chap21
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Art and Culture of Tamilnadu
R. Nagaswamy
21. ANTIQUITY OF MADRAS AND ITS NEIGHBOURHOOD
The history of Madras can be traced back to the Palaeolithic times when Man was roaming about, hunting wild animals for food. A chance find of a Palaeolithic stone implement in Pallāvaram, a suburb of Madras, in 1863 by Robert Bruce Foot confirms the presence of Stone Age Man in the region of Madras. The existence of Palaeolithic settlements in Pūṇḍi and Vaḍamadurai, not far from Madras, is attested by large finds of Palaeolithic implements. It is, therefore, evident that several million yars ago man frequented the Madras region for his living.
The subsequent history of Madras begins with the megalithic period, from bout 1000 B.C. to the beginning of the Christian era. Megalithic urn-burials have been found in the Pallāvaram area. Recently Such urns have also been found on the banks of the river Aḍyār, almost opposite to the Raj Bhavan, Guindy. Megalithic people who erected stone sepulchral monuments are identified with the Dravidian-speaking folk by many scholars. The megalithic people seem to have practised some form of agriculture and were known for their ability to make fairly polished Black-and-Red earthern ware, of various shapes and sizes, for their day to day use. They were also adept in the use of weapons made of iron. The Madras area was thus active in the Iron Age as well.
The end of this age almost coincides with the celebrated Saṅgam age of the Tamils when this part of the country was ruled by the three crowned kings, Cöḻas, Cheras and Pāṇḍyas. But the region in which the city of Madras is situated was under the control of a line of local chieftains who were called Toṇḍaimāṉs. They are said have been a branch of the Cöḻa dynasty. The Toṇḍaimāṉ rulers were known as Tirayas and had their capital at Kanchipuram, Where the emperor, Asoka, is said have erected a Bauddha stupa. Among the Tirayars, Toṇḍaimāṉ Iḻam Tirayan is praised in literature for his valour. A great irrigation tank dug in the name of a Tiraya is now to be seen in the village, Teṉṉëri (a corruption of the word Tiraiyaṉ-ëri, near Chingleput). Madras was under the control of the Tirayas at the beginning of the Christian era.
A reference to a piace Mayilarpa in the accounts of the classical geographers of the West, assigned to the first century A.D. is generally taken to be a reference to the modern Maylapore in the heart of the city of Madras. The Tamil country had great commercial contacts with Imperial Rome as attested by the Saṅgam works. Roman coins have been picked up from Māmbalam and the harbour area in the city shows the place attracted foreign sailors around the beginning of the Christian era.
Mylapore was a centre of Jain religion in the early part of its history. A great Jain scholar, Mylaināthar, is said to have hailed from Mylapore. It was also a great centre for Śaiva, Vaiṣṇava and Buddhist followers. Recently two huge statues of Buddha were dug out in Mylapore, attesting to the Buddhist connections with the city. But it is the Hindu faith, that dominates the city of Madras from its beginning to this day.
It would be interesting to mention the location of the celebrated Hindu temples all along the coast, from Māmalapuram in the South to Tiruvoṟṟiyūr in the north celebrated in the hymns of the Śaiva and Vaiṣṇava saints. At Māmalapuram is a temple dedicated to Viṣṇu in the reclining posture. Māmalapuram has been a pilgrim centre from early times. One of the earliest Vaiṣṇava saints Būdatāḻvār was born at Māmalapuram. As one travels towards the city of Madras from Māmalapuram on the coast, a village called Tiruviṭantai may be seen on the road. The impressive temple here is another celebrated Vaiṣṇavaite centre. Tiruvāṉmiyūr is a Śaivaite centre with one dedicated to Śiva, sung of by the Nāyannārs in the seventh and eighth centuries A.D. Mylapore in the heart of Madras was both a Śaiva and Vaiṣṇava centre. Here a temple dedicated to Śiva as Kapāllīśvara has been held in veneration from early times. One of the Śaiva saints named Vāyilār was born here. It was here that the Śaiva saint, Tirujñāna Sambandar, miraculously brought back to life a dead girl Pūmpavai. This is celebrated in religious literature and a festival is conducted annually in its honour. Tiruvallikëṇi, where the famous temple dedicated to Viṣṇu as Pārthasārathy stands was in ancient times a suburb of Malypore and naturally a number of Vaiṣṇava families were living in Mylapore in early times. Pëyāḻvār one of the three early Āḻvārs, assigned to the sixth century A.D. was born in Mylapore. Further north, the temple of Tiruvoṟṟiyūr was a Śaiva centre. All these temples, at Māmalapuram, Tiruviṭantai, Tiruvāṉmiyūr, Mylapore and Tiruvoṟṟiyūr were in a flourishing condition even as early as the sixth century A.D.
From the middle of the sixth century Madras was under the sway of the celebrated Pallavas of Kāñci. Mahendravarman, an outstaning ruler, poet and artist, who ruled at the beginning of the seventh century A.D., excavated a cave-temple on the hill in Pallāvaram, near Madras airport. The name itself, a corrupt form of the word Pallavapuram shows its royal connection.
