Nallur - ancient Jaffna and its main temple
Nallur Kandaswamy Kovil is the largest temple complex of Sri Lanka's Tamil community. It deserves to be called Jaffna's spiritual centre of Hinduism.
Content: Names - Nallur Kandaswami Kovil - King Chempaha Perumal - Sangiliyan Statue - Sangili Toppu - Mantri Manai
Nallur is a suburb of Jaffna city and also one of the town's two divisional secretariats. Although Nallur division encompasses the entire northern half of the municipality of Jaffna, Nallur in a narrrow sense is only one of these boroughs, situated 2.5 km northeast to the centre of Jaffna city. Historically, today's Nallur was the capital of the late medieval and early modern Tamil principality known as 'Jaffna Kingdom'.
Names of Nallur and Jaffna
The current name 'Nallur' derives from the Tamil words 'Nallathu' and 'Ur', which mean 'good' and 'place' or 'town' respectively. The name 'Nallur' has not come into general use before the fall of the Jaffna Kingdom. But in the Jaffna Chronicle of the 18th century it refers to the medieval period, too. The original name of the capital at the location of Nallur was 'Singhai Nagar', also spelt 'Cinkainakar' in Tamil. Surprisingly, this means 'Lion City'. The lion (singha), a symbol usually attributed to the Singhalese, was in fact the eponymous title of the Tamil royal city. All rulers of the Arychakravarti dynasty till the conquest of Jaffna by the Portuguese bore the name 'Cinkai', too. It’s also the name of the founder of the Jaffna Kingdom, Ukkira Singhan. In a way, 'Aryasingham', which translates to 'noble lions', can be regarded as another name of the dynasty of Jaffna Kings otherwise better known as Aryachakravarty.
'Jaffna' is the European pronunciation of Tamil 'Yalpanam'. So the story goes: A vagrant blind soothsayer and musician, plagued by his shrewish wife, left India for Sri Lanka. The island king, full of admiration for the songs played with the lute, granted the barde a sandy stretch of land called Manattidal. The lute player developed it to a cultivatable area and then returned to India and brought some members of his tribe to his newly acquired land. The Tamil term of a lyre is 'Yal' and that of a barde is 'Panam'. Accordingly, the minstrel's land was renamed 'Yal-Panam'. The lute became the heraldic emblem of Jaffna. But what's the exact location of that stretch of land? Presumably 'Yalpanam' referes to the entire peninsula, but locals believe it's the seashore of the neighbourhoods of Karaiyur and adjacent Pasaiyur, situated just east to Jaffna Fort and forming the southernmost parts of Jaffna city.
Nallur Kandaswamy Kovil - Sri Lanka's largest Hindu temple
Coconuts are smashed in front of Murugan shrines when making vows and hoping wishes will be fulfiled
The complex of the Nallur Kandaswamy Kovil is in the very centre of today’s Nallur. This largest Hindu temple of Sri Lanka is dedicated to Lord Murugan, venerated in his aniconic form of the divine spear Vel. The vel is a well-known symbol of Tamil religiousness in South India and Sri Lanka alike. Murugan, who originally was a god of warriors and shepherds in the hillcountry of Tamil Nadu (southeastern India), is the most popular deity with Tamils. His character is marked by beauty more than by violence. In South India, veneration of this Tamil god preceded Brahmanic Hinduism. However, during a long peaceful period of adaptation of Brahmanic elements of northern Indian origin starting in the early centuries A.D., a process sometimes called Sanskritization, Murugan was interpreted by Brahmins to be the local Tamil form of the pan-Indian warrior god Skanda, Lord Shiva’s son. In India, he is also known under various other names such as Subrahmaniya or Kartikkeya. The most common name in Sri Lanka is Kataragama, who is worshipped by Buddhists and Wedda tribal people, too, even by some Muslims (as Alexander the Great, whose Arab name is Iskanda, is identified with Skanda in Kataragama; a companion of Alexander is believed to have been a local prophet of Allah). 'Kanda' is an abbriviation of 'Skanda', whereas 'swamy' is an honorific title. 'Kandaswamy' is the most common name of Murugan temples in Sri Lanka’s Tamil areas. Plenty of temples in India and overseas too bear this name. Almost all Tamils are Shaivites, venerating Shiva (instead of Vishnu) as the supreme god of the universe. But there are more Tamil temples dedicated to Shiva’s sons, Murugan and Pilllaiyar (Tamil name of elephant-headed Ganesha), than to Lord Shiva himself. Many of Sri Lanka’s Kandaswamy temples form a chain stretching from Nallur in the north to Kataragama sacred city in the south of the island, along the eastern coastline. They mark the route of the island's most famous long-distance pilgrimage, which is held annually, the Sri Lankan Pada Yatra.
