Silappadhikāram describes certain important historical events that offer a watershed year to demarcate pre-history of Bharat from the Common Era. The text was written by the younger brother of the Chera King Senguttuvan during whose period the events of Silappadhikaram occurred. A crucial information about the Chera king being a contemporary of a Śatakarṇi offers a valuable cross reference to the historicity of the events. The identity of this Śatakarṇi king was elusive to many researchers, but there does exist not one but two evidence-s in Silappadhikaram to zero in on his identity. Added to that is an important Panchanga clue about the day Kannagi burnt Madurai. These two are discussed in this essay to fix the date of Silappadhikaram and the allied issues such as the chronology of Chola kings who had their base at Kanchi!
The Pallava-s wrested Kanchi from the Cholas only
after the Silappadhikaram period, reducing the Cholas to feudatories who
however managed to rise from the time of Vijayālaya in the 9th
century. The early presence of the Chola-s in Kanchi was studied by me when I
ventured to find out the date of Adi Shankara - the much-disputed date
with some people positioning his time in the CE – based on the input that he
was a contemporary of a Chola King! My quest led me to an unshakable date of Adi Shankara to a time before the Common
Era which I will be sharing soon. That quest needed the watershed date of
Silappadhikaram to deduce the presence of Cholas in Kanchi by the turn of the
CE and before that. Therefore, this essay takes precedence over my essay on Adi
Shankara’s date.
The date of the burning of Madurai by Kannagi
As we proceed to deduce the date of Silappadhikaram by
checking the Panchanga details at the time of Kannagi burning Madurai, certain
issues cropped up. As per Silappadhikaram, Kannagi burnt Madurai in the
afternoon / evening (before nightfall) on a Friday when Krittika and Krishna
Ashtami were running in the Aadi (Kataka) month. These four features, namely
weekday, star, tithi and solar month occur quite often that we need an
additional checkpoint to fix the date.
An important checkpoint pertains to Manimekalai who
was born to Madhavi, the other woman in the life of Kannagi. Manimekalai must
have been quite young when Kannagi burnt Madurai. The sequence of the events shows
that soon after Kovalan deserted Madhavi and returned to Kannagi, the couple
started their journey to Madhurai (from Pūmpukār) to sell the anklet of
Kannagi. After taking morning food, Kovalan went to the city where the cunning
goldsmith who already kept the anklet of the queen with himself complained to
the king that the missing anklet of the queen was with Kovalan, whom he
projected as a thief. At that moment, the king was rushing to meet his queen to
pacify her who was angry with her husband for showing special interest in the
performance of the dancers in the court.
The king thought that the recovery of her lost anklet
would help in pacifying her and therefore ordered his guards to kill the
‘thief’. Thus, the innocent Kovalan was killed in the afternoon of that day.
The news of his death reached Kannagi staying in a nearby location. She rushed
to the spot where her husband had fallen. His ātman left after seeing
her. The shocked Kannagi took her remaining anklet and went straight to the
king’s court to seek justice. The king appeared calm as he said that he
delivered judgement that was suitable in such circumstances at which Kannagi
asked what the beads inside the anklet were. Famous for pearl harvesting, the
Pandyan queen had pearls stuffed inside her anklet. Kannagi’s had rubies
inside. Kannagi asked the king to get the anklet taken from Kovalan, the
so-called thief, and smashed it. The anklet broke and rubies jerked out hitting
the king on his face.
The shocked king just fell dead on coming to know
about the blunder he had done. His queen also collapsed and died on the spot.
Not satisfied with the fate that befell the royal couple, Kannagi was
determined that her Pativratātva must be made known to the world. Miffed with
extreme anguish and anger, she cut off her breast and hurled it at the palace
with a curse that it would burn the city of Madurai.
This happened in the afternoon of the day and before
nightfall because the text says that the people of the city affected by the
spread of fire could not do the evening worship of the Gods. At that time the
Guardian deity of Madurai appeared before her and pacified her. The deity said
that the city already had a curse that it would be burnt on a Friday in the
month of Aadi when the moon was in Krittika star on a Krishna Ashtami.
ஆடித்திங்கள் பேரிருட் பக்கத்து
அழல் சேர் குட்டத்து அட்டமி ஞான்று
வெள்ளி வாரத்து ஒள்ளெரி யுண்ண
(Si:
23 – lines 133- 135)
The date features the day Madurai was burnt by Kannagi
are thus available in Silappadhikaram. How to identify this
date?
