The
temple of Jambukesvara
and Akhilandesvari in Tiruvanaikka,
1.6 km east of the Srirangam fane, on Srirangam island, and on the north
back of the Kaveri, enshrines one of the five Lingas connected with the
elements. Always there is water around the linga in the sanctum, no matter
how often it is removed. Because of this the Linga is called the "appulinga",
from the Tamil word for water.
The
origins of the temple are lost in antiquity. Down the ages it has attracted
a large number of Tamil and Sanskrit devotional works Over 130 inscriptions
have survived the frequent renovation and additions which have made the
original small brick structure a large temple with five prakaras and many
tall gopuras. Fascinating legends both of its origin and of its subsequent
development are current.
The
foundation tradition rather resembles that of Sri Kalahasti (see above). It
is frequently mentioned in the classical Tamil literature of a latter day.
There was once a forest of "Jambu" trees here, near a tank called
the Chandratirtha, which was filled with Kaveri water. Lord Siva appeared as
a Linga under one of the trees. The Linga came to be called the Jambulinga.
Two
servants of Lord Siva, Pushpadanta and Malyava, were under a curse, born
here as a white elephant and as a spider. The former worshipped the Linga
with flowers and with water brought in its trunk. So the forest or the
"Tiruvanaikka". The spider too worshipped the Linga, spinning out
a kind of canopy of filaments over it to prevent leaves of the tree from
falling on it. But the elephant thought this canopy unclean and removed it.
This went on day after day. The two, misunderstanding each other, became
enemies. One day the spider got into the elephant trunk and bit it. Maddened
with pain, the elephant dashed its trunk against the ground. The elephant
fell dead. So did the spider. The Lord granted salvation to both.
Malyava
was born again, this time in the royal Chola family (The first historic
Chola dynasty had its capital in Uraiyur a few kilometres from Tiruvanaikka,
on the south bank of Kaveri). His parents, Subhadeva and Kamalavathi, had
long been childless, and had been praying to Lord Nataraja, of Chidambaram,
for issue. Now, when the hour of birth approached astrologers told the queen
that, if it could be delayed by a nazhigai, or twenty-four minutes, the
child would live to rule over the three worlds. She bead her attendants tie
her legs and hang her upside down. This was done. Released at the appointed
minute, she gave birth to a boy of entrancing beauty, but with red eyes. On
seeing him, she called him her darling with red eyes, or "Chenkannan".
In
time the boy became king. Early Tamil literature praises him for having
built no less than seventy temples. This tradition is established quite
firmly by the seventh century, when Appear and sambandar sing his praise. He
must have belonged to the sangam age, the early centuries of the christian
era. So the temple was in existence by then. But it was of bricks, the
material universally employed then, and perhaps of small size, containing
the two sancta of the Lord and the Goddess.
A
lovely legend tells of the erection of the lofty prakara walls. It is
believed that Lord Siva, who had sported in Madurai (see above), himself
built them. As a Siddha, he employed thousand of workers. Every evening, at
close of the day's labours, He would give each some vibhuthi. When each man
opened his packet, he found it change into cash as wages. Appar has sung of
this miracle.
By
the tenth century the temple had been built of stone. Since Aditya I Chola
(871-907), according to a famous copper plate inscription, built a number of
lofty temples along the Kaveri, he could have rebuilt and expanded this
fane. It was already historic and, to a Chola, it was of particular
significance. That it was frequently renovated and enlarged is clear from
the fact that its oldest inscription, of the times of Parantaka
I Chola (907-955), is found only in fragments. The earliest epigraph
that is whole is of the reign of Kulottunga III Chola (1178-1218). Some
other inscription of that reign record a promise, made before the lord, on
the part of the some chieftains not to injure the Chola monarchy.
Additions
were made to the temple by successive dynasties. The second and the third
prakaras were erected in the thirteenth century, the fourth towards the end
of the same century. The first was renovated in the twentieth century by the
Nattukottai Chettiars .
Epigraphs
record the construction of many shrines, some of which have disappeared. Of
the Hoysalas, ruling from near Samayavaram, who have made fine contributions
to the temple, Somesvara (1233-1267) built four temples in north
Tiruvanaikka, the Vallalisvaram, the Padmalesvaram, the Narasimhesvaram, and
the Somalesvaram, so named after his grandfather, grandmother, father and
aunt.
The
eastern gopura as began by Maravaraman Sundara Pandya I and is named after
him. It was completed by Somesvara
Hoysala. In seven storeys, some of them being musical scenes. The
pandya is also associated with the celebrated prakara walls. The western
gopura is of nine storeys.
The
shrine of the Goddess is in the fourth prakara. Sri Sankara is believed to
have worshipped with earrings bearing the symbol of the chakra. There is a
shrine to Sri Sankara himself in this prakara.
In
the eighteenth century the temple figured in the Carnatic wars between the
British and the France. This was a strange interlude in this fane of hoary
history and profound devotion. It was renovated a few decades ago. It
remains a great centre
of Hinduism.
The
Mariamman temple in Samayavaram, or Samayapuram, about 11 km north of
Sriranngam, is a celebrated Sakthi fane. It is believed that the festival
image was originally under worship by the Rayas of Vijayanagar. At their
fall, it was brought to Samayavaram. Subsequently, it is said, Vijayaranga
Chokkanatha built the built temple.
The
temple is in three prakaras. It measures about 85m east to west, and about
46m north to south. It contains a number of shrines and mandaps. A very
popular center of pilgrimage, it attracts concourses of devotees.
Nearby
is the Poysalesvara temple, built by the Hoysalas, ruling from Kannanur
koppam close by, in the thirteenth century. Through now partially in ruins,
It is still impressive. It is fully in the inscriptions. Its original name
has now been corrupted into "Bhojesvara".
There
is another temple in the village, the Muttisvara. It contains a few Chola,
Hoysala, and Vijayanagar epigraphs. Yet another fane, the Sellayi Amman,
comes into view in the Carnatic wars of the eighteenth century. Samayavaram
was the scene of some fighting in which Robert Clive took part. The British
made a rampart to connect these temples. Very narrowly Clive escaped death
twice in one night of fighting. On the first occasion, a short killed a
servant sleeping by his side, and on the second a sergeant besides him was
killed.
There
used to be a fort in the area. Perhaps belonging to the Hoysala captain.
Villagers say that coins are sometimes picked up after rains. There are also
the usual stories of buried treasure. An image, originally in the Mariamman,
temple, has its right hand lifted over the right era as if in salute. This
position is said to indicate an enormous hoard of gold concealed nearby.
On the southern bank of the Kaveri a rock rises abruptly. It is now in the midst of the teeming town of Tiruchchirappalli. The structural temple of Thayumanavar, at its middle level, dates from early times. Appear, Sambandar and Manikkavachagar have sun of it. It is also associated with a saint of the eighteenth century, who bore the same name as the Lord. He sang many hymns on Him.
