CHAPTER - IV

TEMPLES: THE NERVE CENTRE OF

RAMESHWARAM CULTURE

geared to their need, for reassurance in a harsh and mysterious world. Under

such circumstances, religious beliefs tend to centre on Gods, which offer

some means of solving or controlling the big practical problems.324 India is a

religious- dominated country.

The people on the whole, love and like religion and are religious

minded. They accept everything, which is associated with religion, Dharma

and Karma.325 Temple means a place by whatever designation known used as

a place of public religious worship and dedicated to, or for the benefit of, or

used as of right by the Hindu community or any section thereof, as a place of

public religious worship.326

Temple is a common feature of all religions, whether it is called as

Church, or a Monastery or a Mosque. Even from ancient days, man was

impressed by the grandeur of the objective world around him, and the roaring

thunder- clouds, the mighty mountain peaks and the lofty trees, began to

inspire in him a feeling of awe, admiration and reverence, and the idea of

worship in general and localized worship in particular places emerged.327

324
Mary Douglas, The Double Day Pictorial Library of Man in Society Patterns of
Human Organization, New York, 1964, p.110.
325
H.R.Mukhi, Rural Sociology, New Delhi, 1999, p.87.
326
The Hindu Religious and Charitable Endowments Act, Tamil Nadu, 19th November
1959.
327
R.Srinivasan, Facets of Indian Culture, Bombay, 1980, p.226.
124
Temple is the centre of almost all the cultural and social life. Its structure

dominates the surroundings both by its location and size. Its solidity and mass

give a sense of performance to all other institutions, whose main function like

that of the temple is preservation of traditional values.328 The temples of

Tamil Nadu, not only serve as places of worship, but introduce to the new

generations the glorious cultural heritage and function as institutions for the

development of music, art, sculpture and architecture and thus endeavour to

safeguard the righteousness of society.329

The temple stands as the cultural treasure of the egalitarian doctrine of

Tamils. It also shows, the age old treasures of the ancient values.330 Perhaps

no branch of human culture reflects with greater exactitude the progress or

decadence of man than architecture. In the progress of architecture, from the

most primitive types of human habitation to magnificent temples and palaces,

one can discover the ceaseless effort of man to express his social and religious

environment and his attitude towards life. In the development of architecture,

one can also detect the aesthetic taste which actuated man to combine beauty

with utility.331

The religious architecture of Hinduism, spanning more than a

thousand years, consists of diverse temple forms, ranging from remote rock-

cut temples to immense temple cities. Although, Hinduism has a complex and

328
Temples of India, Ministry of Information and Broadcasting, New Delhi, 1979, p.9.
329
Demand No.45, 2003-2004, Hindu Religious and Charitable Endowments
Administration Department ,Government of Tamil Nadu, Chennai, 2003, p.1.
330
Demand No.45, 2009-2010, Ibid., Chennai, 2009, p.1.
331
5000 years of Indian Architecture, Ministry of Information and Broadcasting, Bombay,
1951, p.3.
125
vast pantheon of deities, the Hindu temple is based on an essentially simple

and direct concept of worship with the ritual of prayer always directed

towards a single deity.332 Nearly all the artistic remains of ancient India are of

a religious nature or were at least made for religious purposes. Secular art

certainly existed, for literature shows that Kings dwelt in sumptuous palaces,

decorated with lovely wall-paintings and sculpture, though all these have

vanished.333

Prof. Ghosh has remarked that, art is the hand-made of religion. This is

true in almost every case, but it is truer in case of the art of the South. The

temple became the nerve centres and the people of the locality would visit

them to discuss their social, economic and religious problems. He regards

these South Indian temples as an institution by themselves.334 The temple is

the centre around which the whole of Indian life revolves. In India, the

sanctuary always fits wonderfully into the landscape.335 The temples due to

their unique features captivate the attention of devotees, art lovers, sculptures,

painters and so on.

South India is a land of temples which supply the data by which one

can reconstruct to some extent the ancient annals and recall to life the

morality, the literature, the politics and the art of the past.336 In the south and

south eastern parts, a different style of temple building evolved which was

332
Bindia Thapar, Introduction to Indian Architecture, Singapore, 2004, p.66.
333
A.L.Basham, The Wonder that was India, London, 2004, p.348.
334
S.H.Naqvi, Readings in Indian History, New Delhi, 1975, p.224.
335
Jean Louis Nou, Hindu Temples, New York, 1982, pp. V- VI.
336
V.G.Rama Krishna Aiyer, The Economy of a South Indian Temple, Chidambaram,
1946, p.1.
126
commonly known as the Dravida or Dravidian School.337 The term

Dravidian Temple is often met with in the histories of Indian art. It is applied

to temple in order to distinguish it from those of northern India and Deccan. It

is generally supposed that there is a single type of temple in South India,

called the Dravidian Temple.338 The great temples of Madurai, Rameshwaram

and Suchindram, all of the seventeenth century, and the Subramania Temple

of Tanjore, assigned to the eighteenth century, all typify the concluding phase

of this style.339 Well known example of the late Dravidian style is the

India.340 The imposing temples of the Dravidian group which have exercised a

compelling influence for generations are products of a long unbroken

development. Five great ruling dynasties were intimately associated with this

transition from the ancient to the medieval. This period saw the beginning of

the Dravidian style.341

Dravidian tradition comprises of many stories and with a definite

horizontal emphasis, carrying on their summits, instead of the finial or water

pot, either a vaulted roof or an octagonal or domical structure. In the South,

four gateways (Gopuras) in the four sides of the walled enclosure, that

surrounds the temple area tower high above the main building, in contrast to

337
The Temples of India, Department of Tourism, Ministry of Transport, Government of
India, New Delhi, 1964, p.26.
338
N.Venkata Ramanayya, An Essay on the Origin of the South Indian Temples, New
Delhi, 1983, p.1.
339
K.Bharatha Iyer, Indian Art, A Short Introduction, Bombay, 1982, p.57.
340
The Temples of India, op.cit., p.31.
341
Ibid., p.26.
127
the north, just above the Garbhagraha (sanctum sanctorum) is the holy of

holies. Both the Sikhara (roof of the vimana) and the Gopura symbolize the

celestial sphere of the God, whose earthly residence is the sacred temple

site.342 Many pillared halls called Mandapas and subsidiary shrines are other

prominent features.343 If it were proposed to select one temple, which should

exhibit all the beauties of the Dravidian style in their greatest perfection and

at the same time exemplify all its characteristic defects of design, the choice

would almost inevitably fall on that at Rameshwaram.344 It is a gem of

Dravidian architecture.

There are larger sacred cartographies, some spanning the entire

Char Dham) are

pilgrimage places, designated by the great eight-century reformer and

philosopher, Shankaracharya. They are Badrinath, Dwaraka, Jaganathpuri,

and Rameshwaram. Geographically, the four sites make a perfect square, with

Badrinath and Rameshwaram fall in on the same longitude, and Dwaraka and

Jaganath Puri on the same latitude.345 If they are connected by lines, these

spots form a cross dividing the subcontinent into four parts.

342
Joseph Campbell, (ed.), The Art of Indian Asia, New York, 1955, p.278.
343
K.Bharatha Iyer, op.cit., p.57.
344
James Fergusson, History of Indian and Eastern Architecture, Vol.1, London,
1910, p.380.
345
Vinayak Bharne and Krupali Krusche, Rediscovering The Hindu Temple: The
Sacred Architecture and Urbanism of India, London, 2012, p.211.
128
Jyothirlingam

Jyothirlinga is a devotional object representing the Supreme God,

Siva. Jyothi lingam Jyotir

Lingam thus means the Radiant Sign of The Almighty Siva. There are twelve

traditional Jyothirlinga shrines in India. It is believed that Lord Siva first

manifested himself as a Jyothirlinga on the night of the Arudra Nakshatra.

There is nothing to distinguish the appearance, but it is believed that a person

can see these lingas as columns of fire piercing through the earth after he

reaches a higher level of spiritual attainment. The magnificent

Ramanathaswamy temple is one among the twelve Jyothirlingas in India.

This will enhance the status and prestige of the Ramanathaswamy temple of

Rameshwaram.

Ramanathaswamy Temple

This great Ramanathaswamy temple stands on a rising ground in the

northern part of the island. This is one of the great fourteen sacred temples of

the Pandyas. The temple was originally a thatched shed in charge of a hermit.

