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THE INDIAN ANTIQUARY.
DECEMBER, 1883.
The southern half of the second prákára was erected, it is said, about 1540, by Tirumalai Sotupati, whose statue and that of his son Raghunatha stand by the side of the south entrance into the Amman temple, and are honoured with garlands and an offering of betelnut and flowers every Friday night when the image of the Svami is brought to this place on its way to the bed (Pallivarai) in the Amman temple. Raghunatha Tirumalai Satupati, just named, built the rest of the second pråkdra about S. 1580.
The great unfinished eastern gopura is as- cribed to Daļavai Setupati in S. 1571, who also built the Sabhapati shrine in the north-east corner of the third prdkára. In . 1624 Hiranyagarbhayaji Ravikola Vijaya Raghunátha Stupati, besides other buildings, erected the Palliyarai or bedroom of the Amman temple, and the mandapa in front-in which are statues of himself and his brother Kadamba Têvar.
About S. 1662 the Setupati began the third pråkára, setting up the entrances into it from the gopuras on all four sides, and it was com- pleted by Muttu Rámalinga Sôtupati (born $. 1647, A.D. 1725-6) in S. 1691. The statues of the latter and of his two mantris-Muttirulap. pa Pillai son of Saundara Påụdiyatı Pillai, and Krishņa Ayyangår", with members of his family are conspicuous in the western entrance corridor.
The temple therefore is not the work of one age, but extends over a period of 350 years, and has been erected and endowed almost exclusively by one family, the Stupati Chiefs of Ramnad. It is one of the last great works of the Hindus, and the latest addition to it is the finest of all.
The pújd or ritual of this temple may deserve notice, as it will be found peculiar in some details, and differing from what is the practice in temples north of the Tungabhadra and Krishņâ.
At half past 4 or 5 A.M. the pádasaiva (Tam. Osan) comes into the east porch in front of a shrine of Hanuman and blows thrice on a conch, tinkling on a jayaghana (T. sekandi)
or small gong hung on his right wrist with a small stick held between the fingers of the same hand. Then he proceeds to the south, west, and east gates in succession, and repeats the summohs. Daring certain seasons he visits the temples outside, and blows also on the sea-shore. Then come the mêlakdran or musicians, -three with drums, bhéri (T. pêri or nagård), msidanga-bhéda (T. tavil), and damaruga, two pipers (nágasvara), a castanet (kaitá!am) player, and one with a trumpet kúkala (T. elckálam), -and play in front of the Hangman shrine in the east entrance. The Sthånikârs, who keep the keys, and have charge of th jewels, the Bhattars or priests, and the dancinggirl (Muraikdrt) officiating for the day, with rudraksha beads in place of jewels, dressed as a Brâhmani and her hair uncombed-all having already bathed-come with the peons and servants of the Dharmakartâ or superintendent, and open all the doors up to the Mahamandapa, and light the lamps. The cooks go to the kitchen, and the storekeeper gives out rice and other provisions for the day. A hundred and eighty measures of rice is said to be the daily dole-40 to the servants, and 140 to be cooked for the worship.
Besides these officials it may be as well here to enumerate also the following:--
The Gurukka! is the priest whose duty it is to make the pujá. His assistant is the Sadhu. chárya. The Savaiyar assists at the abhisheka, bringing the naivédya and the water (tirumanjanam) in a silver pot (ghata) on the elephant.
The Nayinár is superirtendent of all the temple servants.
The Mantrapushpa repeats the mantra when the Bhatar or Gurukkal asks forgiveness at the conclusion of each pájá.
The Agama assists in making Saniprókshana according to the Agamaśástra.
The Vedapáráyana repeats the Veda behind the image when it is carried out during a festival, | The Kattiyam holds the silver baton when
the image is brought out at the time of dipára. dhana and repeats the Kattiyam every evening when the Svåmi is carried to the Palliyarai.
. These go to the Zamindår's servants if any are of lime, &c. prosent.
. To his grandson SatAvadh&nam Muttuavami Ayyangkr, His statue appears also in two other places with Iris an able Pandit and poot, I am indebted for much of the Mantel, Tollakadu Muttirulappapillsi opposite, together information given below respecting the pája. with others of his friends; but about 1835 & Pandiram See Ferguson's Hist. of Ind. and Eastern Architechad some of them chiselled into ascetics, affixing beards | ture, pp. 355-358.
