Thirunanthikarai Cave Temple

Thirunandhikarai, (Tamil: திருநந்திக்கரை, Malayalam: തിരുനന്തികര )  also known as Thirunandhikara, rock cut cave is located in Thirunandhikarai village, Kalkulam (கல்குளம்) taluk, Kanyakumari (கன்னியாகுமரி மாவட்டம்) district, Tamil Nadu state, India PIN 629161. This village is located in the Kulasekaram (குலசேகரம்) - Pechipparai (பேச்சிப்பாறை) road and forms part of Thirparappu special village panchayat and Kulasekharam post office limit. The Latitude and Longitude coordinates of Kulasekaram are N 8° 22' 5.1445" (8.368096°) and E 77° 18' 3.0622" (77.300851°) respectively. The elevation / altitude of Kulasekaram is 280 meters (920 feet) above sea level.  

Kanyakumari, mostly preferred by travelers since it has many tourist attractions. There are around 25 tourist places in Kanyakumari district for the travelers to explore and they include Vivekananda Rock Memorial, Muttom Beach, Keeriparai Reserve Forest, and Ullakaarvi, all vie for attention. Other charmers include Government Museum, Thanumalayan Temple, and Kanyakumari Wildlife Sanctuary. Thirparappu Falls (திற்பரப்பு அருவி) is the famous falls in the Kothai River (கோதை  ஆறு). Kulasekaram has many rubber plantations. and has a respectable transport network Thirunandhikarai village and cave are located 3 km from Kulasekaram, 11 km from Pechiparai Dam (பேச்சிப்பாறை அணை), 5 km from Thriparappu Waterfalls, 38 km from Nagerkoil and 50 km from Kanyakumari. The nearest airport is at Thiruvananthapuram. The best season to visit places in Kanyakumari is between February - December. ISRO chairman Mr. Madhavan Nair was born and brought up in Thirunandhikarai.

There are two important Shiva temples in Thirunandhikarai:  Thirunanthikara Nanthishwaran Temple and Thirunandhikara Cave Temple. Nanthishwaran Temple is situated on the river banks of Nandhiaaru. Thirunandhikarai is the fourth shivalayam among the 12 saivite shrines in Kanyakumari district (1 Tirumalai, 2 Thikkurichi, 3 Thirparappu, 4 Thirunandhikkarai, 5 Ponmanai, 6 Pannippagam, 7 Kallkkulam, 8 Melancode, 9 Thiruvidaicode, 10 Thiruvithamkode, 11 Thiruppanticode and 12 Thirunattalam). There will be a marathon run by saivite devotees from shrine Thirumalai, the first shivalayam, to the twelfth, Thirunattalam on the day of Shivratri.  The traditional Shiva temple also houses shrines for Lord Shiva and Lord Vishnu.

The south facing Thirunandhikkarai rock cut cave temple is excavated on the southern slope of the hillock and therefore the cave lies in an east-west orientation. The cave floor is formed 4 m above the ground level. A flight of ten steps (including the two steps provided later by Archaeological Survey of India (ASI), leads to the cave. Eight steps sculpted on the (mother) rock slope. The facade is 4.97 m in the north-south and 0.51 cm in the east-west directions. The evenly leveled rock ground is 5.68 m in the east-west and 64 cm in the south-north directions. The finely leveled rock floor is formed 4 cm above the rock ground and measures about 52 cm in the south-north and 5.40 m in the east-west directions. The upana is sculpted 5 cm above the rock floor and runs from east to west.  

The facade is 4.97 m in the north-south and 0.51 cm in the east-west directions. It consists of two massive pillars in the middle and two pilasters on the corners. The pillars and the pilasters are square-kattu-square in shape. The plain angular potikas (corbels) support the slender uttira (beam). and there is no vajana above uttira. The rough rock brow forms the kapota (not designed well). The canopy of the kapota is flat. and do not incline downwards. Above the brow there are two rectangular sockets. There are also two sockets on the rock floor. These four sockets suggest the chances of forming temporary shed (பந்தல்). One meter above the kapota, bhumidesa is indicated with grooves and carvings. 

The mother rock excavated well from top to down to match slopes of the hillock. The western wall is 1.97 m in height and 1.04 m in width  and the eastern wall is 1.89 m in height and 1.19 m in width. There are two 1.54 m tall (shallow) niches on both the walls and Vettezhuthu inscriptions.(வட்டெழுத்து கல்வெட்டுக்கள்) are inscribed. The Vattezhuthu inscription on the 82 cm wide eastern wall is damaged and the other inscription on the western wall is intact. The upper square, kattu and part of lower square of the western facade pillar bear another Vettezhuthu inscription.

The facade leads to the rectangular mukha-mandapam which is 0.86 m in the north-south and 3.28  m in the east-west directions and 2.23 m in height. The inner-mandapam floor is raised to 0.6 cm in height. The mukha-mandapam floor is evenly sculpted. The plain eastern and western walls of mukha-mandapam show prastara components i.e., uttiram and vajanam between wall and the roof. The vajana is running through out the mandapam. The inner-mandapam on the rear is 5.40 m in east-west and 2.42 m in north-south directions and 2.18 m in height. Two square pilasters on either side of the cave walls of the inner-mandapam are supporting the uttira. The walls are plain.  The roof of the mandapa is well formed. 

The square sanctum is 2.16 m in all the four sides and 2.17 m height,. The walls and roof are plain. The Shiva Lingam is instituted in a socket pit which is 70 cm in east-west and 1 m in north-south directions. The square avudai is 82 cm in north-west and 78 cm in east-west directions and 0.53 cm in height. The external faces of avudai  is embellished with padhabandha adishtana with components such as jagadhi (ஜகதி), octogonal kumudam (குமுதம்), khantam with pada flanked by kampa and without patiikai.  The rudra bana is 44 cm in height. A small pit is shown towards north to receive the anointed water. A water chute is seen running up to the north wall and east wall of the sanctum and continued in the east wall of the mukha-mandapam. 

The northern wall of the inner-mandapam is washed with stucco coatings (sudhai) and painted with mural paintings. The mural paintings are considered as important since paintings belongs to earlier phase of Kerala mural art. The line paintings include the human figure with folded right hand on the chest and wears necklace with dollar. The right leg is folded and rested on the seat. The left leg could not be viewed.

The Ganapathy image is sculpted on the western wall of the mukha mandapam. The Lord wears Karandamakutam with head band, yagnopavitha, armlets and bracelets. The right rear-hand holds broken tusk, right fore-hand holds an unknown object, the rear left-hand holds sugar cane leaves and the fore-hand is damaged. The left tusk is visible and the right one could not be seen. The Vidyadharar is seen above right hand corner of Ganapathi. The flying figure holds a flower.

History:

Ay dynasty  ruled the land between Nagercoil and Thiruvalla and Vizhinjam, The Ay Kingdom located to the south of Chera kingdom "functioned for long as an effective buffer state between the declining Chera kingdom and an emerging Pandya Kingdom." Ay dynasty was later known as Venad (வேள்நாடு / வேணாடு) dynasty. This land was also the scene of many battles. In 788 A.D, Vikramaditya Varaguna (885–925), an illustrious Ay ruler ruled Venad. 

