Meenakshi Sundareswarar Temple

Arulmigu Meenakshi Sundaraswarar Temple is a historic Hindu temple located on the southern bank of the Vaigai River in the temple city of Madurai, Tamil Nadu, India. It is dedicated to the goddess Meenakshi, a form of Parvati, and her consort, ''Sundareshwarar'', a form of Shiva. The temple is at the center of the ancient temple city of Madurai mentioned in the Tamil Sangam literature, with the goddess temple mentioned in 6th-century-CE texts. This temple is one of the Paadal Petra Sthalams. The Paadal Petra sthalams are 275 temples of lord Shiva that are revered in the verses of Tamil Saiva Nayanars of 6th-9th century CE.

The west tower (gopuram) of the temple is the model based on which the Tamil Nadu State Emblem is designed.

Overview

Madurai Meenakshi Sundareswarar temple was built by Pandayan Emperor Sadayavarman Kulasekaran I (1190 CE–1205 CE). He built the main Portions of the three-storeyed Gopuram at the entrance of Sundareswarar Shrine and the central portion of the Goddess Meenakshi Shrine are some of the earliest surviving parts of the temple. The traditional texts call him a poet-saint king, additionally credit him with a poem called Ambikai Malai, as well as shrines (koil) each for Natarajar and Surya near the main temple, Ayyanar in the east, Vinayagar in the south, Kariamalperumal in the west and Kali in the north. He also built a Mahamandapam. Kulasekara Pandya was also a poet and he composed a poem on Meenakshi named Ambikai Malai.
Maravarman Sundara Pandyan I built a gopuram in 1231, then called Avanivendaraman, later rebuilt, expanded and named as Sundara Pandya Thirukkopuram. Chitra gopuram (W), also known as Muttalakkum Vayil, was built by Maravarman Sundara Pandyan II (1238-1251). This gopuram is named after the frescoes and reliefs that depict secular and religious themes of Hindu culture. Maravarman Sundara Pandyan II also added a pillared corridor to the Sundareswara shrine and the Sundara Pandyan Mandapam. It was rebuilt after the 14th-century damage, its granite structure was renovated by Kumara Krishnappar after 1595.

Though the temple has historic roots, most of the present campus structure was rebuilt after the 14th century AC, further repaired, renovated and expanded in the 17th century by Tirumala Nayaka. In the early 14th century, the armies of Delhi Sultanate led by Muslim Commander Malik Kafur plundered the temple, looted it of its valuables and destroyed the Madurai temple town along with many other temple towns of South India.Madurai
Encyclopedia Britannica, Quote: "The eenakshitemple, Tirumala Nayak palace, Teppakulam tank (an earthen embankment reservoir), and a 1000-pillared hall were rebuilt in the Vijayanagar period (16th–17th century) after the total destruction of the city in 1310." The contemporary temple is the result of rebuilding efforts started by the Vijayanagara Empire rulers who rebuilt the core and reopened the temple. In the 16th century, the temple complex was further expanded and fortified by the Nayak ruler Vishwanatha Nayakar and later others. The restored complex now houses 14 ''gopurams'' (gateway towers), ranging from 45–50 m in height, with the southern gopura tallest at . The complex has numerous sculpted pillared halls such as Aayirankaal (1000-pillared hall), Kilikoondu-mandapam, Golu-mandapam and Pudu-mandapam. Its shrines are dedicated to Hindu deities and Shaivism scholars, with the ''vimanas'' above the ''garbhagrihas'' (sanctums) of Meenakshi and Sundaresvara gilded with gold.

The temple is a major pilgrimage destination within the Shaivism tradition, dedicated to Meenakshi Devi and Shiva. However, the temple includes Vishnu in many narratives, sculptures and rituals as he is considered to be Meenakshi's brother. This has made this temple and Madurai as the "southern Mathura", one included in Vaishnava texts. The Meenakshi temple also includes Lakshmi, flute playing Krishna, Rukmini, Brahma, Saraswati, other Vedic and Puranic deities, as well as artwork showing narratives from major Hindu texts. The large temple complex is the most prominent landmark in Madurai and attracts tens of thousands visitors a day. The temple attracts over a million pilgrims and visitors during the annual 10-day Meenakshi Tirukalyanam festival, celebrated with much festivities and a ''ratha'' (chariot) procession during the Tamil month of Chittirai (overlaps with April–May in Georgian calendar, Chaitra in North India). The Temple has been adjudged best 'Swachh Iconic Place' in India as on 1 October 2017 under Swachh Bharat Abhiyan.

