast a picturesque sight.

People who made bangles and rings out of conch-shells, and pearl bead sellers lived in parallel streets on the western side of the palace. The king's retinue and courtiers lived in broad streets within reach of the palace. The Sootars (சூதர்) or those who stand and praise, the Makadars (மாகதர்) or those who sit and praise, the time reckoners (நாழிகைக் கணக்கர்), and the dancers (santhi-koothar) lived in various streets near the palace. 

சூதர் மாகதர் வேதா ளிகரொடு 
நாழிகைக் கணக்கர் நலம்பெறு கண்ணுளர் 
காவல் கணிகையர் ஆடல் கூத்தியர்

The cooks, musicians, the drummers in festivals and on the battle-field and buffoons (நகைவேழம்பர்) lived in houses of various types and dimensions suitable to their calling and circumstance.

நகைவே ழம்பரொடு வகைதெரி இருக்கையும்,
Beyond these streets where servants of royal household had their respective quarters, were the residences of those who trained horses and elephants. The open spaces where the horses were trained for military purposes are known as Cenduveli (செண்டுவெளி). This was the Pattina-p-pakkam or the urban portion of the city.

Between Maruvurpakkam and Pattinappakkam there was a large open area where the day-market (நாளங்காடி) was centrally situated in a site which presented the appearance of a vast plain between two opposing forces. In the market there were stalls for selling a variety of goods. Each stall floated a flag announcing the name of the article sold therein. The trees around provided cool shade and breeze.

இருபெரு வேந்தர் முனையிடம் போல 
இருபால் பகுதியின் இடைநிலம் ஆகிய
கடைகால் யாத்த மிடைமரச் சோலை (59 - 61)

In the centre of the area set apart for the market and where the main streets intersected, there was a temple dedicated to Chathukka Bootham (சதுக்கபூதம்), the Guardian Deity of the city.

Chathukka Bootham Wikipedia
Vellidai Mandram (வெள்ளிடை மன்றம்) is the square with the open space was used as warehouse stored with packages showing the names, symbols and the nature of the merchandise contained in them and the names of the owners. The place is neither guarded by the watch at the gates nor iron bolts on the door. Stealing a package would be very difficult.

Elanchi Mandram (இலஞ்சி மன்றம்) is the square with the pool. Hunchbacks, the dwarfs, the dumbs, the deafs and the lepers who bathe in this pool are cured of their deformities and acquire attractive complexion. They then gratefully circumambulate the square.
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Nedungal Mandram PC Flickriver
Nedungal Mandram (நெடுங்கல் மன்றம்) is the square with the tall and bright stone pillar. People drugged to madness by enemies; those who have consumed poisonous food and shiver due to pain; those who are suffering from snake bite; and those who suffer under the influence of devils would go around the stone pillar and worship it in order to get cured from the afflictions.     

Paavai Mandram (பாவை மன்றம்) is the place of justice and if injustice is done to 'Paavai' (idol) by people they would certainly shed tears.

Kotrappandal (கொற்றபந்தல்) was the ornamental shamiana presented by the king of the 'Vajra' country (வஜ்ர நாடு).

The town also had well laid out gardens like Elavanthikai Cholai (இலவந்திகை சோலை), Uyyavanam (உய்யவனம்), Champapathyvanam (சம்பாபதிவனம்) and Kaverivanam (காவேரி வானம்).  Temples for Shiva, Chadukka Boodham, Indra, Balarama, Surya (Sun), Machathan, Chandra (Moon), Tirumal (Vishnu) and Arugan (Jain) where there besides Buddha stupa and seven Buddha Viharas, Champapathy Amman temple, brick idols and Ulagu Arivai Mandram (உலகு அரிவை மன்றம்).

A Buddhist vihara and a chaitya were also located in the area. Pattinappalai refers to people from various countries residing amicably at Puhar. Manimekalai refers to artisans from the Magadha, Avanti and Maratta countries.and also Greek sculptors Yavanat taccars working at Kaveripattinam.

How to get there?

