National seminar on “Minor Deities in Indian Art,” held at the C. P. Ramaswami Aiyar Institute of Indological Research, Chennai on March 28th and 29th 2024 (2).

National seminar on “Minor Deities in Indian Art,” held at the C. P. Ramaswami Aiyar Institute of Indological Research, Chennai on March 28^th and 29^th 2024 (2).

Technical session – Aarti presenting paper

The second day proceedings started with  special lectures by the invited scholars and they delivered their papers. The abstract of their papers were already included in the “Abstract” booklet circulated. As the gods or goddesses taken by each scholar pertains to a state and area, the people of other states or areas may not be knowing, but, the forms may differ, the concept, precept and evolution of such deities overlap, match and even tally with others. As people require such deities near to their places, they were started so with a low profile and small structure. If the popularity increases, then, devotees donate and start constructing a big temple. In due course of time even that temple bigger accommodating other gods and goddesses and also facilities for the vising devotees.

Technical session – audience

29-03-2024: The Special Lectures II were delivered by the following on the topics mentioned against each:

1. Prof. Dr. Choodamani Nandagopal[1] Art historian, UNESCO Fellow and  Tagore National Fellow, Bengaluru.  – “Significant Dynamism of Minor Deities in the Regions of Karnataka”  – After delving oupn philosophy, panchamahabhutas etc., she mentioned about Subramanya, Chamundesvari, Veerabadra, Dandina maramma, Kalabhairava, Narasimha, Cheluvanarayana, Channakesava, Nanjundesvara, Manjunatha, Dharmaraya, Draupati, Yantrodhara Pranavadevuru (Anjaneya) and Bhuta worship
2. Dr. T. Satyamurthy[2], Former Director of Archaeology, Kerala – “Minor Deities in Kerala Art” – Ayyappa shrines and Karpa kavus are there, besides there are a large number of minor shrines of dur-moorthies (evil spirits) like Kuttichattan, Karikkutti, Maranakutti, Kalladimuttan, Bhairavan, Vishnumaya and Chattan, who are important deities in a large number of temples. Added to these deities, in recent years, worship of Thiruvalluvar the author of Tamil work Tirukkural, is found in some rural areas. The deity is purely rural one, in contrast to the agamic Thiruvalluvar worshipped in Mylapore. .
3. Dr. Sudipa Ray Bandyopadhyay[3], Professor, Department of Ancient Indian History and Culture, University of Calcutta, Kolkata – “The Iconography of Jvara” – she traces that the deity of Jvara to early 9^th cent.CE. Jvara ( ज्वर, Jvaram, lit. ’fever’), also called Jvarasura, is the personification of fever in Hindu tradition. He is the consort, and sometimes the attendant, of the pox-goddess, Shitala. The cult of Shitala-Jvarasura is widely popular in Bengali culture. Incidentally, in Bengali, Oriya and Hindi languages, fever is referred to as Jvara.[5] and Asura means demon. The name Jvarasura is combination of these two words – Jvara (meaning fever) and Asura (meaning demon) – Jvarasura. Thus, Jvarasura means the demon of fever. Jvarasura is disguised as a young servant. Shitala, the consort of Jvarasura is widely worshipped by village folk in whole of North India, as a protector of pox and fever diseases. In Buddhist tradition, Jvarasura is depicted sometimes as consort of Paranasabari, the Buddhist goddess of diseases. In some images, these deities are shown as flying away, to escape from wrath of Vajrayogini, the Buddhist goddess and destroyer of diseases.

Then, technical sessions were started as follows and held parallel also, as there were many papers to be presented.

Technical session – paper reading – audience

29-03-2024 3 to 4 pm: The Technical Session – IV was chaired by Dr. Sudipa Ray Bandyopadhyay, Professor, Department of Ancient Indian History and Culture, University of Calcutta, Kolkata and the following papers were presented:

1. Dr. Aarti Iyer[4]  – “Transformation of a Hunter’s Son into a Warrior Deity: Understanding the Significance of Vettaikkorumakan” – Vettakkoru Makan (വേട്ടക്കൊരുമകന്‍) is a Hindu deity worshipped in parts of Northern Kerala. This deity is alternately referred as Kiratha-Sunu (son of Kirata) in Sanskrit. Vettakkorumakan is believed to be the son of Shiva by his consort Parvati, born when he assumed the form of a Kirata (hunter) to deliver a weapon known as Pashupatastra to Arjuna. He is mostly and exclusively worshipped in Malabar region of Kerala. The most famous temple of this deity is the Balussery-Kotta Vettakkorumakan temple about 25 km from Calicut. This was once the fort of the Rajas of Kurumbranad. Other prominent temples are at Ramanthali, Nileshwar, Kottakkal, Nilambur, Karaparamba and various places in Kannur district and Kasargod district. He is the family deity of the Rajas of Chirakkal, Nileshwar, Kottakkal, Nilambur Kovilakam, Kalathil Kartha’s, Aluva, Amarambalam Kovilakam and Randu Illam Vargam Nambiars. Those families among the nobility of Malabar who have Vettakkorumakan as their family deity are connected in one way or other incidentally to either Balussery Fort or Kurumbranad.Later he moved to Kottanachery temple in Vellur, Payyanur in North Malabar. A special type of firecracker called “Kathina” was his favourite.

