virarajendra
8th April 2011, 08:09 PM
Author - Virarajendra
Brief ‘historical study’ of “Chithamparam Aadavallaan (Nadarajar) Thirukkoyil" - Part 1
(1) Prologue
Chithamparam Aadavallaan (Nadarajar)Thirukkoyil is the one of the holiest temples dedicated to God Siva, situated in the Cuddalore district of present Tamil Nadu State of India. “Thillai” was the earliest name of the present region of Chithamparam.
Here God Siva is represented in his ‘dancing form’ as Aadavallaan (Nadarajar) and hence this shrine was known as “Thillai Aadavallaan Thirukkoyil” in Tamil. Since then it became the most celeberated Siva Temple of Tamil Nadu, and the name "Koyil" subsequently became a special reference to this temple.
(2) The period of third Thamil Sangam of Tamil Nadu (B.C.325-A.D.350)
"Anthanan" was one of the names used to refer 'God Siva' - that is God Supreme of no form or name represented as "Siva" from the early periods of Tamil Nadu, which is confirmed from the following:
"Pirai mudi Anthanan"
Kallaadam by Kallaadanaar, chapter 44, line 16
"Piramanum Thirumalum kaithola peralall aya pemmaan
aravam 'Ser sadai Anthanan" Ananginodu amarum idam"
1st Thirumurai - by Thirugnanasambanthar, Thirukatchiehambam pathikam,
verse 9
"Piravaa neri thantha per arulaalan
maravaa arul thantha maathvan Nanthi
"Aravaali Anthanan" Aathi Paraaparan
uravaaki vanthu en ulam puhunthaane"
Thirumanthiram by Thirumoola Naayanaar, 7th Thanthiram, verse 1803
In the last reference God Siva is specifically referred to as "Aravaali Anthanan" meaning the Anthanan of the ocean of Aram (Virtue) by Thirumoola Naayanaar of the third century A.D. in his religious work Thirumanthiram in Tamil.
Incidently it should be noted that Sage/Poet Thiruvalluvar who belonged to the period first century B.C. too uses the term "Aravaali Anthanan" in his great Tamil work on Code of Ethics namely the Thirukkural, in the first chapter on Adoration of God as follows"
"Aravaali Anthanan thaal senthaarkku al-laal
piravaali neeththal arithu"
Thirukkural - by Thiruvalluvar, chapter on Kadavul Valththu, verse 8.
meaning: Only those who submit at the feet of the God of Virtue it is possible to overcome the ocean of births.
During the early periods of Tamil Nadu 'Tamil Saiva Priests' who officiated the 'Agamic rituals' of worship to "Anthanan" (the "God Siva") in the Siva temples were known as the "Anthanar". At subsequent periods the term "Anthanar" were also used to indicate the 'Vedic Priests' who performed Vedic rituals of worship to God Siva in Siva temples. Thus the term 'Anthanar' became a common name for both "Tamil Saiva Priests" and the "Sanskrit Vedic Priests" in Tamil Nadu, indicating that they were 'those who performed religious rituals to God Siva', irrespective of whether it was Agamic or Vedic or combined rituals.
During the period of third Thamil Sangam of Tamil Nadu there existed a mythological legend that it was in this Koyil (temple) the God Siva is said to have performed the first dance at the “Ambalam” (sabai in Tamil = sacred hall) within this temple. Since then the Thillai Aadavallan Thirukkoyil main shrine came to be known by the name - simply as “Ambalam”. Like this legend the very concept of the image of God Siva in the dancing form as 'Aadavallaan' (Nadarajar) too first evolved in Tamil Nadu of India.
This is confirmed by the very fact that there were Aadavalaan images venerated in the sacred halls of many other Siva temples only in Tamil Nadu, and not in any other part of early India. The sacred halls that were housing them too were never referred to as Ambalams. Thus the Ambalam became a very special name to the hall at Thillai Aadavallan Thirukkoyil.
In the original Tamil Dance Treatise of the second century A.D. of 'third Sangam Period’ of Tamil Nadu, known as the “Kooththa Nool”, there is a reference to this “Ambalam where God Siva is said to have performed his first Dance". This is the first reference to this great shrine made any where in the early Tamil Literature.
This Ambalam refers to the “Chittrambalam” of the present Chithamparam Nadarajar Thiukkoyil which was the original Siva shrine at Thillai to God Siva as 'Aadavallaan', and was also known as ‘Thillai Ambalam’.