Location

The Meenakshi temple is located in the heart of historic Madurai city, about a kilometer south of the Vaigai River. It is about southwest from Chennai, the state capital. The temple complex is well connected with road network (four lane National Highway 38), near a major railway junction and an airport (IATA: IXM) with daily services. The city roads radiate from the temple complex and major ring roads form a concentric pattern for the city, a structure that follows the ''Silpa Sastra'' guidelines for a city design. Madurai is one of the many temple towns in the state which is named after the groves, clusters or forests dominated by a particular variety of a tree or shrub and the same variety of tree or shrub sheltering the presiding deity. The region is believed to have been covered with Kadamba forest and hence called Kadambavanam.

Etymology

Meenakshi (, ) is a term meaning "fish-eyed", derived from the words ''mina'' ("fish") and ''akshi'' ("eyes"). She was earlier known by the Tamil name ''Thadadakai'' ("fish-eyed one")'','' which was called later as Meenakshi. According to another theory, the name of the goddess literally means "rule of the fish", derived from the Tamil words ''meen'' (fish) and ''aatchi'' (rule). She is also known by the Tamil name "Angayarkanni" or "Ankayarkannammai" (literally, "the mother with the beautiful fish eyes").

History

The goddess Meenakshi is the principal deity of the temple, unlike most Shiva temples in South India where Shiva is the principal deity. According to a legend found in the Tamil text ''Tiruvilaiyatarpuranam'', king Malayadwaja Pandya and his wife Kanchanamalai performed a Yajna seeking a son for succession. Instead, a daughter was born out of the fire who was already 3 years old and had three breasts. Shiva intervened and said that the parents should treat her like a son, and when she meets her husband, she will lose the third breast. They followed the advice. The girl grew up, the king crowned her as the successor and when she met Shiva, his words came true, she took her true form of Meenakshi. According to Harman, this may reflect the matrilineal traditions in South India and the regional belief that "penultimate piritualpowers rest with the women", gods listen to their spouse, and that the fates of kingdoms rest with the women. According to Susan Bayly, the reverence for Meenakshi is a part of the Hindu goddess tradition that integrates with the Hindu society where the "woman is the lynchpin of the system" of social relationships.

The marriage of Meenakshi and Shiva was the biggest event, with all gods, goddesses and living beings gathered. Vishnu is believed to be the brother of Meenakshi. Vishnu gives her away to Shiva at the wedding.

The town of Madurai is ancient and one mentioned in Sangam era texts. These are dated to be from the 1st to 4th century CE. Some early Tamil texts call Madurai as ''Koodal'', and these portray it as a capital and a temple town where every street radiated from the temple. Goddess Meenakshi is described as the divine ruler, who along with Shiva were the primary deities that the southern Tamil kingdoms such as the Pandya dynasty revered. The early texts imply that a temple existed in Madurai by the mid 6th century. In medieval literature and inscriptions, it is sometimes referred to as Kadambavanam (lit. "forest of Kadamba") or ''Velliambalam'' (lit. "silver hall" where Shiva danced). It was described to be the sangam of scholars, or a place where scholars meet. It is mentioned in the Tamil text ''Tiruvilayadalpuranam'' and the Sanskrit text ''Halasya Mahatmya''. It is one of the shrines of the 275 Paadal Petra Sthalams.

Early Tamil texts mention the temple and its primary deity by various epithets and names. Thirugnanasambandar, the famous Hindu saint of Saiva philosophy for example, mentioned this temple in the 7th century, and described the deity as Aalavaai Iraivan. The origin of the temple is mentioned in these early Tamil texts, some in the regional Puranam genre of literature. All of these place the temple in ancient times and include a warrior goddess, but the details vary significantly and are inconsistent with each other. Some link to it deities they call Aalavaai Iraivan and Aalavaai Annal, or alternatively Angayar Kanni Ammai. Some link its legend to other deities such as Indra who proclaims the primacy of the goddess, while some describe Hindu gods appearing before ancient kings or saints urging wealthy merchants to build this temple in the honor of a goddess. One legend describes a childless king and queen performing yajna for a son, they get a daughter who inherits the kingdom, conquers the earth, meets Shiva ultimately, marries him, continues to rule from Madurai, and the temple memorializes those times. Instead of such inconsistent ahistorical mythologies, scholars have attempted to determine the history of the temple from inscriptions found in and outside Madurai, as well as comparing the records relating to South Indian dynasties. These largely post-date the 12th century.

