Tirunelveli Region Travelogue (Pandyan Yatra 2015) Part 4.2: Rajagopalaswamy Kulasekara Perumal temple, Mannarkoil

Rajagopalaswamy Kulasekara Perumal temple, Mannarkoil

Our next stop was the Mannarkoil. Mannarkoil Rajagopalaswamy Kulasekara Perumal temple is located at a distance of about 1 km towards west side from Brahmadesam Kailasanathar Temple. From Ambasamudram The town and the temple is situated at a distance of about 5 km  from Ambasamudram off the Tenkasi  –  Kurtalam Highway.

Mannarkoil is an island  bounded by the Thamirabarani river on the south side, and the Ghatana river on the north side. The island looks like Srirangam near Tiruchirapalli. Rangam means island formed in between two river courses. Mannarkoil has always been in the pilgrimage itinerary in  Tirunelveli district by the vaishnavite population.

The historic Rajagopalaswamy Kulasekara Perumal temple (இராஜகோபாலஸ்வாமி குலசேகர பெருமாள் கோவில்) is situated on three sprawling acres of land in the village of Mannarkoil. The imposing perimeter walls enclose temple structures. The village and the temple are mentioned as Vedhanarayanpuram (sound of Vedas is always heard here) and Rajendra Chola Vinnagaram respectively in ancient records.  
 
Quick Facts

• Name: Rajagopalaswamy Kulasekara Perumal temple, Mannarkoil
• Historical Names: Vedhanarayanpuram (வேதநாராயணபுரம்), Vedapuri (வேதபுரி), Rajendra Vinnagaram (இராஜேந்திர விண்ணகரம்)
• Presiding deity : Veda Narayana Perumal (வேதநாராயணப் பெருமாள்)
• Processional deity : Rajagopalaswamy with Garuda
• Consorts (Goddesses) : Vedavalli Thaayar (வேதவல்லித் தாயார்) and Bhuvanavalli Thaayar (புவனவல்லித் தாயார்).
• Holy Tree: Jack tree  (Artocarpus heterophyllus)
• Holy water: Tamirabarani river, Ghatana river, Bhrgu Theertha
• Time to visit :  The temple is open from morning 7.00 clock till 12.00 noon and from 5.00 to 7.00 pm.
• Location: Mannarkoil, bound by two rivers Thamirabarani  and  Ghatana. About 5 km West of Ambasamudram Town. Located in the Tirunelveli - Senkottah Road.
• Contact: PS. Narasimha Gopalan Acharya @ 04634 252874

Unique Features

• The village and the temple are located in an island surrounded by two perennial rivers - Tamirabarani and Ghatana.
• In the 10th century A.D., after the Chola conquest of Pandyan country, the riverine of Tamirabarani - Ghadana nadi was established as a Chola colony.  Jatavarman alias Sundara Chola Pandya (1017-18 A.D), aka Chola Viceroy (feudatory of the Rajendra Chola I) formed new townships and converted the  forest lands for cultivation. This temple is the Chola temple built in the Pandya country. 
• Ashtanga Vimana (Eight limbs or organs) architecture, one of the very ancient styles of temple construction, is radically distinctive vimana style of this temple. It is structural different from Sashtanga (six limbs or organs) vimana
• Both the vimana and koshtam has Dakshinamoorthi (a form of Lord Shiva).
• Vali worshiping Shivalingam
• A dancing Ganesa sculpture
• This temple has some miniatures of Ramayana.
• The saint Kulasekara Azhvar spent his last 30 years in Mannarkoil and attained moksha here. Therefore Mannarkoil has become the Thiruvarasu Koil for Kulasekara Azhvar (திருவரசுக் கோவில்) (place where Azhvars join the feet of the Lord, is called 'Thiruvarasu' ) .  
• As a token of respect, the temple authorities have aptly named this temple as Rajagopalaswamy Kulasekara Perumal temple.
• Mannarkoil is the birth place of Vaadhi Kesari Azhagiya Manavala Jeer (வாதி கேசரி அழகிய மணவாள ஜீயர்) who wrote extensive explanation (vyakgnanam (வியாக்யானம்) or urai) to Thiruvai Mozhi (திருவாய்மொழி) - 1102 hymns, composed by Nammazhvar (நம்மாழ்வார்), forming part of Nalayira Divyaprabandham (நாலாயிர திவ்ய பிரபந்தம்) or 4000 Tamil Hymns (Pasurams பாசுரம்). The title of the explanation  is known as ‘Panniraayira Padi.’ (பன்னிரெண்டாயிரப் படி).  
• Shri.Narasimha Gopalan Acharya, who belongs to the Periya Nambi ancestry, has taken single handed effort to renovate the temple from dilapidated state. He only received very minimal support from HR & CE. He is very keen in cultivating Shenbagam flower garden. His monthly salary seems to be just Rs. 245 only.

The temple, built in the 11th century A.D., during the rule of the Chola monarch Rajendra Chola I (முதலாம் இராசேந்திர சோழன்) (1012-44 A.D.), has a very unique architectural design. Unlike the majority of the temples which have only one main sanctum enshrining the presiding deity, Mannarkoil has  three vertically aligned sanctums, all facing east, one above the other, each housing one image of Lord Vishnu. The canonical texts call this style as ashtanga vimana.

Ashtanga Vimana

Ashtanga means 'having eight limbs or organs.' Usually, as a rule, vimanas are built on the basic six limbs or components: 1. adishtanam (plinth), 2. padam (pillars and the wall), 3. prastara (roof), 4. khandam (neck) 5. shikara (spire), and 6. stupi or kalasa (finial). In ashtanga vimana the main sanctum enshrines the presiding deity of the the temple. In between prastara  and khandam parts of the vimana the second shrine will be built above the main sanctum on the first stage (floor). The third sanctum will be built in between khandam and shikara  above the second sanctum. Thus ashtanga vimana will have 1. adishtanam (plinth), 2. padam (pillars and the wall), 3. prastara (roof), 4. second sanctum 5. khandam (neck)  6. third sanctum, 7. shikara (spire), and 8. stupi or kalasa (finial). Lord Vishnu, in ashtanga vimanas, is generally seen in either of the 3 forms, Ninraan (நின்றான் - Perumal in standing posture), Irundhaan (இருந்தான் - Perumal in sitting posture) or Kidandhaan (கிடந்தான் - Perumal in reclining posture like Ranganathar)

Ashtanga style of vimana, with three sanctums one above the other, was first built in the Vaikunda Perumal temple (வைகுந்தப் பெருமாள் கோவில்)  aka. Parameswara Vinnagaram (பரமேஸ்வர விண்ணகரம்), Kanchipuram in 690  A.D., during the time of Pallava ruler, Nandivarman II aka Pallavamallan (இரண்டாம் நந்திவர்மன் என்ற பல்லவமல்லன்) (731 - 796 A.D.). Sri Sundara Varadaraja Perumal temple, Uttaramerur (சுந்தர வரதராஜப் பெருமாள் கோவில், உத்தரமேரூர்) was built in 750 A.D. during Pallava rule on the model of Vaikunda Perumal temple, Kanchipuram. But, as a unique feature, Uttaramerur temple ashtanga vimana has three more sanctums around the main sanctum in the three cardinal directions in the ground stage and first stage. There are nine Mula Virats (main deities) under the same vimana. Lord Sundara Varadaraja Perumal in the main sanctum and the deities present in the ground stage include Kalyanavaradhan (south), Achutavaradhan (west) and Anurudhravaradhan (north). Lord Vaikundavaran is enshrined the sanctum above the main sanctum in the first stage and the deities present in the first stage include Bhagvath-Gita Krishnan with Arjun (south), Yoga Narasimmha (Lord in half human half lion form) (south) and Bhuvaragan (Lord in boar form) with Lakshmi (north). There is also Sri Dhakshinamurthi on the vimana facing south which is unusual in Vaishnavite temples. Lord Ananthapadmanaban is enshrined in the second stage sanctum. 