The present structure of the temple is the result of the work of a number of

personalities, who lived in different periods.

According to the inscriptions available in the temple, it is believed that

the ancient shrine at Rameshwaram was enlarged by King Parakramabahu of

Sri Lanka in the 12th century A.D. and additions were made by the Pandyas,

the Nayak rulers of Madurai and the Kings of Ramnad known as Sethupathis.

Most of the additions to this temple are ascribed to Sethupathis of Ramnad.

129
The temple buildings are surrounded by a high wall covering an area about

865 feet from east to west and 657 feet from north to south.

The gateway on the west is 78 feet height and is elaborately carved

with mythological figures, its form being trapezoid. The architecture

resembles Egyptian style. The corridor of the Rameshwaram temple is known

for its exquisite nature and in no other temples of India such a beautiful facet

could be seen. This beautiful structure adds up the devotion in the minds of

the devotees. The serenity of that place is a captivating one. The neatness of

the temple is also a notable feature. Among the Siva temples, this temple at

Rameshwaram is a more outstanding one due to various reasons such as

sanctity and architecture.

Temple Architecture

Gopuras

The Gopuras, (towers) or gateway to the temple, a legacy of the

Cholas, differ from one another, and no two Gopuras are the same among the

thousands that throng the Tamil temples. The reasons are obvious. The

Gopuras or Gopuras were never conditioned by the regimenting rules of

Chola architecture, for they evolved after the demise of the Cholas.346 The

magnificent Gopura on the eastern side is the main entrance to the second

enclosure surrounding the temple and was probably begun round about A.D.

346
Suresh B.Pillai, Introduction to the Study of Temple Art, Equator and Meridian,
Thanjavur, 1976, pp.42- 43.
130
1640.347 The height of the eastern Gopura is about 126 feet and that of the

west is 78 feet.

The Gopuras are built wholly of stone from the base to the summit.

The eastern Gopura with nine stories of 126 feet height was completed during

A.D.1897 to A.D 1904 from the Tiruppani funds in the hands of A.L.A.R.

family of Devakottai.

The gateway on the west is 78 feet height. The workmanship is

massive and regular. The largest is that on the east. It is not on the wall of the

present outer enclosure but on that of the inner one, surrounding the inner

Prakara. Outside the main wall, on the same side are two large porticoes, one

is opposite to this Gopura and leading up towards it and the other one is in

the south, leading into a subordinate Gopura, in a line, with the east and

surmounting the gateway in front of the temple of the Goddess Amman.348

The main gopura has the typical vertically fretted jamb on the inner

side faces of its passage, containing carvings in its frets, like the Gopura at

Chidambaram where, however, Karana sculptures are found in the fretted

sub-divisions. No part of the description is complete without reference to the

mighty, cloistered Naik Pradakshina circuit datable to the 17th century A.D.

It carries the high water-mark of excellence of the sense of perspective,

dimensions, and details of the indigenous stone cutters and Sthapatis. The

religious minded philanthropists, industrialists, trusts and general public have

voluntarily donated cash or kind, for undertaking renovation works in temples

347
Rustam J.Mehta, Master Pieces of Indian Temples, Bombay, 1974, p-66.
348
A.Ramaswami, Gazatteer of India, Tamil Nadu State, Ramanathapuram District,
Chennai,1972, pp.946-947.
131
or they themselves have carried out the renovation works in the temples of

their choice.349

Construction of North Tower (Gopura) of Sri Ramanathaswamy

temple in Rameshwaram, began with the sponsorship of Coimbatore

Karpagam Trust. The construction was originally launched by Sri Jayendra

Saraswathi of Kanchi Sankara Mutt. However, the work was stopped abruptly

after a case was registered against him. It has been estimated that it will cost

Rs.1.8 crores. The height of the tower will be 91 feet. A sum of Rs.1 crore

will be spent for constructing 26 feet kalkaram.

The other part of the tower would be constructed on kalkaram. The

tower would have five stages. The donor had chosen Muthaiah

for the construction work. In order to make the tower strong in all aspects, it

was decided to use black stones. Hence, the existing brick work for about four

feet would be removed. The stones were brought from Bangalore with

specific designs. The dressing work of the black stones had been completed in

Chennai and Amaravathi Pudur near Karaikudi.350

`
The State Government decided to entrust the work of constructing the

South Gopura of Sri Ramanathaswamy temple in Rameshwaram to Anil

Ambani, Chairman of Anil Dhirubhai Ambani Group. The Hindu Religious

and Charitable Endowment Board sent a letter of intent to Anil Ambani for

raising the south tower. Ambani, who visited the temple along with his

mother Kokila Ben, promised to complete the south tower. The total estimate
349
Citizens Charter, 2007-2008, Hindu Religious and Charitable Endowment Department,
Government of Tamil Nadu, Chennai, 2007, p.9.
350
The Hindu, 5th June 2010.
132
of construction was between Rs.1.5 crore to Rs.2 crores.351 But Sri Sringeri

Sharada Peetam, Karnataka, accepted to construct the south tower of Sri

Ramanathaswamy Temple in Rameshwaram. It has been estimated that the

south tower work cost Rs.1.8 crore and the Sringeri Mutt bore the entire cost.

South tower is 91 feet in height with five tiers. The Kalkaram stage alone

would have 26 feet. It was decided that the existing Kalkaram stage for about

eight feet, which was made up of bricks, would be dismantled as to enable the

Sringeri Mutt to replace the bricks with stones.352

The Sri Ramanathaswamy Temple, dedicated to Lord Shiva, in this

island, is all set to get a new facelift with two Gopurasbeing raised over the

southern and northern entrances. The ancient temple, famous for its long

corridors and towering Gopuras, on the eastern and western sides, would look

grand, when the Gopurasare completed.

A large number of pilgrims and tourists from all over the country and

foreign countries visit the temple throughout the year, and it was felt that the

temple structure was incomplete without two more Gopuras. Joint

Commissioner of the Hindu Religion and Charitable Endowment Department

informed that, the Kalkarams were built at a cost of Rupees one crore each,

using granite stones. The two new Gopuras at the eastern and western

entrances would be renovated for kumbabhishekam. The construction would

cost about Rs.1.92 crores for southern tower and Rs.1.80 crores for northern

351
Ibid., 18th September 2009.
352
Ibid., 29th August 2010.
133
 -tier -

tier west tower were conducted regularly.

The renovation work included repainting and repairing of sudhai

vikraghams (stucco figures) in the tower. The first consecration was

performed in 1948. After a long gap, the second kumbabishekam was

performed in 1975 and the third in 2001. After the 2001 kumbabhishekam,

the eastern tower suffered damage in lightning and it was consecrated in July

2009.353 The east Gopura is given a fresh coat of silver grey emulsion paint in

the background and multicolour emulsion paints for the statues. Ramco Group

Chairman, P.R.Ram Subramaniya Raja donated Rs.27 lakhs for the painting

work.

The western Gopura is also given a fresh coat of painting and the

temple authorities were looking for a donor. Water jet washing work at

Swamy and Ambal Sannadhis in the first corridor was also completed. The

outer corridors (prakaras), with elaborately carved pillars, were given a

facelift with a fresh coat of painting.354 Gopuras

the southern and northern entrances and the final phase of painting works at

the existing eastern and western towers were inspected regularly by the Joint

Commissioner. The Commissioner also inspected the building of cut stone

Amman Mummandapam near the eastern entrance and expressed satisfaction

353
Ibid., 16th June 2013.
354
Ibid., 26th August 2014.
134
over the progress of the works.355 This Kumbabishekam assumes greater

significance, as two Gopuras, being built, would add grandeur to the temple.

First Prakara

The first Prakara or enclosure contains many shrines, but two of them,

Ramanatha Swami and Parvadhavardhini are more important. It measures

about 190ft by 307ft and outside this except the old Vimana the style is so

uniform and unaltered that its erection could hardly have lasted beyond a

hundred years, and if so, it must have emerged during the 17th century, when

the Ramnad Rajas were at the height of their prosperity.356

The renovation of the first Prakara and the inner shrine by replacing

the old lime stones by black granite and making provision for free light and

air was made from 1907 to 1935 by the AL. A.R. family of Devakottai with

the Thirupani funds.357 The first prakara or inner enclosure is surrounding by

the shrines of God Ramalingaswami and of his consort Parvatavardhini

Amman, Viswanathaswami and VisalakshiAmman, besides a number of

smaller chapels and rooms.