The combination of that tithi
and star on a Friday in the month of Aadi, can occur 4 or 5 times in a century.
How to deduce the exact date depends on certain inputs found in Silappadhikaram
and its twin epic, Manimekalai.
From Silappadhikaram it
is known that the Kannagi episode was conveyed to the Chera Senguttuvan soon
after she was seen to have ascended heaven from the hill of ‘Neduveḷ kundram’
(Si: 23- line 190). On hearing about her life, the king decided to go to the
Himalayas to procure the stone for making her image. If we get the date of his
travel, we can deduce the date of the burning of Madurai closer to that. To
arrive at that date, let us proceed to state the events that happened after
Kannagi burnt Madurai. Where did she go after that act?
The place where Kannagi
attained her exit from the world.
As per the direction of the
deity of Madurai that she would join her husband after fourteen days, Kannagi started
her journey to the western direction. At first, she went to the Durga temple in
Madurai and broke her shell bangles. Then she started walking on the banks of
river Vaigai. She crossed uneven terrain on her way and reached ‘Neduveḷ
Kundram’. According to Arumpadha Urai-Asiriyar, this was Thiruchengode, a
place in Tamilnadu, but the commentator Adiyaarkku Nallar opines that it
was Thiruchenkundram,
a place in Kerala – which was in the Chera country at that time. Since the
identity of this place is debated, let us analyse the verses to find out the
location.
The description here
talks about
“கடல்
வயிறு கிழித்து மலை நெஞ்சு பிளந்தாங்கு
அவுணரைக் கடந்த சுடரிலை நெடுவேல்
நெடுவேள் குன்றம் அடிவைத்தேறிப்
பூத்த வேங்கைப் பொங்கர் கீழோர்”
The description is about
the tall deity ‘who tore apart the ocean and broke the mountain to defeat the
asuras’. The commentator refers to a similar expression in ‘Aychchiyar Kuravai’
earlier in the text of Ayar women singing in praise of Vishnu churning the
ocean using similar words (கடல் வயிறு கலக்கினையே).
The expression Neduveḷ
referring to a tall structure is repeated at other places in Silappadhikaram
for Vishnu. The name Nediyon Kundram (நெடியோன் குன்றம்) referring
to Vishnu at Tirumala hills (Si: 8- line 1) is almost like Neduveḷ Kundram (நெடுவேள் குன்றம்). After
finishing the dance of ‘Aychchiyar Kuravai’ the Ayar woman, Madhari went to the
river Vaigai at the feet of ‘Nedumāl’ (நெடுமால்) to
take bath (Si: 18- line 4). Here the temple of Kudalazhagar in Madurai is
indicated.
The description of Neduveḷ
Kundram fits with the temple of Thiruchenkundroor in Chengannur in Kerala. The Sthala Puranam of
this temple talks about Vishnu taking the form of Mohini to kill the asura,
Padmasura. The verse in Silappadhikaram also talks about the deity who killed
asuras. This temple is on the banks of a river called Chittraru which
means ‘small river’. The deity is in standing posture in tune with the
description of ‘Nedu’ in the name for tall.
This temple is likely to
be known as Neduveḷ kundram in olden times. This place mentioned in
Silappadhikaram is mistaken for a temple of Muruga because the verse makes a
mention of spear, ‘neduvel’ (நெடுவேல்), the
weapon associated with Lord Muruga. But the verse can be read as Vishnu
destroying the asura with the spear. The need for associating the place with
Vishnu arises from other descriptions too which do not match with Thiruchengode
in Namakkal district of Tamilnadu but with Chengannur of the Chera country.
Further description of
Silappadhikaram says that the region was hilly with many waterfalls– a
description that does not suit Thiruchengode. The inhabitants of the hilly
region were aghast on seeing a haggard woman without a breast. When they
enquired her, she told them about her story in brief and went and sat under a
Vengai tree. Vengai is a tree native to the border regions of Kerala and
Karnataka. It is not found in Thiruchengode or regions in Tamilnadu. Botanically
known as Pterocarpus marsupium, this tree called as Malabar Kino or Indian
Kino or Vijayasar or Vengai in Tamil grows in the western ghats. This tree
finds mention in two verses of Ainkurunooru (ஐங்குறுநூறு) as
a native variety of hilly tracts of western ghats (in Kurinji Nadu – குறிஞ்சி)
Vengai tree
Kannagi waited under this
tree till the 15th day after the death of her husband. On the
evening of the 15th day, an aerial car arrived with her husband and
picked her up and vanished. The hill tribes were astonished to watch this and
conversed among themselves that she must have been an extraordinary woman -a
deity perhaps and called up their clan to perform their traditional dance
called ‘Kundra Kuravai’ in praise of her.