Jatilavarman Parantaka (Maranjadayan) the Pandya king waged a war over Ay kingdom and encircled Vizhinjam port. The Pandya conquered the Ays and made it a tributary state. Still the Ays refused to submit and fought against Pandyas for almost a century. Despite frequent defeats Cheras continued to exist as a fighting force. During ninth century Cheras rose again as a notable power. This region came under Cheras during the reign of Bhaskara Ravi Varman Tiruvadi (978 - 1036 A.D.). Rajaraja Chola I waged a war against the Venad ruler and captured the southern region and named it as Rajaraja Tennadu. Muttom is the fishing village in Kalkulam taluk. Rajaraj Chola I named it as Mummudi Chola Nallur. 

The department of archaeology was started under the initiative of Professor Sundaram Pillai and the then Maharajah of Travancore, Moolam Thirunal Rama Varma sanctioned the monthly grant of Rs. 50.00 for its functioning. The renowned  epigraphist T. A. Gopinatha Rao was employed as first Superintendent in the year 1908. T.A. Gopinatha Rao edited and published The Travancore Archaeological Series (T.A.S.) from 1910. Thus T.A.S. inaugurated the systematic survey and collection of inscriptions in the erstwhile Travancore state. The scholar also visited Thirunandhikarai and Chitharal caves in 1920-21 and copied and recorded the inscriptions from the caves. .According to T.A.Gopinatha Rao, the cave temple was built during the reign of the king Vikramaditya Varaguna. Chitharal was erected at Tirucharanam at the behest of a Jain priestess called Muttavala Naranakuttiyar, who also presented the temple a metallic lamp stand and a golden flower. Rao also believed that Thirunandhikkarai rock cut cave was excavated by Vikramaditya Varaguna, the Ay ruler in 9th century A.D in simple Pandya style. The rock cut caves were the founding caves of Jainism.  Thirunandhikarai cave also served as dwelling place to Jain ascetic Veeranandi, who came from Thirunarunkondai Melappalli and preached Jainism during 8th century. One more cave temple Kurathiarai  was also excavated in the ninth century when this region was under the influence of Jainism. Thirunandhikarai rock cut cave is under the maintenance of the Archaeological Survey of India (ASI).

Inscriptions:

This cave has four Vattezhuthu (வட்டெழுத்து) inscriptions (Travancore Archaeological Series (T. A. S.) vol. I., p. 413.)  inscribed one on each side of the entrance and others on each side of the pillars. One of which bears the name of the ruler and his regnal year. The inscription, dated in the 18th regnal year of Rajaraja Chola I (முதலாம் இராஜராஜ சோழன்) found on the western cave wall, registers the gift of Muttom (முட்டம்), the village  (name changed as Mummudi-chola-nallur மும்முடிச்சோழநல்லூர்) in Valluva-nadu (வள்ளுவநாடு) under Rajaraja-thennadu (இராஜராஜ தென்னாடு). The gift was made for the celebration of a festival for Mahadeva of Tirunandikarai (திருநந்திக்கரை மகாதேவர்) and also for ablution of the deity in the river, on the Satabhisha, star (சதய நட்சத்திரம்) day in the Tamil month Aippasi, (ஐப்பசி) (October - November) in the year 1003 A.D, being the birthday of the king. Records a provision made by the king for supply of one nazhi (நாழி) measure ghee every day for lighting the perpetual lamp in the name of Rajaraja Chola I in the temple.

Inscription Travancore Archaeological Series (T. A. S.) Vol. III, p. 206 records gift of nine buffalo(s) for the provision of burning a perpetual lamp with one uri measure ghee each day for Tirunandikarai Lord by Ainurruva Mutharaiyan alias Sithakutti Ambi of Veikottumalai under Nanjilnadu and the buffalo(s) were handed-over to Idayarmangalavan Pavithiran, an official serving under the village elders (sabha).  The inscription commences with these words 'the year of annihilation weaponry in Karaikanda Eswaram (‘கறைக்கண்ட ஈசுவரத்துக் கலமறுத்த யாண்டு’) refering the date of inscription. According to Gopinatha Rao, the temple 'Karaikanda Eswaram'  is the saivite temple located near Katikaipattinam in Eranial taluk. The inscription was inscribed in an year when the Chera war-ships were destroyed in Karaikanda Eswaram.    

Inscription Travancore Archaeological Series (T. A. S.) Vol. III, pp. 200-203 inscribed on a pillar, whose date assignable to eight century A.D., records the gift of 'Ur' (ஊர்-a village). For this purpose one Dhaliyazhavan (தளியாழ்வான்), along with the 'elders' of Tirunandikarai (திருநந்திக்கரை பெருமக்கள்) assembled in Kurunthambakkam (குருந்தம்பாக்கம்). The assembly converted the Ur's name into Sri Nandimangalam and gifted to one Nambi Ganapathi (நம்பி கணபதி) for purposes of mid-night offerings (நள்ளிரவுத் திருவமுது) to the Lord of the temple. The four boundaries (எல்லைகள்) are cited for the village under gift and include a river (name not known) (ஒரு பெயரற்ற ஆறு), Nandhi river (நந்தியாறு), Mudukonur (முதுகோனூர்) and Pakkamangalam (பாக்கமங்கலம்). Gopinatha Rao, who copied and recorded the inscription, has pointed out the present existence of  Mudukonur and Pakkamangalam near Nandhimangalam.

Inscription Travancore Archaeological Series (T. A. S.) Vol. III, pp. 203-206 comprising 40 lines was inscribed on another pillar. This inscription records the gift of land by Mangalacheri Narayanan Sivakaran to Tiruvallavazh Mahadevar of Tirunandikarai  (திருநந்திக்கரையில் உறையும் திருவல்லவாழ் மகாதேவர்). The inscription lists out the land pieces. Resolved the wages to be issued from the land produce accrued from the above land: four measures (கலம் Kalam) to Santhipuram, five measures (கலம் Kalam) to Uvachar (category of temple staff), five measures (கலம் Kalam) to Udayar (category of temple staff) and cleaning staff as well as for puja rituals, The perpetual lamps were lit using 60 measures (uri - உரி) of ghee from the remaining land produce. 

How to get there?

Road Transport : Thirunandhikarai and its nearest town Kulasekaram are well connected from Thirvananthapuram or Kovalam Beach or Kanyakumari. You can get busses from Nagercoil, Thuckalay, Marthandam, Kulasekaram. Kerala Tourism Development Corporation (KTDC) organizes local site seeing tours. 

Nearest Railway Station is Marthandam. Nagerkoil railway station is 15 km away. Kanyakumari railway station is connects with major cities in India.

Nearest Airport is Trivandrum International Airport.

Reference

1. A topographical list of the inscriptions of the Madras presidency (collected till 1915) with notes and references by Rangacharya, V. (Vijayaraghava); Archaeological Survey of India 1919
2. Kerala State Archaeology Department (Wikipedia)
3. On the southern tip of India, a village steeped in the past. The Hindu November 17, 2011
4. Thirunandikkara Cave Temple in Thirparappu in Kanyakumari. Yatra to Temples.com (http://www.yatrastotemples.com/thirunandikkara-cave-temple-in-thirparappu-in-kanyakumari/)
5. Thirunanthikarai (Wikipedia)
6. Thirunanthikarai Cave Temple. C.P.R. Environmental Education Centre, Chennai. (http://www.cpreecenvis.nic.in/Database/ThirunanthikaraiCaveTemple_2939.aspx)
7. Thirunanthikarai Cave Temple. Tourmet.com (http://tourmet.com/thirunandhikarai-cave-temple/)
8. Thirunanthikarai inscription. Kerala Culture.org (http://www.keralaculture.org/thirunanthikara-inscriptions/366)
9. திருநந்திக்கரைக் குடைவரை இரா.கலைக்கோவன், மு.நளினி வரலாறு.காம் இதழ் 63 (செப்டம்பர் 15 - அக்டோபர் 15, 2009)

Heritage Trail: Thiruvallam, Melpadi, Mahendravadi and Pullalur 3

Contd. from Part 2...