The principal shrines are said to have been built by Udaiyan

Sethupathi, with the aid of a Ceylon Prince, Pararaja Sekhara in A.D.1414,

the latter having had the stones hewn at Trikonamalai and numbered on the

spot, ready to put together. This is said to have been supported by the

architectural style of these buildings themselves and by inscriptions on the

355
Ibid., 19th June, 2015.
356
James Fergusson, op.cit., p.385.
357
A.Ramaswami. op.cit., p. 946
135
base of the chief shrine.358 There is a separate inner shrine, for the Goddess

Parvathavardhini.

In the Prakara round this shrine, there are two Vinayakas,

Kalyanasundraeswara and Vishnu in lying posture. In front of the Ambal

shrine is, Sukravara Mandapa. Astalakshmies (Eight different Lakshmies)

are facing the east. These pillars in this mandapa are adorned with beautiful

sculptures representing the various forms of Goddesses.359

The Mandapa in front of the inner part of the Prakara is called Nandi

Mandapa, in which a huge Nandi is enshrined. This Mandapa forms part of

the first Prakara. It is supported and beautified by thirty eight monolithic

pillars. According to a temple register, the huge Nandi was erected by

Visvanatha Nayak and his son Krishnappa Nayak. The Nandi is a grand

structure made of stucco.360 Access to the first enclosure of Rameswara shrine

is made, through the Nandi Mandapam.

The entrance is guarded by Vallabha Vinayaka and Subramanya, the

two minor shrines.361 In A.D.1623 the Nandi Mandapam and the Ardha

Mandapam in the first Prakara were built by Kuthan Sethupathi. The Nandi

is a giant one made off with a height of 17 feet, length 22 feet and breadth 12

feet. Thus the first Prakara is an attractive one due to its pillars and figures of

deities. They add up the sanctity of the temple.

358
P.V.Jagadisa Ayyar, South Indian Shrines, Madras ,1920, p.191.
359
A.Ramaswami, op.cit., p-949.
360
G.Sethuraman, Rameswaram Temple, History, Art and Architecture, Madurai, 1998,
pp.82-83.
361
A.V.Shankara Narayana Rao, Temples of Tamil Nadu, Bangalore, 2001, p.179.
136
Second Prakara

The second Prakara measuring 386 ft by 314ft was erected around

1540 A.D. by Tirumalai Sethupathi, whose statue and that of his son

Raghunatha stand by the side of the south entrance of the Amman temple, and

are honoured with garlands and an offering of betel nut and flowers every

Friday night, when the image of the Swami is brought to this place on its way

to the bed in the Amman temple.362 During the 17th century when the Ramnad

Rajas were at the height of their prosperity and when their ally or master,

Tirumalai Nayak, was erecting buildings in the same identical style at

Madura, the second Prakara was completed by Raghunatha Tirumalai in

A.D. 1658.363

In the Second enclosure is the temple treasury, in which is preserved

the collection of ancient jewellery. The northern part of the second Prakara

consists of six sacred wells namely, Ganga, Yamuna, Gaya, Surya, Chandra

and Brahmahatyavimochana Theerthas. On the eastern side of the Prakara,

there are two wells called Sankha and Cakra Theerthas or water bodies. The

temple kitchen called the Madappalli is situated in the south-east corner of

this prakara and provision is also made for those who make garlands and

grind sandal paste for worship. Thus the different apartments in this temple

are quire appealing. All of them stand on agamic principles.

362
P.V.Jagadisa Ayyar. op.cit., p.192.
363
James Fergusson, op.cit., p.385.
137
Third Prakara

In A.D. 1740 Kumara Muthu Vijaya Raghunatha began the third

Prakara. It is 690 ft in length by 435ft from east to west, which was

completed by Muthu Ramalinga Sethupathi in 1769 A.D. The idea of the third

Prakara was taken from the temple at Srirangam and it was put into the head

of the pious prince Muthu Kumara Vijaya Raghunatha by his minister

Krishna Iyengar, who continued to serve under his successors and laboured

for the completion of the gigantic structure.364

A conspicuous feature of the Rameshwaram temple is the vast

perambulatory corridor, 5.10 metres broad running all around between huge

colonnades of nine metres height, including the platforms. This is the third

prakara. The prakara is also called as Sokkattan Mandapa since it looks like

sokkattan (dice) in shape. It may be said to enclose all the important shrines,

holy wells, and ponds within the temple creating an impression of grandeur

and giving a definite unity of design to the whole.

The temple architecture is a form of religious art. The temple is an

expression of religious art and it has its own philosophical significance.365 All

the South Indian temples have evolved on the same lines and disclose plans

and general arrangements in which there is a certain similarity, several

possess some special feature to distinguish them from all others of their type.

A notable example is the temple of Rameshwaram of which the chief glory

consists in its pillared corridors, which not only completely surround it, but
364
N.Vanamamalai Pillai, The Sethu and Rameshwaram, Madras, 1929, p.71.
365
K.Bhagavathi (ed.), The Contributions of the Tamils to Indian Culture, Art and
Architecture, Vol. II, Madras, 1994, p.77.
138
form avenues leading up to it, so that they are calculated to aggregate in

length.366 By the virtue of their durability, difficulties in alteration, destruction

and conversion, pillars are very useful for the historical setting of the temples.

The cultural vicissitudes and tastes are naturally reflected by the pillars.

Pillars present much useful information than mere art chronology. 367 The

breadth of these fine columned passages varies from seventeen feet to twenty

one feet and their height from floor to roof is about twenty five feet. There are

1212 pillars in it. Richly decorated pillars of good proportions and closely set

continue along the entire length. Every pillar has being 12 feet in height and

rising from a moulded stylobate five feet in height. In almost every direction,

therefore there is an unending perspective of columned halls, those on the

north and south sides, being particularly effective as they are over 700 feet in

length.368

The side corridors are almost 700 feet long and open into transverse

galleries as rich in detail as themselves. They with varied devices and modes

of lighting, produce an effect that is not equaled certainly anywhere in India.

The side corridors are generally free from figure-sculpture and consequently,

from much of the vulgarity of the age to which they belong and though

narrower, produce a more pleasing effect. The central corridor leading from

the inner enclosure is adorned on one side by portraits of the Sethupathi Rajas

of Ramnad in the 17th century and opposite to them of their Ministers.369

366
Percy Brown, Indian Architecture, Bombay, 1942, p.119.
367
Suresh. K.Pillai, op.cit., pp.34-35.
368
Percy Brown, op.cit., p.119.
369
James Fergusson, op.cit., p.384.
139
SCULPTURE

Indian sculpture is one of the important modes of visual

communication of religious ideas. The images of Gods and Goddesses are the

representations of philosophical, mythological and symbolical aspects of

various sportive, incarnations and attributes of different sects, sometimes

claiming superiority over the other.

A special feature in this temple is the large number of portrait

sculptures. They are all Madurai Nayak Kings, such as Visvanatha Nayak,

Krishnama Nayak etc. Anuppu Mandapam, which has sculptures depicting

scenes from Ramayana besides the statues of the Sethupathis, is an amusing

one like those depicting a woman carrying a man on her shoulders and a man

carrying a woman on his shoulders. Its interpretation is that while man will

dominate over a woman, the positions will be reversed in the Kaliyuga

according to prediction.370

In the pillars of the Devi shrine are seen sculptural figures of Vijaya

Raghunatha Sethupathi, Muthirula Pillai, Vaduganatha Thevar, Periya

Thiruvudaya Thevar, Sethupathi Katha Thevar, Raghunatha Servai, etc. The

sculptural piece of Narasimha is worth noting.371 The sculptures from the

Rameshwaram temple are somewhat later, dating from the close of the 17thor

the beginning of the 18th century.372

370
A.V.Shankara Narayana Rao, op.cit., p.179.
371
V.Narayanaswami, Temples of South India, Stones of Eloquence, Madras, 1995,
p.135.
372
Vincent A.Smith, A History of the Art in India and Ceylon, Bombay, 1969, p.125.
140
 One note-worthy feature in the sculpture of this temple is the

comparative dwarfish statue of the figures of the gate-keepers deposited over

elephants in many places. In South Indian sculpture generally, there is a

tendency to exaggerate certain features especially blossoms in female figures

but at the same time, one must give credit to the sculptures for avoiding

absolute nudity by the trailing of ornamental wreaths or garlands, where the

design did not include a robe.373 Unlike the Gopura, dome has a great deal of

figure of sculpture in the typical late Dravidian style.