By Road

Kaveripoompattinam is well-connected to a number of neighboring towns by network of roads  Sirkali (21 km) and Mayiladuthurai (23.7 Km).

By Rail

Sirkali (21 km)  and Vaithisvaran kovil (17 km), Mayiladuturai (23.7 km) Railway Stations are the very nearby railway stations. However Thanjavur Railway Station is major railway station 92 km near to Kaveripoompattinam 

By Air

Near by Airports: Chennai Airport ( 226 km), Madurai Airport (265 km)

Reference

  1. ASI set up centre to showcase relics of ancient port city. Times of India. March 25, 2009.
  2. Buddhadatta Wikipedia
  3. Gaur A. S. and Sundaresh, Underwater Exploration off Poompuhar and possible causes of its Submergence, 1998, Puratattva, 28: 84-90.
  4. Glad Tidings: The Lost City Poompuhar. Peepal Prodigy School. (http://www.peepalprodigy.com/glad-tidings-the-lost-city-poompuhar/)
  5. History of Poompuhar. Archaeological Excavations. Blogspot. January 11, 2011 (http://archaeologyexcavations.blogspot.in/2011/01/history-of-poompuhar.html?m=1)
  6. Indian history: What is the history behind Poompuhar in Indian history? Quora. (https://www.quora.com/Indian-history-What-is-the-history-behind-Poompuhar-in-Indian-history)
  7. Inside Story: In search of a lost city. Lakshmi Sharath. The Hindu Metroplus. October 7, 2011 (http://www.thehindu.com/features/metroplus/inside-story-in-search-of-a-lost-city/article2517975.ece)
  8. Kaveripoompattinam (http://210.212.62.26/pdf_files/books/Kaveripoompattinam.pdf)
  9. Pattinappalai ( A Note on Poem & Translation ) by Devendran B. International Institute of Tamil Studies. 068 - December 2005  (http://www.ulakaththamizh.org/JOTSArticle.aspx?id=558)
  10. Poompuhar-Ancient Chola city in Tamil Nadu, India,Kumari Kundam. Hinduism and Sanadan Dharma. April 5, 2015. (https://pparihar.com/2015/04/05/poompuhar-ancient-chola-city-in-tamil-naduindiakumari-kundam/)
  11. Poompuhar. Department of Archaeology. (http://www.tnarch.gov.in/excavation/poo.htm)
  12. Poompuhar. Tamil Nadu Tourism. (http://www.tamilnadutourism.org/places/citiestowns/Poompuhar.aspx)
  13. South India and Buddhagosa. Buddhagosa. August, 18, 2010 (http://ghosagvp.blogspot.in/2010_08_01_archive.html)
  14. Tourism in Poompuhar Tourism of India (http://www.tourism-of-india.com/poompuhar-tour/)
  15. பட்டினப்பாலை. கடியலூர் உருத்திரங் கண்ணனார் Project Madurai. (http://www.projectmadurai.org/pm_etexts/utf8/pmuni0077.html)
  16. சதுக்கபூதம் Wikipedia
YouTube





Saturday, November 19, 2016

Edayarpakkam Mahadevar Temple: Granite Structural Temple near Kanchipuram, Tamil Nadu



Mahadevar Koil, Edaiyarpakkam
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Varalaru.com

Apsidal shape back view
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Mahadevar Temple is located in Edayarpakkam village, Sriperumbudur taluk, Kanchipuram district, Tamil Nadu, India PIN 631553. The temple is located 22 km towards North from district head quarters Kanchipuram; 19 km from Sriperumbudur; 12.5 km from Sunguvarchatram; 9.1 km from Thakkolam; 6.1 km from Arakkonam;  0.2 km from Elmyankottur; and 58 km from the state capital Chennai. This place is in the border of the Kanchipuram district and Thiruvallur district.  The temple is protected by ASI.