Lakulisa Pasupata Shaivism

The earliest known ati marga (ascetic path) is Pasupata Shaivism. It is an ascetic devotional bhakti movement worshiping Shiva as the supreme deity. Lakulisa was the founder of Lakulisa Pashupata Shaivism. This school of Shaivism originated at Kayavarohan in Gujarat and extended to Payar in Kashmir and Orisa in the east. It later spread far and wide and penetrated into Tamil Nadu in the 7th to 14th century A.D. This school also said to have given birth to Kalamukha and the Kapalika schools.The Medieval and Later Cholas seem to have been deeply interested in the Saiva cult called Lakulisa cult. It is learned that Tiruvorriyur was a strong center of this cult during these periods.

Pallipadai



Pallipadai means a (Sepulchre temple) Shiva temple constructed the mortal remains of Chola royalty.  Pallipadai is the Tamil name for sepulchral shrine. Normally funerary temples were erected over the places of burial of the mortal remains of ascetics, saints and sages. However raising sepulchral shrine on the burial / cremation ground was followed by the Lakulisa Pashupata sect during later Cholas period (between 9th and 11th century). No sepulchre temple traceable from the Pallava, or Chera kings,  but there are sepulchres from the Cholas and Pandyas. Such kind of worship protocol is not practiced today. Though there are about 16 Chola sepulchres pointed out, the scholars are in agreement with three sepulchre temples (One in Andhra Pradesh i.e, Kodandaramesvara aka Adityesvara, Tondaimanarrur (Bokkishampalem) near Kalahasti; and two in Tamil Nadu Arinjikai Isvram, Melpadi, Vellore district, and Panchavan Maa Devi Isvaram, Palaiyarai, Kumbakonam)  since they have specific inscriptions in their wall or plinth stating that they are Pallipadai kovil (funeral temples). The remaining Chola sepulchres could not be traceable or there is a difference of opinion among the scholars about the identity of the location mentioned in the sources. The inscriptions from these Chola sepulchres deify the king or queen and commemorate the death. The direct male descendant of the king or queen and legitimate successor for the throne has only built the Chola sepulchre. The cult raising sepulchres for the dead king or queen and the cult of exalting or worshiping them was not prevalent after Chola dynasty. No Hindu Agamic text prescribes cannons for Pallipadai Temple construction.

Cholesvara Temple aka Arinjikai Isvaram

The  small scale east facing Cholesvara Temple aka Arinjikai Isvaram complex is located on the river bank of Ponnai at the out skirts of the village Melpadi and surrounded by the green paddy fields and shady trees. The temple complex is well maintained and protected within Archaeological Survey of India (ASI) fence. The granite temple structure does not show any complex plan and the temple never enlarged by royal successors.  The architectural elements 'reflect Chola convention.’ This whole granite structure stands within the rectangular compound defined by granite perimeter walls. 

Arinjigai-Isvara

Arinjigai-Isvara

The vesara vimana of the main sanctum is small and typically square and includes sanctum (garbhagriha) ardhamandapa and mukhamndapa. From upana to stupi, the vimana is built with green tinged granite stone.  Shivalingam (3 - 4 feet tall) is present in a 10 s.ft sanctum sanctorum. There is an Ardhamantapa before the sanctum.

Vesara Vimana

The external vimana walls are divided into segments and the segmenting is marked by pilasters.  The plain outer walls of this particular vimana have brahmakanta pilasters (four sided) and plain Karnapathis. Although there is a slight projection of the sala-koshtas, there is almost no depth to house the deities. It appears that the sala-koshta deities might be later additions.

The vimana has the very austere basement (adhishtana) of padabandha type with the components of upa-peeta, upana, jagadi, tri-patta kumuda moulding. There is an arrangement of friezes of bas-relief lion at the kodungai.

The external wall surface is divided by pilasters (அரைத்தூண்கள்) in to well shaped ornate niches (தேவகோட்டங்கள்) with 'makara torana' (மகர தோரணம்). The sculptures in the niches include Dakshinamurti, Vishnu, Brahma and Durga and these could be later additions:

Dakshinamurti

Dakshinamurthi

On the southern wall is found the figure of Dakshinamurti (தட்சிணாமூர்த்தி). Dakshinamurti is seated on a hillock in utkatasana posture (legs are broken) with his left leg placed above the right leg. His front right hand and the front left hand are broken. The back hands carry rosary (akshamala) (அக்கமாலை) in the right and fire in the left. His locks are arranged as jatabhara (ஜடாபாரா) in which the braids (சடை) are curled at the tips and adorned with crescent moon (பிறைச் சந்திரன்) on the right. Patra-kundala earring in his left earlobe and in his right ear an open circular earring (karnavali or vratta-abharana). Chavadi, beaded mala, baguvalai, kankanas, keyura, udarabandha are the ornaments adorn by him. Yajnopavita is worn in upavita fashion and the brahma knot formed above the chest. Animals like snake, ox and deer are shown on the hillock as listening to the God. Besides, two of the sages are shown seated in front of the God. The banyan tree depicts the holy ash bag and kuyil.

Vishnu

Vishnu

On the back wall Koshta of the sanctum sanctorum is found the figure of sthanaka Vishnu (நின்றகோல விஷ்ணு). The Lord is standing in sama with his front right hand in abhaya and the front left hand in katyavalambita. The back hands show kartari hasta mudra and holds prayoga chakra (பிரயோகச் சக்கரம்)  in the right and conch (sankha) (சங்கு)  in the left. He wears krita makuta (கிரீட மகுடம்). Yagnopavita is worn from left to right. Sarapali, armlets, bangles, udarabandha are the ornaments adorn him. He is adorned with long attire in panchakacham (பஞ்சகச்சம்) fashion.with idaikattu. Two lions are shown on either side of his legs.

Brahma
 

Brahma

The Koshta at the northern wall of the sanctum sanctorum houses the figure of Brahma (பிரம்மா (நான்முகன்). The Lord is standing in sama bhanga with his front right hand in abhaya and the front left hand in katyavalambita. The back hands show kartari hasta mudra and holds rosary (akshamala) (அக்கமாலை) in the right and the wrist and palm of the left hand broken.  The four headed deity wears jatamakuta.  Yagnopavita is  is running from left to right. The ears are adorned with patrakundalas. Sarapali, armlets, bangles, udarabandha are the ornaments adorn him. He is adorned with  a heavy lower garment in panchakacham (பஞ்சகச்சம்) fashion.with idaikattu. Idaikattu is shown with only one knot on the right side.

Vishnu Durga

 

Vishnu Durga

The next koshta houses the goddess Vishnu Durga (விஷ்ணு துர்க்கை). The Goddess is standing in sama with her front right hand in abhaya and the front left hand in katyavalambita. The back hands are in kartari hasta mudra (கர்த்தரி ஹஸ்த முத்திரை) and also carry prayoga chakra (பிரயோகச் சக்கரம்) in the right and conch (sankha) (சங்கு) in the left. He is adorned with long attire and idaikattu. Karanda makuta adorn her head. Patra and makara kundalas, kankanas, keyuras, kantika, sarapali are the ornaments adorn by her.