The figures are being stiff and formalised.374 Forms of Siva, Vishnu

and his incarnations, Rama and his group, Ganapati portraits of the Sethupatis

and miniature carvings in the columns are the best examples of sculptural art

of Rameshwaram temple complex.

The Theerthas

Skanda Purana and hence it is no

wonder that almost every fresh water, well or tank in the land of the sethu,

between the Adi-Sethu and the present Setu, Dhanushkodi, happens to have a

mystical sanctity about it. In Rameshwaram temple, there are 22 Theerthas.

In the temple whose water posses mineral qualities are said to refresh both

body and mind. Clad in their wet clothes, the pilgrims bathe in all of them one

after another. The Sthala Purana enumerates as many as 64 Theerthas. The

sea in front of the temple is called Agni Theertha. Rama Lakshmana

373
N. Vanamamalai Pillai, op.cit., pp.75-76.
374
Rustam J.Mehta, op.cit., p.66.
141
Theertha lying at a distance of half- a mile to the west of the temple is also

considered sacred. Maha Lakshmi Theertha is a rectangular pond adjoining

the portico in front of the east portico. This has a separate entrance and there

is a small shrine for Goddess Lakshmi near it.375

Savithri, Gayathri, Saraswathi are the small wells in the garden,

adjoining the eastern portico near the Hanuman Temple. Ganga, Yamuna in

the second north Prakara. Soorya, Chandra, Brahmahatheya Vimochana is

situated in the back of the Visalakshi Amman temple. Sankha and Chakra

are situated in the second east Prakara. Sadhyamrtha Theertha is a well

adjoining the Navasakthi Mandapam of the Amman Temple. Sarva Theertha

is a small well at the south east corner of the Mandapa of Rameshwaram

inner Prakara. Siva Theertha is a square, paved Pond adjoining the Nandhi

on the south side. Kodi Theertha is near Visalakshi shrine in the Rameswara

inner Prakara. It is said that after taking bath in this Theertha, one should

leave Rameshwaram. Madhava Theertha is a square tank in the western half

of the temple and near the Madhava shrine in the third Prakara.

Gandhamadhana, Gavaksha, Gavaya, Nala, Neela are wells situated in the

compound of the Madhava shrine.376

Rameshwaram Project, has discovered two Theerthas at Chinnatharavai

Bramha Theertha

Theertha in Rameshwaram Island. After discovering

375
The Theerthams add up the importance and sanctify of the temple.
376
N.Vanamamalai Pillai, op.cit., pp.95-96.
142
named after one of the five Pandavas in the Island, the Kendra discovered the

two new Theerthas after making strenuous efforts with the help of a map

given by the temple authorities and inputs given by elders.

The Kendra launched the project under Natural Resources

Theerthas

island which were either disappeared after being in disuse or filled with sand

due to gusty winds during the last 60 years. The Kendra engaged more than

80 volunteers from Appar Arutpani Mandram and other bodies from

Tirunelveli, Kanyakumari and Tuticorin Districts for digging and renovating

the water resources. After digging just two feet, water gushed out from

Bramha Theertha

Namakatti Prasadam nery, the

volunteers dug up about seven feet to find the outer wall structure of the

Parasurama Theertha big enough to bathe the temple

Nanneer

water.377

Festivals
The festivals can be classified under several heads. Of these, temple
festivals pre-dominate the show. They are not only religious occasions, but
also commercial landmarks. They are a part of the cultural heritage, which
exercises much influence on one and all.378 They are all executed with pomp
and they offer occasions to people to join together to celebrate them.

377
The Hindu, 20th September 2015, p.3.
378
S.V.Subramanian and V.Veerasami, (ed.), Cultural Heritage of the Tamils, Madras,
1981, p.138.
143
 Tamil Nadu is a land of temples and festivals go together. Festivals are

fountains of joy for all. It is, but a truism and the life of an orthodox Hindu

consists in the observances of a large number of fairs and festivals with all

sanctity. They exist in all countries and at all levels of society, all races and

the festivals are common features in Hindu temples. During the festivals,

taking out a procession of the deities along the main streets of the town is an

important event. During these processions only the processional deities are

taken out on the mounts.

Devotees from various places congregated to witness the festival

provides opportunities for the get-together of friends and relatives. The

festivals provide employment opportunities to craftsmen. The festivals in

Rameshwaram temple are celebrated periodically and regularly. They attract

both Saivites and Vaishavites. During the festival days the holy island

becomes an attractive business centre. The major festivals are Mahasivaratri,

Ramalinga Prathista, Adi Thirukalyanam and Adi Amavasai. All of them

attract devotees.

Fortnightly and weekly Festivals

Pradosham

Pradosham is a Sanskrit word which means the removal of sins.379 It is

the important festival celebrated in this temple. On that day, God Rameswar

comes round the third corridor in his golden Rishaba Vahana between 5.00

and 6.00 p.m.

379
M.Muthuramalingam, Arulmigu Ramanathaswamy Thirukoil Vizhakkal, (Tamil),
Kammapatty, 2005, p.46.
144
 Pradosa Pooja is performed both to Lord Siva and his vehicle Nandi.

It is believed that Siva, if worshipped at this time, relieves the devotees of

their sufferings. A large number of people from different parts of Tamil Nadu

visit this temple almost on all occasions.

Friday Festivals

During these days and on all Friday

round the third corridor in her golden palanquin after 9.00 p.m. Then the

sides of the door out of the Prakara are Statues of Tirumalai Sethupathi and

his son Raghunatha Tirumalai Sethupathi, where it stops, and the statues are

honoured with garlands before it enters its original position. Because in

A.D.1562, Tirumalai donated the villages of Puliyankudi, Kumarakurichi and

Karumal with its hamlets to this temple and in A.D.1570 Raghunatha gave

Muluttakam, Nambitalai and Attur for the performance of this festival.380

Monthly Festivals

The Hindu festivals going by the name Karthikai (pleades) is

celebrated on the full - moon day on the month of the same name

corresponding to the English month October-November, when the moon is, in

conjunction with the asterism Karthikai.381 On this day, Subrahmanya is

taken around the four car streets in a procession on his silver peacock mount

to be witnessed by pilgrims and the native people. On this day, the temple is

decorated with illuminations.

380
P.V.Jagadisa Ayyar, op.cit., p.207.
381
P.V.Jagadisa Ayyar, South Indian Festivities, New Delhi, 1982, p.155.
145
Annual Festivals

The three main festivals of the temple are the Mahasivarathri,

Ramalinga Pradhista and the Thirukalyanam.

Mahasivarathri Festival

New moon night, in the Tamil month Masi is the great night of Siva or

Mahasivaratri is sacred to the devotees of Lord Siva. Tradition on this day,

Lord Siva consumed the deity poison, which emanated when the ocean of

milk was churned by the Devas and Asuras, and this saved the Universe. The

worship that was offered to Siva on that night is being repeated annually.382

The Sivaratri festival is celebrated in all important temples of Siva. At

Rameshwaram, Mahasivaratri is a 10 day festival. Important events of this

festival are, the Rishaba Vahana Sevai, Mahasivaratri Abishekam and the

Silver Car procession. During these Sevais, the God and Goddess are

decorated with valuable ornaments and the car is decorated with flowers and

other materials. During this day, the temple is filled with thousands of people

and cultural programmes are conducted to make the people happy.

Ramalinga Pratistha383

It is celebrated for three days in June. This festival is celebrated to

commemorate the supposed installation of Siva Linga by Sri Rama and his

consort Sita. On the first day of the festival, the killing of Ravana at

Thittakudi is enacted. On the second day the Vibishana Pattabhisekam is

arranged at Kothandaraman koil. On the third day, the Ramalinga-Pratistha

382
Manjeet Singh, Fairs and Festivals in India, Jaipur, 2008, p.173.
383
Personal visit to the temple on 20, June 2014.
146
is held. It is during this festival both the images of Sri Rama and Sri

Ramanatha along with their Parivaras are taken around the Car streets in

procession. It is an important event and it brings unity between Saivates and

Vaishnavaites.

