Thyagaraja Temple, Thiruvottriyur – History

Thyagaraja Temple, Thiruvottriyur – History

The temple has been in existence from the Pallava times of 7th century and widely expanded by Chola kings during the 11th century. The temple draws parallel with the Thyagaraja temple in Tiruvarur as both the temples were expanded by Rajendra Chola I and both have the same dance poses of Lord Shiva. The temple was originally built by Pallavas and later rebuilt by Rajendra Chola I. The temple was the centre of learning, with the halls inside the temple acting as venue for religious discourses in subjects like vyakarna (translation), Somasiddantha (philosophy) and Panini's grammar. There was a hermitage attached to the temple during 9^th century, presided over by Caturananas Pandithar. 

The temple also had philosophical discourses and expositions on grammar. Lands were granted to learned scholars and their generation like Vedavritti, Bhattavriti, Vaidyavritti and Archanavritti. There are references to recital of Prabhakara, Rudra, Yamala, Purana, Sivadharma, Panchanga & Bharata. There are several inscriptions inside the temple dating back to Pallava period. Shankaracharya, the 8th century scholar in the advaita school of Hinduism is believed to have visited the temple to put down the power of evil. The temple was originally built by Pallavas and later rebuilt by Rajendra Chola I.

The inscription dating 954 CE, the fifth year of the Chola king Gandaraditya indicates 90 sheep for burning lamps and ilavilaku, a lamp made in Sri Lanka). The inscriptions dating from 1046 CE reveal that 64 bronze Nayanmar statues were installed in the temple. There were equal number of dancing girls called Devadasi in the temple, who were divided into two groups – the vala kai dasis danced for Thyagaraja, while the idangai dasis danced for Vadivudaiammai.

During the reign of the Malik Kafur, much of the temple was destroyed and the bronze idols present now in the temple were installed during the Vijayanagara period of 15th century. A 13th-century inscription indicates the practise of animal sacrifice to the goddess, which continued along with offering intoxicating drink till the early 2000s. Famous saints like Pattinathar, Topeswamigal and Ramalinga Swamigal lived in this town and prayed Thyagaraja in this temple. This place is also home to Thiruvottriyur Thyagesar who is a Carnatic composer and poet.

The temple was the home of the Hindu saint Pattinathar and the location where he attained Samadhi in the form of a lingam. It is the birthplace of Kaliya Nayanar, one of the 63 Nayanmars. This temple of yore finds a definitive place in Tamil Saivite history as this is the place where the Marriage of Gnanasambandhar was supposed to happen but concluded in Gnanasambandhar being absorbed with several others into the Jyothi before the marriage could be solemnized.

The Carnatic composer Thyagaraja visited this temple and composed the Thiruvottiyur Pancharatna or 5 Gems in praise of the Goddess Tripurasundari. Thiruvotriyur Mummanikovai is a work in praise of the deity in the temple. Thiruvotriyur Anthathi is a 19th-century work by Gnanasampathavaran in praise of the deity of the temple. Thiruvotriyur Moovar Tamil is an extract of Thevaram specific to the temple.

Thiruvotriyur Nadana Sarithram is a historic depiction of dance in the temple. Vadivudaiampal Asiriyavirutham by Rama Mudaliar, Vadivudai Amman Kummipadal, Vadivudaiamman Navarattinam & Vadivudaiamman Panssarathinam by Kanniappa Uvattiyayar are 19th century works glorifying Vadivudaiamman, the prime consort of the primary deity of the temple. The 19^th century Saint Shri Ramalinga Adigalar was a daily visitor to this temple during his younger days and has sung many poems in praise of this Lord. The other important Saint associated with this temple is Shri Topeswamy.

Temple Administration:

During 1786 to 1831 CE, there were frequent clashes between the right-hand castes comprising handicraft people and poor and the left-hand castes comprising wealthy and parsimonious merchants. It was the practice of British administrators to bestow the office of chief administrator of the temple to rich merchants. Following the custom, Lingi Chetti headed from 1754 CE, and after his death, his family inherited the post. The right-hand caste people were highly irritated that the post was inherited by the left-hand caste. In August 1786, the left-hand caste submitted a petition to the Governor and the council of Fort St. George claiming the right-hand caste had no right over the administration of the temple and were indulged in attack of one of the left-hand person.

The English sidestepped by ruling that both had liberty to perform their ceremonies according to the respective customs. It was also announced that the heads of each would be responsible for offenders. While the left-hand caste abided by the order, the right-hand caste stopped their practices. There were intermittent clashes initiated by both the parties and once resulted in attacking the sepoys involved in protection. The dissension cropped once more during 1828 when the officiating priest complained about the chief administrator. 

In 1831, there were renewed complaints against the chief administrator over the authority of dancing girls and his right in administering the temple stating financial irregularity. The dancing girls were immediately removed from the temple. The collector upheld the action against the dancing girls and ruled that Arunachala Chetti of the left-hand would be the rightful administrator of the temple. It also suggested to the right-hand caste that no complaints would be entertained unless specific instances were shown where the right-hand moved away from customs.