Deities of Tirunelveli Pottramarai

It is a serene and sacred atmosphere that surrounds the place known as Pottramarai Kulam. The mere mention of this name evokes memories of the renowned Pottramarai Pond in the Meenakshi Sundareswarar Temple in Madurai, along with the legendary Tiruvilaiyadal tale associated with it. However, Tirunelveli is also home to an equally stunning Pottramarai pond, albeit smaller in size. This captivating pond is situated in the southeastern part of the Kantimati Temple and holds great significance. It is believed that Lord Shiva himself has manifested in the form of water, and witnessing this divine body of water is akin to receiving the darshan (sacred sight) of Shiva.

According to legend, Brahma once forgot his duty of creation and sought penance for ten thousand years on the banks of this sacred pond. Finally, Shiva appeared before him in the guise of a golden swan and imparted knowledge about the process of creation. After this celestial encounter, Shiva gracefully disappeared, merging once again into the mystical waters of the Pottamarai pond. The ethereal beauty of this pond, reminiscent of liquid gold, earned it the revered name of Pottramarai Kulam, symbolizing the golden lotus pond.

As part of a series of articles about the Kantimati Sameta Nellaiyappar Temple, I have previously written about the exquisite Oonjal Mandapam adorned with majestic Yazhi pillars. The holy Pottramarai tank is separated from the mandapa by a covered passage, with the Oonjal Mandapa on its southern side.

The eastern side of the tank comprises an open garden adorned with numerous trees. Notably, a sacred Vanni tree stands here, beneath which a shrine dedicated to Lord Ganesha is enshrined.

Similarly, the northern side also features an open space housing a mandapa, a cow shelter (Go shala), and a small shrine devoted to Ganesha, accompanied by his parents and with a Nandi (sacred bull) positioned in front. This form of Ganesha is known as Ammaiyappa Vinayaka. Additionally, a bas-relief of Gaja Lakshmi can be found here. Interestingly, images of Gaja Lakshmi are scattered throughout the temple, adorning the lintels and walls, although they are not extensively discussed.

The western side of the tank is intricately designed with several shrines, each dedicated to various deities. Most of these shrines were added within the last 100-150 years.

Starting from the southern end, I will list all the sub-shrines along the tank's western bank. These include shrines dedicated to Ganesha, Viswanatha Linga, Sundareshwara Linga, Pottramarai Vinayaka, three small Kasi Viswanatha Lingas, another set of three smaller Lingas, Saraswati, and Viswanatha Linga.

Many of the Shiva Lingas are referred to as Kasi Viswanatha, possibly indicating that devotees who visited Kasi brought these small Lingas with them and installed them here. The sub-shrine dedicated to Sundareswara Linga is relatively large and is accompanied by sculptures of numerous serpents (Nagas), added in the last one or two centuries. The entrance to this shrine showcases the beautiful images of two Dwarapalikas, female guardians holding ladles. The presence of Dwarapalikas for Shiva and their association with ladles is intriguing. It is presumed that this shrine originally housed Saraswati, who was subsequently moved to the northern end of the same corridor.

Pottramarai Vinayakar has a significant shrine with a separate vimana (superstructure) and a circumambulatory path (prakara). He is a revered local deity and sometimes draws more devotees than the main deity, Kantimati. Ganesha is depicted seated, with his consort Siddhi on his left lap, and interestingly, he is depicted with ten arms.

Although a relatively small sub-shrine, Saraswati holds an important place in the hearts of the people of Tirunelveli. They proudly mention that they have two Saraswati temples, one located here and another situated opposite the entrance of the main temple. Within the same shrine where Saraswati is enshrined as the presiding deity, there is another Goddess facing the northern side, known as Annapoorani, as referred to by the local residents. (I am unsure about the identify of this deity, though).

Towards the end of the corridor, the most significant shrine is dedicated to Gnanananda Dakshinamurti. In the Chola and Pallava regions of Tamil Nadu, Dakshinamurti is often depicted as a niche image (Koshta). However, in Tirunelveli, the Pandya region, greater importance is bestowed upon the God of Knowledge by providing a separate sanctum with a circumambulatory path. Dakshinamurti is depicted in a unique pose, raising his left leg, pulling up his knees to his chest, and resting his leg on a pedestal (squatting with his left leg alone) while his right leg hangs down. The four-armed deity places one of his left arms on the raised left leg. This particular pose, deviates from the customary posture of Dakshinamurt called Veerasana. This pose is called Utkudi Asana.

Unlike other Dakshinamurti sculptures that feature tiny figures of Sanakadi rishis, standalone sculptures of these sages, along with Agastya and Kapila, are present in the Ardha mandapa (half-hall). Three of them face east, while the rest face west.

At the center of the pond stands a remarkable Neerazhi mandapam, adorned with a breathtaking superstructure. This exquisite structure is upheld by 16 pillars, creating an awe-inspiring sight. Surrounding the pond on all four sides, there are covered paths with a multitude of pillars supporting them.

Happy travelling.

This article is Part 10 of the series of articles I write about Kantimati Sameta Nellaiyappar Temple.

The other parts of the series can be accessed through the below-listed links.