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Photo: K. Ganesan

Source of solutions Yet to trace its roots

Any you pass through the Ring Road, you are sure to encounter a strange smell that is a combination of meat, chicken, raw blood, flowers and cheroot, and women making wailing noises at this point.

All the above are indicators to the presence of Pandimuneeswarar Temple, popularly known as Pandikovil. It is a temple of a different kind encircled by paddy fields and wasteland.

On Sunday, Friday and Tuesday, devotees from different parts of the State, including towns and villages in Madurai, Tiruchi, Virudhunagar, Theni, Ramanathapuram, Sivaganga and Chennai, throng the shrine to have ‘darshan’ of the presiding deity and his sub-deities and sacrifice fowls as a mark of fulfilment of their vows.

With all its intense activities, the temple’s history and origin still remain a mystery. Nobody knows its exact origin.

P. Shivaji Poojari, managing trustee, claims that the statue was unearthed by his grandmother Valliammai, who came from Nerur near Karur in search of a livelihood. Lord Muneeswarar came in the dream of Valliammai and asked her to unearth and install the statue in the same place. She, with the help of residents of Managiri and nearby villagers, installed the statue.

Mr. Shivaji, who manages the temple in the third generation, says that the deity was earlier known as ’Jada Muneesarar,’ as per official records available at the Madurai Collectorate.

He claims that the idol is that Lord Siva in meditation, leaving his locks (jada) free. Hence, he is called Jada Muneesarar. But, later, when Pandian, a poojari of the temple of the Valliammal clan, performed pujas it became famous as Pandi Muneeswarar Temple.

Though the temple has blood spattered floors and is filled with the smell of fresh blood, devotees perform pujas for Pandimuneeswarar, the presiding deity, only with sweet pongal, milk and rosewater. Sacrifices are given only for the sub-deities ‘Andisamy’ and ‘Samayamsamy.’ Ninety per cent of devotees come to the temple seeking the blessings of the Lord to have children or settle elusive marriages, Mr. Shivaji adds.

On the contrary, the ‘Madurai District Archaeological Handbook,’ published by the Archaeological Survey of India, says that the idol is that of Buddha dating back to 1000 A.D. The handbook goes on the describe the statue in ‘arthapariyanga asana,’ with curled hair, elongated ear lobes and dress folding on his chest.

The statue sans ushnisha (flame of knowledge), a usual feature of Buddha, can still be ascertained as a Buddha statue with the body shape and sitting posture. Similar statues can be found in Ilayankudi, Vedaranyam and Dharmapuri, says an archaeological officer.

T. Lajapathi Roy, an advocate who is working on a book on Jainism, says that a Mahavir idol has been transformed into a local deity (Pandimuneeswarar), and the temple is thronged by people from all communities in huge numbers.

He says that a majority of non-orthodox Hindus worship Muniyandisamy or Ayyanar or Pandi Muneeswarar, who are popularly known as ’Kaval Deivangal.’

Possibly, in those days, people worshipped their elders and, as a mark of respect, offered sacrifices. Later, they mixed up traditional-indigenous faith and Jainism, especially during the Nayak period that introduced many changes in conventions and festivals, says Mr. Lajapathi Roy.

Whoever it may be, people dare not bother about its origin and history. They enjoy their stint at the temple hoping that their problems will be solved and needs addressed.

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