Aerial view of the temple…

The deity inside….

the white colour-leaves neem tree and the devi inside….

1. Dr. V. Preethi[5],  – “Two specific forms of Māriamman in Tamil Nadu” – Neem Tree with white colored leaves is considered as Amman and worshipped by the people to get the desired from the deity. Thiruvavaduthurai is located next to Kutthalam in Mayiladuthurai district which is famous for the ancient White Vampu Mariamman temple. This temple is also considered as guardian and family deity of the people of the region. Also, it is believed by the devotees that the goddess would give the desired boon to the devotees, if they repent and surrender to her totally. She went on to claim that the temple was 2000 years old and so on. She relies upon what the Pujari said about the antiquity of the temple. Though faith is different from historicity and historical evidence, it is better that researchers verify the facts and present papers.

1. Dr. V. Sandhiyalakshmi[6] – “Navagrahā in Icons” – she pointed out that the Indians copied the concept of grihas from the Greeks. From the beginning of the 6^th cent.CE onwards, the iconographic innovation arose and developed. The concept days, weeks, the deities of presiding over days and weeks and related astronomical aspects are confused with the astrology. The seven-day week was known in India by the 6th century, referenced in the Pañcasiddhāntikā. The Garga Samhita, dated to 1^st century BCE or CE, as a possible earlier reference to a seven-day week in India. Of course, there are works Surya Siddhanta and Vedanga Jyotisha (dated to c.1250 BCE). She could not date the “Navagruhas” or the astronomical background of the “Navagruhas”. Though, she was referring to Rig Veda and other astronomical works, she did not mention Surya Siddhanta and Vedanga Jyotisha (dated to c.1350 BCE).

oppo_0

29-03-2024 4 to 5 pm: On 29-03-2024 afternoon, after lunch, Technical Session – V was held at the Main Hall in parallel and chaired by Dr. T. Satyamurthy , Former Director of Archaeology, Kerala and the following papers were presented:

T. Sathyamurthy chaired the session

1. Mr. Sohom Banerjee[7] “Panchananda: A lesser-known Minor Deity of Bengal”
2. Mr. Sanjay S[8] – “Guardian of the Sacred: Understanding the Role of Bhairava as Ksetrapala in South Indian Temples from 10th to 13th century C.E.” – Kṣetrapāla (क्षेत्रपाल).—Kṣetrapāla is consecrated on the South East corner of the temple, for protecting the villages and cities. This is a large image with three eyes. There are figures which are Sāttvika, Rājasa and Tāmasa (having the attributes goodness, ostentatiousness and sloth)[9]. In some places figures having two or four or eight hands are seen. It is presumed that this deity is a portion of Śiva. It is stated in Agni Purāṇa, Chapter 51 that Kṣetrapālas should be figures having trident in the hand. Bhairava is often quite directly the ‘Kshetrapala’ – the Protector (‘Pala’) of the Space or Place (‘Kshetra’) – that is hailed to do exactly this for many a Temple. Indeed, one reads of the Bhairava Murti being directly entrusted with the keys to the Temple and the Night’s solemn vigil after all others have gone home. In Varanasi, There, Bhairava is hailed as the ‘Kotwal’ (‘Castellan’ – although interestingly also translated as ‘Chief of Police’) ; something taken rather literally as applies the police station immediately near to Bhairava’s main Mandir within the city, where the physical position of station commandant is, quite literally, held by a depiction of Bhairava.
3. Dr. J. Sumathi[10]  – “The worship of the nine river deities in Mahamaham festival”
4. Mrs. N. Ushadevi[11] – “Representation of Dasa-Maha-Vidya in Madhubani painting”
5.  Dr. Sivakumar Challa[12]  – “The Legends, Rituals and Worship of Minor Hindu Deities in the Combined Chittoor District of Andhra Pradesh”

© K. V. Ramakrishna Rao

30-03-2024.

Sanjay presenting paper

Sanjay prsenting paper audience…

Sanjay presentig paper – audience – LHS

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[1] Abstracts, sl.no. 2; p.8.

[2] Abstracts, sl.no. 8; p.18.