On both sides of the entrance to the main sanctum, there are two tall, robust Dwarapalakas (துவாரபாலகர்கள்) with bulky physique,  bulging eyes (முட்டைக் கண்கள்), bushy eyebrows (அடர்ந்த புருவம்), protruding curved sharp canine teeth (நீண்ட கூறிய கோரைப்பற்கள்), standing facing each other.  Both the Dvarapalakas are best examples of Early Chola sculptures, demonstrating the mastery of the Chola sculptors. 

The dvarapalaka in the south is standing with his right leg in sama and left leg in parsva and resting on the plank. His head is decorated as jatabhara with ardhachandra motiff. He has four hands: front right hand in darjani hasta mudra (தர்ஜனி ஹஸ்த முத்திரை) and the front left hand in katyavalambita. The back right hand carry serpent and the back left hand in vismaya hasta mudra (விஸ்மய ஹஸ்த முத்திரை). The locks are arranged as jatamakuta with kirtimukha in the centre and also adorned with head band. The ears are elongated lobes and adorned with patrakundalas bearing lion motiff.  He is decked with ornaments like head patta, snake coil armlets, bangles, charapali, beaded necklace and udarabandha. The lower garment is fastened by a hip belt

The dvarapala in the north is standing with his right leg in sama and left leg in parsva and resting on the plank. His head decorated as jatamakuta with ardhachandra motiff and the free floating hair forming a thick jatabhara behind him. He has four hands: front right hand in darjani hasta mudra (தர்ஜனி ஹஸ்த முத்திரை) and the front left hand in katyavalambita. The back right hand carry serpent and the back left hand in vismaya hasta mudra (விஸ்மய ஹஸ்த முத்திரை). The patra kundala with swan motiff and makara kundala adorn his long ear lobes.  He is richly adorned with ornaments such as bangles, keyura (armlets), tharagaichummai (hip ornament), beaded necklace around the neck, sarapali,  and udarabandha, and the anklet and the keyura are heavily beaded with salangai.

The yagnopavita,  worn by the two Dwarapalakas, is the plaited human hair pieces known as 'Panchavadi' (பஞ்சவடி). According Lakulisa Pasupata iconography (லகுலிச பாசுபத சிற்ப சாஸ்திரம்), Lord Shiva wears Panchavadi in place of yagnopavita.  

Makara Toranas, are seen over each of the niche images  (around the external walls of the sanctum), with Saint Kannappa Nayanar in the toranam over the niche without deity, Bhikshatana accompanied by two Rishi-patnis in the toranam over Dakshinamurti, Krishna in the toranam over Vishnu and the King (Rajaraja I) worshiping Shivalinga (Arinjaya) in the toranam over Bhrama.

Kannappa Nayanar offer his eyes

Saint Kannappa Nayanar was one of the 63 Nayanmars or holy Saivite saints and the staunch devotees of Lord Shiva. Thinnan was a hunter by profession, was an ardent devotee of Lord Shiva of Kalahasti. He was much disturbed when the blood oozing from the eyes of Shivalinga. Without hesitation the saint removed one of his eyes with the help of an arrow and placed it onto the bleeding eye of Shivalinga. When there was also bleeding in another eye of the Shivalinga, the hunter was about to remove his another eye. Lord Shiva appeared before him and prevented his action. Lord was pleased with his devotion and granted him eternal bliss. From then onwards Thinnan was known as Saint Kannappa and became part of 63 Nayanmars.

Krishna

Worshiper of Shivalingam

Name	Arinjaya Chola (அரிஞ்சய சோழன்)
Other Names	Arikulakesari, Arikesari, or Arindama
Inscription Names	Alvar Arikulakesarideva, Arrur tunjina devan
Reign	956 C.E. - 957 C.E.
Title	Parakesari
Capital	Thanjavur
Queen	Kalyani (Princes of Vaidumbas), Viman Kundaviyar வீமன் குந்தவையார் முதலாம் குந்தவை (Vengi or Chalukya Princes) and Kodai Pirattiyar கோதைப்பிராட்டியார் (Vaanar Princess)
Children	Parantaka Chola II (சுந்தர சோழன்) (Sundara Chola) (907–950)
Predecessor	Gandaraditya (கண்டராதித்ய சோழன்)(950–957) Merkey elundarulina devar His Queen Sembiyan Maadeviyaar
Successor	Parantaka Chola II (சுந்தர சோழன்) (Sundara Chola or Madhurantakan Sundara Chola) (957–970) Pon maligai thunjina thevar (died in Kanchipuram at his golden palace)
Father	Parantaka I முதலாம் பராந்தக சோழன்) (907–950). Third son of Parantaka (Leyden Plates)
Mother	Arumolinangai (daughter of the Paluvettaraiyar)
Elder Brothers	Kumaran Maravan and Gandaraditya
Born	Unknown
Died	957 C.E.
Place of Death	Arrur ஆற்றூர்
Pallipapadi	Cholesvara temple or Arinjikai Eswaram or  Arinjisvara at Melpadi alias Rajasrayapuram of  (a city) in Tunadu, (a subdivision) of Perumbana-padi (a district) of Jayankonda Cholamandalam.
Built by	Rajaraja I in the 9th year of the reign (994 AD) after 37 years Lakulisvara-Pandita, (the head) of the Matha of (the god) Mahadeva of the holy Arinjisvara (temple) in Merpadi, alias Rajasrayapuram
Matha of Arinjisvara	Lakulisvara-Pandita, (the head) of the Matha of (the god) Mahadeva of the holy Arinjisvara (temple) in Merpadi, alias Rajasrayapuram

INSCRIPTION

The inscriptions call the Somanathesvara (சோமநாதேஸ்வரா) temple : Cholendrasimhesvara (சோழேந்திரசிம்மேஸ்வரா) (S.I.I. Vol.III, P.1, No.19). The god Mahadeva (Siva) of the holy Arinjigai-Isvara (temple) (S.I.I. Vol.III, P.1, No.15)

The early inscriptions accommodate Melpadi (மேல்பாடி) (S.I.I. Vol.III, P.1, Nos. 15 to 18) and Rajasrayapuram (இராஜஸ்ரயபுரம்) (S.I.I. Vol.III, P.1, Nos. 15  to 19)  under Jayankonda-Chola-mandalam (province) (S.I.I. Vol.III, P.1, Nos. 15 to 18), Tuy-nadu (தூய்நாடு)  (S.I.I. Vol.III, P.1, Nos. 18 and 19) or Tunadu (தூநாடு) (division) (S.I.I. Vol.III, P.1, Nos. 15, 16 and 17)  of Perumbanappadi (பெரும்பாணப்பாடி) (subdivision)

The whole Chola Imperium was bifurcated into provinces or mandalams and the Chola princes were nominated to govern the provinces. Further the provinces were sub-divided into valanadus or kottams (divisions) (வளநாடு), nadus (districts) (நாடு) or Taniyur (தனியூர்) and kurrams (villages). The towns and villages mentioned in the inscriptions include: Aruva-Kilal Muttigandan of Maruda-nadu in Venkunra-kottam, (S.I.I. Vol.III, P.1, No.17).