Invasions and destruction

In the north of India, the Indian subcontinent was conquered by the Delhi Sultanate. Muslim armies began raiding central India for plunder by the late 13th century. After subduing and extracting huge wealth along with promised annual tributes from the Marathas Yadavas of Devagiri in 1308, the Telugu Kakatiyas of Warangal in 1310 and the Kannada Hoysalas of Dwarasamudra in 1311, Sultan Ala ud Din Khalji's infamous eunuch Muslim general, Malik Kafur, and his Delhi Sultanate forces in 1311 went deeper into the Deccan peninsula for loot and to establish annual tributes to be paid by the Hindu kings. The records left by the court historians of the Delhi Sultanate state that Malik Kafur raided Madurai, Chidambaram, Srirangam, Virudhachalam, Rameswaram and other sacred temple towns, destroyed the temples which were sources of gold and jewels. He brought back enormous loot from Dwarasamudra and the Pandya kingdom to Delhi in 1311.

The Islamic invasion in the 14th century brought an abrupt end to the patronage of Tamil Hindu temple towns. The Tamil Hindus revived these towns but in some places such as Madurai, it took a long while. After the conquest and destruction, the Delhi Sultan Muhammad bin Tughluq appointed a Muslim governor in Madurai named Jalaluddin Ahsan Khan, who seceded within 1335 from the Delhi Sultanate and began the Madurai Sultanate. The Sultanate sought tributes from the temple towns, instead of supporting them, and on some occasions damaged them heavily and imposed tyranny upon the local populace. The Muslim Madurai Sultanate was relatively short-lived, with the Hindu Vijayanagara Empire under Bukka Raya removing it in 1378 CE. According to one poetic legend called ''Madhura Vijayam'' attributed to Gangadevi, the wife of the commander Kumara Kampana, she gave him a sword, urged him to liberate Madurai, right the wrongs, and reopen the Meenakshi temple out of its ruins. The Vijayanagara rulers succeeded, cleared the ruins and reopened the temple for active worship. They restored, repaired and expanded the temple through the 16th century, along with many other regional temples.

Rebuilding

The temple was rebuilt by the Hindu Nayaka dynasty ruler Vishwanatha Nayak in the 16th and 17th centuries. The Nayaka rulers followed the Hindu texts on architecture called the ''Shilpa Shastras'' in redesigning the temple city plan and the Meenakshi temple. The city was laid out in the shape of concentric squares and ring roads around them, with radiating streets culminating in the Meenakshi-Sundaresvara temple. These streets use traditional Tamil Hindu month names, such as Adhi, Chitrai, Avani-moola, Masi and others. In each of these months, the Hindus started their tradition of taking the temple bronzes festively through the street of the same name. The temple and the city was once again east facing to greet the rising Surya (sun god). The temple city grew again around the new temple, with human settlements structured as per their castes, with the royalty, Kshatriyas and Vaishya merchants lived on the southeast side of the temple, the Brahmins in a special quarter close to the temple, while others in other areas and fringes of the city. The king started a procession tradition linked to the temple to link his authority with the divine and maintain the social system. In contrast, the procession reflects the traditional matrilineal social values, the brother-sister-groom kinship values that better explain its popularity. The warrior goddess worship tradition is ancient in the Tamil Hindu tradition, and it dramatically expanded after the 14th-century wars.

The work completed by Vishwanatha Nayaka in 1560 was substantially expanded to the current structure during the reign of Tirumala Nayaka (1623–55). Tirumala Nayaka, a Hindu king, took considerable interest in erecting many complexes inside the temple. His major contributions are the ''Vasantha Mandapam'' for celebrating ''Vasanthotsavam'' (spring festival) and ''Kilikoondu Mandapam'' (corridor of parrots). The corridors of the temple tank and ''Meenatchi Nayakar Mandapam'' were built by Rani Mangammal. The initiative for some changes to the structure was under the supervision of Ariyanatha Mudaliar, the prime minister of the Nayaka Dynasty.