[3] Abstracts, sl.no. 9; p.20.

[4] Abstracts, sl.no. 10; p.21.

[5] Abstracts, sl.no. 21; p.37.

[6] Abstracts, sl.no. 25; p.42.

[7] Abstracts, sl.no. 30; p.48.

[8] Abstracts, sl.no. 26; p.43.

[9]  Kṣetrapāla (क्षेत्रपाल) – https://www.wisdomlib.org/definition/kshetrapala

[10] Abstracts, sl.no. 31; p.50.

[11] Abstracts, sl.no. 32; p.51.

[12] Abstracts, sl.no. 27; p.44

Analysis of Archaeological Material Remains through Geoarchaeology, Geo-Micro Fossils and Literary Sources of South India (3)

Analysis of Archaeological Material Remains through Geoarchaeology, Geo-Micro Fossils and Literary Sources of South India  (3)

K. Amarnath Ramakrishna, Superintendent of the Archeology Department of India, who participated as a special guest, told the press[1]: After 4 phases of excavation research was completed, its full report containing 982 pages was submitted to the central government last January. Only the central government can publish the Report on Keeladi. He said that natural disasters were not the reason for the destruction of Keezadi city. The central Government cannot make any change in our report. This report includes materials, data and evidence of how we have dated the antiquity of Keeladi in 2 years.

1,100 years of history[2]: We have records of the city of Keeladi from 800 BC to 300 AD. But the city must have existed by at least 1,000 AD. There can be various reasons why a city is destroyed. But natural disasters were not the reason for the destruction of Keeladi city. The 1,100-year history of Keeladi will be revealed when this thesis is published. The present city of Madurai was formed only in the 9^th century AD. So the people who were in Keezadi must have gradually migrated from there and formed the present city of Madurai. While we study fossils a lot, we don’t really study the habitats that depend on them. Burial is only part of the habitat. The way of life of the people can be known only by studying the living areas of the people. Instead of looking at Vaigai and Tamiraparani as a separate river region, studies should be done in all the places along the South Indian rivers. It provides various historical information. We are applying for new archaeological research in Theni district. Madras University has so far conducted research in more than 30 locations. Research has been conducted in Kanchipuram for 6 years. These reports should be published by the University. If we want to know the history of Kanchipuram, it will be known only when the thesis of Madras University is published.

17-08-2023 – the paper reading session: Though, about 30 papers were received, only 17 had come to present papers. The following papers were presented on the first day.

T. Sreelakshmi. Director Archaeological Survey of India Dharohar Bhavan, 24, Tilak Marg, New Delhi	Symbols and Symbolism – New Evidences and Dimensions From Buddhist Establishments In South India
Dr. S. Rama Krishna Pisipaty Geo-archaeologist, Former Professor & Dean SCSVMV Deemed to be University, Enathur, Kanchipuram – 631561. sramakrishna.pisipaty@gmail.com	Palaeochannels & Settlement pattern in Lower Palar: Geo-archaeological approach
Dr. Ganesan Ambedkar, Dept of Dravidian & Computational Linguistics, Dravidian University, Kuppam – 517426; Phone: +919490736166	“System and Systematic differences among Dravidian Languages”.
C. Uma, Ph. D., Research Scholar, Dept. Of Ancient History and Archaeology,  Madras University, Chepauk, Chennai – 05	Sangam Literature references to understand the select Archaeological vestiges of Tamilnadu
K.V. Ramakrishna Rao,   I.R.S (Retd) Guest faculty, University of Madras and Visiting faculty for Annamalai University, Research Scholar, Department of Ancient History and Archaeology, University of Madras, Chennai.	A critical and unified study of submerged Poompuhar city based on Multi-disciplinary Study
Singaravelavan J S Ph. D., Research Scholar, Dept. Of Ancient History and Archaeology,  Madras University, Chepauk, Chennai	Archaeology of Amanambakkam
Dr. S. Ganesan Assistant Professor Department of History Institute of Distance Education University of Madras, Chennai – 600005	Goddess Lakshmi As Gleaned Through The Epigraphs And Copper Plate Grants

C. Uma had dealt with her paper, “Sangam Literature references to understand the select Archaeological Vestiges of Tamilnadu,” by giving literary evidences to compare with certain archaeologically related issues by comparison. The Sangam landscape is the name given to a poetic device that was characteristic of love poetry in classical Tamil Sangam literature. The core of the device was the categorisation of poems into different tiṇais or modes, depending on the nature, location, mood and type of relationship represented by the poem. Each tiṇai was closely associated with a particular landscape, and imagery associated with that landscape—its flowers, trees, wildlife, people, climate and geography—was woven into the poem in such a way as to convey a mood, associated with one aspect of a romantic relationship. She travelled from the Paleolithic to the modern period in such exercise covering the submerged cities also. It is difficult to demythologize such literary evidences dealing with the events that occurred millions of years ago, that too, away from the coast and supposedly buried under waters at the depth of hundreds of metres. The torpidity, current, murky waters and such other factors also affect real underwater exploration and excavation.