In the middle of the seventh century Māmalapuram was established as a royal port. It was renamed Māmallapuram after Narasimhavarman I who sent a naval expedition to Sri Lanka to help his friend, Māṉavarma, gain the throne. It the beginning of the eighth century another great Pallava, Rājasimha, erected the charming structural temple on the shore at Māmalapuram. He was a great lover of art and variety and assumed titles like Kalāsamudra — Ocean of arts. He was responsible for excavating all the cave temples monoliths, bas-relief sculptures and other world famous pieces of art now found in Māmalapuram and its neighbourhood. Besides the temple of Viṣṇu as Raṅganātha, a cave excavated to the Varāha incarnation of Viṣṇu also became a great centre. Tirumaṅgaiāḻvār who visited Māmalapuram not long after these creations, has sung the praise of Viṣṇu as Varāha. This temple, now known as Ādivarāha cave, received benefactions at the hands of subsequent rulers. Inscriptions of the 16th century A.D. show that this temple was in continuous worship, celebrating festivals on a grand, scale. The Ādivarāha temple and also the Jalasayana temple, now in the middle of Māmalapuram, are living institutions even today, attracting thousands of pilgrims from all parts of the contury.
The Viṣṇu temple at Tiruviṭantai that was in existence from the sixth century A.D. was renovated subsequently and the present structure is a middle 10th century Cöḻa one. It carries a large number of inscriptions giving details about land gifts for worship.
The Tiruvāṉmiyūr temple was rebuilt in Cöḻas times. Three inscriptions are now found on the walls of the Amman shrine. The present Śiva sanctum to seems too have been built in recent times. There are some excellent sculptures of the Cöḻa period in the niches of the new structure. A fine 16th century basement of an entrance tower was in extistence in front of this temple. Unfortunately this was dismantled to be replaced by a cement structure.
Not far way from Tiruvāṉmiyur is a little village called Vëḷachery, on the outskirts of Guindy. It was an ancient with a number of temples dedicated to Śiva, Viṣṇu, the Saptamātās and other deities. The village seems to have come into existence in about the eight century A.D. and bears a number of Cöḻa inscriptions of the 10th century A.D. The Śiva temple is a Cöḻa structure still carrying sculptures on its walls. More than one Vishnu temple seems to have been in existence in this village. Huge images of Viṣṇu with his consorts both in standing and seated forms are still seen indicating that it was a Vaiṣṇava settlement. Even now Yādavas, Who are great devotees of Viṣṇu live in large numbers in this village.
The Kapāllīśvarar temple at Mylapore is said to have been originally located on the seacoast. The exact location is a matter of speculation and controversy. A few inscribed stones referring to the emple of Kapāllīśvara and Pūmpāvai a devotee of Śiva, were found lying buried in the premises of the Bishop at San Thome. It is though that the original Śiva temple was located somewhere near this site. The present structure of Kapālīśvara seems to be a 17th century building which later on underwent additions. The present entrace tower to the Kapāli temple was built in 1906 as an attractive structure. It is recorded in history that the Hindu temples at Mylapore were destroyed by the Portugese in the 17th century when the ruling Vijayanagara Emperor had to invade San Thome and Goa simultaneously, to protect the interest of the Hindu faith. It is possible that the original Kapāli temple was destroyed during this troublesome period by the Portugese.
The Pārthasārathi temple at Tiruvallikëṇi has received attention from the time of Pallavas; the earliest inscriptions in the city of Madras dating back to A.D 800 is found in this temple. The record refers to certain gifts made to the temple of Viṣṇu by a noble, in the reign of the Pallava ruler Dantivarman. The inscription is found on a loose slab. Probably the original structure was altered during the renovations of the later periods. The present structure, however, was erected in A.D. 1564 in the time of Vijayanagara ruler Sadāśiva. The inscription records that a certain Narasiṅgadāsa installed the images of Narasimha, Mahālakṣmi, Bhūdevi, Varāhanārāyaṇa and Śeṣa. The images of Kṛṣṇa, Rukmaṇi, Balarāma, Manmatha, Aniruddha and Sātyaki now found inside the sanctum was also installed by him. A bronze image of the goddess Vedavalli was also made and gifted by him. The temples, the maṇḍapas and the enclosures and jewellery were gifted by this Narasiṅgadāśa.
It must be said that the annual festivals conducted both at the Kapāllīśvarar temple and also at the Pārthasārathi temple are the most celebrated festivals in the city of Madras attracting lakhs of devotees. Particular mention must be made of the festival of sixty-three Śaiva Saints celebrated annually in the month of April the Kapāllīśvarar temple.
The Siva temple at Tiruvoṟṟiyūr has not only received the pious adorations of the Śaiva saints but also the great rulers of the country who have personally visited the temple on many occasions and endowed lands fot its up keep and celebration. There are fine sculptures of the Pallava period now in the premises of Tiruvoṟṟiyūr temple. However, it is the main structure built of stone which is of historic interest. temple. It was built under the orders of the great Chola emperor Rājendra I in the beginning of 11th century A.D. Ravi alias Vīra Cöḻa Mahā Takṣa was the name of the architect who constructed the temple of granite, recorded in inscriptions. Inscriptions of Pallavas, Cöḻas and later dynasities like Pāṇḍyas and Vijayanagara rulers are found on slabs and walls of the temples. There was a separate pavilion in the temple for the exposition of grammar and the Śaiva philosophy, particularly of the Somasiddhānta school. Other interesting factors about this temple are the visit of the Cöḻa rulers like Rājādhirāja II, who witnessed a dance performed by a dancing girl on the occasion of a special festival shows the importance of the place as centre of fine arts.
The development of the city of Madras on medern lines belongs to recent history.