The Chola period Mahadevar shrine is apsidal  (horseshoe-shaped) dvitala (two tiered) vimana and an ardha-mandapam (அர்த்த-மண்டபம்). Therefore the vimana is called gajaprishta (கஜபிருஷ்ட விமானம்) or hastiprishta (ஹஸ்திபிருஷட விமானம்), both terms in Sanskrit meaning ‘back of an elephant’ as it is curved at the rear. According to dictionary.com the word 'apse'  means a semicircular or polygonal termination or recess in a building.  

According to most historians the apsidal form of vimana is of Buddhist origin. However current studies have confirmed that the apsidal vimana architecture was attempted by pan-Indian-tradition and the style was in existence much before the Buddhist era. This form of vimana is found in few other Chola temples in and around Chennai.

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The entire temple structure is made out of granite and therefore it is a 'katrali' (கற்றளி). The vimana and ardhamandapam stands on a molded pada-bandha adishtana (பாதபந்த அதிஷ்டானா) with upa-peeta (உப பீடம்), jagadi (ஜகதி), tripatta kumuda (முப்பட்டைக் குமுதம்), khanta (கண்டம்) with pada and flanked by kampa (கம்பு) and pattika (பட்டிகை) mouldings. The east facing sanctum measures 3.05 m in width in the north-south direction and 4.65 m in length in the east-west direction. The sanctum entrance is 1.35 cm in width. The sanctum houses "Tiruppadakkadu udaiya Mahadevar" (திருப்படக்காடுடைய மகாதேவர்) in the form of Shivalingam.

The external walls of the vimana and ardhamandapam have five deeply cut niches (தேவகோட்டங்கள்) flanked by ornate square pilasters (அரைத்தூண்கள்). The niches on the south and north ardhamandapa walls houses the Chola style idols of Vinayaka and Durga respectively. The southern vimana wall houses the sanctum of the unique Dakshinamurthy appear seated on a pedestal under the Kallala tree (Banyan tree). The niche of the western vimana wall is empty. Brahma appear in the niche of the northern vimana wall.

Above the pilasters is the vettu potika holding the uttira. And the other roof parts are the vajana valabhi and kapota with rough kudu arches. Above the kapota is the bhumidesa denoting the end of the tala. Above the bhumidesa is seen the hara of the first tala. The hara components of second tala as well as griva, shikara and stupa (finial) might have got damaged and therefore not found at present.

Inscriptions

There are four inscriptions belonging to the later Chola period, especially that of Kulottunga Chola I (1070 - 1120 A.D.),  Kulottunga Chola II (1133 - 1150 A.D.) and Rajadhiraja Chola II (1163 - 1178) are found at Edayarpakkam Mahadevar temple near Kanchipuram. The inscription (ARE 251/1910), (த நா அ தொ து 524/2013) dated 13th in the reign (year 1083 A.D.) of king Kulottunga Chola I opening with his venerated Prasasti (also known as Meikeerthi மெய்க்கீர்த்தி) is considered as the earliest inscription in this temple.

Inscriptions mention the prime deity of the temple as "Tiruppadakkadu udaiya Mahadevar" (திருப்படக்காடுடைய மகாதேவர்) as well as "Aludaiyar Tiruppadakkadu udaiyar" (ஆளுடையார் திருப்படக்காடுடையார்).

Inscriptions cite the name of this village as "Edayarruppakkam" (இடையாற்றுப்பாக்கம்). Present name seems to have transitioned from Edayarruppakkam to Edayarpakkam. Edayarruppakkam village fell under the revenue division of Purisai Nadu (புரிசை நாடு), which was a sub-division of Manavir-kottam (மணவிற் கோட்டம்) under the larger division of Jayamkonda Cholamandalam (ஜெயங்கொண்ட சோழமண்டலம்). (ஜெயங்கொண்ட சோழமண்டலத்து மணவிற்கோட்டத்துப் புரிசை நாட்டு இடையாற்றுப்பாக்கம்). The village was also known as Purisai (புரிசை) village fell under the same revenue division, part of same sub-division and coming under the same larger division (ஜெயங்கொண்ட சோழமண்டலத்து மணவிற்கோட்டத்துப் புரிசைநாட்டுப் புரிசை).  The village was also popularly known as Rajavichadira Chaturvedi Mangalam (ராஜவிச்சாதிர சதுர்வேதிமங்கலம்).