This has happened after
the 15th day of Kovalan’s death and on seeing Kannagi vanish in the
ethereal car. The tribes bathed in the fresh water of the water falls and
started dancing in praise of Muruga, the deity of Kurinji, the hill regions.
The arrival of fresh water indicates the onset of monsoon as the month must
have been Aavaṇi (Simha māsa). The surrounding hills with waterfalls are not to
be found in Thiruchengode of Tamilnadu. This must have been in the western
ghats of the Chera land. The most likely place is Chengannur where there is a
temple of Thiruchenkundroor
with Vishnu in standing posture. This is Thiruchenkundram mentioned by the olden
commentator, Adiyaarkku Nallar.
Even as the tribes were
celebrating the rare sight by means of Kundra Kuravai, the Chera King,
Senguttuvan arrived at that place from his capital city of Vanji for a
picnic with his wife. Vanji is today’s Kodungallur. The distance is
roughly 130 kilometers between Vanji and Thiruchenkundram.
I locate the camp of the King
closer to Neduveḷ Kundram because the text says that he was able to hear the
Kundra Kuravai performance of the hilly tribes. This information from
Silappadhikaram also shows that the arrival of the king to that place was
almost two weeks after the death of Kovalan or immediately after the exit of
Kannagi from the worldly plane.
On coming to know of the arrival of the king, the hilly tribes visited him with a variety of goods available only in the ghats which included the rare and currently endangered variety of ‘Varaiyādu’ or Varudai (Si: 25- line 51). They thrive only in hilly regions. They were never found in Thiruchengode region – a fact to remember if we assume that Neduveḷ kundram was in Thiruchengode. Today they are found confined to the sanctuary at Munnar in Iravikulam. In those days they must have been freely roaming through the ghat sections. This information also shows that Neduveḷ Kundram was in the western ghats and not in the Tamilnadu region.
Varaiyādu
The tribes narrated to
the king the odd event of Kannagi ascending towards the sky in an aerial car. The
king was surprised but was briefed by his teacher who accompanied him for the
picnic. He was Seeththalai Saatthanar (சீத்தலை சாத்தனார்)
who
later penned Manimekalai, the follow-up epic of Silappadhikaram. He narrated
the life history of Kannagi and how Kannagi avenged the death of her husband
Kovalan for the wrong judgement given by the Pandyan King Nedum Chezhiyan.
Overwhelmed by the life
history of Kannagi, the Chera King and his queen decided to construct a temple
for Kannagi. They thought that it was more appropriate to make the statue of
Kannagi from the stone procured from the Himalayas and get it bathed in the
river Ganga. The king lost no time in executing his plan. It must be noted that
this decision was taken almost immediately after Kannagi left this world. In
other words, his Himalayan expedition started soon after the date of the
burning of Madurai.
The date of the burning coming
immediately prior to the expedition of the Chera king, our next task is to
decipher the date of the King’s march to the North. There is no explicit
reference to the date, but Silappadhikaram offers a valuable information of an
important king who helped Senguttuvan in his expedition to the Himalayas. By
knowing his date, we can determine the date of the Chera king’s voyage to the
North. That king was a Śatakarṇi,
a Sātavāhana king mentioned as Nuttruvar kannar (நூற்றுவர்கன்னர்) in
Silappadhikaram. So, our next search is to identify this Śatakarṇi whose full
name is not given in Silappadhikaram.
The identity of the
Śatakarṇi who helped Senguttuvan.
As soon as he decided to
go to the Himalayas, Senguttuvan got a letter signed by the Chola and Pandya
kings to make his trip appear as a united Tamil effort. His previous trip to
the North was a pilgrimage to the river Ganga in which his mother joined him to
take sacred bath in the river. At that time, Senguttuvan was confronted by the
kings of that region (mentioned as Arya kings) and
had a fight too. He had a grudge against particularly two kings, Kanaka
and Vijaya who were the sons of a king by name Balakumara. On
coming to know that they teased him, Senguttuvan decided to capture them in
this trip and make them carry the stones procured from the Himalayas for making
the image of Kannagi.