Though believed to be founded in the 10th century or even earlier, the Nallur Kandaswamy Temple is also ascribed to the first Jaffna king, who ruled in the mid 13th century, when soon after the fall of the medieval Sinhalese capital Polonnaruwa an almost independent principality was established in northern Sri Lanka during the period (and probably under the auspices) of the Southindian Pandya empire. Several times, the temple sanctuary was renovated, enlarged and maybe even shifted during the late medieval period (13th to 15th century), when Nallur was the capital of Jaffna Peninsula and of the entire northern mainland of Sri Lanka, thereby being a major principality of the island. Actually, sometimes it was even the predominant one. Particularly King Chempaha Perumal (known as Sapumal Kumaraya to Sinhalese people) is credited with major construction works at Nallur. Surprisingly, he is also said to have destroyed the first Kandaswamy temple. Only after regretting this, he then decided to construct a new one at a new place.
Though believed to be founded in the 10th century or even earlier, the Nallur Kandaswamy Temple is also ascribed to the first Jaffna king, who ruled in the mid 13th century, when soon after the fall of the medieval Sinhalese capital Polonnaruwa an almost independent principality was established in northern Sri Lanka during the period (and probably under the auspices) of the Southindian Pandya empire. Several times, the temple sanctuary was renovated, enlarged and maybe even shifted during the late medieval period (13th to 15th century), when Nallur was the capital of Jaffna Peninsula and of the entire northern mainland of Sri Lanka, thereby being a major principality of the island. Actually, sometimes it was even the predominant one. Particularly King Chempaha Perumal (known as Sapumal Kumaraya to Sinhalese people) is credited with major construction works at Nallur. Surprisingly, he is also said to have destroyed the first Kandaswamy temple. Only after regretting this, he then decided to construct a new one at a new place.
click here for more information about King Chempaha Perumal
Chempaha Perumal is one of the most interesting characters of Sri Lanka’s late medieval history, as this parvenu at the royal court in Kotte was both Tamil and Sinhalese. During one period he was King of Jaffna and during a subsequent period King in the Sinhalese capital Kotte. The prince of Tamil origin claimed to be an adopted son of the most significant ruler of the Kotte Kingdom, Parakramabahu VI. Indeed, he had served as commander of the Sinhalese army. On behalf of King Parakramabahu he conquered Jaffna in 1450, where he reigned about one and a half decades. After the demission of Parakramabahu VI, Chempaha Perumal aka Sapumal Kumaraya, killing the former king’s grandson, ascended the Kotte throne under the Sinhalese royal name of Bhuvanaikabahu VI.
The Tamil chronicle of the Jaffna Kingdom, which is called Yalpanam Vapai Malai, condemns a Sinhalese King by the name of Vijayavaku (Vijayabahu). It depicts him as an usurper and tyrant who coerced locals to adopt Sinhalese customs. This chronicle's account has it, that Vijayavaku was killed by the returning royal family of Jaffna’s Aryachakravarti dynasty. So, who was that Vijayavaku? The chronicle, which makes no mention of the name "Chempaha Perumal" or "Sepumal Kumaraya", reads: During the entire period of 17 years of absence of King Kanakasuriya Cinkaiariyan, Vijayavaku occupied the vacant throne. Thus - although Sapumal Kumaraya, instead of being killed, actually became king in Kotte after having been regent in Jaffna - the dates given in the chronicle contradict any attempts to make two out of one, Vijayavaku and Sepumal Kumaraya, because only one king is recorded for this entire period. Reading modern newspaper articles on Sri Lankan history, however, you could easily come to a different conclusion: The good Sepumal Kumaraya, who is credited (by oral tradition) with the construction of the Nallur Kandaswamy temple, is said to have left behind a regent by name of Vijayavaku in Jaffna, who turned out to be a bad guy and then was killed. Nothing even similar to this ad-hoc solution is stated in the Yalpanam Vapai Malai. Instead, the correct conclusion is: The suppressive usurper called Vijayavaku in the chronicle is no other than Sapumal Kumaraya. It's one and the same person. Nonetheless, the chronicle’s tyrant is held in some esteem in the local traditions of Nallur. The annual temple festival also recalls the arrival of his bride from Kotte, which is a kind of secondary event of the temple's sacred history. The major ritual wedding event celebrated annually, of course, is that of god and goddess. It's called Thirukalyanam.