N.  Preetha presented a paper on, “Spatial studies on Jain Beds – A Petrological analysis,” giving elaborate details about the geology in general – In geology, a bed is a layer of sediment, sedimentary rock, or volcanic rock “bounded above and below by more or less well-defined bedding surfaces”. Specifically in sedimentology, a bed can be defined in one of two major ways. First, Campbell and Reineck and Singh use the term bed to refer to a thickness-independent layer comprising a coherent layer of sedimentary rock, sediment, or pyroclastic material bounded above and below by surfaces known as bedding planes. By this definition of bed, laminae are small beds that constitute the smallest (visible) layers of a hierarchical succession and often, but not always, internally comprise a bed. Then, she compared with the “Jain beds,” as if the Jain monks had chosen such rocky beds after going into the “Petrological analysis”! It is really amazing that they studied the rock structure as sedimentary, igneous, metamorphic, gneiss etc.,

 

K. V. Ramakrishna Rao, read a paper, “A critical and unified study of submerged Poompuhar city based on Multi-disciplinary Study.” He concluded as follows: The scientific studies have to be scientific and not hypothetical[3]. The Satellite and remote sensing imagery with all scientific manipulations have limitations.  The estimates that are of whatever nature with reasonableness cannot be decided as conclusive. As technical instruments are used definite results have to be presented. Besides archaeological limitations, the historical conditions are also to be satisfied.

• Under such circumstances, the Poompuhar Satellite-Bathymetric studies require more tangible and archaeological evidences, so that they can be taken up for historical studies.
• The geological datings have to be matched with geographical sedimentary level datings.
• The assumed structures have to be man-made, so that they could be decided as canal, waterway,  well, wall or harbor etc.,
• Archaeological evidences have to be obtained at the prospective levels where the earlier “Poompuhars” are located.
• They are to be dated and matched with the 1000-6000-9000-13000 BCE continuum or 7000-9000-15000-20000 YBP continuum.
• Otherwise, the Poompuhar hypotheses may survive as “Kumarik kandam” narratives.

© K. V. Ramakrishna Rao

20-08-2023

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[1] தமிழ்.இந்து,  கீழடி நகரம் அழிவதற்கு இயற்கை சீற்றம் காரணமல்ல – இந்திய தொல்லியல் துறை கண்காணிப்பாளர் தகவல், செய்திப்பிரிவு, Published : 18 Aug 2023 06:10 AM; Last Updated : 18 Aug 2023 06:10 AM.

[2] Based on a news report appeared in the Tamil Hindu and the link is given below: https://www.hindutamil.i.n/news/tamilnadu/1098649-natural-disaster-not-responsible-for-destruction-of-keezhadi-city-archeology-department-of-india-informs-2.html

[3] Gao, Jay. Bathymetric mapping by means of remote sensing: methods, accuracy and limitations, Progress in Physical Geography 33.1 (2009): 103-116.

The detectable depth is usually limited to 20 m. The accuracy of the retrieved bathymetry varies with water depth, with the accuracy substantially lower at a depth beyond 12 m. Other influential factors include water turbidity and bottom materials, as well as image properties.

A National Seminar held on “Understanding the Cultural Focus on Thiruvarur Region Heritage of Tamil Nadu – Focus on Thiruvarur region” on March 17th and 18th 2022 at the Central University of Tamil Nadu – CUTN, Thiruvarur (2)

A National Seminar held on “Understanding the Cultural Focus on Thiruvarur Region Heritage of Tamil Nadu – Focus on Thiruvarur region” on March 17^th and 18^th 2022 at the Central University of Tamil Nadu – CUTN, Thiruvarur (2)

The seminar hall

17-03-2022 (Thursday): As usual I got up by 3.45 am, but, I could not do anything here. I could listen to peacocks screaming, as they have been plenty here in and around. Mayiladurai – the place where peacocks dance is also nearby[1]. There was no internet connection also, though it was a Central University. Of course, nowadays all have a wireless internet connection that has become the order of the day. Thus, I was going through the papers and materials that are there in my laptop. Till 8.00 am nobody was there to tell anything about the seminar, inaugural function etc. No arrangement was made for coffee. We came down to the ground floor and saw people going here and there. One person was carrying a steel-flask with tumblers going to VIPs rooms, evidently serving them at their rooms. I saw Dr Rajendran coming after walking. We were talking for some time. I learned that has father Sri M. K. Narayanan aged 91 enjoying life with grandchildren and great-grandchildren also. I am happy to know about him, as he was the principal of our Pachaiyappas’ College.