The king made a public
announcement of his proposed expedition to the North which was received by the
spies of different countries of the North. On hearing about his plan, the king Śatakarṇi,
sent an emissary by name Sanjaya, with numerous gifts and people of
sorts to Vanji with a request to stay back as his expedition with a huge army
could vitiate the conditions in the North. The Śatakarṇi also conveyed that he
would do the needful to get the stone from the Himalayas for the sake of
Senguttuvan.
The Chera king was in no
mood to budge but gently indicated his desire to avenge the two kings, Kanaka
and Vijaya and requested Śatakarṇi to set up a camp for him on the banks of
river Ganga. And thus, his journey to the North kicked off in all grandeur.
Senguttuvan was
confronted by the Arya kings Kanaka and Vijaya who opposed him with their
friends, namely, Utthara, Vichithra, Rudra, Bhairava, Chithra,
Simha, Dhanudra and Sweta. The Chera king
defeated all of them. He then sent his army chief, Villavan Kodhai to
get the stone from the Himalayas. He made Kanaka and Vijaya to carry the
stones on their heads.
By then, a Brahmin by
name Mādalan, who appeared in the story earlier and met Kovalan and
Kannagi on their way to Madurai reached the camp of the Chera king on the banks
of Ganga. He narrated the events after the king left Vanji. Thirty-two
months (2 years and 8 months) had gone since the king left Vanji. In that
period, the brother of the dead king of the Pandya dynasty, namely, Vettri
Vel Chezhiyan who was looking after Korkai until then moved to Madurai as
the chief king of the Pandya land.
In the Chola country, a king
by name Vaḷavan Kiḷḷi, who happened to be the brother-in-law of
Senguttuvan was confronted by nine of his cousins. He fought and won them to
retain the throne. Hearing these developments, Senguttuvan decided to march
back home.
Until now, there is no
hint in the text to find out the year – Gregorian or Śaka year – of his visit
to the North which would help us to deduce the date of the burning of Madurai.
But the clue comes later in the form of praise of Senguttuvan after he
consecrated the temple of Kannagi.
It is said twice in the
text, ‘Vansol Yavanar Vaḷanaadu Andu’
வன் சொல் யவனர் வளநாடு ஆண்டு
(Si:
28-line 141 and 29-line 25)
This means that the Chera
King ruled (won over) the rough tongued Yavana-s!
Throughout the expedition,
there is no reference to a fight with the Yavana-s. The focus was on his
victory over the Arya kings. The only possible time the Chera army could
confront the Yavana-s was in the Himalayan Proper. The Himalayas stretch through
a long distance from east to west and the exact place where the Chera army went
to procure the stone is not mentioned in the text.
However, we get a clue
from the expedition of Pandya-s in an earlier time from the poem of Periyazhwar,
who said that the Pandya king engraved his emblem on ‘Paruppadam’ in the
Himalayas.
Paruppadam, Kailayam
(Kailash), Meru and Mandra are the four peaks of the Himalayas dear to Lord
Shiva, says the Tamil text, Tiruvilaiyādal Puranam (v. 216).
Paruppadam, the choice of
the Pandyan king could have been the same peak preferred by Karikal Chola who also
went to the Himalayan region to engrave his emblem. Senguttuvan also could have preferred the same
peak. Paruppadam sounds like Barbara, a people who lived along
with Yavana-s, Pahlava-s, Kāmboja-s, Sindhu-s and others in the southwest
part of larger India (Akhand Bharat) as per the version of Brihat Samhita
(14-v17 to 21). Valmiki Ramayana (1-54-23) also informs us that
Barbara-s and Yavana-s lived together. Their presence near the peak of Amarnath
seems to have lent their name to the peak as – Barbara which is Paruppadam in
Tamil.