The other temples with ashtanga vimana include Sowmya Narayana Perumal (சௌமிய நாராயணப் பெருமாள்) temple in Tirukoshtiyur, Sivagangai district; Sri Koodalazhagar Perumal (கூடலழகப் பெருமாள்) temple, Madurai; Raja Mannar temple, Srivilliputtur; Sri Aadhi Narayana Perumal temple, Cheranmadevi; and Ashtalakshmi temple, Besant Nagar, Chennai.

The two tier (dvi-tala)  ashtanga vimana is having the Chola style of architectural features. The base vimana structure (from adishtana to prastara) is made out of hard granite stones. The super structure is made of brick and lime mortar mixed with palm sugar. The plinth (prathivari bandha adishtanam) of the sanctum includes jagathi, round (vritta) kumudham, prati or pattika. In between the wall and the basement the vedika component with a frieze of Vyala vari (row of Leogrif motif) elements is shown.   The entire pada portion of the vimana is divided into three segments called the pathis or bhadras. The projected corner pathis are called as karna pathis or karna bhadras. In between karna bhadras is projected rectangular sala pathis or sala bhadra. Between karna bhadras and sala bhadras comes koshta panjaras flanked by spilit pilasters. Usually the koshta panjaras will have shrines, but here it is empty. In between the kapota and first tala is shown another vedika component with a frieze of buta-vari. Each tier of the vimana, above the kapota with kudu arches, is formed with regular arrangement of karna-kuta (square shrine placed on corners), panjara,  sala (oblong shrine placed on sides), panjara, sala and karna-kuta.  

In between prastara  and oblong shaped khandam (neck) parts of the vimana the second sanctum is built above the main sanctum on the first stage (floor). The third sanctum is built in between khandam (neck) and sala shikara (decorated with kirtimukha at both the faces) above the second sanctum. There are five brass (finials) stupis project from the sala shikara 
 

Lord Veda Narayana Perumal

Lord Veda Narayana Perumal (வேத நாராயணப் பெருமாள்), presiding deity of the historic Mannarkoil temple is enshrined in the main sanctum which faces east. The imposing image is seen in standing posture holding the conch (sankha) and discus (chakra) in his upper hands.  The lower right hand in abhaya hasta mudra and lower left hand resting on his hip and flanked by Ubhaya Nachiyar (Sri Devi and Bhu Devi).  Lord is composed of stucco (sudha) of herbals (வர்ண கபால திவ்ய திருமேனி). The two sages Markandeya (மார்கண்டேயா) and Bhirgu (பிருகு) also appear with folded hands.

Procession deity Mannarkoil

The Rajagopalaswamy, the bronze processional deity appear along with goddess Andal and Garuda in the main sanctum.  Also there are bronze icons of Sri Rama, Sita,  Lakshmana and Hanuman found in this sanctum. A small and cute Garuda idol is located before the main sanctum. Also there are flagstaff and balipeeta before the sanctum.

Sitting Perumal @ First stage

A narrow flight of stairs, leading to the first stage has been constructed on the south prakaram of the main sanctum on the ground stage. The Lord appears in sitting posture in the first stage of the ashtanga vimana. A small hole or gap (Pillai Thondu) is found before the sitting perumal.  In Tamil 'Thondu' means way. The women beseeching child boon will pass through this 'Pillai Thondu' as part of their votive prayer to the Lord. Another flight of stairs with narrow width leads to the second stage of vimana. At the second stage still above the first stage the Lord appears reclining on Adisesha.

Mannarkoil Ashtanga vimana

Reclining Perumal @ Second stage

The reclining Perumal has two two different prakaras 1. broader elephant pass (yanai thondu or yanai mudukku) and 2. narrower cat pass (poonai thondu or poonai mudukku). There is a wooden mandapa before the reclining Perumal. The roof of this mandapa has the carved images of zodiac signs. The shrines in the first and second are built with lime mortar and palm sugar. Thus Lord Veda Narayana Perumal graces his devotees in three postures – standing, sitting and reclining.

Ashtangavimana Second stage

The east facing temple has single entrance and two prakarams, an ardhamandaba, mahamnadaba, connecting mandaba surrounded by a cloister mandapa (திருச்சுற்று மாளிகை) around the main sanctum. There are separate shrines for goddesses Vedavalli and  Bhuvanavalli in the circumambulatory path. The circumambulatory path also has separate shrines for Lord Narasimha and Viswakshena. The stucco images of both the goddesses appear seated. Vaishnava saint Kulasekara Azhvar (stucco image) is enshrined in a separate shrine in the northern prakara with separate flagstaff and balipeeta before the sanctum. The sanctums of two Vaishnava acharyas Ramanuja and Manavalamamunigal are located in two separate mandapas. This elaborately decorated structure exhibits typical of the Nayaka architectural style with exquisitely carved composite pillars. There are life size statues of Lord Rama and other gods, kings with folded hands forming part of the monolithic pillars.

Legend

The Mannarkoil region was once dense forest with jack trees. After paying visit to many holy shrines, sages Brigu and Markandeya reached Mannarkoil for penance. They prayed the Lord to appear before them in his three postures (standing, sitting and reclining postures) and Lord Veda Narayana Perumal appeared before them in the same way. The sages expressed their wishes to the Lord and prayed the Lord to appear before one and all who manage to visit this shrine and bless them for happiness and prosperity. Lord gave his consent and decided to stay at Mannarkoil and continue to bless all devotees.

History

The Tamirabarani - Ghadananadi river region was established as a Chola colony after the Chola conquest of Pandyan country in the 10th century A.D. Jatavarman alias Sundara Chola Pandya (1017-18 A.D), the Chola-Pandya king aka Chola Viceroy (feudatory of the Rajendra Chola I) formed new townships and converted the  forest lands for cultivation.  The inscriptions at the Veda Narayana Perumal  temple at Mannarkoil village informs us that the big Brahmadeyam village of 'Rajaraja Chaturvedi Mangalam' in Mullinadu in the 'Mudikonda Chola Valanadu' of Raja Raja Pandinadu was made over to Brahmins as gifts. The hamlets of 'Ilangokudi' (today's Ambasamudram), Kallidaikurichi, Aththala Nallur, Vazuthiyoor, Alwarkurichi and Pappankurichi were parts of this big Brahmadayam village (now Brahmadesam).

Rajagopalaswami Kulasekara Azhwar temple, a Chola temple in the land of Pandyas, was built by Chera king  Rajasimha (1028- 1043 A.D.) with the permission of Rajendera Chola I. The Chera has also donated land to the temple at a later date. The village is also known as Rajendra Chola Vinnagaram, named after the Chola monarch Rajendra Chola I, who has made significant contribution to the temple. Jatavarma Chola Pandya has also made considerable contributions. Finally there are contributions from Nayaka rulers.

Kulasekara Azhvar

Kulasekara Azhvar Thiruvarasu temple

Kulasekara Azhvar, one of the twelve azhvars and believed to be a king from Kerala region (some other consider him as ruler of Kolli hills or Madurai Koodal or Kongu regions). During his early years, he conquered Chola and Pandya kings and was a force to reckon with. Lord Vishnu blessed  him with spiritual insight and led him to renounce power and sing hymns in praise of the Lord and the shrines of the Lord. After having darshan of Lord in several shrines, the Azhvar reached Mannarkoil and he had an emotional attachment with Lord Rajagopalan. It is believed that Kulasekara Azhvar brought away the bronze idol of Lord Rajagopalan from Mannargudi forcibly since he showed intense emotion with Rajagopalan. His aradhana idols Sri Rama, Lakshmana and Sita are being worshiped here as ablution deity (abhisheka moorthy).  The saint spent his last 30 years in Mannarkoil and attained moksha here. Therefore Mannarkoil has become the Thiruvarasu Koil (place where Azhvars join the feet of the Lord, is called 'Thiruvarasu' ) for Kulasekara Azhvar.  As a token of respect, the temple authorities have aptly named this temple as Rajagopalaswamy Kulasekara Perumal temple. His shrine is unusually provided with flag post and bali peetam. Surprisingly Pandya country is known for many 'Thiruvarasus' of Azhvars: Nammazhvar Thiruvarasu at Azhvar Thirunagari (Tamarind Tree), Periazhvar Thiruvarasu at Alagarkoil;  Tirumangaiazhvar Thiruvarasu at Tirukurungudi (Malaimel Nambi).