The banner and backdrop

2020 circular/ brochure

The seminar is held after two years: It was to be held in March 2020 and then perhaps getting on postponed due to pandemic reasons[2].  Thus, as pointed out from January 2022, it was postponed to March 2022. Meanwhile, the faculty, persons involved with the seminar and others were also changed. Thus, with God’s grace, now the delegates have gathered here and the seminar is conducted. I am also happy to see, meet and talk with many old friends and others after two or three years.

Registration of delegates………………….A paper presenter from Tirupati, AP

Lighting the lamp

10.30 am – Seminar hall: All were sitting, perhaps expecting the arrival of the VC of the CUTN, Prof. M. Krishnan. As usual, the lighting of the lamp also started with the VIPs sharing each wick and with shoes and without shoes. The Tamil-Mother praising song was sung with the clear instruction that all should stand. During the facilitation of the VIPs, I could notice that the VC had been generous enough to offer his shawl to a student! And of course, he did it last also, i.e, first the guests, a good gesture noticed.

Tamil Mother Hail song sung…….

Tamil Mother Hail song sung…….all stood up

10.43  to 10.7 am: Then, the VC started describing the importance of Thiruvarur and pointed out that had the delegates come a day before i.e, on 15-03-2022, they could have witnessed the “Great Chariot Festival”. Tiruvarur Chariot festival, known in Tamil as Tiruvarur Therottam, is a historical event that still follows the same rituals and traditions associated with the Thyagaraja Swamy temple, Tiruvarur, in Tamil Nadu. The Lord Veethividangar (வீதிவிடங்கர்) now called as Thiyagarajaswami (Shiva) comes out of the massive ancient temple, with his consort Kondi (கொண்டி) (Parvathi) to bless the devotees who always comes to visit him in his abode, one of the world’s biggest chariots. And this chariot was constructed by Kothanars and it is Asia’s biggest chariot of 95” high,  weighing about 350 MT. After mentioning many temples, he pointed out that Kodikkarai is very near to Sri Lanka.

Importance of Vedaranyam, Kodokkarai etc: Kodiakkarai, also called Point Calimere or Cape Calimere, is a low headland of the Coromandel Coast, in the Nagapattinam district of the Indian state of Tamil Nadu. The Cape is located about 9 kilometres (5.6 mi) south of Vedaranyam in the delta region of the Cauvery River, and marks a nearly right-angle turn in the coastline. Vearanyam is also associated with the Salt Satyagraha conducted by Rajaji. The antiquity of the area is evidenced by the Kodi Kuzhagar temple built during the Chola period, and a Chola lighthouse, which was destroyed in the 2004 Indian Ocean tsunami. Kodiakkarai has been designated as a Ramsar site since August 2002. Point Calimere is also associated with the mythological Hindu epic, the Ramayana. The highest point of the cape, at an elevation of 4 metres (13 ft), is Ramarpatham, meaning “Rama’s feet” in Tamil. A stone slab on the Cape bears the impressions of two feet and is said to be the place where Rama stood and reconnoitred / watched over Ravana’s kingdom in Sri Lanka, which is 48 kilometres (30 miles) to the south of the Point. It is also mentioned by Kalki in his historical novel Ponniyin Selvan.

10.58 to 11.11 am  Prof Bhagabana Sahu[3], HOD History Department, CUTN:  he pointed out that Tamil Nadu has retained her distinctive cultural heritage from the rest of India and Tamil is the oldest classical language. It had an impact on the South East Asian region through maritime activities. R. Balakrishnan in his book, “Journey of a Civilization from Indus to Vaigai” stated the continuity of the culture and it can be traced back to c.500 BCE, Sangam Age.

11.12 to 11.17 am Louis Mushary: He introduced the dignitaries mentioning their qualifications, papers and books published, positions occupied, their management skills etc. The VC of CUTN left, as he was having the UGC meeting.

11.18 to 11.44 am Prof N. Rajendran, Former VC, Alagappa University: He distinguished the IVC, Mauryan and Asokan script, stone at etc with that of the Sangam literature and period. Tamilagam was not secluded from India and the Sangam literature has a pan-Indian identity. P. T. Srinivasa Iyengar points out in one chapter in his book giving many examples from the Sangam literature (the gold of Nandas hidden under the Ganges)  and also from Ramayana and Mahabharata….The inscriptions of Asoka and Kharavela mention about the Tamil kings. In fact, the Kharavela Hatigumpa inscription gives the date of the Tamil kings matching with the Sangam Literature. While the Asokan Brahmi had been already a well-developed script, the Keeladi script had been in the developing stage.