Of all the four peaks
mentioned by Tiruvilaiyādal Puranam, Amarnath stands out special for being the
place of Uma or Parvati and the union of Uma with Shiva. This location was the
first to deglaciate soon after the end of Ice Age 12,000 years ago. Gangotri
associated with Ganga, the sister of Uma continued to grow at that time as per Valmiki
Ramayana (1-36). Therefore, this
region of the Himalayas was the most revered that the Tamil kings thought it
fit to raise their flag on this peak and engrave their emblem on its slopes. King
Senguttuvan also must have felt that the stone from this peak was the ideal one
to chisel the image of Kannagi. Once consecrated, Kannagi was praised as the
daughter of Himavān.
In that visit, Senguttuvan’s
army must have run over the Yavana-s, Barbara-s and other Mleccha-s and won
them ultimately. Since Śatakarṇi had guided him throughout, there is every
likelihood that the Śatakarṇi accompanied the Chera army to Amarnath. He too must
have claimed victory over the Yavana-s.
A search for the Śatakarṇi
who won the Yavana-s leads us to only one Śatakarṇi, who was Gautami Putra Śatakarṇi.
No other Śatakarṇi claimed victory over the Yavana-s. This victory of Gautami Putra Śatakarṇi is
recorded in Nashik inscription by his mother Gautami Balashri.
The inscription says that he defeated Śaka-s,
Pahlava-s and Yavana-s. All these people, being Mleccha-s, the victory over
them meant something. It
made Gautami Putra Śatakarṇi the initiator of the new era of Kali Yuga, namely,
Śālivāhana Śaka.
The Śaka date started in Senguttuvan’s period.
The Nashik inscription
provides an important information that this king (Gautami Putra Śatakarṇi) devised
Time and place for the pursuit of three goals, perhaps referring to Dharma,
Artha and Kāma. Written specifically as “suvibhatativaga desa kālasa”, this seems to
indicate the initiation of Śālivāhana Śaka. By having defeated the Śaka-s, this
Śatakarṇi became eligible to start the third Śaka of Kali Yuga. These Śaka-
eras were prophesied right at the beginning of Kali Yuga when the sages devised
Time in 3101 BCE. In their foresight, they named every new Śaka (means branch)
and the date when each Śaka will be initiated. The marker for each Śaka comes
from a victory over the Śaka-s who were Mleccha-s. (By defeating Mleccha-s who
were known by the name Śaka-s, a new Śaka which means a sub-part of Kali Yuga
was started).
Though Senguttuvan was
part of the military expedition against the Yavana-s, the credit has gone to
Gautami Putra. This may be because, Senguttuvan sent only his army headed by
Villavan Kodhai to pick out a suitable stone whereas the Śatakarṇi could have
headed the expedition to Paruppadam and played a major role in the fight
against Yavana-s and others.
From the description of
Silappadhikaram, it appears that Senguttuvan stayed back in the camp on the
banks of Ganga. Perhaps his advanced age at that time caused him not to climb
the peak. He ruled for more than 50 years as per the version of Mādalan (Si:
28-line 130). Considering his age, he had not gone to the
Himalaya peak but the credit for getting the stone and defeating the Yavana-s came
to him – he being the King.
As a result of his
victory over Mleccha-s, Gautami Putra Śatakarṇi got entitled to the name as Śaka-
karta and started a new sub-era of Kali Yuga called Śālivāhana Śaka. Śālivāhana was not his
name but the name already given by the sages at the beginning of kali Yuga. The
names of future Śaka-s such as Vijayābhinanda, Nagarjuna, Bali etc, already
given by them, it is futile to search for a king by name Śālivāhana. The winner
of Śaka-s automatically becomes the new Śaka-karta and takes over the titular
name given by the sages of yore.
On the eastern walls of
the veranda of Cave 3 where the inscription on devising Time and the victory
over the Śaka-s are found, there is another inscription dictated by Gautami Putra
Śatakarṇi from his military camp at the battlefield soon after winning the Śaka
king ‘Usabadata’ (Rishabhadatta), the son-in-law of Nahapāna, transferring the
villages previously under the control of the Western Kṣatrapa-s to the
ascetics.
The deed declares that it
was issued on the 18th year of the rule of the king, on the 1st
day of the second fortnight of the rainy season. In Caitra, the next year, this
king must have got established as the Śakakāraka. This was at the expiry of
3179 Kali year, corresponding to 78 CE. Starting from this Śaka,
many Karaṇa texts were written to prepare the tables for Pancānga-s for usage
in religious, cultural, civil, and administrative works.