The inscription (ARE 251/1910), (த நா அ தொ து 524/2013) is dated 13th in the reign (year 1083 A.D.) of king Kulottunga Chola I. It opens with his venerated Prasasti also known as Meikeerthi (மெய்க்கீர்த்தி). It records the gift of land as devadana (தேவதானம்) to Tiruppadakkadu udaiya Mahadevar by one Arurudaiyan Vaidyanatan Tiruchcirrambalamudaiyan in Kilar-kurram, a sub-division of Nittavinoda-valanadu of Chola Mandalam.
(3 .. ... ஜயங்கொண்ட  சோழ மண்டலத்து மணவிற்கோட்டத்து ... சோழமண்டலத்து நித்த விநோத வளநாட்டுக் கிழாற் கூற்றத்து
4 .த்தங்குடி  ஆரூர்ருடையாந் வைத்யநாதன் திருச்சீற்றம்பல முடையான் ...  .)

The inscription (த நா அ தொ து 523/2013) is dated 13th in the reign (year 1107 A.D.) of king Kulottunga Chola I. It commences with his venerated Prasasti also known as Meikeerthi (மெய்க்கீர்த்தி). It records the gift of 95 sheep (சாவா மூவா பேராடு தொண்ணூற்றைந்து) for a perpetual lamps for the Lord Tiruppadakkadu udaiya Mahadevar at Purisai in Purisai Nadu, a sub-division of Manavir-kottam by Velan Madurantakan, the head man of Arasur, in Koneri-nadu in the Eyirk-kottam. (3 ... இம்மண்டலத்து எயிற்கோட்டத்துக் கோநேரி நாட்டுக் கோநேரியில் அரசூர்
 கிழவந் வேளாந் மதுராந்தகநேன் ....  )  

The inscription (ARE 254/1910), (த நா அ தொ து 525/2013) is dated 12th in the reign (year 1145 A.D.) of king Kulottunga Chola II. It commences with his venerated Prasasti also known as Meikeerthi (மெய்க்கீர்த்தி). It records the gift of land purchased from the urar (ஊரார்) of Purisai, for a lamp to the temple of Aludaiyar Tiruppadakkadu udaiyar at Idaiyarruppakkam (இடையாற்றுப்பாக்கம்) alias Rajavichchadira Chaturvedimangalam (ராஜவிச்சாதிர சதுர்வேதிமங்கலம்) Purisai-nadu, a sub-division of Manavirkottam by a brahmana lady Andanaichchani, wife of Arulala pattan in the same village. (2 ... இவ்வூர் ஸவந்ந அருளாள பட்டந் மகள் ஆண்டமைச் சாநியேந் ...)

The inscription (ARE 253/1910), (த நா அ தொ து 526/2013) is dated 11th in the reign (year 1174 A.D.) of king Rajadhiraja Chola II. It records the gift of cows in exchange for a land in Purisai, granted by a brahmana lady of Idaiyarruppakkam (இடையாற்றுப்பாக்கம்) alias Rajavichchadira Chaturvedimangalam (ராஜவிச்சாதிர சதுர்வேதிமங்கலம்).

How to get there?

By road: Edayarruppakkam is the remote village and less traveled destination. The temple is also lesser known to the public. Public transport is not available. Rental cabs can be hired from Sunguvarchatram or Sri Perumbudur or Kanchipuram.
Nearest Railway-station: There is no railway station near to Edayarpakkam in less than 10 km. However Chennai Central Rail Way Station is major railway station.
Nearest Airport: Chennai.