Hence it is very clear that the antiquity of Thillai Aadavallan Thirukkoyil is earlier than the second century A.D. as the Tamil dance treatise 'Kooththa Nool' was of the contemporary period of the two great Kerala (Chera Nadu) Tamil Literary Epics named "Silappathikaaram" and "Manimekalai'
Note:
The age of the Tamil dance treatise the 'Kooththa Nool' as that of the early second century A.D is determined by the very fact that it refers to and defines, the two ancient Tamil dance forms of then Tamil Nadu as “Veththiyal” and “Pothuviyal”.
This very same referance and classification of these two Tamil dance forms are also found in the Tamil Epics the 'Silappathikaaram' & 'Manimekalai', and not in any other Tamil literary works of subsequent periods or in any Sanskrit & subsequent Tamil dance treatises presently found in Tamil Nadu.
The Cholas are one of the 'three traditional Tamil royal dynasties of Tamil Nadu' who ruled the Chola Nadu from the first Thamil Sangam period. During the early third century the Chola king Chengkannaan (A.D.220-245) who ruled Chola Nadu, built another ambalam adjacent to and bigger than the original ambalam at Thillai and paved it's roof with gold sheets. This ambalam was henceforth was known as the "Ponnambalam" (Kanakasbai) and the original ambalam thereafter came to be known as the "Chittrambalam" (Chitsabai - smaller ambalam). At a subsequent period king Chengkannaan paved the roof of "Chittrambalam" too with gold sheets.
During this period there had been many Saivite Priests - the Tamil Anthanar in this temple, and this king built maalikaikal for their residense. The Cholan Chengkannaan during the period of his rule built 70 - Siva Temples all along the course of th Kaveri river.
In the mid third century A.D. of the third Thamil Sangam period, we find the presense of Panthanjali Munivar, Viyagrapaatha Muniver and Thirumoolar in Tamil Nadu having come from North India. The Saiva Saint Thirumoolar confirms in his Tamil religious work the "Thirumanthiram" that all three of them were contemporaries.
Viyagrapaatha Muniver was born with deformed legs which resembled more or less that of a tiger, worshipped and performed intense meditation on God Siva at Chittrambalam. He became well known as a Siva Yogi at Thillai which paved way for Thillai also to be called as Puliyoor in Tamil and Viyagrapura in Sanskrit.
Pathanjali Muniver who came to Thillai too performed intense worship and mediation on God Siva at Chittrambalam. There is a great possibility that it was from here the Pathanjali Muniver composed his great work on Yoga known as "Yoga Soothiram" in Sanskrit.
They both subsequently are said to have received the vision of Thillai Aadavallaan on their intense worship of him and chose to live the rest of their life at Thillai Moothoor.
This was the period when Tamil Saivaism (i.e. the Saivaism that developed in Tamil Nadu) with Siva Agamas as their principal texts prevailed, with the other religions in Tamil Nadu. The Saint Thrumoolar who too was residing at Thillai Moothoor chose to briefly write the essence of the 'Gnana Kaandam' as portrayed in the Siva Agamas prevailing at that time in Tamil Nadu in Tamil, and this religious work was known as 'Thirumanthiram'. Tamil "Periyapuraanam" refers to Thirmoolar as a Siva Yogi. (Siththar).
In his work Thirumanthiram he refers to Chittrambalam, Ponnambalam Thillai, and for the first time to the Sanskrit term "Chithamparam". Here he has used it to only to indicate the "Sacred Space" (Gnana Veli = Chit + Ambaram) which he refers as "engum Chithamparam" but not as a Sanskrit term for the region Thillai. Thirumathiram devotes a section entirely on God Siva's dance at Thillai titled "Thirukkooththu Tharisanam"
Viyagrapatha Muniver, Pathanjali Muniver and Thirumoolar were known as Siththar or Sittar, who performed various Siththus (miracles) and were also well versed in medical science.