This year, 78 CE, marking
the beginning of the current Śaka also indicates the probable date of
Senguttuvan’s northern trip. He must have started from Vanji two years before
that because two years and eight months were over after he procured the stone
and was resting on the banks of Ganga.
So, our search for
Kannagi’s date of burning Madurai starts before 76 CE.
The probable dates of burning
Madurai.
I checked right from the
beginning of the century (1 CE) till 76 CE for the combination of Adi month,
Krishna Ashtami, Krittika star, Friday afternoon. I checked both with Surya
Siddhanta ayanamsa and Drik ayanamsa. Surya Siddhanta Ayanamsa looked more
agreeable because it was only in 499 CE, the tropical zero degree of Aries
coincided with Sidereal zero-degree Aries. So close to that mid-point, the 1st
century must have been Surya Siddhanta ayanamsa compliant.
The following are the
dates I could get for the date combinations for 4 p.m. (Madurai was burnt in
the afternoon)
1.
July 5th, CE 5 (SS ayanamsa)
2.
July 16th, CE 32 (Drik
ayanamsa) – In SS, the Sun has shifted to the next month.
3.
July 13th, CE 46 (Drik
ayanamsa) – In SS, the tithi changed to Krishna Navami
4.
July 14th, CE 73 (SS ayanamsa)
5.
July 10th, CE 76 (SS ayanamsa)
Of all these, CE 76 is closer to CE 78, the Śālivāhana Śaka that started with the defeat of the Yavana-s. The planetary combination also shows a dreadful event on that evening. The horoscopy chart is produced.
For the lagna at 4 p.m.,
the 8th house is maligned by the conjunction of two fiery planets,
namely, Mars and Sun within 1 degree. They both happen to occupy the Mrityu
Bhaga which gives deadly results. Saturn, a maraka, is retrograde and is moving
towards Mrityu Bhaga besides getting locked in a mutual aspect with Sun and
Mars, its worst enemies. Jupiter, the Dharmadhikari is also retrograde in
Mrityu Bhaga and in the 8th from the Sun, the signifactor for King.
The affliction to Sun indicates the bad time for the king. The Moon, signifying
people, is in Marana avasta and is in Kemadruma yoga suffering from downfall. There
are null bindus in the 8th house in Moon’s ashtaka varga. In the Martian
Ashtaka varga there are no bindus in the 4th house that signifies
home or country. Null bindus indicate affliction to the significances of those
houses, namely life and people of the country.
This kind of deadly
combination does not exist for any other dates given above. Moreover,
Senguttuvan having started his military expedition soon after Kannagi’s death
following the burning of Madurai, CE 76 is the most probable date of burning
Madurai.
Manimekalai must have
been born just around that time and was a baby when Kannagi left. As per Manimekalai,
she had gone to the temple of Kannagi built by Senguttuvan in Vanji as a young
girl. If we take CE 73, the planetary combinations are not that deadly to cause
a havoc to the king and the people and by fire. So, CE 76 was the year of the burning of Madurai.
It was year Dhaata, Aadi month, Krishna Ashtami, Krittika
and Friday.
CE 76 is the cut-off date
in so many ways. The last flood that changed the boundary of Pūmpukār occurred
after that date, as per Manimekalai. The Tamil lands changed after that with Buddhism
taking root. The new Era of Śālivāhana was ushered
in which was followed in the Tamil lands. Kanchi, which was mostly Advaitic due
to the influence of Adi Shankara, started embracing Buddhism.
Expanding these versions,
let me start from what Māsātthuvān, the
father of slain Kovalan told Manimekalai. He was staying in Vanji when
Manimekalai, the daughter born to Kovalan from Madhavi visited Vanji. He
narrated the old story of an ancestor of Kovalan born nine generations before Kovalan,
who constructed a Chaitya for Buddha on a hilltop in Vanji. It was established
at a time when the then Chera King had a low and was advised by the Buddhist
sages who returned from Lanka after going around a hill called “Samanoḷi” (சமனொளி)
where
a Buddhist shrine is located. This was originally the abode of Lanka of Ravana, which had
gone to the hands of the Buddhists for long such that its original history is
never uttered, though a Buddhist text does refer to it as Ravana’s abode. I
will be divulging more about it in my upcoming article in Tamil in Geethacharyan
magazine and in my upcoming book on Date of Ramayana.