Reference
  1. ARE 1910        251 - 254
  2. Edayarpakkam (http://www.onefivenine.com/india/villages/Kanchipuram/Sriperumbudur/Edayarpakkam)
  3. Edayarpakkam Mahadevar Temple. Indian Columbus (http://indiancolumbus.blogspot.com/2016/04/edayarpakkam.html)
  4. இடையார்பாக்கம் மகாதேவர் திருக்கோயில். கி.ஸ்ரீதரன்..வரலாறு.காம் இதழ் 103 ஜனவரி 9, 2013
  5. தமிழ்நாட்டுக் கல்வெட்டுக்கள் - தொகுதி 4 - சீ.வசந்தி, General Editor, இரா.சிவானந்தம், Editor - சென்னை, தமிழ்நாடு அரசு தொல்லியல் துறை. 2013 பக்கங்கள் ; 49 - 54 வரை (தமிழ்நாட்டுக் கல்வெட்டுக்கள் வரிசை எண் - 43)

Monday, November 14, 2016

Bhoothalingaswamy Cave Temple, Boothapandi: Hindu Rock cut Cave Temple near Nagerkoil, Tamil Nadu, India


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Boothapandi (பூதப்பாண்டி) Rock cut cave temple complex is located in Thovalai (தோவாளை) taluk,  Kanyakumari district, Tamil Nadu, India PIN 629852 and the village is forming part of  Boothapandi Town Panchayat. The geographical coordinates of Boothapandi are 8°16′22″N latitude 77°26′24″E longitude. As of 2001 India census, Boothapandi had a population of 14,721 and an average literacy rate of 82%.  The village lies on the western bank of Pazhaiyar river (பழையாறு), at Thadakaimalai (தடாகமலை) foot hill. Thadakaimalai is believed as the abode of Thadaka in the Indian epic Ramayana and hence the place attains legendary importance. Boothapandi is 13 km (8.00 miles) away from Nagerkoil, 

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The taluk head-quarters town spans over an area of around five sq km.  Boothapandi is surrounded by the lush green fields, grove of coconut trees and the scenic hills of the Western Ghats (Sahyadri) in the background. Azhakiya Pandiapuram (அழகிய பாண்டியபுரம்) is in the north-west (6.2 km), Santhimangalam (சாந்திமங்கலம்) in the south-west (3 km), Thalakudi (தாழக்குடி) in the south-east (3.2 km) and Aralvoimozhi (ஆரல்வாய்மொழி) in the east (11 km).  Bhoothalingaswamy Temple (பூதலிங்கஸ்வாமி கோவில்) in Boothapandi is in the tourist map of Kanyakumari district. Thovalai, Kanyakumari, and Vattakottai are nearby tourist destinations. P. Jeevanandham (ப.ஜீவானந்தம்) (1907–1963) also known as Jeeva (ஜீவா),  one of the pioneers of the Communist Party of India and political leader, known freedom fighter, social reformer and litterateur was born in Boothapandi.

Legend

Long ago a cow-boy was taking care of cow-herds.  The boy got surprised about the low milk yielding cow and suspected that someone is milking the cow without his knowledge. When followed the cow, the cow proceeded straight to a small cave surrounded by bushes and showered the milk there.  He saw that a devil (bootha) engaged in drinking milk directly from the cow. People got afraid to go near the cow. The Pandya king was informed about the cow's mysterious action and the king ordered his soldiers to find out the reason for the mysterious events. Soldiers removed the thorny bush and made access inside the cave. They saw that the cow showering the milk over the Shiva-lingam. The king was reported about the mysterious cow showering milk on the Shiva-lingam. The king ordered to built a temple around the cave and the prime deity Shiva-lingam was named as Boothalingaswamy. Thadakaimalai is regarded as the adobe of Thataka, the Yaksha princess-turned-demoness in the Hindu epic Ramayana. The presiding deity of the temple is known as Boothalingaswamy, locally known as Salian Kanda Thirumani.

Architecture

Boothalingaswamy Temple complex (பூதலிங்கஸ்வாமி கோவில் வளாகம்) includes the rock cut cave  The cave temple is excavated on the eastern slope of the side of the hillock situated in the middle of the village. This temple comprise an outer prakara, inner prakara and the main cave with a frontward pillared mandapam  constituting a large complex. The rock cut cave forms nucleus structure around which temple structures added in the subsequent period of time. Altogether forming the large temple complex.