It was during the late third century A.D. of the third Thamil Sangam period, the Tamil Saiva Saint Maanikkavaasakar (A.D.285-317) lived, at a time when Jainism was not deeply rooted and Buddhism held a strong position in Tamil Nadu. He composed his religious work in Tamil named 'Thiruvaasakam', and while residing at Thillaiambalam composed the Tamil religious work named "Thirukkovaiyaar". He in his younger days yearned to study the Siva Agamic Texts and likewise speaks much about the Agamas in his Thiruvaasakam. He was referred to as a Siva Yogi in the Tamil Grammertical work named "Kuvalaya-anantham"
During this period of the Saiva Saint Maanikkavaasakar the Chithamparam region was known as "Thillai Moothoor" where the Adavallan temple - the 'Thillaiambalam' - also known as 'Chittrambalam' existed in it's southern region. Here God Siva is said to have performed his dance in the presence of the Siddhars (also referred as Sittar) as gleaned from his religious work the Thiruvaasakam. He also confirms in his Thiruvaasakam that God Siva at Chittrambalam gave vision to Pathanjali Munivar. During this time the Saivite Priests - the Tamil Anthanar of this temple were referred to as "Muuvaayiravar of Thillaiambalam" with their number attached to this holy temple of Siva having soared upto three thousand.
(3) The period of Kalabhra dynasty in Tamil Nadu (A.D.467-506)
The third Thamil Sangam lasted upto the time of the invasion of Tamil Nadu by the Kalappirar (Kalabra) king (of Vaduka origin) from the Karnataka region around A.D.467. The main objective of this Kalappirar king Achchuthakalappaalan (A.D.467-506) to invade Tamil Nadu seems to be mainly to capture the Paandiya Nadu and it's capital Mathurai, probably due to some animosity among them as seen from the Tamil religious works 'Periyapurnam' and "Kallaadam". However with this furious invasion, the Chola Nadu on his way fell and then the Paandiya Nadu and subsequently the Chera Nadu were defeated, and the Chola, Paandiya and Chera kings were kept captives at Thillai region (Chithamparam region) by the Kalappirar king.
Kalappirar kings were of Jain religion, and they persecuted the Saivites of Tamil Nadu and their mode of worship and spearheaded the spread of their Jain religion in Tamil Nadu in a big way. The Thillai Chittrambalam shrine which was located in the Chola Nadu, and of brick and plaster structure too would have underwent damages during this war.
(4) The period of Pallava dynasty of Tamil Nadu (A.D.550-900)
The Pallava dynasty commenced ruling the northern part of present Tamil Nadu with it's capital at Kanchipuram in th year A.D.550. The first king of the "Kanchipuram Pallava dynasty" was the Simhavishnu (A.D.550-580).
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Brief ‘historical study’ of “Chithamparam Aadavallaan (Nadarajar) Thirukkoyil" - Part 1
(1) Prologue
Chithamparam Aadavallaan (Nadarajar)Thirukkoyil is the one of the holiest temples dedicated to God Siva, situated in the Cuddalore district of present Tamil Nadu State of India. “Thillai” was the earliest name of the present region of Chithamparam.
Here God Siva is represented in his ‘dancing form’ as Aadavallaan (Nadarajar) and hence this shrine was known as “Thillai Aadavallaan Thirukkoyil” in Tamil. Since then it became the most celeberated Siva Temple of Tamil Nadu, and the name "Koyil" subsequently became a special reference to this temple.
(2) The period of third Thamil Sangam of Tamil Nadu (B.C.325-A.D.350)
"Anthanan" was one of the names used to refer 'God Siva' - that is God Supreme of no form or name represented as "Siva" from the early periods of Tamil Nadu, which is confirmed from the following:
"Pirai mudi Anthanan"
Kallaadam by Kallaadanaar, chapter 44, line 16
"Piramanum Thirumalum kaithola peralall aya pemmaan
aravam 'Ser sadai Anthanan" Ananginodu amarum idam"
1st Thirumurai - by Thirugnanasambanthar, Thirukatchiehambam pathikam,
verse 9
"Piravaa neri thantha per arulaalan
maravaa arul thantha maathvan Nanthi
"Aravaali Anthanan" Aathi Paraaparan
uravaaki vanthu en ulam puhunthaane"
Thirumanthiram by Thirumoola Naayanaar, 7th Thanthiram, verse 1803
In the last reference God Siva is specifically referred to as "Aravaali Anthanan" meaning the Anthanan of the ocean of Aram (Virtue) by Thirumoola Naayanaar of the third century A.D. in his religious work Thirumanthiram in Tamil.
Incidently it should be noted that Sage/Poet Thiruvalluvar who belonged to the period first century B.C. too uses the term "Aravaali Anthanan" in his great Tamil work on Code of Ethics namely the Thirukkural, in the first chapter on Adoration of God as follows"
"Aravaali Anthanan thaal senthaarkku al-laal
piravaali neeththal arithu"
Thirukkural - by Thiruvalluvar, chapter on Kadavul Valththu, verse 8.
meaning: Only those who submit at the feet of the God of Virtue it is possible to overcome the ocean of births.