He also talked about a
curse on Pūmpukār of a flood. Expecting the flood to destroy Pūmpukār anytime,
he shifted to Vanji. This flood did take place, but researchers are not sure
about the exact date of the flood. From the utterance of Māsātthuvān, it is
deduced that it occurred sometime after 78 CE or in other words, in the latter
part of the 1st century CE.
When the young Manimekalai
visited Kanchi, it was reeling under drought and famine. The ruling king of
Kanchi was a Chola king by name, Iḷam Kiḷḷi (இளம்
கிள்ளி) who agreed
to abide by the advice of Manimekalai to set up a Buddha Vihara in a waterhole made
long ago on the advice of a Buddhist. It was uncared for until then but the
king on the advice of Manimekalai agreed to renew it, hoping to wipe out
famine. Kanchi, the land of Advaita until then under the influence of Adi
Shankara who spent his last days there was gradually lost out to Buddhism by
the later part of the first century CE.
In the next article we
will continue to see the Chola dominance until then in Kanchi with Karikal Chola playing
a major part in reclaiming Kanchi from Trilochana (Pratapa Rudra in Kalingatthu Bharani) – the king he
humiliated for refusing to join his phenomenal work of building a dam across
Kaviri river.
Kannagi in Kodungallur
There are several temples dedicated to Kannagi in Kerala, but the temple of Bhagavati in Kodungallur deserves analysis because the original temple of Kannagi was consecrated in Kodungallur (Vanji) only.
Today that
temple houses an Ugra form of Bhagavati, a manifestation of Kali with a legend
that she destroyed Daruka, the asura. As per Silappadhikaram, the king Senguttuvan
in consultation with experts in temple architecture and Sthapati-s decided the
form of Kannagi and built a magnificent temple with all the Dik-phala-s. There
is no word on what form was given to her, but she was glorified as Parvati, the
daughter of Himavān. So, there is every likelihood of her having the form of
Kali with a fierce and angry look.
There are many
folk songs in Kerala partially or completely depicting the story of Kannagi.
They are all in oral form and not known to have a written form. Generationally devotees
have been singing them.
Most important are
Kannagi Thottam, Manimanka Thottam which describe Kannagi’s story. Manimanka
refers to Kannagi which sounds like Mangala Madanthai (மங்கல மடந்தை) described for her in Silappadhikaram.
Nallamma
Thottam, Mudippurai Thottam or
Mudippurai Paattu also describe Kannagi’s story. The Thottam Paattu
is also known as Bhadrakali Paattu which refers to Kannagi legend and is
influenced by the Kali cult.
In Kali Paattu,
the destruction is by fire with a reference to Kannagi of destroying Madurai.
In North Kerala, Kali is the theme of the songs but in South Kerala Kannagi
dominates the narrative.
In Kodungallur,
the Bharani Paattu
is most famous and celebrated from the Bharani of Kumbha month to the Bharani
of Meena month. Bharani Paattu focuses on Kannagi though it ends up in praise
of Kali.
This is almost same
as how Silappadhikaram describes the last two chapters after the consecration
was done. Kannagi who suffered a lot as a mortal is praised with godly
qualities of vanquishing enemies.
The choice of Bharani and the specific month of Kumbha and Meena also could be the date of consecration. She burnt Madurai in Krittika star. Bharani, coming before that star saw Kannagi full of hopes of happy days ahead. But Krittika changed her life. Perhaps to tap her happy mood for the benefit of mankind Bharani festival was conducted. And it also turned out to be the time of Kavu Theendal when oracles are heard. Silappadhikaram says that frequent oracles were heard after Kannagi was consecrated.
It is also possible to assume that the consecration as
done on a Bharani day in Kumbha month. The text says that the celebration went
on for some time. Perhaps it went on till the next Bharani which is being
followed till date.
In Tamil speaking lands Kannagi worship perhaps evolved into worship of Amman. There are countless Amman temples where annual festival is done in Aadi (Kataka) - the month she burnt Madurai. The burning was done on the last Friday of that month. Perhaps this was reminiscented by the Fire- walk ceremony which is conducted on the last Friday of Adi in most Amman temples.
Fire-walking was done in Sangam Age too as is known from the name of a Sangam poet, 'Theemidhi Naganar' - Naganar who did fire-walking. But it was made a regular procedure in Amman temples post Kannagi period. Kannagi continues to remain powerful both in the imagination of Tamils and also in temple culture.