A large perimeter wall in the periphery encloses the outer prakara. The temple is accessible from four entrances. The western entrance is through three tier gopuram or gateway. The gopuram has granite base and three tiered brick super-structure decorated with stucco images. The pillars, supporting base tier of the gopuram, bear images of the donors (of the temple) appear in folded hand gesture (mudra) On the west face of the tower there are two guards in stucco images appear holding small and large clubs in each of their hands. On top of the boulder towards east of this tower, there are two stucco images: one is a milking cow and the other one is Lord Shiva with trident.    . 


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There are two entrances on the south wall. The westward entrance arch on the south wall is decorated with stucco image of Lord Shiva with consort Uma in Ananda-thandava posture. Also there are two musicians on either side of dancing Shiva. The eastward entrance on the south wall leads to the river Pazhaiyaru. The simple entrance on the eastern wall is located before the sanctum of the prime deity.  The entrance on the northern wall leads to the temple tank with a mandapam in middle (நீராழி மண்டபம்)

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Southern inner entrance leads to Pazhaiyaru river
On the western side to the left of the entrance of the outer prakara adjoining the rock slope is the shrine for Sastha. There is  a Pillaiyar shrine under the tree The inner perimeter wall encloses the sanctums of the prime deity, goddess Sivakami, shrines for minor deities, mandapams and inner prakara. The parts of the inner southern and northern walls sit on the rock. There are three entrances leading to the inner prakara: One entrance on the southern wall, other two entrances on the eastern and northern walls. The eastern entrance leads to sanctum of the goddess Sivakami. Another entrance with single tier gopuram leads to the prime sanctum. The southern entrance leads to Pazhaiyaru river.  This entrance is supported by adishtana, pillars with square, kattu, square sections, vettu-potikas and prastara components. The ornamental arch houses the  celestial wedding event: Lord Vishnu handing-over goddess Meenakshi to Lord Sundareswara. 

The inner prakara extends on all three sides except the rocky western side. The inner prakara includes sanctums of god and goddess as well as shrines for minor deities i.e., Kanni Vinayagar, Sastha and Somaskanthar.  Somaskantha shrine has sanctum and mukha-mandapam and vimana with nagara griva and shikara. Sastha shrine has eka-tala nagara vimana and sanctum guarded by dwarapalakas (boothas). Kanni Vinayagar shrine has eka-tala vesara vimana and sanctum and mukha-mandapam. Chandigeswara shrine and Dakshinamurti shrine are located on the north and south side prakara of the prime deity.  There is a shrine for Lord Muruga and his two consorts Valli and Devayani.

Mandapam

Two mandapams are located before the sanctums of god and goddess and they are known as wedding mandapam (கல்யாண மண்டபம்) and Chettiar mandapam (செட்டியார் மண்டபம்). The wedding hall is supported by ornate pillars with bas relief sculptures. Some are simple pillars sectioned by square kattu and square and some other pillars are composite pillars. The cupid or Kamadeva Manmatha and his love Rathi images appear on a pillar. The Chettiar Hall is also supported by ornate pillars with bas relief sculptures. Some are huge Yali pillars.

Sivagami Amman Shrine

The east facing Sivagami Amman shrine has a two tier vimana, mukha-mandapam and large mandapam. The vimana, built on a granite base with a brick superstructure, has a kapotabanda adhishtana and the vedika component is shown in between the adhishtana and pada (wall). The octagonal (Vishnu-kanta) pilasters with nagabandha pada support the roof. The potikas above the pillars are madalai with nanudal  tipped with sharp bud bearing the prastara components that adjoin the roof. The three sides of the external walls are sectioned and shown as simple koshta-panjara.  The Adi-tala hara walls have been raised considerably high and the second tala also has hara walls. The stucco images adorn in sala and griva koshtas.

Mandapam

The mukha-mandapam and large mandapams were added before the cave sanctum of the prime deity during later age. The mukha-mandapam has supportive floor, wall supported by square pilasters, taranga potikas and prastara components. Kapota has ornate kudus. The large mandapam can be accessed through entrances at east and south walls. Mandapam is supported by square kattu square kattu square pillars with vettu potikas. The bronze idols are protected in this mandapam. The Vinayaka idol in lalitasana posture is found in the inner mandapam.