The Thirukkalayanam Festival384

The Tirukkalyanam or Holy Marriage festival is conducted for

seventeen days. The longest festival is held during the Tamil month, Adi,

called also the Celestial Wedding Ceremony. It attracts the pilgrims from a

long distance. The Maharaja of Travancore, Sethupatis of Ramnad, Raja

Gopala Sastri of Kottur, Kulumani Muthurajas of Tiruchirappalli and Pachi

Ramanatha Sastri are the donors of the festival. It is said that the festival was

instituted by Vijaya Ragunatha Sethupati. It is proved by the fact that during

this festival, his image, situated on the Mandapa of the west Gopura is

honoured. Seventh Day Silver Car Procession, Tenth Day Gold Palanquin and

Twelfth Day Celestial Marriage are important events. Devotees from North

India come to this festival in large numbers.

A small image of the Goddess with garlands is carried through the

corridors and into a pillared hall decorated in white and silver for the marriage

ceremonies for seventeen days. On this morning, she was also expected to

move around the town in her gold palanquin. Standard bearers awaited her

departure and two sacred elephants that would precede her to clear the way.

384
Personal Visit to the Temple on 3, July 2014.
147
 One can see the vehicles used the different deities inhabiting the

temple, for there are minor lights beside the two shining ones, and on

specified occasions they take the air on a silver mouse, or peacock or a swan;

or else on the gold lion, or the divine cow. For great festivals a splendid silver

car has been built, that cost eight thousand rupees. It is fitted with electric

bulbs, so that at night innumerable jewels blaze in a silver setting and make of

it a variable fairy coach for Siva and his consort. Wedding ceremony is

arranged in the Kalyana Mandapam.

Bride and bridegroom, each in a litter covered with garlands and

surrounded by a throng of votaries, clapping their hands in joy and raising

them in adoration of their Gods, palms and finger tips pressed together in the

attitude of worship. The whole hall will be covered, by countless men, women

and children.

There was a brief uprising of the mass of votaries, for the Gods had

arrived in their litters; the bridal pair that is all of gold and cost their

worshippers five thousand guineas. Siva and his pride were lifted and placed

in position against the pillows.

The service began; a ceremony of slow, mysterious, inexplicable

movements, one priest succeeding another at the shrine; a passing to and fro

of silver, sacrificial cups and a platter; a strange instrument waved about the

continuous music of pipes and beating of tom-toms, and would again on two

su t

148
 385

Devotees from North India used to bring cotton sarees as gift to the

Goddess Parvathavardhini Amman. It was collected by Devasthanam and at

the time of celestial wedding, servants of the temple are provided with that

sarees. During this festival, the Goddess is given more importance than the

God, as it is the way with the mortals. Generally, in Hindu marriages, the

bride is given more importance. Likewise in marriage festival of deities the

Goddess is given importance.

Adi Amavasai

This is the important festival celebrated in this temple. Thousand of

devotees from different parts of the country took a holy dip on the occasion of

Adi Amavasai. The ideal of Lord Rama was taken out in a procession to the

Agni Theertha Kadarkarai [seashore] in the early hours. The idol of Goddess

Sri Ambal, after completing Veethi ula (street Procession) reached the

Mandapam of Ramanathapuram Samasthanam and gave Darshan to the

devotees. Some devotees donate cows to the temple.

Navaratri Festival

Navaratri or the Holy nine nights is a period of festivity observed by

the Hindus for nine days or rather nights after Sunset, in temples in the month

of Purattasi, corresponding to the English month September- October,

commencing on the first day in the bright fortnight of the month every year.386

385
Helen Cameron Gordon, Hindu Life and Customs, New Delhi, 2000, pp.124-126.
386
P.V.Jagadisa Ayyar, op.cit., p.135.
149
 This festival seems to have been introduced to Tamil Nadu by the

Mysore rulers. In A.D. 1659 Raghunatha Tirumalai Katta Tevar granted the

provisions to one Sankara Gurukkal and his subordinates for the conduct of

Navaratri festival. Tirumalai Raghunatha Sethupathi donated to the temple

the village of Puliyankudi, Kumarakkuruchi, and Karumal for the

performance of Avani festival in this temple.387

Sri Rama Navami

Sri Rama Navami is the birthday of Sri Rama, the hero of the epic

poem, Valmiki Ramayana and other Ramayanas in all the Indian languages.

He is the seventh avatar (incarnation) of Maha Vishnu, incarnate on earth to

fulfill the promise of his father, King Dassaratha and to rid the world of the

menace of Ravana. It is celebrated on the ninth day (Navami) of the bright

fortnight of the Tamil Month (Panguni Punar vasu

is in the ascendancy. Many royal endowments have been recorded in

important temples for the celebration of the Sri Rama Navami festival.

Legends say that Rama built the Sethu, the bridge to Lanka in order to take

this vanara allies to fight the forces of Ravana in Lanka.

The proverb A Setu to Himachalam arose to denote the whole of India.

Rameshwaram, the Siva temple at the point close to Setu is said to be the

shrine, where Rama worshipped Siva in order to rid himself of the sin of

having killed Ravana, who was a Siva devotee. In temple festivals, it is usual

to take out a decorated image of Rama and Sita in procession along the main

387
S.M.Kamal, Sethupathi Mannar Seppedugal, (Tamil), Ramanathapuram, 1994,
pp.245.
150
streets.388 Pulling golden Ratham with Utsavar (primary deity) deity seated in

it is a mode of fulfilling prarthnas for devotees in Hindu temples.

Golden Ratham is in use presently in the Rameshwaram temple.389

Devotees observe a waterless (Nirjala) fast on this day. At noon, the time of

arti is performed in all Ram Mandirs(temple). The festival

is celebrated especially in four major Theerthas in Nasik, Tirupati,

Rameshwaram and Ayodhya. Devotees, listen to discourses on Ramlila from

Another version popular in South India is the Kamba Ramayana. 390 Thus

ample opportunities are provided for unity and social cohesion among

devotees. It also leads to integration.

Vaikunta Ekadasi

The famous Vaikunta Ekadasi Day the renowned Hindu festival is

said to be celebrated on the eleventh day of the bright fortnight in the month

of Margali corresponding to the English month December-January.391 This

day is celebrated in Rameshwaram temple to honour Sri Rama.

Arudra Darsanam

It is observed in the month of Margali, corresponding to the English

month December January, when the asterism Arudra (Orionis) holds sway.

The occasion is one especially favourable to propitiate the dancing aspect of

388
M.Arunachalam, Festivals of Tamil Nadu, Tiruchitrambalam, 1980, pp.250-251.
389
Policy Note, 2015-2016, Tourism, culture and Religious Endowment Department,
Government of Tamil Nadu, Chennai 2015, p.98.
390
Sadhu Mukund Charandas, Hindu Festivals, Amdavad, 2005, p.64.
391
P.V.Jagadesa Ayyar, South Indian Festivities, op.cit., p.169.
151
Siva by worshipping him. This festival is observed in all places considered

sacred to Siva.392

The Ritual in Rameshwaram

The Hindus believe that the performance of regular poojas to their

Gods and Goddesses give prosperity to their lands, health to human beings,

purify souls and remove sins. Of all the Hindu rites, pooja is one that occurs

most frequently in all their ceremonies, both public and private, in their

temples and elsewhere.393

The Hindu Religious and Charitable Endowment Department took

keen interest in conducting the poojas and festivals in the same manner of our

old culture and tradition executing the holy task of protecting the priceless

properties of the temples that have been historical and artistic values

preserved by our ancestors.394 The poojas is of two kinds viz., (a) that which

is offered by the priests of the temple regularly six times a day and (b) that

which is offered to the God on behalf of the pilgrims as they come one after

another with their various sorts of tickets.395 The temple will be kept open for

the devotees from 5 a.m. to 10 p.m. (except between 12 noon to 4 p.m.). The

poojas are performed six times a day.