Inscription

There are numerous inscriptions of Jatavarman Sundara-Chola Pandya found on the outer (southern, western and northern) walls of the main vimana base dating back to the Chola period:- 

According to Ep. Ind., Vol. XI, pp. 294 the Chera  king Rajasimha was a contemporary of the first viceroy Jatavarma Sundara Chola Pandya. Inscriptions mention about the existence of Temple Mahasabha empowered to register all the land grants from monarchs - Chola and Pandya rulers. The land grants were realized when these rulers camped in near by places like Velaikurichi and Kallidaikurichi. In this way there are references about the gifting of the village of Velancholai  (வேலன்சோலை or வேலஞ்சோலை) to the temple.

The 4th year reign - inscription records some decisions taken in the meeting of the assembly held in a hall of the ambalam about the land and houses granted to the gardeners, drummers, potters, garland makers, torch bearers and temple dance girls (devaradiyar). Location: on the south wall of the temple, (ARE No 107 of 1905 - SII Vol XIV 132). 

The 6th year reign - inscription records the order about the gift of taxes on the land (endowed as a devadana to the temple) in a village called Manabharana Chaturvedimangalam. Location: on the north wall of the temple (ARE No 108 of 1905 - SII Vol XIV 133)

On the 139th day in the 13th year reign - inscription records the details of land sale by the sabha of Rajaraja Chaturvedimangalam to the temple. The 14 and odd veli of land in extent was regrouped into a new hamlet called Sola Pandyanallur and converted  into a tax-free devadana. (Ref: ARE No. 109 and 144 of 1905) Location: on the west wall of the temple (ARE No. 110 of 1905 - SII Vol XIV 145).
 

In the 14th year reign - inscription registers the sale of the village Manabharana Chaturvedimangalam, a brahmadeya in Mulli Nadu, which was the property of two brahmanas of Nigarilisola Chaturvedimangalam named Govindan Madhava bhattan and Govindan Tiruvikraman, to the temple. Also records that the brahmanas had originally obtained the village as the gurus of the ruling dynasty. Location:  on the north wall of the temple (ARE No. 106 of 1905 - SII Vol XIV 148). 
 
In the 18th year reign - inscription registers the sale by the sabha of Rajaraja Chaturvedimangalam to the temple. Location: on the north wall of the temple (ARE No. 109 of 1905 - SII Vol XIV 144).

Another inscription records gift of land to 12 brahmins who had settled down in the village from towns such as Thirukurungudi, Tirukurugur (Azhwar Thirunagari) and Thirumaliruncholai (Azhagar Koil), in recognition of their recitation of the 'Thiruvaimozhi' in the Thiruvaimozhi Mandapam (even now called in  the same).

One more inscription records to the Mahasabha accepting the legacy of land from two widows only after their male relatives had agreed to the land being gifted to the temple. In cases where the signatories to a contract were illiterate, others had signed on their behalf.

Two other inscriptions record routine matters like 1. the appointment of Sankaranayanar as the dharmakarta in Kollam year 764; and 2. the gift of land to some common people like the temple watchman.

Mural Paintings
 

Mural Paintings defacement

Mural Painting of Narasimha

The author in his article Paramount Public cry for preservation of India’s Cultural Heritage   refer to the defacement of mural paintings in this temple. His photographs (shown here - taken three years ago) show some surviving mural paintings juxtaposed with the white washed wall on the right where a ceiling-high painting of Lord Narasimha once existed.

Festival 

A number of festivals are celebrated in this temple. The temple is agog with activity during the Chithirai Brahmotsavam is conducted in the Tamil month Chithirai (April - May). Procession of Azhvar Pushpa Pallakku (flower palanquin) and Teppotsavam (float festival) in the Tamil month Thai (Jan - Feb).

How to Get there?

Mannarkoil village is located about 5 km from Ambasamudram  on the western side of Tenkasi - Kutralam Highway. Ambasamudram is is 35 km Tirunelveli. Plenty of buses are plying from Tirunelveli as well as from Tenkasi. 

Reference

1. Besant Nagar (Wikipedia) http://en.wikipedia.org/wiki/Besant_Nagar
2. In the name of a devotee. The Hindu. March 15, 2012 http://www.thehindu.com/features/friday-review/history-and-culture/in-the-name-of-a-devotee/article2998989.ece
3. Mannarkovil Rajagopala Swamy Temple. Raju's Temple Visits. Flickr 
4. Paramount Public cry for preservation of India’s Cultrual Heritage  http://www.hindujagruti.org/news/10650.html 
5. Ramayanam before Kamban 76 - Mannar Koil http://ponniyinselvan.in/forum/discussion/44839/ramayanam-before-kamban-76-mannar-koil/p1
6. South Indian Inscriptions Vol XIV Pandya Inscriptions: Chola-Pandya Viceroys
7. The connection between Kulasekara Azhwar and Mannargudi Rajagopalan http://vishishtadhvaitham.blogspot.in/2014/10/the-connection-between-kulasekara.html

Tirunelveli Region Travelogue (Pandyan Yatra 2015) Part 3.3: Kalugasalamurthy Rock cut cave and Kutralanathar Temple, Kutralaum

Facades of Kalugasalamurthy & Kutralanathawami Temples

Kalugasalamurthy Entrance Pillared Hall

Kalugasalamurthy rock cut cave temple excavated on the south-eastern slope of the low rising Araimalai hillock. The present rock cut cave temple has transformed into huge complex with the structural additions such as  shrines for associate (Parivara) deities, mandapas and cloister mandapas and holy water tank. The Lord Jambukesvara (form of Lord Shiva) appear as Shivalinga in the east facing sanctum at the mandapa and the goddess Akilandesvari also appears in a separate south facing sanctum. The pillared mandapa is supported by pillars with aesthetic bas relief sculptures.

The rock cut cave temple can be accessed through a mahamandapa or entrance pavilion (hall) which has two entrances, one at west and the other at north. The structural mahamandapa is actually an extension of the rock cut cave temple. There are two sanctums adjoining to the northern wall of the mahamandapa housing Lord Nataraja and Lord Arumuganayanar (Lord Muruga). The rock cut cave temple consists of a facade, mukha mandapa and sanctum.

Facade

Peacock Vehicle

The facade comprise two stupendous pillars in the middle and pilaster on both ends with the features of square, octagonal kattu and square. The pillars and pilasters are insulated with brass sheets. The original facade of the rock cut temple has been modified to suit the flight of steps and the plinth (floor) formation of the structural main mandapa. The facade, with evenly leveled floor,    is 2.05 mtr in the east - west and 6.30 mtr in the north - west.  The facade also extends by 6.46 mtr in the north - south and 60 cm in the east -west and the height is 2.08 mtr. The flight of four steps (only three in the north) leading to the mukha mandapa pass through the anganas of pillars.  The kapodabandha adishtanam of the facade comprise elements such as upana, supporting upana, thamarai, jagadi, eight patta kumuda, kantha with pada flanked by kampa, pattika and uparikampa and kapota.  

The octagonal kattu of pillars rest on the wide-angular vettu potikas (corbel brackets) which support the prastara elements such as uttara (beam), vajana and roof. The prastara elements also extends as unsculpted kapota. The north and south walls forming part of the mother rock extends evenly up to one mtr.

Mukha mandapa
 

Mukhamandapam From Mahamandapam

Another row of two pillars and two pilasters are cantoning the part of facade and mukha mandapa. The angana (space between pilaster and pillar) at north bears a brick wall partition. The south angana (between pilaster and pillar) modified with brick wall partition with an entrance to the rock cut sanctum. A flight of single step leads to the sanctum. The angana between the two pillars is also modified as the main entrance to the cave sanctum.  The brass sheet insulated pillars bear lotus medallions. The lintel of the main entrance (below the kapota insulated with brass sheet) shows makara torana with goddess Gajalakshmi at the center. The square section of the pillars and wide angular vettu potikas support the prastara elements like vajana and roof. 