During the early periods of Tamil Nadu 'Tamil Saiva Priests' who officiated the 'Agamic rituals' of worship to "Anthanan" (the "God Siva") in the Siva temples were known as the "Anthanar". At subsequent periods the term "Anthanar" were also used to indicate the 'Vedic Priests' who performed Vedic rituals of worship to God Siva in Siva temples. Thus the term 'Anthanar' became a common name for both "Tamil Saiva Priests" and the "Sanskrit Vedic Priests" in Tamil Nadu, indicating that they were 'those who performed religious rituals to God Siva', irrespective of whether it was Agamic or Vedic or combined rituals.
During the period of third Thamil Sangam of Tamil Nadu there existed a mythological legend that it was in this Koyil (temple) the God Siva is said to have performed the first dance at the “Ambalam” (sabai in Tamil = sacred hall) within this temple. Since then the Thillai Aadavallan Thirukkoyil main shrine came to be known by the name - simply as “Ambalam”. Like this legend the very concept of the image of God Siva in the dancing form as 'Aadavallaan' (Nadarajar) too first evolved in Tamil Nadu of India.
This is confirmed by the very fact that there were Aadavalaan images venerated in the sacred halls of many other Siva temples only in Tamil Nadu, and not in any other part of early India. The sacred halls that were housing them too were never referred to as Ambalams. Thus the Ambalam became a very special name to the hall at Thillai Aadavallan Thirukkoyil.
In the original Tamil Dance Treatise of the second century A.D. of 'third Sangam Period’ of Tamil Nadu, known as the “Kooththa Nool”, there is a reference to this “Ambalam where God Siva is said to have performed his first Dance". This is the first reference to this great shrine made any where in the early Tamil Literature.
This Ambalam refers to the “Chittrambalam” of the present Chithamparam Nadarajar Thiukkoyil which was the original Siva shrine at Thillai to God Siva as 'Aadavallaan', and was also known as ‘Thillai Ambalam’.
Hence it is very clear that the antiquity of Thillai Aadavallan Thirukkoyil is earlier than the second century A.D. as the Tamil dance treatise 'Kooththa Nool' was of the contemporary period of the two great Kerala (Chera Nadu) Tamil Literary Epics named "Silappathikaaram" and "Manimekalai'
Note:
The age of the Tamil dance treatise the 'Kooththa Nool' as that of the early second century A.D is determined by the very fact that it refers to and defines, the two ancient Tamil dance forms of then Tamil Nadu as “Veththiyal” and “Pothuviyal”.
This very same referance and classification of these two Tamil dance forms are also found in the Tamil Epics the 'Silappathikaaram' & 'Manimekalai', and not in any other Tamil literary works of subsequent periods or in any Sanskrit & subsequent Tamil dance treatises presently found in Tamil Nadu.
The Cholas are one of the 'three traditional Tamil royal dynasties of Tamil Nadu' who ruled the Chola Nadu from the first Thamil Sangam period. During the early third century the Chola king Chengkannaan (A.D.220-245) who ruled Chola Nadu, built another ambalam adjacent to and bigger than the original ambalam at Thillai and paved it's roof with gold sheets. This ambalam was henceforth was known as the "Ponnambalam" (Kanakasbai) and the original ambalam thereafter came to be known as the "Chittrambalam" (Chitsabai - smaller ambalam). At a subsequent period king Chengkannaan paved the roof of "Chittrambalam" too with gold sheets.
During this period there had been many Saivite Priests - the Tamil Anthanar in this temple, and this king built maalikaikal for their residense. The Cholan Chengkannaan during the period of his rule built 70 - Siva Temples all along the course of th Kaveri river.
In the mid third century A.D. of the third Thamil Sangam period, we find the presense of Panthanjali Munivar, Viyagrapaatha Muniver and Thirumoolar in Tamil Nadu having come from North India. The Saiva Saint Thirumoolar confirms in his Tamil religious work the "Thirumanthiram" that all three of them were contemporaries.
Viyagrapaatha Muniver was born with deformed legs which resembled more or less that of a tiger, worshipped and performed intense meditation on God Siva at Chittrambalam. He became well known as a Siva Yogi at Thillai which paved way for Thillai also to be called as Puliyoor in Tamil and Viyagrapura in Sanskrit.