Cave Sanctum

The Cave sanctum is .1.71 m in the north-south direction; 1.38 m in the east-west (south wall) direction; 1.46 m in the east-west (north wall) direction; with the height of 1.73 m..The floor, roof and the walls of the cave sanctum are well formed. The sanctum entrance is 0.67 cm in width and 1.60 m in height.

The sanctum houses Boothalingaswamy (பூதலிங்கசுவாமி) in the form of Shivalingam.  Shivalingam is sculpted out of the mother rock and the rectangular 'avudai' measures 0.80 cm in length in the north-south; 0.75 cm in width in the east-west directions and 0.52 cm in height. The external faces of avudai  is embellished with padabandha adishtana with components such as jagadi (ஜகதி), vritta kumudam (குமுதம்), khanta flanked kampa and pattaka mouldings. The rudra (cylindrical) bana sits on the square avudai.  A small pit is shown towards north to receive the anointed water. A water chute is seen running up to the north wall of the sanctum and continued in the east wall of the sanctum.

History

The cave temple has been named after the presence of Bhoothalingaswamy Temple (Bhoothapandi), which is famous for its sculptures and architecture. The cave temple was excavated by King Pasum Pon Pandyan, the son of Boothapandiyan, Flag post of this temple is very tall and the temple car here is very old  and higher in weight.  A shrine dedicated for Tamil Poet Avvaiyar is located at 5 km away from Bhoothalingaswamy temple.

Inscriptions


Kanyakumari District Inscriptions volume 5.  (கன்னியாகுமாரி மாவட்டக் கல்வெட்டுத் தொகுதி 5) Chennai, Department of Archaeology Government of Tamil Nadu, 1969 pp. 69 - 81 has published eleven inscriptions copied from this temple as well as two inscriptions from North street of this village.  The first inscription located nearer to Jeeva library cites two streets in the name of Udhaya Marthandan (உதய மார்த்தாண்டன்) and Boothala Raman (பூதல இராமன்) an asylum to someone under threat also known as Abhaya Dhanam (Jainism) or Anjinan Pukalidam (Tamil அஞ்சினான் புகலிடம்). Another inscription dated 19th day Tamil month Thai 1691 A.D.was inscribed on behalf of Adi Chandeswara endowment. The inscription is about Vadakku Saliyar, weaving community people (Padmasali), who lived in this village during 17th century A.D. They migrated to Vadaseri (near Nagerkoil) after lot of suffering and they were colonized back in Boothapandi village.

Inscription dated Tamil month Masi, year 1789 cites the installation of flag-post in this temple. Another inscription on the pillar of Nandi Mandapam records one Thanumarthandan.(Tamil தாணுமார்த்தாண்டன்). Remaining nine inscriptions are inscribed on the walls of goddess Sivakami (Amman) shrine. Inscription dated 1578 A.D. records the gift of 25  numbers of five wick oil  lamps standing on their stems and pedestals, fabricated in brass (குத்துவிளக்கு) by one Ayyappan Pariyerum Perumal of Boothapandi village. The lamps would be burnt before the prime deity. It also includes land endowments for daily oil consumption. The gift was accepted by Sri Karyam (temple) staff. Signed by Puttur Eswaran, Sri Karyam (temple) accountant,, Kannan Govindan, Treasury accountant and Bootha Nambiyar, Endowment accountant.