Inner mandapa

An inner mandapa is located in between sanctum and mukha mandapa. measuring 6.50 mtrs in the south - north and 2.00 mtrs in the east - west and 2.77 mtrs in height.

Sanctum

 

Sanctum from the Main Mandapam

The flight of single step leads to the sanctum.  The sanctum is a cubical cell with 1.98mts in east-west and 2.48mts in north-south directions. The height of the sanctum is 2.48mts. The anterior wall of the sanctum is sectioned with the four pilasters. There are two platforms constructed adjoining to the south wall of inner mandapa and sanctum.  The sanctum houses Lord Kalugasalamurthy with consorts.

Lord Kalugasalamurthy appears with consorts in Cave sanctum

Lord Kalugasalamurthy appears seated on his pea-cock vehicle in utkudikasana posture. The Lord is accompanied by his two consorts: goddess Valli on his left and facing north and goddess Dheivanai on his right and facing south. The jewelry of the goddesses includes Karanda makuta, pathra kundalas, sarapali, armlets , bracelets and silk garments on their waist. Goddess Dheivanai alone wears breast band. The Lord wears Karanda makuta, patra kundala, pearl and rudrakha beads malas, and silk garments on his waist. Of the twelve hands the upper right hand holds vajra (thunderbolt), middle right  hand holds the khadga (sword), the lower right hand shows abhaya hasta mudra (gesture of fearlessness); the upper left hand holds saktivel (spear), middle hand khetaka (shield) and lower hand varada hasta mudra (gesture of generosity).

Inscriptions

The Vikrama Pandya's 15th regnal year inscription engraved before the sanctum of Lord Jambukesvarar (on the south wall) records the gift of fifty goats and one sheep to provide ghee for burning perpetual lamp by the Sri Rudramaheswara of this temple.  The inscription also mentions about the tank for collecting the ablution water. (ARE 1966: 349 / SII V: 307 - 406).

Period

The scholars have assigned the period of this rock cut temple structure to eighth century A.D. based on its architecture.

Kavadi Chindhu  of poet Annamalai Reddiar

Annamalai Reddiar of Chennimalai, in Tirunelveli district (1865 - 1890 / 1891), an ardent devotee, has composed the 'Kavadi Chindu,' one of the forms of light compositions in Tamil, in praise of Lord Kalugasalamurthy.  ‘Chindu’ means a couplet or poem in Tamil set to a particular meter. Kavadi Chindu, a kind of folk song is sung by ardent Muruga devotees as they carry the ‘kavadi’ to Muruga temples, typically located up on the hillocks, to ease out some of the strain and physical exhaustion resulting from the journey. The stanzas are highly popular for its simplicity, rhymes,  musical rhythm  and melody. The poet also has set to music in ragas like Sindhu Bhairavi, Chakravaham, Ananda Bhairavi, etc. He has also compiled the 'Thalapurana.' (Mythological history). Opposite to Kalugasalamurthy temple there is a small palace which served as local residence of Raja of Ettayapuram.

Reference

Kalugumalai kutaivarai (in Tamil). Nalini, M and Kalaikkovan R. Dr. Maa. Rasamanickanar varalarru ayvu maiyam, Tiruchirapalli. Dec 2009. pp. 76 - 80. (கழுகுமலை குடைவரை (தமிழ்). நளினி, மு; கலைக்கோவன் இரா. டாக்டர். மா. இராசமாணிக்கனார் வரலாற்று ஆய்வு மையம், திருச்சிராப்பள்ளி. டிசம்பர் 2009. பக்கங்கள். 76 - 80)

Lunch Session

 By 1.30 pm we were able to complete our Kalugumalai itinerary. We were so tired as well as hungry and therefore rushed for lunch at a dining hall in a temple choultry maintained by Kalugasalamurthy devasthanam. To our surprise Kizhakku Pathippagam staff have arranged a  delicious home made South Indian Variety Rice Lunch. We enjoyed the home made lunch and relaxed till 3.00 pm. We also had group photo sessions.

Travel to Kutralam

Location: 72 km from Kalugumalai; 55 kms from Tirunelveli; 6 kms from Tenkasi; Located in the Southern part of Tamil Nadu state, India.

Nearest Railway Station: Tenkasi or Senkottai

Nearest Airport: Madurai (around 200 kms)

How to reach: Easily reachable by road from Tirunelveli, Tenkasi, or Madurai

Since our itinerary for the Day 3 was tight, we planned to save as much time as possible. So the rest of the day's travel and night stay was planned at Kutralam (anglicised version is Courtalum), `the Spa of South.'  With new regained energy we continued our travel towards Kutralam (Courtallum), the land of cascading waterfalls. 

The entire travel route of 72 km between Kalugumalai and Kutralam was filled with lush green paddy fields and coconut groves and we traveled through the heritage towns like Puliyangudi, Kadayanallur, Ilanji, Tenkasi and countless picturesque villages.

We reached the town by 4.30 pm. After refreshment we rushed to the Kutralanathaswami temple near main falls.

Kutralanathaswami Temple (குற்றாலநாதசுவாமி கோவில்)

Entrance to Kutralanathaswami Temple

• Name of the Shrine: Kutralanathaswami Temple (குற்றாலநாதசுவாமி கோவில்)
• Other Names of the Shrine: Trikootaachalam, Tirukkutralam, Mukthiveli, Nannagram, Pithur Kanda, Theerthapuram, Thirunagaram and Vasanthaperur.
• Prime deity (மூலவர்): Lord Shiva appears here as Kutralanathaswami (குற்றாலநாதசுவாமி) aka Kuruambaleeswarar (குறும்பாலீஸ்வரர்). The main sanctum of this temple houses dwarf Shivalingam.
• Five Dance Halls of Lord Nataraja: Kutralam represents one of the 5 Pancha Sabhas (பஞ்ச சபை) of Nataraja - Chitra Sabhai (சித்திர சபை).  
• Amman shrine: Goddess Kuzhalvoymozhi (குழல்வாய்மொழி அம்மை) appears in a separate sanctum on the southern side of prime deity.
• Inner Periphery (உள்பிரகாரம்) - Associate Deities (பரிவார தேவதைகள்): The peedams of Annavi Pillai (அண்ணாவி பிள்ளை) and the other associate deities appear before Amman shrine. Lord Kailasanathar appears on the southern corridor and goddess Durga on the northern corridor.
• Outer Periphery (வெளிப்பிரகாரம்) - Associate Deities (பரிவார தேவதைகள்): Vallabha Ganapathi (வல்லபகணபதி), 63 Nayanmars, Sahasralingam (one thousand lingam), Papanasar - Ulagamman, Nellaiyappar - Gandhimathi, Manakkolanathar (மணக்கோலநாதர் (சிவன்), Narumbunathar, Sankaralinganathar, Pavalavannathar - Oppanai Amman, Chokkalingam - Meenakshi Amman, Madunatheswarar - Aramvalartha Nayagi, Kasi Viswanathar - Visalakshi, Bairavar, Nannagara Perumal (நன்னகரப்பெருமாள்), Navagraha, sage Agastyar and others.
• Holy Tree: Dwarf Jack fruit tree (Kurumpalaa) (குறும்பலா) (Artocarpus heterophyllus)
• Holy water: The main falls (Shivamadhuganga சிவமதுகங்கை), Vadaaruvi (வட அருவி) and Chitra River (சித்ரா நதி)
• Holy Hymn: Invoked in Tevaram (தேவாரம்), Tiruvasagam (திருவாசகம்), Tirukkovaiyar (திருக்கோவையார்) hymns by Tevaram foursome (தேவர நால்வர்) (Appar, Sambandar, Sundarar and Manickavasagar). The name Kutralam finds its place for the first time in Tevaram. Sekkizhar also glorifies the town and the Lord in his  Periapuranam. Sages like Pattinathar and Arunagirinathar have also sung stanzas in praise of the Lord.
• Literature: Tirikootaraasappa kavirayar's (திரிகூடராசப்பகவிராயர்) well known work Kutrala Kuravanji (குற்றாலக்குறவஞ்சி), poetic drama (இசைநாடகம்) (composed during 19th century A.D.) glorifies this shrine. This unique Tamil poetic form has Vasanthalakshmi as heroine, Sinki (Kurathi), nomadic tribal woman and foreteller making predictions about the hero and Sinkan (Kuravan) her husband. He has also compiled the Shrine history of Kutralam (குற்றாலத் தலபுராணம்).