Pathanjali Muniver who came to Thillai too performed intense worship and mediation on God Siva at Chittrambalam. There is a great possibility that it was from here the Pathanjali Muniver composed his great work on Yoga known as "Yoga Soothiram" in Sanskrit.
They both subsequently are said to have received the vision of Thillai Aadavallaan on their intense worship of him and chose to live the rest of their life at Thillai Moothoor.
This was the period when Tamil Saivaism (i.e. the Saivaism that developed in Tamil Nadu) with Siva Agamas as their principal texts prevailed, with the other religions in Tamil Nadu. The Saint Thrumoolar who too was residing at Thillai Moothoor chose to briefly write the essence of the 'Gnana Kaandam' as portrayed in the Siva Agamas prevailing at that time in Tamil Nadu in Tamil, and this religious work was known as 'Thirumanthiram'. Tamil "Periyapuraanam" refers to Thirmoolar as a Siva Yogi. (Siththar).
In his work Thirumanthiram he refers to Chittrambalam, Ponnambalam Thillai, and for the first time to the Sanskrit term "Chithamparam". Here he has used it to only to indicate the "Sacred Space" (Gnana Veli = Chit + Ambaram) which he refers as "engum Chithamparam" but not as a Sanskrit term for the region Thillai. Thirumathiram devotes a section entirely on God Siva's dance at Thillai titled "Thirukkooththu Tharisanam"
Viyagrapatha Muniver, Pathanjali Muniver and Thirumoolar were known as Siththar or Sittar, who performed various Siththus (miracles) and were also well versed in medical science.
It was during the late third century A.D. of the third Thamil Sangam period, the Tamil Saiva Saint Maanikkavaasakar (A.D.285-317) lived, at a time when Jainism was not deeply rooted and Buddhism held a strong position in Tamil Nadu. He composed his religious work in Tamil named 'Thiruvaasakam', and while residing at Thillaiambalam composed the Tamil religious work named "Thirukkovaiyaar". He in his younger days yearned to study the Siva Agamic Texts and likewise speaks much about the Agamas in his Thiruvaasakam. He was referred to as a Siva Yogi in the Tamil Grammertical work named "Kuvalaya-anantham"
During this period of the Saiva Saint Maanikkavaasakar the Chithamparam region was known as "Thillai Moothoor" where the Adavallan temple - the 'Thillaiambalam' - also known as 'Chittrambalam' existed in it's southern region. Here God Siva is said to have performed his dance in the presence of the Siddhars (also referred as Sittar) as gleaned from his religious work the Thiruvaasakam. He also confirms in his Thiruvaasakam that God Siva at Chittrambalam gave vision to Pathanjali Munivar. During this time the Saivite Priests - the Tamil Anthanar of this temple were referred to as "Muuvaayiravar of Thillaiambalam" with their number attached to this holy temple of Siva having soared upto three thousand.
(3) The period of Kalabhra dynasty in Tamil Nadu (A.D.467-506)
The third Thamil Sangam lasted upto the time of the invasion of Tamil Nadu by the Kalappirar (Kalabra) king (of Vaduka origin) from the Karnataka region around A.D.467. The main objective of this Kalappirar king Achchuthakalappaalan (A.D.467-506) to invade Tamil Nadu seems to be mainly to capture the Paandiya Nadu and it's capital Mathurai, probably due to some animosity among them as seen from the Tamil religious works 'Periyapurnam' and "Kallaadam". However with this furious invasion, the Chola Nadu on his way fell and then the Paandiya Nadu and subsequently the Chera Nadu were defeated, and the Chola, Paandiya and Chera kings were kept captives at Thillai region (Chithamparam region) by the Kalappirar king.
Kalappirar kings were of Jain religion, and they persecuted the Saivites of Tamil Nadu and their mode of worship and spearheaded the spread of their Jain religion in Tamil Nadu in a big way. The Thillai Chittrambalam shrine which was located in the Chola Nadu, and of brick and plaster structure too would have underwent damages during this war.
(4) The period of Pallava dynasty of Tamil Nadu (A.D.550-900)
The Pallava dynasty commenced ruling the northern part of present Tamil Nadu with it's capital at Kanchipuram in th year A.D.550. The first king of the "Kanchipuram Pallava dynasty" was the Simhavishnu (A.D.550-580).
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