392
Ibid., pp.159.
393
Abbe, J.A. Dubois, Hindu Manners, Customs and Ceremonies, New Delhi, 1990,
p.147.
394
Policy Note, 2009-2010, Hindu Religious and Charitable Endowments Department
Government of Tamil Nadu, Chennai, 2009, p.1.
395
N.Vanamamalai Pillai, op.cit., p.82.
152
Name of the Pooja Timings

1. Palliarai Deepa Arathana 5.00 A.M

2. Spadigalinga Deepa Arathana 5.10 A.M

3. Thiruvanandal Pooja 5.45 A.M

4. Udaya Marthanda Pooja 7.00 A.M

5. Kala Sandhi Pooja 10.00 A.M

6. Uchikala Pooja 12 Noon

7. Sayaratcha Pooja 6.00 P.M

8. Arthasama Pooja 9.00 P.M

9. Palliarai Pooja 9.30 P.M

The Dipas

The Dipa offering is peculiar. Mahadipa or Alankara dipa is first

harati waving before god, the Bhuta Rudradipa, in the name of the abhaya of

the bhutaganas, the Nagadipa, in which the figure of a single hooded serpent

is found, the sesadipa, in which a figure of five hooded serpent is found.

The Purusamrgadipa, in which a figure with half human and half

animal body is found and the Naksatra Dipa, in which twenty seven stars are

found .The names of these dispas are derived from the shapes of the metallic

stand.

Naivethiyams

Naivethiyam396 is of many kinds.

(a) Plantain fruit and coconut are given at all times

396
Naivethiyam: means offering to God.
153
(b) Puttu397 is offered some times at night

(c) Milk mixed with jaggery is offered in the worship before dawn

as well as bed time

(d) Various kinds of cakes

(e) Various preparations of boiled rice with Vyanjanas.398

The Pooja Utensils

In observing the ritual, a number of utensils are used. A set of five

vessels is used, when the Pooja commences. It goes by the name of Pancha

kalasam. The several Pooja vessels are made use of in various ways. The

bell, mirror, umbrella, Chandravattam and a vessel for burning incense in.

Then they have a number of utensils for showing the deity light, emanating

from one flame, five flames and so on. There is also a utensil resembling the

image of a five-headed serpent.399

Administration

The Ramanathaswamy temple has developed its own administrative set

up. But no source of information is available for the study of the

administration of the temple till the coming of the Nayak rule. An inscription

dated A.D.1581 refers to the taxes received in the treasuries of the Nayaka

and Sokkanatha on account of the Rameshwaram temple and a gift of 700 Pon

or gold to this temple by Virappa Nayaka, the son of Visvanatha Nayak.400 In

397
Puttu: means meal of rice with coconut scrapings and sugar.
398
Vyanjanas: means sauces and curries.
399
P.V.Jagadesa Ayyar, op.cit., pp.208-209.
400
A.R.E., 1918, No.340.
154
A.D. 1582 gift of land for the merit of Viswanatha Nayak by Virappa

Nayak.401.

This inscriptional evidence proves that, the Nayaks had control over

the temple. A copper plate deed signed by Tirumalai Nayak and his

subordinate Dalavay Setuthupathi on one side and the Gurukkal of the

Rameshwaram temple, on the other side, prove the control of the Nayaks over

this temple. According to this deed the priests agreed to conduct the services

without any default. If they failed, they would remit one thousand and two

hundred gold coins as fine and quit the office.402 From this record, one can

understand that the Sethupathis were the rulers of the Ramanathapuram and

they were under the control of the Nayaks of Madurai.

Sethupathis of Ramnad administered the temple affairs on hereditary

basis. Hereditary trustee means the trustee of a religious institution, the

succession to whose office develops by hereditary right or is regulated by

usage or is specifically provided for by the founder, so long as such scheme of

succession is in force.403

In A.D. 1609 Dalavay Sethupati gave the right to one

Ramanathapandaram to manage the temple estates and control the servants

and lease holders of the temple with powers to punish them if they neglected

the performance of their duties.404 For centuries, the institutions have been

managed by a succession of Pandarams. There were frequent disputes

401
A.R.E., 1903, No.97.
402
S.M.Kamal, op.cit., pp.140-41
403
The Hindu Religious and Charitable Endowments Act, Tamil Nadu, op.cit., p.5.
404
A.R.E., 1946-1947, No.34.
155
between them and the Sethupathis with regard to the management of the

temple, in the course of which the Pandarams seem to have destroyed many

valuable inscriptions and copper plates belonging to the temple.

In A.D.1810, Rani Mangaleswari Nachchiyar had complained that, the

ceremonies of the temple were not conducted properly by the Pandarams.

This was informed to the said Pandaram, on 7th May 1810 and he was

warned that if he failed to prevent such irregularities the Collector would be

forced to make further enquiries to the complaint.405 The Devasthanam and

Chatrams of Rameshwaram were resumed by R.Peter, owing to the

mismanagement of the Rameshwaram Pandaram. The management was

therefore entrusted to the Tahsildar of Ramnad and subsequently to the Sub-

collector until Ramaswamy Sethupathi was put in possession of the Ramnad

Zamindari.406

The Managers of the Ramnad Zamindari urged that the right of

nominating Pandarams to the Rameshwaram is vested in them, that the

present Pandaram was not regularly appointed and that he is unfit for the

office. They produced several documents to prove their right.407 In A.D.1834,

the Pandaram was accused of murdering of Bairaghi, whom he stabbed to

death and was awaiting the trial. In his absence, he nominated his own

manager for the conduct of management.

405
Madras District Record, Vol.1157, p.49.
406
Madurai District Record, Vol.4680, pp.268-270.
407
Ibid.,Vol.4682, pp.14-39.
156
 The Collector had no confidence in the Pandaram e. So he

reported to the Board the circumstances and he appointed an Ameen for the

conduct of the duties.408 The Collector recommended that the following

provisions he enacted as future rules for the management of Rameshwaram.

The receipt and expenditure of the temple should be under the immediate

superintendence of Pandaram, who should appoint and dismiss the servants

subject to an appeal to the Zamindar and Collector.

All collections should be lodged in the treasury of the temple. An

overseer was appointed on behalf of the Zamindar. By this and other

depositions of the witnesses it clearly appeared that the Ramnad Zamindar

had the power of superintendence.409 In A.D.1893, Raja Bhaskara Sethupathi

was appointed as the permanent Manager of Rameshwaram temple

De

have remained for the past one century and a half mere Sethupathis in name

only, may the great Ramanatha, so great that era long the Sethupathis became

the hereditary Trustees of this Devasthanam and it granted to have that

privilege accorded in my days .410

He also remarked welcome news of the dismissal of Rameshwaram

Pandaram

altogether with the Pandaram and God be praised.411 He was a deeply

religious and God-fearing man and has gained the blessings of the lord of

408
Ibid., pp.177-178.
409
Ibid., pp.14-39.
410
Diary of Bhaskara Sethupathi, 20th May 1893.
411
Ibid., 9th August 1893.
157
Rameshwaram. He had faith in the great power of my Divine mother, Sri

Parvathavardani. She never gave him up.412 The Zamindar of Devakottai

became the next manager.

In A.D. 1912 the Devasthanam was managed by a Trustee controlled

by a Committee of five members. In A.D.1950 the scheme settled by the Sub

court of Ramnad, in O.S. No.323 of 1910 and modified by the High Court of

Madras in A.S. No.31 of 1912 shall be further modified as follows and it shall

come into force from the date of this order. New temple management scheme

was formed as per the scheme given by the above judgment delivered on 5th

march 1960 and thereafter the present administration is being run on the basis

of it.

The temple and its properties are now managed and administered in

accordance with the provisions of the H.R. and C.E Act of 1959.413

Accordingly the Board of Trustees should consist of not less than three

members and not more than five persons. This board will consist of five

members among whom one shall be from Adi Dravida or Scheduled tribe and

one shall be a woman. The period of this trust board is two years.414

For the first time in 30 years, the authorities at the Sri

Ramanathaswamy Temple have undertaken polishing and cleaning works on

panchaloha and copper idols in the temple. As the Rameshwaram temple

construction was done in different years by different Kings, the temple

412
S.Thiruvenkatachari, op.cit., p.79.
413
G.Sethuraman. op.cit., p.241.
414
Policy Note, 2013-2014, Hindu Religious and Charitable Endowments Department,
Government of Tamil Nadu, Chennai, 2013, p.21.
158
possesses several idols made of gold, silver, panchaloha and copper metals.