11.44 to 11.8 am Prof Byomakesh Tripathy, VC, Utkal University[4]: he emphasized about the importance of the transfer of archaeological findings to the textbooks, so that it could spread to the academician. Writing history sitting at the tables without visiting the sites cannot bring out the full details and the facts. The intangible culture and cultural heritage have been very important and they should be recorded, as otherwise, many of such evidences may disappear. The elements of change and continuity have also should be noted, taken into account and writing history and historiography.  

11.58 to 12.02 Prof Sulochana Sekhar, Registrar In-charge: Taking a clue from the Tamil words and expressions (திருவாரூரில் பிறந்தாலும், திருவாரூர் என்ற பெயரை சொன்னாலும் முக்தி கிடைக்கும், Jallikkattu, kal thondri man thondra kalattu ‘கல் தோன்றி மண் தோன்றாக் காலத்தே வாளொடு முன்தோன்றி மூத்தகுடி’ என்று புறப்பொருள் வெண்பா … etc..), she explained the cultural heritage of the Tamils.

12.03 to 12.2 pm Dr Dayalan, ex-Director, ASI: He read his paper with the PPT showing the Paleolithic, Mesolithic, microlithic, Neolithic, megalithic evidences and conjectural dwelling of the ancient people. All were expecting his findings of Keeladi, as other dignitaries were referring to him, but he told that he would be restricted to the earlier findings. He also asked the organizers to take copies of his paper and circulated them among the delegates, as he had given his full paper.

After a vote of thanks, the delegates disbursed for a lunch. By 2.30 pm, all assembled for the technical session to begin.

© K. V. Ramakrishna Rao

19-03-2022

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[1] The famous Mayuranatha Svami (Siva) temple in Mayiladuthurai is one among the 275 Padal Petra Sthalams or temples which have been praised in the Tamil verses of the Nayanmars (important devotees of Siva).  It is the thirty-ninth temple on the south bank of River Kaveri to be extolled in the hymns of the Nayanmars. Thirunavukkarasar (Appar) and Thirugnanasambandar of the 7th century C.E. have sung in praise of the main deity here. Mayuranatha Svami is believed to have stopped the floods of River Kaveri to make way for Thirugnanasambandar to visit this temple. The Siva Linga worshipped as Mayuranatha Svami is said to be Swayambhu (self-manifested).

[2] https://cutn.ac.in/events/understanding-the-cultural-heritage-of-tamilnadu-focus-on-thiruvarur-region/

[3] Former President ,Odisha History Congress, Former Professor & Head, Department of History Berhampur University, Professor & Head , Department of History , Central University of Tamil Nadu.

[4] Prof. Byomakesh Tripathy, the professor of the Department of History in Indira Gandhi National Tribal University, Amarkantak in Madhya Pradesh has been appointed as the Vice Chancellor of the Utkal University of Culture in Bhubaneswar, Odisha. Governor and Chancellor Prof Ganeshi Lal issued a notification in this regard. Prof Tripathy, a Ph.D. from Sambalpur University in 1994 has 27 years of teaching experience and out of that he has worked as Professor for 17 years. He is a resource person in ‘Formulation of Courses of Studies in History and Archaeology’.  Prof Tripathy has authored at least five books and edited 13 books. He has attended 24 national conferences and nine International Conferences. He was the topper in History Honours of Sambalpur University in 1984. Besides, he has guided eleven research scholars for Ph. D. Earlier Prof. Tripathy has worked as the HOD of Dept of History, Rajiv Gandhi University, Itanagar, Chairman, Board of Studies, Director (Academics), Indira Gandhi National Tribal University.

A National Seminar held on “Understanding the Cultural Focus on Thiruvarur Region Heritage of Tamil Nadu – Focus on Thiruvarur region” on March 17th and 18th 2022 at the Central University of Tamil Nadu – CUTN, Thiruvarur (1)

A National Seminar held on “Understanding the Cultural Focus on Thiruvarur Region Heritage of Tamil Nadu – Focus on Thiruvarur region” on March 17^th and 18^th 2022 at the Central University of Tamil Nadu – CUTN, Thiruvarur (1)

This is the entrance of the CUTN, but, the National seminar was not held here.

This the Guest House situated exactly in the opposite direction, where the National seminar was held.

The Google map shows the situation of the CUTN main building and the Guest House in the opposite direction.