The assembly of Tikkali-Vallam in Miyaru-nadu, (a subdivision) of Paduvur-kottam, (a district) of Jayankonda-Sola-mandalam was held responsible for the entire responsibility of the village administration. This body participated by the selected few and elders of the village possessed absolute authority over the affairs of villages and the temple. They maintained law and order in the village. It wielded a great authority in the administration of the village and the temple. (S.I.I. Vol.III, P.1, No.19)

The names of Chola government officers mentioned in Melpadi inscription include: Irayiravan Pallavayan, alias Mumudi-Sola-Posan, the lord of Araisur (and a native of) Araisur in Pambuni-kuram, (a subdivision) on the southern bank (of the Kaveri) in Sonadu. (S.I.I. Vol.III, P.1, No.19). Temple  accountant (karanattan) of Melpadi city, Narayanan Adaikkalavan,  (S.I.I. Vol.III, P.1, Nos. 15 to 16) the accountant of this city, Ponnali Arubattiruvan (S.I.I. Vol.III, P.1, No. 18).

"The Cholas of the Middle and Later periods seem to have been deeply interested in the Saiva cult called Lakulisa cult.  Tiruvorriyur was a strong center of the Lakulisa and soma Siddhanta cults." The Cholas in general, and Rajendra Chola I in particular extended patronage to these cults. "It may be of interest to mention that in the days of Rajendra Chola I its (pallipadai) management was in the hands of Lakulisa Pandita, the head of the mutt of the Saivas of the Pasupata sect." (S.I.I. Vol.III, P.1, No. 18). Similarly the affairs of pallipadai temples were supervised by Lakulisa mutt headed Lakulisvara Panditha. The inscription (ARE 271 of 1927) makes mention of a matadhipati Lakulisvara Pandita who supervised the affairs of Panchavan Maadevi Isvaran, built as a pallipadai at Palaiyaarai alias Mudikonda Cholapuram. The pallipadai temple erected in honor of Aditya Chola I (Kothandaraman) at  Tondaimaan Arruur or Peraarruur (9 km from Sri Kalahasti) in Arruurnadu, a division of Tiruvengkatak kottam in Tondainaadu. The inscription  SII, Vol. VII, No. 529 describes the seven day long festival in Tamil month Purattasi and about feeding one thousand people including   Maha-vratins, brahmins and devotees of various classes.  The sabha and nagaram of Tondaimaan Peraarrur agreed to maintain this charity in favour of the Pallippadai Vagisvara Pandita Bhattarar temple, as requested by the Maha-vratins of Adityesvaram, the ka.nap perumakka.l of Panriisvarattu Prithivi Vitangar temple and the Panmahesvaras


Other names mentioned in Melpadi inscription include: Achcheruman Vayiramegan (S.I.I. Vol.III, P.1, No.15), Ammuri Ilam-Perundi, a merchant (vyaparin) of Rajasrayapuram (S.I.I. Vol.III, P.1, No.18), Kandan Maravan, alias Solendrasimha-Mayilatti, of Sankarappadi (S.I.I. Vol.III, P.1, No.19).  Sankarappadi is the kind of traders engaged in producing and trading oil.

Melpadi and its Pidagai were subject to the administration of  'Nagarattar.'  Inscriptions mention about Devadana and land donations were made to the temple and land tax was exempted for devadana lands.  The land tax revenue from five villages was donated Somanathesvara temple.


Streets of Rajasrayapuram (Melpadi): 1. “the high-street of Mummadi-Chola” (S.I.I. Vol.III, P.1, No. 15) and “the high-street of Arumolideva” (S.I.I. Vol.III, P.1, No. 19). 

Weights and Measurements

Inscriptions also mention about weights and measures that deal with gifts of land and produce to temples. The Chola system used to measure land was in Kuzhi (11 cents) and the area decided by one standard rod length and rod width (rod of Sirrambalam). Maa (33 cents ?) comprise three Kuzhi. Veli (660 cents or 6.6 acres) includes 20 Maa. One Kani = 8.25 cents.

Rice was measured in Nazhi (Padi) (1. 344 lit. (2 Uri / 4 Uzhakku / 8 aazhakku).

Paddy was measured in Marakkal (Kuruni) (10. 752 lit. (8 nazhi / 16 uri / 32 uzhakku / 64 aazhakku), two marakkal made one Pathakku ( 21.504 lit. (2 kuruni / 16 nazhi / 32 uri / 64 uzhakku /128 aazhakku); six marakkal one Kalam (86.016 lit (3 kalam / 6 pathakku / 12 kuruni / 96 nazhi / 192 uri / 384 uzhakku / 768 aazhakku); 12 marakkal one Podhi; 21 marakkal one Kottai. Kadi was used another measurement unit.

Oil and ghee were measured in Azhakku (0168 ml); Uzhakku (336 ml); Uri (672 ml - 2 Uzhakku / 4 aazhakku).

Gold gifts expressed in weighing units such as Kalanju. One Kalanju (5.320 gm or approximately 1.5 sovereign). Kasu was the coin currency used since from Aditya II. Twenty kasus were equal to ten kalanju. The Melpadi inscription alters the exchange value of Kasu vs kalanju i.e, 25 kasus make 10 kalanju.  

SOMANATHEVARA TEMPLE

According to No. 19, the ancient name of the Somanathesvara temple was Cholendrasimhesvara.[S.I.I. Vol. III. p. 1. No. 15.]


S.I.I. Vol.III, P.1, No.19 On the south wall of the Somanathesvara shrine

This inscription is dated in the 14th year of the reign of the Chola king Rajaraja I.  The inscription records the Irayiravan Pallavayan, a well-known officer of Rajaraja I and Rajendra-Chola I.,[Ep. Ind. Vol. III. p. 14 and notes 2, 3 and 4.] made over 15 kalanju  of gold to the assembly of Tiruvallam, [Ep. Ind. Vol. II. p. 249, note 2.] who, in return, assigned 1,000 kuli of land in the hamlet of Vanasamudram near Tiruvallam to the Cholendrasimhesvara (now Somanathesvara) temple at Rajasrayapuram (i.e., Melpadi).  This land was made over to an inhabitant of Rajasrayapuram, who had to supply ghee for a lamp in the temple.

CHOLESVARA TEMPLE

Rajaraja Chola I is said to have built the temple “as a resting-place (?) for the king who fell asleep (i.e., died) at Arrur” (S.I.I. Vol.III, P.1, Nos. 15, 16 and 17). 

S.I.I. Vol.III, P.1, No.15 On the base of the Cholesvara shrine

This inscription is dated in the 29th year of the reign of Chola king Rajaraja I. The inscription records that the citizens of Merpadi granted to the Arinjigai-Isvara temple 5,136 ½ kuli of land, which was bounded in the east by the river Nuga, and in the north by the Cholendrasimhesvara temple.  Nuga is evidently the original name of the river Niva (or Ponnai), on the western bank of which Melpadi is situated, and Cholendra-simhesvara is the ancient designation of the Somanathesvara temple.

S.I.I. Vol.III, P.1, No.16 On the base of the Cholesvara shrine

This inscription is dated in the 29th year of the reign of Chola king Rajaraja I. The inscription records that the citizens of Merpadi granted to the Arinjigai-Isvara temple the hamlet of Pulikkunram on the west of the river Nuga, on the north of Kukkanur, on the east of Tenkolli, and on the south of Palainellur.  (Pulikkunram itself is not found on the map ; but its southern boundary, Kukkanur, is situated on the road from Tiruvallam to Melpadi, and its western and northern boundaries, Tenkolli and Palainellur, are probably the modern tempalle and Sripadanellur.)

S.I.I. Vol.III, P.1, No.17 On the north wall of the Cholesvara shrine

This inscription is dated in the 29th year of the reign of Chola king Rajaraja I. The inscription records the grant of a lamp to the Arinjisvara temple at Melpadi by Aruva-Kilal Muttigandan of Maruda-nadu in Venkunra-kottam, a cultivator. For this lamp he assigned ninety-six full-grown ewes, which must neither die nor grow old.  The shephered Eni Gangadharan of Rajasrayapuram received these ewes and agreed to pour out daily one ulakku of ghee, measured by the Rajakesari unit.