But many of the copper and panchaloha idols are stained with green coats

formed due to lack of proper maintenance. Taking note of this, Pakshi

Sivarajan of Rameshwaram lodged a petition in the court. Subsequently, chief

Sthapathy for Hindu Religious and Charitable Endowments Board (HR&CE)

inspected the idols as per the instruction given by HR&CE Commissioner

Muthaiah.

The chief Sthapathy has also been asked to submit a report on the

inspection of idols. In this context, the temple administration has decided to

take up maintenance of idols. As only temple gurukkals are allowed to touch

the idols of 64 Nayanmars and Utchava Murthy, they have been roped in for

idol cleaning. The copper idols of Nayanmars, including Manickavasaga

Nayanar, Thirukurippu Thonda Nayanar, Murthy Nayanar and Amarnidhi

Nayanar, were among the first to regain their original glory after polishing.

The Panchaloha idol of Lord Perumal and idols of Goddesses also got a fresh

look. Apart from idol cleaning, the temple administration took measures like

increasing the quantity of ghee to be used in temple lights. Around 25kg of

ghee would be used in lamps in Ramanathaswamy Temple. Parvathavarthini

amman temple and other temples.

Earlier, 10 kg of ghee was used. Joint Commissioner to the temple,

Rajamanickam told that, like Panchaloha and copper idols, the gold and

Rajamanickam strictly instructed the temple staff that the clothes (vasthram)

159
donated by devotees should be used only to adorn the idols. The extra

material, if any, should be put up for an open auction. In contrary to the

earlier practice of collecting Rs.2,

devotees coming from other States and districts, the temple administration has

Tamil Development, Culture and Religious Endowments Department

fixed the fair rent in respect of buildings and sites belonging to temples.415

Rooms are made available free of cost now. The temple authorities have also

deputed a person to the rest house for noting down the details of the visitors.

A committee would visit the Rameshwaram temple to carry out some repair

works on temple vehicles (Vahanams) made in gold and silver.416.

As per the order of the Honourable Chief Minister, dated 30th August

2011 Rest Houses, cloak room and toilet facilities are provided at famous

pilgrim centres such as Thirukkadaiyur, Rameshwaram, Palani,

Srivanchiyam, Aykudi and Navagraha Shrine Temples for the benefit of the

pilgrims.417 Safety measures have been intensified in the important temples

including temples in Chennai, Madurai, Rameswarm, Srirangam, Palani and

Thiruchendur.418 To safeguard the icons and other valuable articles of temples

415
G.O.(MS) No.353, Hindu Religious and Charitable Endowments Department
Government of Tamil Nadu, Chennai, dated 4th June 1999.
416
www.newindiaexpress.com
417
G.O.Ms.No.218, dated 6th November 2011.
418
Policy Note 2014-2015, Tourism, Culture and Religious Endowment Department,
Government of Tamil Nadu, Chennai, 2014, p.19.
160
measures have been taken which include installation of burglar alarms, inner

locking, fixing iron gates and appointment of night watchmen.419

Income

The income of the temple is derived mostly from the endowed villages,

contributions, the offerings of the pilgrims and devotees and receipts from the

sale of tickets for the various services and the rent from the buildings and

shops that belonged to the temple. A hundi box is available at the main

entrance of each sannidhi into which devotees put their cash offering. The

hundi boxes are opened periodically in the presence of officers and the public

and the proceeds are taken to the temple account. The Ramanatha Swamy

temple, Rameshwaram recently saw a huge hundi collection Rupees on crore

according to sources of pilgrims and visitors, during the Tamil month Adi.

former President

The total money collected amounted to Rs.1,09,38,349. Pilgrims also

deposited 226 grams of Gold and 11.920 Kg of Silver.420

Gandamathana Parvatham

Gandamathana Parvatham, a two storyed Mandapam on a sandy

elevation about 2km west of the temple (the highest point in the whole of

Island) is believed to have the two sacred feet of SriRama, who looked for the

419
Charter 2007-2008, Hindu Religious and charitable Endowments
Department, Government of Tamil Nadu, Chennai, 2007, p.10.
420
Times of India, Madurai, 22nd August 2015.
161
way to reach Sri Lanka. Pligrims gather in this place for having Darshan of

the above sacred feet.421

Agnitheertha

Agnitheertha is a shallow water spread of the sea, 100 metres in front

of the Ramanthaswamy Temple. It is considered sacred water and it is

believed that after taking a dip in the Theerthas (Holy water) the sins

committed by humans are washed away.

Jada Theertha

Jada Theertha is situated in Ramakrihsnapuram, which is 10km from

the municipality limit. It is believed that lord Rama washed his hair in this

pond because of this only water remains sweets.422 Department of Tourism

has granted Rs. 168.24 lakhs to improve the infrastructures at Pamban

Agnitheertha, Jadatheertha and Gandhamathana.

Nambu Nayaki Amman Temple

It is situated two miles to the south of Rameshwaram. There is a screw

child tie a small cradle with baby doll in the tree. Turmeric is given as the

prasadam to the devotees. Under a project for the development of road

leading to tourist places, Rs. 50 lakhs was sanctioned for this temple.423

421
Master Plan, Deputy Director of Town and Country Planning, Sivagangai, 1991, p.26.
422
City Development Plan, Rameswaram, Directorate of Municipal Administration,
Government of Tamil Nadu, April 2009, p.81.
423
Policy Note, 2012-2013, Department of Tourism , Government of Tamil Nadu,
Chennai, 2012.
162
Villoondi Theertha

The literal meaning of Villoondi

seven kms. from the main temple on the way to Pamban. According to a

legend at this sacred spot Lord Rama quenched the thirst of Sita by dipping

the bow in to the sea water.424

SriKothanda Ramaswami Temple

It is situated on the way to Dhanuskodi. Vibishna brother of Ravana,

Surrendered to Rama in this place only. So it is considered as an important

place. His preliminary Pattabhisekam by Lakshmana was performed here.

This temple was visited by the devotees in large number.

Ekantharamaswamy Temple

Right in the heart of Rameshwaram is Ekanada Ramasamy temple,

where according to legend, Sri Rama stopped while he was searching for Sita.

The images within are handsome standing figures of Sita, Rama and

Lakshmana. Rama held his counsel of war here while the Setu was building,

so that the roar of the waves might not disturb him.425

Abil Kabil Dhargah

A Dhargah is an Islamic shrine built over the grave of a revered

religious figure. Near the famous Hindu holy place, Rameshwaram, there is a

grave which Kabil is said to have buried Abil and where he himself was later

buried at the end of his penitential wanderings.

424
City Development Plan, Rameswaram, op.cit., p.81.
425
N.Vanamamalai Pillai, op.cit., p.37.
163
 According to legends, Abil and Kabil were the two sons of Adam and

Hawa who were created by God. The Couple had 47 children of them 46 were

twins. The first two brothers Abil and Kabil were 60 feet tall and it is said that

the 60 feet long memorials in the Dhargah was built in memory of them.

The Managing trustee of the Dhargah said that Abil was killed by his

years God seeing this, wanted to teach him how to bury the dead. So he

created two crows that fought each other in the presence of Kabil. When one

of the crows was killed, the other one dug a pit to bury the carcass. Seeing
426
He returned to the same place to die

and he buried by the side of his brother. Two long horizontal tomb like

structures in a mosque, a little to the south of the Rameshwaram Railway

station are thought to hold the bones of this first pair of brothers.427

The Village of Pakkiri Pudukulam consisting of 94.50 acres dry and

72.38 acres wet land has been granted for the support of the Dhargah of

Kabil at Rameshwaram. According to the terms of the grant, fakir (poor

people) passing through the Dhargah should be fed and annual ceremonies

applicable to Mahammadan religions performed regularly428 On 18th October

1958, the Government approve the sum of Rs.504.29 np (Rupees five hundred

and four and twenty nine Naye paise only) worked out by the director of

settlement as the allowance payable under section 80(1) of the Abolition Act

426
The New Indian Express, Madurai, 25th October 2010.
427
N.Vanamamalai Pillai, op.cit., p.5.
428
D.D is.No.4705/32, Department of Revenue, Government of Tamil Nadu, Chennai,
dated 13th June 1933, p.1.
164
in respect of Pakirri Pudukulum Inam estate in the Ramanathapuram district

and direct that the amount he disbursed to the institution durgah Abil Kabil at

Rameshwarm.429. This has been a much frequented Muslim Pilgrimage place

for many centuries.