The Central University of Tamil Nadu (CUTN): It is one of the twelve Central Universities established in India by an Act of Parliament in the year 2009. Central universities or union universities in India are established by an Act of Parliament and are under the purview of the Department of Higher Education in the Ministry of Education. In general, universities in India are recognised by the University Grants Commission (UGC), which draws its power from the University Grants Commission Act, 1956. It is located at Thiruvarur, 290 kilometres away from Chennai, positioned between Thanjavur and Nagapattinam[1]. It is located at Thiruvarur spreading over a sprawling campus of 516 acres with an excellent atmosphere for academic pursuit. The university aims at the fashioning of an enlightened society founded on a relentless pursuit of excellence through innovations in the teaching-learning process, interdisciplinary studies and research. The University currently has 27 Departments under the 12 different Schools.

The Guest House is situated after crossing the Kendriya Vidhyalaya situated in the same campus – Courtesy Google map.

Closer view of the Gust House – Courtesy Google Map

Guest House another view – the seminar hall and canteen can be seen on the LHS.

The Guest House was inaugurated on 21-04-2017 by the then VC, Prof A.P. Dash in front of the Registrar Dr S. Bhuvaneswari.

Entrance to the Guest House

The room – for illustrative purpose

The Department of History of the CUTN:  IT is one of the six Departments in the School of Social Sciences and Humanities. It was started in the academic year 2017-2018. Although the Department is in its infancy, it has made rapid strides both in teaching and research. The Department offers courses of Master of Arts in History and Ph. D in History. The focus areas of teaching and research are Archaeology, Ancient History, Medieval History, Modern History, Regional History and Intellectual History. The course structure is designed meticulously to cater to the need of both traditional and applied aspects of historical study and diversified career objectives. Besides, a career in academics like teaching and research, our courses will help prepare for government services including civil services. The Department is presently headed by Professor Bhagabana Sahu.

Thiruvarur was one of the five capitals of the Chola empire[2]: It was the capital of Kulotung Chola-I. It is famous for the majestic temple of Thiyagarajeswar which was constructed by Aditya Chola (871-907 CE) in 9th C.E and rebuilt with stone by Rajendra Chola-I (985-1014 CE). Further, the Thyagaraja Temple Chariot festival, by continuing with its age-old ritual and tradition, has added an element of uniqueness to the religious life of the people in Tamil Nadu. Despite her long and chequered history, Tamil Nadu has retained her distinct cultural identity through the ages. This is seen in several aspects of her cultural life such as the Bharata Natyam, the Pann and the Chariot festival. The Bharatanatyam, unlike other dance forms, is imbued with rich religious values. The Pann is another important. The melodic mode in Tamil music[3]. While it is sung to invoke the mercy of God, to eulogies king and to speak profusely about their land, it has elevated the Tamil music to an exalted height by giving birth to rhythms and scales. The town is regarded as the place of origin of Carnatic music as it was the birth and workplace of three great music gurus of Carnatic music i.e. Thiyagarajar, Muthuswami Dikshitar and Syamasastri known as the Trinity of Carnatic music.

The National Seminar focused on Thiruvarur: Although many are familiar with the rich cultural heritage of Tamil Nadu, it is not yet been properly studied. There are some areas that are relatively unknown to us. The Tamil Nadu History, which is one element of Tamil Nadu’s cultural heritage, is not yet known in its completeness. This is owing to the fact that there are some areas in it that require fresh light to be thrown on. Similarly, there is a need to shed light on art and architecture, education, literature, religion and society to better comprehend the cultural heritage of Tamil Nadu. The recent excavation in keelady near Madurai proved that Keezahadi is the second urbanized civilization (the first being Indus) of the world situated on the banks of river Vaigai. Therefore, it is significant to analyze the multi-dimensional aspects of the cultural heritage of Tamil Nadu. With this backdrop, this seminar is an attempt to provide a platform for historians and scholars from multidisciplinary studies, working on some unexplored aspects of Tamil Nadu’s cultural heritage, particularly Thiruvarur, to bring their ideas to the table.

Seminar Theme and Sub-themes: The seminar aims at –

To facilitate deliberations and interactions among historians and scholars from multidisciplinary studies on the cultural heritage of Tamil Nadu.

To point out continuity and change in the culture of Tamil Nadu, and to offer suggestions about how best to preserve and enrich them.

The sub-themes are –

1. Social life of the Tamil people as gleaned in the inscriptions.

2. Societyandcultureof the people as depicted in the literature of the Sangam Age.

3. Historiographical account of the Shilpashastras for the construction style of the temples.

4. Temple art and architecture of Thiruvarur.

5. Education and learning in medieval Tamil Nadu.

6. Description of figures and figurines in the Chola temples.

7. Icon and iconography of Shaivism in Thiruvarur.

8. Puranas as a source of history of Tamil Nadu.

9. Socio-cultural life of Tamils as depicted in Folk literature/Tamil literature.

10.Agasterwara temple– Tiruchirapalli.

11.Tribhivanaswamy temple–Thanjavur.

