Before we enter the Chandrasekaraswamy Temple, let us go through one more inscription in the temple, that would be of interest to all of us..
ஸ்வஸ்திஸ்ர் மதிரை கொண்ட கோப்பரகேசரிபன்மற்கு யாண்டு யஉ ஆவது பிரமதேயம் ஈசான மங்கலத்துப் பாரதாயன் நாராயண நக்கநேன் திருச்சென்துரைக் கற்றளி பரமேசுவரர்க்கு சந்திராதித்தவல் உண்ணாழிகையில் நொன்தா விள) க்கெரிய நான் குடுத்த நிலமாவது எங்கள் பிரமதேயம் நீர் நிலத்து அல்லூர் வாய்க்காலின் கீழை முக்கால் விளாகத்து என் காற் செய் ஊர் அறிஞ்ச பன் நான்கெல்லையில்லகப்பட்ட உண்ணியம் ஒழிவின்றி திருநொன்தா விளக்குக்கு குடுத்தேன் பாரதாயன் நாராயண நக்கனேன் நான் சாந்தியபுறமாகக் குடுத் த நிலமாவது அல்லூர் வாய்க்காலின் மிய்வாய்க்கால் கொகிள_காற் செய்யில் அரை மாவும் பள்ளத்து தென்னுலவாய் காற்செய் கூற்றில் ஒரு மாவரை.
This deals with the gift of a land to the temple for a ‘nanda vilakku” (ever burning oil lamp). The donor is a person called Narayana Nakkan, belonging to the Bharadhwaja Gothra !!
He is a resident of Isanamangalam, a brahmadeyam ( a village of tax free lands usually gifted to Brahmins reciting and teaching Vedas). The produce from this land is to be utilized for the purpose of lighting a lamp and keeping it eternally lit, as long as the Sun and Moon are there.
The inscription is dated in the twelfth regnal year of Madiraikonda Koparakesaripanmar (Parantaka I) -- the title Madiraikonda signifies the victory of Parantaka over the Pandyas of Madurai.
Since the inscription mentions ‘Tiruchenduraik karralip parameswarkku’
One can assume that even during the regime of Parantaka I this temple was a karrali (built of stone) -- Only a very detailed search will reveal, whether it was already a karrali or became a karrali in a later period. (Transcription and Reading from article of Dr. M. Lavanya in the Varalaaru magazine)
And the usage of the word ‘Nakkan” reveals that residents were in the habit of prefixing or suffixing their names – to highlight perhaps their status in the community, or to indicate their professional skills.
The word ‘Nakkan’ generally meant ‘a disciple/follower of Siva’ and Siva himself is known ‘Nakkan’ as is evident from ‘Thevaram’. Surprisingly this word does not appear in other tamil literature of the time, but only in thevaram. This word also makes one to assume that the inscription itself is from an earlier period.
Nakkan appears to be a word applicable to both genders.. Eminent scholar, Dr. Iravatham Mahadevan has written a very detailed article in the Varalaaru magazine on the word ‘nakkan’ and some excerpts from his article follow:
*** It is quite true that Siva was called ‘Nakkan” (meaning ‘nirvani’ a ‘naked person’ in Sanskrit). But the ‘Nakkan’ suffix used by people appears to be a tamil word.. If one takes the root word ‘Nahu’ (smile) and add ‘An’ to the word, it becomes Nakkan meaning ‘Nagaimugan’ or a ‘smiling person’ ; and possibly this explains why people were named ‘Nakkan’
The same word when applied to females should be taken to mean ‘sister’ In the inscriptions at Thanjavur Temple the word ‘akkan’ has been used whenever the relationship of a sister is indicated. The following table will show the evolution of the Tamil words describing a kinship in the old days;
The word ‘Anthai’ when prefixed with indicators of ‘tham’ and ‘nam’
Becomes “Thanthai and Nanthai. Similarly from the word ‘ambi”, comes
Thambi and Nami – from Angai, the words Thangai andNangai -- and also
Angachchi, Thangachchi --- from the word ‘Akkai’ – Akkal, Akkachchi,
Thamakkai, and Nakkan signifying relationship of ‘sister’
Siblings were called either as ‘Thamakkai’ or ‘Akka’ or Thangai depending on the age of the person. Similarly other ladies – not a blood relation – were called ‘Nakkan’ or ‘Nangai’ and generally they are young ladies. (Article ‘Nakkan’ by Dr. Iravatham Mahadevan in the magazine Varalaaru)
And the above inscription shows that our neighbour Allur was also in existence during that period. That there were many irrigation canals around the village to help the agriculture-oriented village e.g. Brahmadeya vaikkal, Allur Vaikkal, Ulagu vaikkal. And Thidakki vaikkal .
When lands were gifted to the temple for the benefit of the saints, or sivanadiars, they were called ‘santhipuram’ -- for purpose of festivals, it was called ‘thiruvizhappuram’ etc.
There are, mentioned in this, and other inscriptions words of land measures- veli, kani, ma, munthirigai, chinnam, paathi -- other measures, padhakku, kuruni, uzhakku, marakkal, kalam, uri, nazhi.. Most measures are still in use though some are not. These inscriptions are not only providing information about the temple, but also details of the village, its residents, the administration of the village, and the temple, and some of our neighbours too.
Would you believe that the temple at Allur was called “Nakkan Koil” ? Yes, it is true. Writing in the Vara;aaru magazine, under the title “Thirumbip paarkkirom” Dr. R. Kalaikkovan reminisces on his archaelogical adventures, and Allur appears to be the first ever temple he visited on the inscriptions hunt in 1986. He writes -- The temple at Allur belongs to the early Chola period, known as “Nakkan Thali” and was located in a mango grove, amidst shrubs. The temple has inscriptions of Parantaka I, Sundara Chola, a beautiful image of Murugan and a gandharva -- though small, the temple is a marvel in architecture; now known as the Pasupatheeswarar Koil, it has not been properly maintained and is in neglect.. (Dr. Kalaikkovan visited this temple in 1986, says the temple is neglected, and I do not know its present status -- in the forties when I visited this temple, it appeared alright)…..
Before we conclude our deliberations on the inscriptions in the Tiruchendurai temple, it appears that an inscription of 1492 A.D. of the controversial Konerirayan may perhaps be the most recent one ..
Konerirayan was a lieutenant to Thirumalairayan, a vassal
Thirumalairayan, and ruled these areas between 1486 and 1495..…
Konerirayan was alleged to be an anti-vaishnavite (there is a dispute on this issue as scholars feel he is not an anti-vaishnavite) and there was a silent revolt in Srirangam in which two Jeeyars gave up their lives by falling down from the South and Vellai gopurams of the Temple. The situation was ultimately rectified by the efforts of Kandadai Ramanujadasan who appealed to Narasanaik the Vijayanagara King at the time -- who, in response to the appeal, fought with Konerirayan, killed him in battle and restored normalcy in Srirangam . Tirunallam village in the Cholanaadu was renamed Konerirajapuram in memory of this ruler.. --- (excerpts from “Chola Mandalathu Varalaatru Naayagargalin Sirpangalum Oviyangalum” by Kudavoyil Balasubramanian –publication of Tamil Palkalaik kazhakam 1987)
It is amazing that the temple carries inscriptions from the 9th till the 15th century most of which reflect gifts of land and/or gold to the Temple..
There may be other inscriptions too and we will come back to this subject later.
(to be continued)
- Sethuraman