According to rules of urban planning layed down in the ancient Indian Shilpashastra scriptures, Nallur (then Cinkainakar or ancient Jaffna city) had a square groundplan with four quarters reserved for different castes, the temple marking the focal point of the town. But that historical centre is not the middle of present-day Nallur, as it was situated 1 km further east (even farer away from today’s Jaffna downtown). How can this be?
The original Nallur Kandaswamy temple was destroyed by Portuguese invaders and replaced by a church in 1620. There has been a church on this very spot of the original Hindu temple ever since, although neither the Portuguese nor the subsequent Dutch structures are preserved. In 1827, a new church was erected at the original place of the Hindu sanctuary. It's St. James Anglican Church, the tower of which is of a quite pleasant colonial design. However, a construction of a new Kandaswamy temple at another place - but within the premises of former Cinkainakar alias Nallur - was already permitted under Dutch colonial rule in the mid 18th century, when a pious Tamil Hindu, Ragunatha Mapana Mudaliyar, nicknamed 'Don Juan', cultivated good contacts with the Dutch rulers, for whom he worked in the colonial administration of Jaffna. In contrast to the Portuguese, the Dutch did not suppress local religions. Don Juan's descendants became his successors, a dynasty of custodians in charge of the temple. The 18th century was also the period during which the name 'Nallur' came up and the Tamil chronicle Yalpanam Vaipai Malai narrating the story of the former Jaffna Kingdom was composed.
But it was under British rule that again a vast temple complex in the Dravidian style was created at this new place. In the late 19th century, the enlargements were initiated by Arumuga Mapana Mudaliyar, the 7th custodian. As the ancient city walls can be considered to have been the outer temple enclosure, the new Kandaswamy temple, in a sense, is still built on sacred ground of the medieval predecessor. However, the centre of Nallur shifted to the west. The present location of Nallur Kandaswami temple is called 'Kurrukkal Valavu' – meaning 'temple-priest’s land'. Nallur traditionally was a place inhabited by a Brahmin lineage as well as by Tamil upper casts of Vellalars (land owners) and highest levels of Chettiars (traders).
The original Nallur Kandaswamy temple was destroyed by Portuguese invaders and replaced by a church in 1620. There has been a church on this very spot of the original Hindu temple ever since, although neither the Portuguese nor the subsequent Dutch structures are preserved. In 1827, a new church was erected at the original place of the Hindu sanctuary. It's St. James Anglican Church, the tower of which is of a quite pleasant colonial design. However, a construction of a new Kandaswamy temple at another place - but within the premises of former Cinkainakar alias Nallur - was already permitted under Dutch colonial rule in the mid 18th century, when a pious Tamil Hindu, Ragunatha Mapana Mudaliyar, nicknamed 'Don Juan', cultivated good contacts with the Dutch rulers, for whom he worked in the colonial administration of Jaffna. In contrast to the Portuguese, the Dutch did not suppress local religions. Don Juan's descendants became his successors, a dynasty of custodians in charge of the temple. The 18th century was also the period during which the name 'Nallur' came up and the Tamil chronicle Yalpanam Vaipai Malai narrating the story of the former Jaffna Kingdom was composed.
But it was under British rule that again a vast temple complex in the Dravidian style was created at this new place. In the late 19th century, the enlargements were initiated by Arumuga Mapana Mudaliyar, the 7th custodian. As the ancient city walls can be considered to have been the outer temple enclosure, the new Kandaswamy temple, in a sense, is still built on sacred ground of the medieval predecessor. However, the centre of Nallur shifted to the west. The present location of Nallur Kandaswami temple is called 'Kurrukkal Valavu' – meaning 'temple-priest’s land'. Nallur traditionally was a place inhabited by a Brahmin lineage as well as by Tamil upper casts of Vellalars (land owners) and highest levels of Chettiars (traders).