Legends:

Pothigai Hills

Sage Agastyar (அகஸ்திய முனிவர்), at the instruction of Lord Shiva, proceeded to the south (Pothihgai Hills) to stabilize the imbalance of the earth. The Devas and all other celestial beings assembled at Mount Kailash (abode of Lord Shiva) in Himalayas to witness the celestial wedding of Lord Shiva and goddess Parvati. This resulted the imbalance of the earth. At Kutralam shrine (originally the Vaishnava shrine) sage Agastya was prevented at the entrance by the Dwarpalakas of Lord Vishnu. Sage Aagastya invoked Lord Kumaran (Lord Muruga) of Ilanji (இலஞ்சி) (2 km. away from Kutralam).

Agastyar

Lord Kumaran instructed Agastya to enter into Kutralam shrine and  he entered the shrine disguised as Mularikanna, a Vaishnavite devotee from Tirupati. Agastya followed the instruction and entered into the shrine and directed the priest to fetch flowers for archana. Thereafter the sage took "Omni-form" or "Viswaroopa" (விஸ்வரூபம்) before Lord Vishnu and put his hand on the head of the the Vishnu deity and pushed it  to shrink into extremely dwarf Shivalingam. Thus Kutralam was transformed as the Saivite shrine. Lord Shiva showed himself here as Bhrama and Vishnu.

History

This temple has more than 2000 years old history. It is believed that the temple was constructed even before 5th century B.C. Since Sangam literature (சங்க இலக்கியம்) describes the 'Pothigai' hills (பொதிகை மலை), Kutralam town could have been one among the towns of Sangam period.

“பொற்கோட்டு இமயமும் பொதியமும் போன்றே” (புறம் 2:8) புறநானூற்றுப் பாடல் 

""வடவர் தந்த வான் கேழ் வட்டம் / குட புல உறுப்பின் (அகம். 340.16-17-வடநாட்டில் உள்ளவர் கொண்டு வந்த வெண்ணிற வட்டக் கல்லில் மேற்கே உள்ள பொதிகை மலை)

The Ay dynasty ruled parts of southern India from the early Sangam age to the 10th century AD. Among the Ay (ஆய்) rulers of the Sangam Age, Ay Antiran (ஆய் அண்டிரன்) is  the most outstanding chieftain of this Velir clan. The Velirs were regarded as the 3rd chain of Philanthropists (கடை ஏழு வள்ளல்கள்). Ay Antiran's name is mentioned in the Purananuru as the lord of Podiyil Malaya in southern Western Ghats.

Dwarf Jack fruit (Holy) Tree

Kochenganan (கோச்செங்கனான்), the Chola monarch of early Sangam era, built number of temples in Tamilakam. He also set forth the specific tree as the 'holy tree' (Sthala Vriksham) (தலவிருட்சம்) for that specific shrine. Thus Kutralanathaswami shrine was associated with Jack fruit tree (குறும்பலா) aka Artocarpus heterophyllus. From the foregoing evidences lead the scholars to believe that Kutralanathaswami worship could have existed since from Sangam period. Poet Kapiladeva Nayanar (புலவர் கபிலதேவ நாயனார் aka கபிலபரணர்), believed to have lived during 10th century A.D., describes Kutralam town in poetical work 'Sivaperuman Tiruvandadhi' (சிவபெருமான் திருவந்தாதி) as:

   கொக்கரங் குற்றாலம் கூற்றின் பொருள் முயன்ற குற்றாலம் ('Kokarang kutralam koorrin porul muyanra Kutralam')

    கொழுந்தேன் கமழ் சோலைக் குற்றாலம் ('Kozhunthen kamazh solaik Kutralam') 

Lord Nataraja Chitra Sabha

Kutralam is one among the five dance floors (பஞ்ச சபை) of Lord Nataraja (Shiva). It is known as Chitra sabha (சித்திர சபை). Among 14 Shiva shrines of Pandya country, Kutralam is believed to the most ancient. Parasakthi Peetam (பராசக்தி பீடம்), one among the 64 Sakti peetams (சக்தி பீடம்), forms part of Kutralanathaswami temple. The peetam is also known as Yoga peetam, Dharani peetam (தரணி பீடம்) and Arutparasakthi peetam.


Architecture: 

The temple has a conch (சங்கு) shaped corridor (Prakaram) plan and is referred to as  Sangakkovil. The present Kutralanathaswami temple was constructed by the Chola monarch Rajaraja Chola I (முதலாம் இராசராச சோழன்) and built the wall around the inner corridor. Archaeologist claim that there was a Vishnu shrine on the left of the prime deity. The Pandya kings built the sanctum, ardha mandapa, separate sanctum for goddess Kulalvai mozhi amman and Pillayan Kattalai mandapa (பிள்ளையன் கட்டளை மண்டபம்). Nayakka rulers constructed the temple for Parasakthi, periphery wall, inner streets, Sangu street (சங்கு வீதி), new sanctums for some associate deities. The ancient sanctum meant for Vishnu is now being converted as Vagana room. Kings of Vadakarai Aadhikkam (வடகரை ஆதிக்கம்) of Sokkampatti (சொக்கம்பட்டி) built the Thirikooda mandapam (திரிகூட மண்டபம்), Pasupirai (பசுபிறை), Thattodi (தட்டோடி), vaitheeyappa vilasam (வைத்தியப்ப விலாசம்), the mahamandapam of Kulalvai mozhi amman, sangai veethi and kalpavuthal (கல்பாவுதல்) at vasantha veethi. 

Inscriptions

Inscription on the Pillar

Kutralanathaswami temple has 89 inscriptions in total.  Of the 89, ten inscriptions discovered on the east and west walls of the first periphery records the gifts of cow, sheep, goat, buffalo for burning perpetual lamp (நந்தா விளக்கு) and endowments of land, gold and coins to the Tirukutrala Perumal temple by the Chola monarch Madiraikonda Ko-Parakesarivarman (மதிரை கொண்ட கோப்பரகேசரிவர்மன்) aka Parantaka Chola I (முதலாம் பராந்தக சோழன்) (907–955 A.D.). In the entire Pandya country, the inscriptions of Parantaka Chola I in Tamil Vattezhuthu (தமிழ் வட்டெழுத்து)  script were discovered only in Kutralanathaswami temple.

Inscription in Vattezhuthu script on the east wall of the first prakara Kuttalanathasvami temple assignable to Parantaka I

Inscription

It records a gift of 26 cows for burning a perpetual lamp in the temple of Tirukkurralattu-Perumal (திருக்குற்றாலத்துப் பெருமாள்) by Adittan Muvenda-Palla[varaiyan] (ஆதித்தன் மூவேந்த பல்லவராயன்) of Arrur in Tiruppanangattu-nadu (திருப்பனங்காட்டு நாடு) in Solanadu.  (A.R. No. 444 of 1917) (The inscription mentions the name of the Lord as ‘Tirukkurralattu-Perumal’ )

It records a gift of 26 cows for burning a perpetual lamp in the temple by Dharma-setti (தர்ம செட்டி) alias Sadaiyan Kavayan (சடையன் கவயன்) a member of the Manigramam (மணிக்கிராமம்) (guild) at . . . . in Tenvara-nadu. (A.R. No. 439 of 1917)

vatteluttu script and is damaged.  It records a gift of cows for burning a perpetual lamp in the temple by a lady by name Ariyampoduviyar (அறியாம்பொதுவையார்) wife of [Na]ranappallavaraiyar (நாரணப்பல்லவராயர் ). (A.R. No. 442 of 1917)

It records a gift of 25 sheep for burning a lamp with an ulakku of ghee (உழக்கு நெய்) every day in the temple of Mahadeva (மகாதேவ) at Tirukkurralam by one Nakkan Appi Tirumurtti (நக்கன் அப்பி திருமூர்த்தி).   (A.R. No. 428 of 1917) (This inscription observe the Lord's name as  ‘Mahadeva at Tirukkurralam' )

22nd regnal  year of Parantaka I. This is a damaged Vatteluttu inscription assignable to Parantaka I. It records gift of 16 ma of land for burning a perpetual lamp in the temple at Tirukkurralam in Tenvari-nadu (தென்வரி நாடு) by Kandan Iravi (கந்தன் இரவி), made on the day of a solar eclipse (சூரிய கிரகணம்). (A. R. No. 441 of 1917.)