Adi Shankara Mutt

An inspiring monument has been erected at Rameshwaram to

immortalise the memory of Sri Adishankaracharya, who is remembered in the

Hindu world as a great teacher and the earliest Jagadguru. This monument

has been built on the sands of the famous Rameshwaram coast, very near the

bathing ghats of the sea in the form of a temple with a beautiful tower.

The construction of the Matam was started in 1961 and

Kumbabishekam in the immediate presence of the Acharya was performed

on April 28, 1963. On the top floor of the matam AdiS

shrine has been installed with his four disciples viz Padmapathar, Sureswar,

Hasthamalagar and Thodagachariar.430 All these statues are skillfully carved

by the artisans of the South India.

All round the tower there are beautifully sculptured idols of 23 great

sages and saints of the celebrated Vedic Period, Ramayana, Mahabharatha,

Puranas etc., who have made a striking contribution to the spiritual lore of

the country. Below each of these idols, an appropriate selection from the

ancient texts has been carved indicating its significance. There is a meditation

hall just behind these shrines.

429
G.O. (Ms) No.3943, Revenue Department, Government of Tamil Nadu, Chennai, 18th
October 1958.
430
A.Ramaswami, op.cit., p.950.
165
 In front of the main tower, there is a small structure like a tower,

known as Paduka Mandpam in which is enshrined the marble representation

of the foot prints of Adi Shankaracharya. This Mandapam is kept open for

worship by all the devotees. It is said that this structure was built out of the

donations made by the staff and employees of the Kanchi Kamakodi Peedam.

A library named Saraswathi Shrine is also added, wherein is installed a

veena

her hand. Another temple by the side has been erected and dedicated to

Ganapathi along with sculptured idols of sixteen different forms of Ganesha,

according to the Dhyana slokas. The front wall of the Saraswathi Shrine has

slabs of 21 noble and ideal women celebrated for their devotion and chastity.

The commemoration ceremony of the sacred memorial to Shankara was

performed by His Holiness Kanchi Kamakoti Peedam on April 29th 1963,

which happened to be the Shankara Jayanthi Day.431

St.James Church

It is the first church in Rameshwaram in A.D. 1544 it was constructed

in a thatched shed. In A.D 1644 the Portuguese shifted it, into a constructed

building. This church is dedicated to St.James who was known as St.Yahoop.

But people in this island used to call him as Santhiya Royapper. It is the

important church in Rameshwaram. It stands for the unity of the people in this

island, because it posses all the three major religious symbols that is Hindu,

431
A.V.Shankaranarayana Rao, Temples of Tamil Nadu, Bangalore, 2001, p.181.
166
Islam and Christianity. It holds a Christian symbol (cross) Muslim symbol

(Crecent) and Hindu symbol (tower) to prove the unity of various religions.

Gurudwara

Rameshwaram is dear to the Sikhs also. Since it was here that

GuruNank rested for a couple of days before his trip to Srilanka. Guru

udasis. GuruNanak Deviji, during his II Udasis on 5th March 1512 of south,

visited Rameshwaram. He had a brief stay at Rameswarm where he

pronounced Shasarnama (thousand names of Almighty) on request of

Bhagathardass and also blessed him with his foot prints, to which he offered

his humble prayers daily till he breathed his last.432

Once a little known place, the shrine originally had a small room where

Guru Nanak is stayed and well from which he drew potable drinking water for

the villagers, who were suffering with saline water. It was on January 15,

1991 Barnala, the former Governor of Tamil Nadu laid the foundation stone

for expanding the Gurudwara and donated Rs. one lakh to the Gurudwara.433

This place is visited by the pilgrims in large number.

Temples are not mere places of worship, but they have become centres

of all cultural activities, irrespective of its religious sentiments. The south

Indian temple is the seat of culture. The main feature of the south Indian

temple is its architecture, sculpture and paintings. Temples are responsible for

the origin, growth and development of fine arts. Temples become the centres

432
Office Notice Board, Gurudwara, Rameswaram.
433
The Hindu, 16th January 2009.
167
of learning. Temple worship is intertwined with Tamil life and culture. They

are true edifices of a great and ancient culture vibrant and lively even today.

The Ramanathaswamy temple architecture reflects the spiritual ideas

of the people of Rameshwaram along with their devotional bent of mind.

Rameshwaram culture is reflected through this temple and the sculptures

attest to that. Festivals which are celebrated in this temple, high light the

tradition, culture and glory of the temple. National pilgrim festival is

organised in Rameshwaram with financial assistance from the union ministry

of tourism.434 These festivals attract thousands of people to the temple. It leads

to the exchange of culture with one another. Festivals which are celebrated in

this temple, demonstrate the achievement of unity in diversity.

Playing Nathaswaram during all the festivals and poojas is an age old

custom in the temples.435 This is practiced in all the temples. On all occasions

of daily worship Thevaram songs were sung in their original tunes in the Siva

temples. Many rare musical instruments are attached to the temple. By this

way this temple preserves the cultural heritage of the land. Cultural activities

that take place in this temple on the important occasions are,

Bharathanattiyam, karagam, kavadi, kummi, kollattam, dummy horse

dance, silambattam, debates on various heads, music competition and the

recitation of poem from Thevaram and others. Foreigners as well as local

434
Tourism Policy Note, 2011-2012, Tourism, Culture and Religious Endowment
Department, Government of Tamil Nadu, Chennai, 2011, P-50.
435
Policy Note, 2009-2010 Hindu Religious and Charitable Endowments Department,
Government of Tamil Nadu, Chennai, 2009, P-22.
168
people visit the temple, to know the cultural activities performed in this

temple.

Tolerance has always been an outstanding feature of Indian culture.

The following evidence proved that, the feature of Indian culture is followed

by the people of Rameshwaram. Muthukuamra Vijaya Raghunatha

Sethupathi, a Hindu king granted the village Pakkiri udukulum for the support

of Dargha, a Muslim worshiping place in Rameshwaram.436

When former Governor of Tamil Nadu laid the foundation stone for

expanding the Gurdwara, Arch Bishop of Mylapore Diocese, chief Imam of

Nagoor Dhargha and the chief priest of Ramanathaswamy temple,

participated in the function.437

During the 19th century, one Sultan Marakkayar was appointed as a

trustee of the Ramanatahswami temple. He was the guardian for the treasury

of the temple.438 This stands for the religious toleration and the pious attitudes

of Muslims over Hinduism.

St James church in Rameshwaram is worshipped by the people of all

religions. The church hold a Christian symbol (cross) Muslim symbol

(Crescent) and Hindu symbol (tower) to prove the unity of various religions.

With the object of promoting culture, pious outlook etc from a young

age, religious and general education are imparted in the educational

institutions run by the temples. In Rameshwaram Parvathavardhini Ambal

436
D.Dis.No.4705/32, Department of Revenue, Government of Tamil Nadu, Chennai, dated
13th June 1933, p.1.
437
The Hindu, 16th January, 2009.
438
S.M.Kamal, Ramar Seitha Koil Rameshwaram (Tamil), Ramanathapuram, 2004,
p.154.
169
Girls Higher Secondary School, Karunai Illam and Siddha Hospital are run

conduct spiritual and moral classes on all Saturdays in the temple.439 Every

year special poojas and common feasts are being conducted in the temple on

Independence Day and Peraringar Anna Memorial Day. On that day people

from various communities participated without discrimination.

ce paves the way for the sanction of Rs.100075

lakhs by the Ministry of Tourism, Government of India for the development

of Rameshwaram440 and encouraged Tamil Nadu State Transport Corporation

to run buses to this place.441

The above study indicates that, the Ramanathaswamy temple and other

temples have a high voltage of cultural value. The temple and the stories

linked to it prevail as a solid and permanent relic to the prolific and precious

cultural and historical background of Rameshwaram. The total city and its life

life with historical and cultural abundance. It was the cultural linkage that

kept India united for centuries.

439
Policy Note, 2013-2014, Hindu Religious and Charitable Endowments Department,
Government of Tamil Nadu, Chennai, 2013, pp.122-123.
440
Tourism Policy Note, 2011-2012, Tourism Department, Government of Tamil Nadu,
Chennai, 2011, p.31.
441
Policy Note, 2015-2016, Transport Department, Government of Tamil Nadu, Chennai,
201, p.65.
170