Dr. R. Nagaswamy #6B8E23 01-Jan-2007 There is an important Vaiṣhṇava kṣhētra near Madurai called Aḻagar kōyil i.e. the temple of the beautiful God. There is a long and high hill here called Aḻagarmalai, “the hill of the Beautiful God”. A part of this hill has beautiful green gardens and a captivating but small water fall called Nūpura Gangai (Silambāṟṟu. In ancient times it was called ”Solai malai” the hill with a pleasant garden. The history, rituals and festivals of this Viṣhṇu temple are closely connected with the temple of Madurai It is well known that the main deity now in this temple is Viṣhṇu. And this situation has been there for several centuries so mch so if some one says this temple was originally dedicated to the dual deities Balarāma and Kṛṣhṇa, the devotees might even frown. And Yet the Sangam poem Paripādal no 15 declares that this temple was dedicated to the dual deity Balarāma and Vāsudeva Kṛṣhṇa. The following is the summary of the poem. “The hill Solamalai in which Balarāma resides is the most outstanding among all hills. This mountain of Vāsudeva is famous through out the world as a “hill of amorous couples”. Obviously it was the most famous Tourist spot of ancient times where lovers frequented. It should not be forgotten that the halo of Krishna with his circle of Gopis and pleasure loving Balarāma fond of drinks should have added attraction to the young lovers. Kṛṣhṇa and Balarāma were in two different colours, Kṛṣhṇa was deep blue in colour while Balarāma was sparkling white in colour. Balarāma wore a white 'kadamba' flower as a garland on his chest. Kṛṣhṇa who was black in colour wore yellow silk garment that resembled the light of the early rising sun enveloping darkness. Kṛṣhṇa remained seated with Baladeva on this hill. All the tanks in the hill were full of blue lilies while the trees like Vengai on their banks blossomed forth yellow and red flowers. They resembled Kṛṣhṇa wearing yellow garments and thus the mountain itself appeared as Kṛṣhṇa and deserved to be venerated as god. The devout men and women with their parents and children and relatives worshipped the hill itself as God. Vāsudeva had his eyes like the padma lotus sprouting from his navel. Krishna, black and gem like in colour, manifested and removed the suffering of all people in all parts of the world.That God resided in this hill”. “Oh Lord Vāsudeva Thou art wearing green tulasi garland Thou resemble the blue hill, Thou wears a ear-ring on one ear, Thou hast the eagle as thy flag, Thou carry a sharp curved plough as a weapon, The Vedas praise you both (Balarāma and Kṛṣhṇa) in this manner, So we do praise you both in this manner, That thou grace us to live under that hill.” It may be seen that in this poem both Kṛṣhṇa and Balarāma are held identical and are said to remain side by side on this hill. We have already seen another temple near Madurai dedicated to Balarāma and Kṛṣhṇa mentioned in the saem collection of poems. This famous temple that is most venerated in this region was also dedicated to both to Balarāma and Kṛṣhṇa would indicate that the worship of this two gods together was quite popular in Tamilnad in the Sagam period. The poem reads: .... Kaḍalum kānalum polavum pulliya collum porulum polavam ellam vēru vēru uruvin oru thoḻil iruvarāi taṅgu nīnilai ōṅgkiruṁ kunṟam lines 11-15 … Though they were in two different colours like the ocean and the white sand and though were different like the word and its meaning they performed one and the same function in two bodies and remained on the hill. The ancient commentator Parimelaḻagar explaining the import of these lines says that the hill remained the abode of Kṛṣhṇa (Māyōn) and Balarāma (his Munnōn-elder). The poem end with a prayer to both as Iruṁgkunṟattu aṭiyuṛai iyaikenap Perumpeyar iruvarai paravutum toḻute lines 65-66 i.e. we shall pray to these two famous gods to grant us sojourn at the foot of this great hill". The poem was composed by Iḷam Peruvaḻuti , and set to music by Nal-Accyutan. The name Accyutan, as the one who set to music, may be noted. The impact of the worship of these two gods in Sangam would show that the puranic ideology has become deeply rooted in the early Tamil society.