35 regnal year of Parantaka I It  records a gift of 6 buffaloes for burning a perpetual lamp in the temple at Tirukkurralam in Tenvari-nadu ((தென்வரி நாடு)) by Kovadi Kdnra ... a ywwv  Vellala resident of Vallapuram in Mala-nadu. (A.R. No. 447 of 1917) (The inscriptions of Paranthaka also cite the date and time of the 'solar eclipse' which enabled the scholars to precisely compute the period of Paranthaka I. ). There is also one inscription in Tamil script.  

Three inscriptions of Rajaraja Chola I (முதலாம் இராசராச சோழன்) discovered on the western wall of the first periphery records the renovation work carried over the dilapidated structure as well as the construction of new mandapas. The Chola monarch also copied the Vattezhuthu Tamil inscriptions and inscribed back after renovation. The prime deity was mentioned in his inscriptions as 'Kutralathu Bhattaragar' (குற்றாலத்து பட்டாரகர்). The Chola emperor also left an inscription (which is not readable now) to tell us about structural additions made to this temple as well as the transformation  of Tamil script from Vattezhuthu Tamil script. The fragmented inscription of Rajendra Chola I (முதலாம் இராசேந்திர சோழன்) discovered on the third pillar of the eastern corridor in the first periphery. 

Palmyra Sap + Tender Palm Fruit 

On our way to Chitra Sabha, we were invited by the vendor selling Pathaneer (பதநீர்) (palmyrah sap) with Nungu (நுங்கு) or tender palm fruit or ice apple cocktail. All tourists gathered around his bicycle carrying a pot full of palm juice and bunches of  nungu. The cocktail juice was served in fan shaped palmyra (Borassus) leaf (பனை மட்டை) folded like a pot and we consumed it in gulps.

Chitra Sabha (Murals)

The Chitra Sabhai aka the hall of paintings is located nearer to the main temple. There is a holy water tank before Chitra Sabhai. Architecturally rich Chitrasabha showcaes hundreds of murals on the walls depicticting scenes from Hindu Puranas. Chitra Sabha murals are drawn out of medicinal herbs. The wooden carved planks serve as doors, beams, cornices and roof structure. The temple authorities have conserved the paintings and they appear bright with modern touch. The roof of the painting hall is covered with copper sheets. Unfortunately they are not allowing photography.


Kutralam 'the Spa of South'

Main Falls

Kutralum is situated at an elevation of about 167m (520 ft) on the Western Ghats. Numerous rivers such as the Chittar River (சித்தாறு), the Manimuthar River (மணிமுத்தாறு), and the Pachaiyar River (பச்சையாறு) originate here. The mother nature's own water slides from the peaks of mountains and drops from hundreds of feet as small cascades as well as thundering waterfalls. It is certainly a feast to our eyes to watch the surreal landscape and the water cascades from every ledge and crevice. 

Five Falls

Snuggled in the Western Ghats, there are nine waterfalls in 10 Sq.km area around Kutralam town. The main falls located near the temple. Five falls (Aintharuvi - ஐந்தருவி) lies 4 km away from main falls.  Small falls (Chittaruvi - சித்தருவி) lies between main fall and five falls. Chembakadevi falls (செம்பகாதேவி அருவி) lies deep into the forest and devotees visit this falls and Agastya temple on full moon days. Honey falls (Thenaruvi - தேனருவி) is located still more deep into the thick forest. Old falls (Old Kutralam falls - பழைய குற்றாலம் அருவி) is 8 km away from the town. On your way to Old falls you may find Tiger falls (Puliaruvi - புலியருவி). Also there are two falls New falls (Puthiyaruvi - புதியருவி) and fruits garden falls (Pazhathotta aruvi - பழத்தோட்ட அருவி).  It is believed that the water has medicinal and therapeutic properties and also cures physical ailments since it flows through forests full of herbs. Therefore this popular health resort attracts tourists to have bath, enjoy the soothing effects of water current and to get relieved from pains and body aches rapidly and regain energy. With the advent of the season the oil masseurs (use til oil, sandal oil and herbal oils) are in great demand.

Kutralam has moderately chilling climate throughout the year and filled with scenic surroundings. During the season (period June to September in every year) thousands of tourists from far and near visit this place to enjoy the sizzling of rain drops of 'Saral' (சாரல்) season and cool breeze from Pothikai hills (பொதிகைத் தென்றல்). The town also markets spices like clove and cardamom and exotic varieties of fruits such as jack fruit, mangoostan, doarian, ramdan, egg fruit etc.

Our Stay at Kutralam: Merriment and Gaiety

Hotel Saral Resort

During night we stayed at Hotel Saral Resorts at Shengottai Road. The surrounding of the hotel was calm and quiet. The room was spacious, clean and maintained hygienic with all the amenities. The food at the hotel was delicious. It is a nice place to stay.

After refreshing coffee few of us went to the Main falls for bathing. One can bath safely at anytime at the main falls even in midnight. The `bath police' is there to regulate the crowd. The flow of water in this main falls will be depending up on the rain fall in the catchment region in Kerala. However main falls will have little flow of water even during summer. The scenic beauty of Chitar river sliding from top of Sahya mountain and falling with thunderous rhythm. We found both ladies and gents were enjoying the water current under the falls. Water droplets  moisturize the air and make the atmosphere very chilling . We had the fun time under the falls.

Double Bedroom

The restaurant of  Hotel Saral served buffets of the appetizing delicacies of South Indian menu for dinner. After peaceful sleep in the hotel room, every one joined for a bath in the early morning at five falls (Aintharuvi). The water flow was minimum. Yet we enjoyed our bath for an hour. After bath we packed our luggage and vaccated the hotel and assembled for breakfast in the restaurant. The South Indian breakfast was scrumptious. Now we are ready for our Day 3 journey.


Reference

Thiru Courtrallanathar Swamy Temple. Courtrallam (TNHRCE Website)

Tirunelveli Region Travelogue (Pandyan Yatra 2015) Part 2.2: Malayadikurichi Cave Temple and Sankaranarayanar Kovil

Mahadeva swamy Cave Temple, Malaiyadikurichi

Refer Picasa Album for more photographs on  Malaiyadikurchi
After lunch at Sankarankovil we continued our travel to Malaiyadikurichi Rock-cut cave. From Sankarankovil we traveled towards Puliankudi (புளியங்குடி) road and took diversion at Mullikulam and further proceeded via Thalaivankottai to reach Malaiyadikurichi village. The rock-cut cave is located towards northern side at the outskirts of the village on a rock slope of the hillock.

Name: Mahadeva swamy Cave Temple, Malaiyadikurichi (மலையடிக்குறிச்சி)

Presiding Deity: Mahadeva swamy (மஹாதேவ ஸ்வாமி) (Lord Shiva)

Consort: Marakathavalli Amman (மரகதவல்லி அம்மன்) appears in a separate sanctum. (Later addition)

Date of Visit: 23rd January 2015 between 03.30 and 05.00 am.

Category: Early Pandya Rock-cut cave at Malaiyadikurichi

Architecture Style: Early Pandya style

Architecture: The Malaiyadikurichi rock-cut cave temple consists of a rock-cut sanctum, a mukhamandpa (முகமண்டபம்) or the rectangular pavilion (hall) resting on pillars, facade of the cave, and the structural mahamandapa (மகாமண்டபம்) (an open pavilion (hall) resting on pillars) all arranged consecutively facing east..