12. Nageshwara temple of Kumbhakonam.

13. Devdasi system in the temples and monasteries of Tamil Nadu.

14. Mutt Culture in Tamil Nadu.

15. Church Culture in Tamil Nadu.

16. Impact of  Islam on the Society of the culture of the Hindu people of Tamilnadu.

17. Maritime Heritage of Ancient and Medieval Tamilnadu.

18. Music and dance tradition of Tamilnadu.

19. The role of temples a s centres of administration and activities.

20. The Temple and land grants.

21. The Bakthi Movement in Tamilnadu.

Research papers for presentation, etc: Research papers were invited from researchers, academic institutions, research organizations, and civil societies from all over India. The papers were reportedly reviewed by the selection committee and the selected papers called for presentation. However, nearly 40% of the papers were not relevant to the theme of the seminar and 50% repeating the details that have already been available in the printed books. Ironically, the paper presenters could not bring gout anything new that was hitherto known or a new interpretation given. Research papers on the above sub-themes neither published nor under review of publication elsewhere will be considered for presentations. The paper contributors were requested to send their abstract to the email: cutnseminarichr@gmail.com on or before 15.12.2021[4]. The abstract may be prepared within 250 words in Ms-word, Times New Roman (font), font size 12-pts and 1.5 line spacing. It should contain details of the author/authors with full address. The full paper should be prepared within 4000 words in the above-mentioned format and sent on or before 30.12.2021. No delegation or registration fees will be collected from the participants. The seminar was to be held on January 27^th and 2th 2022, but postponed due to pandemic conditions and now held on March 17^th and 18^th 2022.

16-03-2022 (Wednesday):  By 9.30 pm reached the gate of CUTN, but, the security directed to go to the Guest House that is situated in opposite direction, after going round and crossing a bridge to reach another premises. The Seminar co-ordinator has never informed me about the location of the Gust house etc., had I come by auto, I would have faced a lot of problems and inconveniences. Though, I made a request twice to get accommodated at the ground floor, they gave room in the first-floor no.119 away from the lift[5]. When I asked about the request, I was informed that “All rooms at the ground floor are full,” the usual answer to be expected………………………Anyway, accommodated in the Room.No.119 and the other room-mate was Dr Madhusudhana Rao from Tirupati. About the CUTN Guest House, the details can be downloaded from here (Just for information purposes):

• Guidelines for Guest House Accommodation[6]
• Guidelines for Transit Accommodation[7]
• Requisition Form for Guest House Accommodation[8]
• Food Menu/ Timing and Tariff[9]

© K. V. Ramakrishna Rao

19-03-2022

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[1] Address: Central University of Tamil Nadu, Neelakudi, Thiruvarur – 610 005, INDIA Tiruvarur

psvc@cutn.ac.in, pavc@cutn.ac.in, admissions@cutn.ac.in, https://cutn.ac.in/vc/;  04366-220311, 04366 225312

 Prof. Muthukalingan Krishnan,  vc@cutn.ac.in,  04366-277303, 04366-277222;

Prof.Sulochana Shekhar,  registrar@cutn.ac.in,  04366-277230,  04366-220023

[2] There is no authentic list as such, as writers list out as follows – the capitals of the early  Cholas as – Pumpuhar / Kaveripumpattinam, Uraiyur, Tiruvarur, Pazaiyarai, Thanjavur, GangaikondCholapuram.

[3]  The naturally exhibited talented art forms – Iyal (இயல்), music and music-related Isai (இசை), and drama, stage-related nadakam (நாடகம்), thus, the intangible cultural heritage or softskills odf the ancient Tamils have been broadly grouped.

[4]  These dates must have been changed, but I came to know only when I contacted the Seminar co-coordinator then and there.

[5] Presently, the guest house accommodation is provided to the guests in two independent blocks containing 3 bedrooms, each. The Facilities in each guest house block include a common hall, kitchen, dining hall and independent vehicle parking shed. However, Breakfast, Lunch and dinner are being served only in the main block. Each bedroom is furnished with two beds, one LCD TV, AC and other basic furniture. The Guesthouse provides safe and clean surroundings and is managed by professional and helpful staff who attend to our guests at all hours. Provisions of roof garden and Wi-Fi are being made.

[6] https://cutn.ac.in/wp-content/uploads/GUEST_HOUSE_GUIDELINES_MARCH2016.pdf

[7] https://cutn.ac.in/wp-content/uploads/Guidelines-CUTN_GH.pdf

[8] https://cutn.ac.in/wp-content/uploads/2021/10/Guset_House_requisition_Form_18102021.pdf

[9] https://cutn.ac.in/wp-content/uploads/EC_FOOD_MENU_160916.pdf