S.I.I. Vol.III, P.1, No.18  On the north wall of the Cholesvara shrine.

This inscription is dated in the 9th year of the reign of Parakesarivarman, alias Rajendra-Choladeva.  It records that certain shepherds of Merpadi pledged themselves to supply ghee for a lamp in the Arinjisvara temple.  This declaration was made before Lakulisvara-Pandita, the head of a Matha connected with the temple.  The name Lakulisvara is interesting, because it suggests that the Matha at Merpadi was a branch establishment of the Lakulisa-Pasupatas of Karohana in Gujarat, who are referred to in the Cintra Prasasti. [Ep. Ind.  Vol. I. p. 273 ff.]  

The following people - Punnai Singan (i.e., Simha), Eni Gangadharan, Vanan Somadan (i.e., Somanathan), Tandan Anai, Nambi Sadevan (i.e., Sahadeva), Ayidi Kadadi, Nambi Tinaiyan, Nambi Panri and vanan Puliyan have agreed for the terms and conditions indicated and stand as security for Eran Sattan, a shepherd of Melpadi, (who) had received ninety ewes of this temple, in order to supply (one) ulakku of ghee, (measured) by the Rajakesari unit for burning one perpetual lamp.

King Bodoli

Location: Inscription on the southern wall of the Maha-mandapa of Somanatheswarar temple, Melpadi Village, Chittur taluk (previous division), Chittur district (previous division).

இடம் : சித்தூர் மாவட்டம், சித்தூர் தாலுகா, மேல்பாடி கிராமத்துச் சோமிநாதேசுவரர் கோவில் மகாமண்டபத்தின் தெற்குச் சுவரில் உள்ள உள்ள சாசனம்.
Edition: South Indian Inscriptions, Volume IV No. 317 (பதிப்பு : தென் இந்திய சாசனங்கள், தொகுதி நான்கு : எண் 317.) (S. I. I. Vol. IV. No. 317.)

சாசனச் செய்யுள்

பொத்தப்பிச் சோழன் புடோலி அரசன் புவிமே
லெத்திசையுஞ் செல்லும்எழில் மேற்படி - மெய்த்தவத்தாற்
சோளேந்திர சிங்க நாயகற்குத் துகவமணி
வளேந்து மண்டபஞ் செய்தான்.

(குறிப்பு :- மூன்றாம் அடியில் ‘துகவமணி’ என்றிருப்பது ‘துங்கமணி’ என்றிருக்க வேண்டும்.)

Meaning: This inscription is dated in the 8th year of the reign of Chola king Rajaraja I. The mandapa was built by King of Bodoli, Maturantaka Pothoppi Chola (Telugu Cholas), who is also the uncle of Seeya Ganga Deva, 'the Sirai meetta Perumal'.

விளக்கம் : இந்தச் சோமநாதர் கோவில், முற்காலத்தில் சோளேந்திரசிங்கர் கோவில் என்று பெயர்பெற்றிருந்தது என்பது இந்தச் செய்யுளினால் தெரிகிறது. இந்தச் செய்யுளுக்கு மேலே இவ்வாக்கியம் எழுதப்பட்டிருக்கிறது :

“இராஜராஜ தேவற்கு யாண்டு எட்டவாது. சிறை மீட்ட பெருமாளான சீயகங்க தேவர் மாமன் மதுராந்தகப் பொத்தப்பிச் சோழன் புடொலி அரசன் இத் திருமண்டபம் செய்வித்தான்.”

Medieval Cholas aka. Vijayalaya Chola Dynasty
Reign Period (A.D.)	Name of the Chola	Relationship	Historical Facts - Reign
848 - 871	Vijayalaya Chola (848 - 871)	Founder of Medieval Chola Dynasty Successor: Aditya Chola I	Vijayalaya rose out of obscurity and captured Thanjavur in 848A.D. from Mutharaiya, the local chieftain.
871 - 907	Aditya Chola I (871 - 907)	Son of Vijayalaya Chola Predecessor: Vijayalaya Chola Successor: Parantaka Chola I	extended the Chola dominions by the conquest of the Pallavas. Tondaimanarrur tunjina udaiyar
907 - 950	Parantaka Chola I (907 - 950)	Son of Aditya Chola I Predecessor: Aditya Chola I Successor: His second son Gandaraditya	Long reign (48 years). Increased success and prosperity. Died in 950 A.D.,
	Rajaditya (died.949) ("aanai mael thunjiya devar")	Son of Parantaka Chola I	(the prince and the first in line to the throne - killed in one of the bloodiest battles in Thakkolam (949 A.D.)
950 - 957	Gandaraditya (950 - 957)	Son of Parantaka Chola I Predecessor: Parantaka Chola I Successor: Arinjaya Chola	More suited to the realm of religion than politics. His reign was marked for the stagnation in the progress of the Chola power.
956 - 957	Arinjaya (956 - 957)	Son of Parantaka Chola I Predecessor: Gandaraditya Chola Successor: Sundara Chola	Ruled for a brief period. "Arrur tunjina devan" (the king who died at Arrur) in 957 AD
957 - 970	Sundara Chola (957 - 970) Title: Parantaka Chola II	Son of Arinjaya Chola Predecessor: Arinjaya Chola Successor: Uththama Chola	Aditya II (Aditya Karikala) Rajaraja Chola I Kundavai (Daughter) Chola power recovered during Sundara Chola’s reign. Died in 973 A.D.
	Aditya Karikala (died. 965) Aditya II	Son of Sundara Chola and the prince and the first in line to the throne -	Defeated the Pandyas. Invaded in the north up to Tondaimandalam. Killed in a political intrigue in 965 A.D. Uththama Chola’s   involvement in this plot has been suspected.
970 - 985	Uththama Chola (970 - 985)	Minor son of Gandaraditya Chola and Sembiyan Mahadevi and the cousin of Sundara Chola. Predecessor     Sundara Chola Successor     Rajaraja Chola I	Due to his immaturity, his rights to the Chola throne were probably set aside and Gandaraditya’s younger brother Arinjaya Chola was crowned king.
985 - 1014	Rajaraja Chola I (985 - 1014)	Son of Sundara Chola and the prince and the second in line to the throne Predecessor: Sundara Chola Successor: Rajendra Chola	Consolidated and established  the Chola Empire. Brought political unity to the whole of Southern India and establish- ed the Chola Empire as a       respected sea power. Rajaraja eliminated the last remnants of the Rashtrakuta power.
985 - 1014	Rajaraja Chola I (985 - 1014)  Titles: Parakesari, Rajakesari, Mummudi Cholan	Son of Sundara Chola and the prince and the second in line to the throne Predecessor: Sundara Chola Successor: Rajendra Chola I	Consolidated and established  the Chola Empire. Brought political unity to the whole of Southern India and establish- ed the Chola Empire as a       respected sea power. Rajaraja eliminated the last remnants of the Rashtrakuta power.
1012 - 1044	Rajendra Chola I (1012 - 1044) Titles: Parakesari, Yuddhamalla, Mummudi, Gangaikonda Chola	Son of Rajaraja Chola I Predecessor: Rajaraja Chola I Successor: Rajathiraja Chola	Issues: Rajadhiraja Chola I Rajendra Chola II Virarajendra Chola (daughters) Arulmolinangayar Ammangadevi Extended his father’s            successes by completing the  conquest of Lanka          (1018 A.D.), invade Western Chalukyas (1021 A.D.) and  invade Vengi (1031 A.D.).
1018 - 1054	Rajadhiraja Chola (1018 - 1054) -	Son of Rajendra Chola I Predecessor    Rajendra Chola I Successor     Rajendra Chola II	lost his life on the battlefield
1051 - 1063	Rajendra Chola II (1051 - 1063) -	Son of Rajendra Chola I Predecessor    Rajadhiraja Chola Successor     Virarajendra Chola	crowned in the battlefield
1063 - 1070	Virarajendra Chola (1063 - 1070)	Son of Rajendra Chola I Predecessor    Rajendra Chola II Successor     Athirajendra Chola
1067 - 1070	Athirajendra Chola (1067 - 1070)	Son of Virarajendra Chola Predecessor    Virarajendra Chola Successor     Kulothunga Chola I