During the colonial era, the population around the Meenakshi temple attracted a hub of Christian missionary activity headed by competing missions from Portugal and other parts of Europe. The British rulers first gave endowments to the temple and the British troops participated in temple festivities to gain socio-political acceptance. Lord Clive, for example, donated jewels looted by the East India Company from Sringapatam, but in 1820 they withdrew from their roles as temple patrons and participating in temple festivities. The missionaries ridiculed the temple artwork and criticized the temple practices while introducing themselves as "Roman Brahmins" and "Northern Sanniasis" ic The missionary efforts were largely unsuccessful with people continuing to patronize the temple after baptizing. The missionaries wrote back that the Tamils were "baptizing, but not converting", for they baptize if "someone wants a wife who is Christian" or medical aid when they have a disease, material aid if they are poor.

After the end of the Nayakas, start of the Madras presidency and withdrawal of the colonial British from support, the temple condition degraded. In 1959, Tamil Hindus began collecting donations and initiated restoration work in consultation with engineers, Hindu monasteries, historians and other scholars. The completed restoration was celebrated with a ''Kumbhabhishekam'' in 1995. The temple is sometimes spelled as Minaksi and the city as Madura in 17th to early 20th-century texts.

The temple has its traditional version of history that it calls ''Shiva-lilas'' (sports of Shiva), and sixty four of these episodes are painted as murals around the temple walls. These depict the many destructions of Madurai and the temple, then its rise from the ashes and ruins of the destruction every time.

Temple entry agitations of Nadars

In November 1895, the Nadars of kamuthi petitioned to the Meenakshi Sundaraswara temple, which was under Ramnad M. Baskara Sethupathi's trusteeship of the Raj, for permission to hold a ritual feast. Their petition was accepted, but it should be performed without the entry of Nadars into the temple. An anti-Nadar coalition was created by Vellasami Thevar, the inherited ruler of a vast land under the Raja of Ramnad and the grandfather of the late Muthuramalinga Thevar. He prohibited the Nadars from asserting their freedom. He ordered the allegiance of the society of Maravar and insisted a distinction between all classes.

A group of 15 Nadars belonging to the family of Erulappa Nadar entered the temple in Kamudi in May 1897, performing puja to the chief deity themselves. The Maravars and the Ramnad Zamindar M. Baskara Sethupathi objected it and lodged a complaint against fifteen members of the family of Erulappa Nadar arguing that they had polluted the temple and requested the payment of 2500 for purification rituals. The court decided on 20 July 1899 that neither the accused nor any member of their community had the right to enter any part of the temple. For the required ritual purification ceremonies at the temple, the defendants were ordered to pay the amount of five hundred rupees.

The Nadars appealed to the High Court of Judicature in Madras, unhappy with the judgment of the subordinate judge of Madurai, with funds of 42,000 raised from members of the community. The judgment went against the Nadars, then they took their appeal to the London Privy Council. The Privy Council approved the decision of the Subordinate Judge of Madurai, citing the High Court's decision of 1908. The District Magistrate of Madurai suggested that the stay of the public force be extended to another term on the ground that the Privy Council 's decision on the Kamudi Temple Entry case could again cause trouble.

Post 1923

The temple is maintained and administered by the Hindu Religious and Charitable Endowments Department of the Government of Tamil Nadu.

Description

The temple complex is the center of the old city of Madurai. It consists of monuments inside a number of concentric enclosures, each layer fortified with high masonry walls. The outer walls have four towering gateways, allowing devotees and pilgrims to enter the complex from all four directions. After the city's destruction in the 14th century, the Tamil tradition states that the king Vishwantha Nayaka rebuilt the temple and the Madurai city around it in accordance with the principles laid down in the ''Shilpa Shastras'' (Sanskrit: '. The city plan is based on concentric squares with streets radiating out from the temple. Early Tamil texts mention that the temple was the center of the city and the streets happened to be radiating out like a lotus and its petals. The temple ''prakarams'' (outer precincts of a temple) and streets accommodate an elaborate festival calendar in which processions circumambulate the temple complex. The vehicles used in the processions are progressively more massive the further they travel from the centre.

The temple complex is spread over about . The courtyard is close to a square with each side of about 800 feet, but more accurately a rectangle with one side about 50 feet longer. The complex has numerous shrines and mandapas, of which the most important and largest are the two parallel shrines in the innermost courtyard, one for Meenakshi (B on the plan) and other for Sundareshvara (A). Additionally, the complex has a golden lotus sacred pool (L) for pilgrims to bathe in, a thousand-pillar hall choultry