The cave temple is surrounded  by the perimeter wall. The entrance to the mahamandapa is seen both on the east and the south. Two Nandhis (நந்தி) images facing the sanctum are located before the eastern entrance. Also there is another Nandhi image facing the sanctum of the consort is located at the southern entrance.

South Entrance showing Nandhis

The pillared mahamandapam or entrance pavilion (hall),  5.70 mts in the east - west and 5.17 mts in the south - north directions, was an addition made in the frontage to the rock-cut cave temple during the Nayaka Rule. The conspicuous components of the mahamandapam basement are upanam, kantha with padha, and pattika or peruvajana. The walls sectioned by brahmakanta (square) pilasters and above the pilasters there are vettu potikas holding the prastara components such as uttira (beam), vajanam, valabhi and kapotha with kudus. The flight of two steps leads to the mahamandapam. was an addition made in the frontage built during the Pandya Rule

Pillared Mahamandapam with Nandhi

The pilasters (door frames) at the eastern and southern entrances bear small nagabandhas, lotus medallion and torana. The roof of the mahamandapam is supported by pillars segmented as three squares with kattu in the middle. Above the pillars, vettu potikas extend its limbs to support prastara components - uttiram, vajana and valabhi. 

Sanctum of consort Marakathavalli Amman: South facing sanctum has upa-peetam, wall without pada, uttiram, vajanam, valabhi and kapotham. The front wall of this sanctum show inscriptions in fragments. Also there are inscriptions on the faces of pillars and there are few inscriptions on the northern wall. Few inscription stones re-fixed on the wall in an inverted direction during renovation. 

Goddess Marakathavalli appears wearing jatamakuta and the right hand holding the flower and the left hand rested on the lap.

Marakathavalli Amman

Facade: Two pillars and two pilasters supports facade. Comparing the upper brahmakanta (square) the lower brahmakanta (square) and kattu are larger. Except  western face of the square pillar, all the faces are decorated with circular medallions with variety of flower patterns - lotus whorls or kodikarukku (leaf pattern). One of the circular medallion is decorated with lotus flower whorls and an image at the center appears in lalithasanam posture with palm leaf coil ear ornament, haram with pendant, short robe around waist and the breast band. The image appear seated and resting its right hand on a pillow. Two chauri bearers also appear. The medallions in the eastern upper faces of the pilaster are also decked with lotus flower whorls. The upper northern face of the pilaster at southern wall possess makara medallion surrounded by kodikarukku (foliate leaf pattern) motif. Similarly the pilaster at northern wall is decorated with medallion with swan (annam) motif at the center.

Lotus Medallion

Kodikarukku

Kodikarukku

Kodikarukku

Lotus Medallion with center figure

Kodikarukku with swan

The taranga potikas with unique coiled edges  and broad median patta rest on pillars and pilasters. The coiled pattern taranga potikas appear unique and different from Tirumalapuram taranga potikas. The potikas support the prastara elements, like uttiram vajana and valabhi, running adjoining roof. The kapota extends out and joins with mahamandapa roof.

Taranga Potika mid-band

Mukhamandapa: The facade extends to the rectangular mukha mandapa which measures 5.32 mts in north-south and 1.91 mts in east-west directions. The unifloor (evenly paved) forms part of the facade as well as mukhamandapa. The lateral walls and roof are forming part of mother rock and they appear plain and simple. The northern part of the wall bears the inscription of the Pandya king Sri Vallabha. The sanctum is excavated from the mid-western wall and appear as the projection. Two shallow niches (enclosed by two square pilasters) are carved on the western wall one on each side to the sanctum. The northern niche shows the traces bas relief image as a silhouette. Looks like a four armed human mounted on elephant and the umbrella and chauris are visible. The southern niche also shows the traces of bas relief image as a silhouette. Appears like a divine form and the bird seated on a stem of twiner is visible.

4 Armed Human Mounted on Elephant

Divine Form in Niche

Sanctum: The 41 cm high plinth (padabhanda adishtanam) with components of jagadi, vritta (rounded) kumuda, kantha flanked kampa without pada and pattika. The padas bear vedikas, vedikantha and kampa. The front wall of the sanctum bears two shallow koshtas one on either side. The two koshtas bear the traces of scrapped bas relief images. Both the bas relief images could be the dwarapalakas. The flight of steps leading to the sanctum also appears to have damaged. Hence new steps added at later date.

Sanctum & Niche Fig. Erased

 Makara Torana: The ornate Makara Torana (Capricorn Arch or festoon) carved out of a single stone with four opposed fierce makara-heads (crocodile heads) adorns above the entrance of the sanctum. It reminds us the Pallava style Makara torana at the Satrumallesvara rock-cut cave temple at Dalavanur and Draupadi ratha at Mamallapuram. Two opposing capricon heads, (facing north and south) are carved at the center of the door lintel and they appear spitting warriors (in miniature size) holding swords and shields. A male image seated on lotus flower flanked by two chauris is shown within the floral ring located at the center between two makara heads. The parallel pair of opposing makara heads are placed one each in the southern and northern corners of the festoon. The intricately coiled feathers appear spread across the entire door lintel.

Makara Torana (4 opposed Capricorn Heads)

Makara Torana: Center Figure

Makara Torana: Figure at Side

Makara Torana: Figure enlarged

 The rectangular sanctum cell (measurement: 1.71 mts height x 1.47 mts width x 1.63 mts length) holds a monolithic Shivalingam with square avudaiyar (ஆவுடையார்). The sanctum is simple and plain and devoid of any ornamentation. The rectangular avudaiyar measures about 0.74 mts in width and 0.41 mts in length and vesara (cylindrical) bana measures 0.29 mts in height and the plinth of the avudaiyar is composed with the elements like upana, athopadmavari (string of inverted lotus), kantha with kampa, urdhva padmavari (string of lotus), pattika with kampa. The gomukha (கோமுகம்) is seen on the northern side of the avudaiyar with a spout like formation.

Inscription:  The rock-cut cave is rich in inscriptions dating from the 7th century A.D. to 10th century A.D.

A Tamil (script) inscription is carved on the eastern face of the potika of the the northern pillar.  It stands as the unique record about the excavation of the cave temple by Sathan Eran of Sevur (சேவூர் சாத்தன் ஈரன்) for Pandya King Ko maran Sendan (கோ மாறன் சேந்தன்) during the king's seventeenth regnal year i.e, 637 A.D. It helps us to ascertain the exact date of the cave temple.

 

Ko maran Sendhan: Inscription

Inscription Northern Wall: Reversely built

Two inscriptions are found on the northern wall.  The royal order was issued to Devakanmi (தேவகன்மி) and Sri Maheswara kankani (மஹேஸ்வர கண்காணி) serving in the 'Pinakkarukkum Mahadeva' temple (பிணக்கறுக்கும் மஹாதேவர் கோவில்) vide inscription  dated in the 3rd regnal year of the Pandya king Sri Vallabha (ஸ்ரீ வல்லபன்). The inscription mentions Malaiyadikurichi as the Thenpitakai (தென்பிடாகை) of the Sri Paranthaka Chaturvedimangalam (ஸ்ரீ பராந்தக சதுர்வேதிமங்கலம்) of Arinattu Brahmadesam (ஆரிநாட்டு பிரம்மதேசம்). The royal order also mentions about the land tax exemptions (நிலவரி விலக்கு) to the piece of lands already gifted for the daily puja rituals (திருப்படிமாற்றுள்ளிட்ட நித்த நிவந்தம்) of Mahadeva temple by the Sri Vallabha and his father.   

Another inscription dated in the 11th regnal year on the 143rd day registers the gift of Ammaikkulam (அம்மைக்குளம்).

The inscriptions on the faces of the pillars in the mahamanadapa mentions the names such as Konamalai Iramanarayana Pillai (கோணமலை இராமநாராயண பிள்ளை),  Patpanatha Pillai (பற்பநாத   பிள்ளை) and Palaimutram Chittan (பாலைமுற்றம்  சித்தன்).