How to Get There:

Melpadi is a Village located in  the border of the Vellore District and Thiruvallur District. Thiruvallur District R.k.pet is East towards this place . Also it is in the Border of other district Chittur . It is near to the Andhra Pradesh State Border.

• Address :     Melpadi village, Sivalayam Street , Ramalayam temple, Pin code: 632520
• By Bus: Located 27 km towards North from District head quarters Vellore. 18 km from Sholinghur. 122 km from State capital Chennai.
• Nearest Railway Station     Mukundarayapurm Rail Way Station are the very nearby railway stations to Melpadi. However Katpadi Jn Railway Station is major railway station 21 km near to Melpadi
• Nearest Airport     Chennai Airport distance 122 km. from the Temple

Reference

1. Arinjaya Chola (Wikipedia) 
2. Chola Memorial Temples. N.Ganesan. May 11, 1998. Indology.info 
3. Living beyond death: Chola sepulchres. thefreelibrary.com
4. Melpadi (Wikipedia)
5. The Colas by K.A. Nilakanta Sastri. University of Madras. 1975. pages. 812
6. சாசனச் செய்யுள் மஞ்சரி. மயிலை சீனி. வேங்கடசாமி (தொகுப்பு) தமிழ் இணையக் கல்விக் கழகம்  
7. சோளிங்கர் வள்ளிமலை மேல்பாடி (750 அடி உயர மலைமீது உள்ளது கோயில்). தினமலர் ஜூலை 1, 2011
8. பள்ளிப்படை  (விக்கிபீடியா)
9. ராஜேந்திர சோழனின் பிறந்த நாள் எது? குடவாயில் பாலசுப்ரமணியன் தி இந்து செப்டம்பர் 3, 2014
10. பள்ளிப்படைக் குழப்பங்கள். வரலாறு ஆசிரியர் குழு    இதழ் 47. மே 16 - ஜூன் 17, 2008

Heritage Trail: Thiruvallam, Melpadi, Mahendravadi and Pullalur 2

Facade of Somanathesvara Temple, Melpadi

Melpadi (மேல்பாடி), a quaint village (Latitude 13.04538 and 79.25931 Longitude) with a salubrious climate and picturesque landscape of paddy field, is on the Tiruvalam – Poigai road and located in Sholinghur taluk, Vellore district (வேலூர் மாவட்டம்), Tamil Nadu Pin Code 632520. The hamlet is part of Melpadi Panchayat and as per census 2011 it has a population of 5767 (around 1374 families). It is a fascinating village with a quiet and calm ambiance, surrounded by the Ponnai river, vivid green paddy fields, thick shady trees with wonderful views. It means shade is never far from human. Since it is on the western bank of Ponnai near the Palar River, people including 2,666 workers in this village are engaged in agriculture and cultivation of paddy and peanut. 

During the 10th century this village was  a buffer region between the Chola and Chalukya dynasties. Melpadi alias Rajasrayapuram (இராஜஸ்ரையபுரம்), under Pallava reign, was forming part of  Tunadu town (தூய்நாடு என்ற துநாடு), of Perumbana-padi nadu (பெரும்பாணப்பாடி நாடு) (a subdivision) of Jayankonda Cholamandalam (ஜெயங்கொண்ட சோழமண்டலம்)  (a district). The Karhad plates (கர்கட் செப்பேடுகள்) of the Rashtrakuta king Krishna III (Ep. Ind. Vol. IV. P. 281.) marks the antiquity Melpadi and reports about the camping Rashtrakuta king Krishna III (இராஷ்டிரகூட அரசன் மூன்றாம் கிருஷ்ணன்) at Melpadi (மேல்பாடி) in 959 AD. The nearby Vallimalai (வள்ளிமலை) hill was known for Jain temple.

Melpadi, (Mel = West; Padi = Military Garrison) surrounded by Vallimalai mountains, served as the North West Garrison of Chola to guard the military attacks by Chalukyas (சாளுக்கியர்கள்), Rashtarkutas (இராஷ்டிரகூடர்கள்) and  other rulers. Similarly Tiruvorriyur (திருவொற்றியூர்) (near Chennai) also served as North East Garrison.

There are two temples in Melpadi 1. Somanathesvara Temple (சோமநாதேஸ்வரர் கோவில்) and 2. Cholesvara Temple (சோழேஸ்வரர் கோவில்). The ancient name of the Cholesvara temple was Arinjigai-Isvara (அரிஞ்சிகை ஈஸ்வரம்) (S.I.I. vol III, pt I  Nos. 15 - 16) or Arinjisvara (அரிஞ்சீஸ்வரம்) (S.I.I. vol III, pt I  Nos. 17 - 18).

Somanathesvara Temple 

Somanathesvara

Somanathesvara Temple (சோமநாதீஸ்வரர் கோவில்) is close to the bank of the Ponnai river (பொன்னை நதி). Inscriptions cite this temple as "Cholendrasinga Isvaramutaiya Mahadevar Temple" (சோழேந்திரசிங்க ஈஸ்வரமுடைய மகாதேவர் கோவில்).  The huge temple complex includes main sanctum of Soamanathesvara, mukha mandapa, maha mandapa, shobana  mandapa and the sanctum for consort Tapaskrudha Devi (தபஸ்கிருதா தேவி), and the cloister mandapa (திருச்சுற்று மாளிகை). The mukha mandapa,  maha mandapa, and the mandapa at the south could have added by Rajaraja Chola III. 

The mukha mandapa is supported vratta sthamba (round pillars) (உருளை வடிவத் தூண்கள்). The cloister mandapa (திருச்சுற்று மாளிகை) is one of the attractive ruins of this temple and structures on the south, west and east corridors have only dilapidated platforms and the northern structure has platform and pillars. The Chola style marriage hall aka Kalyana mandapa (கல்யாண மண்டபம்) is the ornate pillared pavilion with a raised central platform. The Vijayanagara style Unjal mandapa (ஊஞ்சல் மண்டபம்) is very attractive structure.  

Vimana: Shikara + Griva

The imposing 20 feet perimeter walls (சுற்று மதில்) built using granite boulders, brick and mortar enclose temple complex. The three tier main gopuram (மூன்றடுக்குக் கோபுரம்) at the entrance could have remained unfinished for a number of years and the present three tier turret could be the later addition. There is another three tier (மூன்றடுக்குக் கோபுரம்) temple tower at the entrance of the inner corridor.