In the centre of the temple complex is a tower (Shikaram) just above the sanctum sanctorum (Garbagriha). It's situated to the west of a ceremonial hall (Mandapa), as usual in Indian sacral architecture. The enclosure wall is now streaked in red and white, as it is typical of Tamil temple walls. The exterior walls were added in the begin of the 20th century. They are now towered by two impressive Gopurams to the north and south, a typical feature of Dravidian temples all over South India. Both impressive Gopurams were added to the temple walls only recently, to be more precisely: some years after the end of the civil war. The 30 m tall South Gopuram, called 'Shanmuha Raja Gopuram', was built in 2011. The slightly taller northern 'Kubera Raja Gopuram' is a symmetrical supplement from 2015.
Six Pujas daily are celebrated in the Nallur Kandaswamy temple. Particularly Tuesdays and Fridays witness large numbers of devotees. Bringing flowers or fruits is a good way to show respect, but an even better way is to wash the gifts outside before offering them. Best visiting time for enjoying the ceremonies is the late afternoon. However, the morning would be the better time for taking photos of the temple complex. No photography is allowed within the temple. Please also switch off mobiles. Visitors are requested to leave their shoes already when entering the temple ground (Medhi) and devote persons use to wash their feet before joining ceremonies. Foreigners are also permitted access to the prayer hall (Mandapa), but males have to visit it bare-chested. The festival fortnight of Nallur Kandaswamy Kovil is celebrated in July / August.
Six Pujas daily are celebrated in the Nallur Kandaswamy temple. Particularly Tuesdays and Fridays witness large numbers of devotees. Bringing flowers or fruits is a good way to show respect, but an even better way is to wash the gifts outside before offering them. Best visiting time for enjoying the ceremonies is the late afternoon. However, the morning would be the better time for taking photos of the temple complex. No photography is allowed within the temple. Please also switch off mobiles. Visitors are requested to leave their shoes already when entering the temple ground (Medhi) and devote persons use to wash their feet before joining ceremonies. Foreigners are also permitted access to the prayer hall (Mandapa), but males have to visit it bare-chested. The festival fortnight of Nallur Kandaswamy Kovil is celebrated in July / August.
Sangiliyan statue
The Sangiliyan equestrian statue, erected in 1974, was dedicated to the Jaffna Kingdom’s last monarch, Segarasasekaran VIII (1617–1619), better known as Cankili II (Sangili II). He is a controversial figure in Sri Lanka, as he was an usurper who killed his Tamil opponents. The Portuguese didn’t accept his reign. Sangili II was finally defeated, deported to Goa and executed, although he had acquired supporting Tamil troops from southern India. Sangili II had also been supported by the Kandyan King Senerat II, because the foreign invaders from Portugal were the common enemy of both the Tamil and the Sinhalese principalities. However, Tamil freedom fighter Sangili II is not held in high esteem by Sinhalese nationalists. This is why the statue is a political issue. Critics from one side say, the old statue was too heroic, critics from the other side think, the new statue is not heroic enough. As Bertolt Brecht once stated: Unhappy that country that needs heroes.
Sangili Toppu
Sangili Toppu, also transcribed 'Cankilian Thoppu', was the entrance gate and now is the only surviving remnant of the residence of the former Jaffna Kings reigning from Nallur (ancient Cinkainakar). The royal palace was demolished by the Portuguese, after it had already been severely damaged during their conquest of Nallur. Apart from the residence, the Portuguese invaders also destroyed and the Saraswathy Mahal Library in Nallur and thereby all relevant archives of manuscripts, this is to say: the written cultural heritage of the former Tamil kingdom, the documents as well as the literary works.
|
Mantri Manai
'Mantri Manai', also transcribed 'Manthiri Manai', literally means 'minister’s abode'. It’s located 300 m north of Sangili Toppu, at the opposite side of Point Pedro road. The protected archaeological monument is surmised to have been one of the residences of a high-ranking official before the fall of the Jaffna kingdom. Some say, it was an edifice of King Sangili II himself. But according to its architectural style, the Mantri Manai must have been used and altered during the colonial period. Brick architecture and details of the ornamental decoration indicate Dutch influences, whereas some elements might date back to pre-colonial styles. Others say, Mantri Manai was completely built in the much later British period and the Dravidian characteristics are the result of a historicizing fashion.
|