Inscription dated 1581 A.D. records the assurance made by Sri Karyam staff to offer one measure of ghee and ten banana and arrange for the celestial dance of prime deity during pooja rituals every month on the Apara (Pitru) Paksham, Ashtami (eighth) tithi day. For this purpose the staff accepted one hundred 'panam' as deposit from one Kali-paappan of Perumanguli desam in Mudala Nadu district, forming part of Malai Mandalam province (Tamil: மலை மண்டலத்து முடாலா நாட்டுப் பெறுமாங்குழி தேசத்துக் காளிபாப்பன்). Another inscription dated 1581 A.D. records the land endowment for pooja rituals and offerings to the prime deity on the Vasantham day, Tamil month Chithirai by one Eswaran Kesavan of Makizhanjeru house in Kadaikkasu Desam (Tamil: கடைக்காசு தேச மகிழஞ்சேறு இல்லத்து ஈஸ்வரன் கேசவன் ). Inscription also cites places like Azhagiya Pandiyapuram, Kadukkarai, Pallacha Peru and Veeraneri Kulam.

Inscription dated 1583 A.D. records the deposit of two hundred 'panam' made for pooja rituals of Lord Dakshinamurti by Pasumpirathu Gangaiyadi Bhattar of Azhagan Azhaga Chaturvedimangalam of Padmanabhanallur (Tamil பத்மநாபநல்லூர் அழகன் அழகச் சதுர்வேதிமங்கலத்துப் பசும்பிறத்து கங்கையாடி பட்டர் ). Yet another inscription dated 1607 A.D. records the deposit of three hundred 'panam' for purposes of early morning rituals (திருப்பள்ளியெழுசசி), ablution (அபிஷேகம்) and offerings (படையல்) to the prime deity in the name of one Sooranai Vendra Adittan of  Padmanabhanallur aka. Murungur of Nanjil Nadu (Tamil நாஞ்சில் நாட்டு முருங்கூரான பத்மனாபநல்லூரில் சூரனை வென்ற ஆதித்தன்).

Incomplete inscription dated 1614 A.D. records the deposit of seven hundred 'panam' for purposes of pooja rituals and offerings for procession deity Lord Chandrasekarar during new-moon day procession by one Velayudha Perumal of Mulainallur in Nanjil Nadu (Tamil: நாஞ்சில் நாட்டு முளைநல்லூர் வேலாயுதப்பெருமாள்). Mentions the temple staff and their specific duties during procession as well as minor deities. Another inscription dated 1618 A.D. records the deposit / gift of nine hundred 'panam' for purposes of procession of prime deity and goddess on 'Bharani' star day in Tamil month 'Chithirai' by Settu Silaiyan Ariyakutti, a resident of Tiruvidangur Ravi-varmar (aka. Kulasekara Perumal) street. Specific expenses include feeding the brahmins, Maheswara pooja rituals, rice flakes, Nambimar Adangal, Sala Sambavinai, Namimar Tantra Salavu, evening ablution, camphor etc.

Inscription dated 1658 A.D. records the royal order issued by Elder Thambiran Eraivai Ravivarma,during his stay in the palace of Boothapandi after pooja rituals of the temple. The royal order is in consideration of peasants plea on vacating stay of land charges vs the defense side representation made by the revenue staff.  Inscription without date lists out the offerings made by the temple authorities to the Pooja rituals of Lord Chidambareswarar during the Tamil month Markazhi.
    
Temple Timings : Morning 4:00 A.M. – 11:00 A.M. Evening 4:00 P.M. to 7:30 P.M.

Poojas & Festivals: Pradosham (13th tithi) Day, Special pooja on New moon Full moon days. Annual festival on Thai (Tamil) month and Chithirai (Tamil) month. 

How to get there?

The town of Boothapandi is connected to Nagercoil by road.
Nearest railway station: The closest railway station is the Nagercoil Junction Railway Station.
Nearest airport is the Tiruvanandapuram International airport

Reference
  1. Bhoothalingaswamy Temple Bhoothappandi. Tourism Everyone. 
  2. Bhoothalingaswamy Temple Bhoothappandi. Find My Temple.
  3. Bhoothalingaswamy Temple, Bhoothappandi (Wikipedia)
  4. பூதப்பாண்டிக் குடைவரை பல்லவர் - பாண்டியர் - அதியர் குடைவரைகள். மு.நளினி மற்றும் இரா.கலைக்கோவன். சேகர் பதிப்பகம், சென்னை, 2012. பக். 221 - 233. 
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