Another royal order was issued to Devakanmis (தேவகன்மி) and Shiva-brahmins (சிவபிராமணர்கள் ) of this temple vide inscription dated in the 12th regnal year of the Pandya King Maravarman Sundarapandyan II (இரண்டாம் மாறவர்மன் சுந்தரபாண்டியன்) (1238-1251).

One more inscription registers the tax exemption to the village called Samanthanallur (சாமந்தநல்லூர்) gifted already by one Chokkanar Samanthan (சொக்கனார் சாமந்தன்) for daily puja rituals (சந்திகால திருப்படிமாற்றுள்ளிட்ட நித்த நிவந்தம்).

It is learned from fragments of inscriptions about the land measuring stick (நில அளவைக்கோல்) called 'Virapandyan kol (வீரபாண்டியன் கோல்) (stick), Pannirendadi kol (பன்னிரெண்டடிக் கோல்) (12 feet measuring stick) as well as few names of the Pandya irrigation canals and tanks and the names of the officials of the Pandya kingdom.

Period: The inscription records the date as 17th regnal year (637 A.D.) and the name of the Pandya king Ko maran Sendhan (கோ மாறன் சேந்தன்) who was instrumental for the excavation of this cave temple. Hence the same date could be assignable to this rock-cut cave.

Getting there

Malaiyadikurichi PIN: 627755, is a small village located near Dharugapuram (தாருகாபுரம்) in the taluk of Sivagiri (சிவகிரி), division of Kovilpatti, district of Tirunelveli, in the State of Tamil Nadu. From Sankarankovil Malaiyadikurichi can be reached by traveling on the Sankarankovil - Puliangudi road and take diversion at 13.4 km and proceed Dharugapuram via Thalaivankottai (தலைவன்கோட்டை).  Puliyankudi , Sivagiri , Sankarankoil and Rajapalayam are the nearby Cities to Malayadikuruchi. Malaiyadikurichi is located about 17 km from Sankarankovil; 09 km from Puliyankudi; 11 km from Sivagirit and 30 km from Rajapalayam. It is located 75 km towards North from District head quarters Tirunelveli. From Chennai it would be around 614 km.

By Road: This is a small village hence you may not get proper and regular transport, so arrange a taxi from whichever town you plan to visit here.

Railway station: Sivakasi Railway Station is major railway station 53 KM near to Malayadikuruchi

Airport: Tuticorin Airport- 100 km; Madurai Airport   111 km and Trivandrum International Airport- 112 km

Reference

1. Inscriptions Tells Tales. Pradeep Chakravarthy. The Hindu Jaunuary 14, 2011
2. மலையடிக்குறிச்சி குடைவரையும் கல்வெட்டுக்களும். தென்மாவட்டக் குடைவரைகள். மு. நளினி, இரா. கலைக்கோவன். டாக்டர். இராசமாணிக்கானார் வரலாற்றாய்வு மையம். திருச்சிராப்பள்ளி.  pp. 81 - 97

Sankaranarayanar Temple, Sankarankovil

Refer Picasa album for more pictures on Sankaranarayanar Temple
After visiting the rock-cut cave Malaiyadikurichi we returned back to Sankarankovil by 05.30 pm. As there was enough time, we thought of visiting the Sankaranarayanar Temple. The temple was not included in our itinerary.

Prime deity: Sankara Linga Swamy aka. Sankaranaaraayana Swamy
Procession Deity: -     
Goddes / Consort: Gomathi Amman
Holy Tree:: Punnai (Botanical Name - Calophyllum inophyllum)
Holy Water: Naga Sunai theertham
Historical Name: Poo Kailaayam, Punnai Vanam, Seeraasapuram, Seeraasai, Vaaraasaipuram, Koozhai Nagar.
Date of visit: 23 January 2015 from 06.00 to 08.00 pm

Temple Tower

Facade

Mandapam

Sankaranarayana Shrine: This temple is the representation of fusion of two Hindu faiths Saivism and Vaishnavism. The name Sankara joining with the name Narayana has given rise to Lord Sankaranarayana.  The Lord  is the combined manifestation of Siva and Vishnu (half - Lord Shiva and the other half - Lord Vishnu) and therefore the sanctum houses the deity by the name Sankaranarayanan, which is Lord Shiva and Lord Vishnu grace the devotees together.  Lord Sankaranarayana shrine is in between the shrines of Lord Shiva and Gomathi Amman.

Lord Shiva is fond of holy bath or ablution (Abhishekam) - the process of bathing Shivalinga with the prescribed eleven ingredients. At this shrine holy bath is offered to to Lord Chandramouleeswara the Spatika Shivalinga or crystal Shivalinga. Lord Vishnu is Alankara Priyar (Desirous of ornamentation). Hence Narayana form of this shrine have elaborate alankaram (decoration ceremony).

Lord Sankaralingam Shrine: Lord Sakaralingam (Shivalingam) appears in a separate sanctum.

Gomathi Amman Shrine: In Sanskrit 'Go' means cow and 'Mathi' means moon. Goddess Ambica is named as Gomathi since she wears a face as radiant as the Moon and being the custodian of cows. For Gomathi, Avudaiyambikai' is the equivalent term in Tamil. Goddess is decorated with flowers on Mondays and appears with golden skirts on Fridays. Sri Chakra (Agna Chakra), personifying the glory and power of Shakti, is instituted either under the peeta or in front of Gomathi Amman. 

Legend: The temple is full of legends. Sambha and Padma (Two serpent kings kept worshiping Lord Shiva and Lord Vishnu respectively) and they wanted to understand as to who was superior Hari or Shiva ? It is at this temple that they were shown that Shiva and Hari are the same (ஹரியும் சிவனும் ஒன்னு).

Manikkireevan, a deva took birth as a Paraiyan (out caste) after being cursed by Goddess Parvathi. He was known as Kavaraparaiyan. By chance he demolished a snake pit and later found a snake and a Shivalingam inside the pit. He got panicked after seeing snake pit and rushed to inform King Ukkira Pandya. During the same time Ukkira Pandya's  elephant also fell into a pit and could not move. Following this the King also heard the voice of Lord Shiva directing him to construct a temple at the spot.

Manikkreevan

Manikkreevan

Architecture

One of the  huge temple complex (4.5 acre) that can be found in the district of Tirunelveli and dedicated to Sankaranarayana. Temple architecture under the Nayaks is quite detailed and elaborate. The temple has a 9 tier imposing Rajagopuram.  This temple is surrounded by high perimeter walls and the gopuram has many beautiful stucco images. 

The large courtyards surrounding the three sanctums of this temple. The temple tower is covered from top to bottom with a vast number of heavily stuccoed images of the Hindu pantheon. The pillars in the mandapas depict life size sculptures - Rathi, Manmadha, Kuravan, Manakkreevan and others. The beautiful fresco paintings adorning the sanctum walls and mandapa ceiling. The stone idol of Nataraja is unique. Lord Narasimha finds a place in koshta in lieu of Lingodbhavar. Nandhi before the sanctum is under a Rudraksha Pandal-tent. 

Ornated Wall

Paintings around Sanctum

Inscription: The construction of this temple was commenced at 1022 A.D. by Pandya king Ukkira Pandyan.

Unique features:

1. One of the Pancha Bootha(five elements) Sthalas in the South Pandya country.
2. People believe that the holy Sand from the anthill (Puttrumann)  from this temple has therapeutic powers which has a holistic way of healing skin diseases  .
3. Devotees believe that Sankarankoil‘s Nagasunai (sacred tank) have been dug by serpent kings named Paduman and Sangam which has a miraculous power to heal those who bathe there.

Festival: Adi - Thapasu Temple falls in Auguest, are celebrated for 12 days with gaiety. 

How to Get there
Sankaranarayanaswamy Temple is located in Sankarankoil Town, Tirunelveli Distirict. It is located 33 km south of Rajapalayam and 120 km south of Madurai and 56 Km NorthWest of Thirunelveli and about 40 kms east of Western ghat Hills.

Train: Sankarankoil is situated in the train route from Chennai to Quilon and shencottai.

Youtube: Sankaran Kovil * Shiva & Vishnu as Sankaranarayanar Selvaganapathy S