In the inner prakaram we can worship the deities of Ganapathi, Dhakshinamurthy, Vishnu with Lakshmi Prayoka Chakra and Lingam. Sage Agasthya, who is supposed to be connected with this temple, worshipped these deities. We see the shrines to Lord Arumuga or Muruga, also known as Kumara or Karthikeya (the son of Shiva and the Brother of the Elephant-headed God, Ganesha) with his consorts, Valli and Devasenai. There are two other important shrines, the shrines of the Ashta Bhuja Durga (Durga with eight arms) and that of the Lord Chandikeswarar. In the Artha Mantapam, we can see the Nandhi (Shiva’s bull) and the Dwarapalakas (guardians of the temple gates). The inscriptions on the temple wall say that the temple was built at ‘Kadai Sangha Kalam’ i.e., the period of the last Tamil Sangam, about 2000 years ago and that in 1072 AD it was rebuilt during the second rule of Adhirajendran Chola, with granite stones.

Fossil Forest of Tiruvakkarai

Very close to the temple in the village of Tiruvakkarai, one can see the unique and rare fossil forest. Scores of fossilized trees are spread over a vast track of land, some of them measuring four feet in girth. People throng from all over the place to see this geological marvel. The presence of the fossil forest indicates that time ago the sea had changed its course and swallowed the village of Tiruvakkarai along with the forest existing on the site. After millions of years and after those trees became fossils under the sea, the ocean once again changed its course and moved away, exposing the trees engulfed earlier by it and that have now become fossils. The place is a geological marvel and I do not know of any other place where we are so rich in fossils.

Inscriptions in the Temple

There are many inscriptions carved on the walls of the temple. Most of them are pertaining to the renovation of the temple. Even though the temple seems to have existed since time immemorial, it is noticed that right from the time of Raja Raja Cholan and Kulottunga Chola, to the time of Chemmandhai Kangeyan (Saka year 1352-1430 AD) a number of kings and queens have undertaken the repair of the temple and completed the ‘Thiruppani’ (holy service in the form of renovation). Details relating to these are given in forty-three inscriptions found on the walls and gates of the temple.

The renovations also describe the gifts of gold, sheep and cows for maintaining the oil lamps and for burning them perpetually; and for carrying out other services in the temple, by various devotees. The inscriptions also mention the gifts of land to the temple, the revenue from which ought to have been used for the upkeep of the temple. Inscriptions of a later date speak of the renovation carried out by the Reddiyar, Oor Nattar and Kaikkolar devotees and thus reflect the patronage enjoyed by the temple through the ages. One of the inscriptions on the first prakaram (west of the gopuram) contains a warning for those who may try to misuse the temple funds. It says if anyone misuses the temple funds or mismanages the temple properties he will earn the ‘dhosham’ (sin) of having slain a 'Karum Pasu' (black cow), on the very banks of the holiest of the holy river, Ganga.

Donating women to Temple as Devadasis

From certain other inscriptions it is seen that the practice to donate women to serve in temple as ‘Devar Adiyars’ was prevalent in this temple too. Many families offered their first-born girl to the temple to serve God. Such a woman was deemed to be married to God himself and hence could not marry any mortal human being. She had to remain unmarried and totally devoted to the presiding deity of the temple. Devdasis primarily worked as temple musicians and dancers and performed daily in front of the sanctum sanctorum. They also danced in front of the temple procession on the occasion of the festivals and participated in various temple rituals.

C K Gariyali IAS
Source : chennaionline