Vesara Vimana (கற்றளி)

The present east facing main sanctum of the Somanathesvara is a Chola structure of the 10th century. The Vesara Vimana (வேசர விமானம்) of the prime deity is made up of granite structure (கற்றளி) from upa-peeta to stupi. It has a circular sikhara above the griva and four nandhi images are placed in cardinal directions (நாற்கர நந்தி). It stands on a molded pada-bandha adishtana (பாதபந்த அதிஷ்டானா) with upa-peeta (உப பீடம்), jagadi (ஜகதி), tripatta kumuda (முப்பட்டைக் குமுதம்), khanta (கண்டம்) and a vyala-vari (யாளி - வியாள வரி) at the kodungai (கொடுங்கை).

The external wall surface is divided by pilasters (அரைத்தூண்கள்) in to well shaped ornate niches (தேவகோட்டங்கள்) with incomplete 'makara torana' (மகர தோரணம்). The sculptures in the niches include Vinayaka, Dakshinamurti, Vishnu, Brahma and Durga and these are later additions:

Vinayaka

Vinayaka: Edampuri Vinayagar (இடம்புரி விநாயகர்) (the trunk in the left side) appear standing in the niche on the south wall and the hind hands holding pasa (பாசம்) (noose) and mazhu (மழு) (a weapon) and fore-hands holding broken tusk and mothaka (sweet dish) மோதகம் (கொழுக்கட்டை) .

Dakshinamurti

On the southern wall is found the figure of Dakshinamurti (தட்சிணாமூர்த்தி). He is seated in utkutika posture on apasmarapurusha. This deity holds rosary (akshamala) (அக்கமாலை) in the upper right hand, snake in the upper left, keeps the lower right in vyakhyana mudra (வியாக்யான முத்திரை) and the left hand broken. He wears jatamakuta (ஜடாமகுடம்). pendants on the ears, a graiveyaka of beads, yagnopavita and a girdle with naga buckle. Four sages attends on him.

Vishnu

On the back wall of the sanctum sanctorum in the Koshta is found the figure of sthanaka Vishnu (நின்றகோல விஷ்ணு). He has four arms carrying conch (sankha) and discus wheel (chakra) the other two in abhaya and varada mudras. He wears karanda makuta (கரண்ட மகுடம்), sarapali (சரப்பளி) in the neck and yagnopavita on his chest. The piece of cloth deftly wrapped around his waist in panchakacham (பஞ்சகச்சம்) fashion.

Brahma

The Koshta at the northern wall of the sanctum sanctorum houses the figure of Brahma (பிரம்மா (நான்முகன்). This deity holds rosary (akshamala) in the upper right hard, water-jug (kendi) (கெண்டி) in the upper left, keeps the lower right in abhaya mudra (அபய முத்திரை) and the left hand in kadiya mudra (கடிய முத்திரை). The four headed deity wears jatamakuta, sarapali in the neck, yagnopavita on the chest, udara bandha (உதர பந்தம்), kati bandha (கடி பந்தம்), tandai (தண்டை) in anklets. The piece of cloth deftly wrapped around his waist in panchakacham (பஞ்சகச்சம்) fashion.
 


The next koshta houses the goddess Vishnu Durga (விஷ்ணு துர்க்கை). The goddess holds discuss in the upper right hard, Chanka (conch) in the upper left, keeps the lower right in abhaya mudra and the left hand in kadiya mudra. She wears karanda makuta, and appear standing on the bovine head. 

On both sides of the entrance to the main sanctum, there are two tall, robust Dwarapalakas (துவாரபாலகர்கள்) with bulky physique,  bulging eyes (முட்டைக் கண்கள்), bushy eyebrows (அடர்ந்த புருவம்), protruding curved sharp canine teeth (நீண்ட கூறிய கோரைப்பற்கள்), and appear in a standing position holding the club downward. The Dwarapalaka on your left side wears patra and makara kundalas in his ears; sarapali in his neck; broad belt or udara bandha wrapped around his  stomach and kati bandha wrapped around his waist; and  tandai worn in his ankles. His right hand shows darjani hasta mudra (தர்ஜனி ஹஸ்த முத்திரை) and the left hand rests on the club handle; the left leg rests on the ground and right leg laid on the club.

The Dwarapalaka on your right rests his right hand and left leg on the club while his left hand shows vismaya hasta mudra (விஸ்மய ஹஸ்த முத்திரை) and the right leg rests on the ground. He wears makara kundala, yagnopavita on the chest and tandai in his ankles. The jatamakuta bears lion motif. The yagnopavita,  worn by the two Dwarapalakas, is the plaited human hair pieces known as 'Panchavadi' (பஞ்சவடி).  According Lakulisa Pasupata iconography (லகுலிச பாசுபத சிற்ப சாஸ்திரம்), Lord Shiva wears Panchavadi in place of yagnopavita. 

Goddess Tapaskrutha Devi (தபஸ்கிருதா தேவி) appears in a separate east facing sanctum at the north-east corner of the temple. The presence Vijayanagara inscription (விஜயநகர் அரசர்கள் காலக் கல்வெட்டு) at the kumuda (குமுதம்) suggests that it could have been added at a later date and most probably during Vijayanagara rule.

Tapaskrutha Devi Sanctum

The Dravida  vimana (திராவிட விமானம்) is a combination of granite sub-structure and brick super-structure. The adishtana (அதிஷ்டானம்) include elements like upa-peeta (உப-பீடம்), jagadi (ஜகதி), tripatta kumuda (முப்பட்டைக் குமுதம்), khanta (கண்டம்) and pattika (பட்டிகை). The outer wall of the vimana is divided by pilasters (அரைத் தூண்கள்) in to simple niches (தேவகோட்டங்கள்) and remain without any deities.

The cloister mandapa (திருச்சுற்று மாளிகை) in the north is open and extends from goddess shrine and  leads to Navagriha shrine (நவகிரக சன்னதி ).
 

Mandapa

 

Sculptures: Kankalanatha, Gangadhar, Rishabanthika, Bhairava, Sapta Matrika

The hall at the south eastern corridor show cases the amazing sculptures of Kankalanatha (கங்களநாதர்) (the Conqueror of Time and Death), Gangadharamurti (கங்காதரமூர்த்தி), Rishabanthikamurti (ரிஷபாந்திகமுர்த்தி), Bhairava (பைரவர்), Surya (சூரியன்), Naga Ygnopavita Vinayaka (நாக யக்ஞோபவித  விநாயகர்), Ayyanar (அய்யனார்), Saptamatrikas (seven mothers) (சப்தமாத்ரிகைகள் (ஏழு கன்னிமார்) flanked by Virapathira (வீரபத்திரர்) (a ferocious form of Lord Shiva) on the left and the Vinayaka on the right.

Kankalanathar (one of the variants of Lord Bhairava - a form of Lord Shiva) deity is unique and appears with the skeleton. Kankalanatha is one of the aspects of Lord Bhairava, a for of Lord Shiva and the others being Brahmashiraschedaka-murti (பிரம்ம சிரச்சேதமூர்த்தி) and Bhikshatana-murti (பிக்ஷாடன மூர்த்தி) - known for seeking alms. The Kankala-murti  iconography  is quite similar to Bhikshatana-murti and the subtle difference is that Bhikshatana is nude but Kankala-murti is clothed. The 'followers of the Bhairava-tantra' are Kapalikas (கபாலிகர்கள் ) and they follow Soma Siddhanta (சோமசித்தாந்திகள்) (the philosophy of the Kapalika sect of Saivism).

Gangadharamurti: Sthanaka Gangadharamurti is the form of Shiva carrying Goddess Ganga (கங்கை) on his head. The upper right hand holds trihul, the upper left hand is broken, the lower left hand rests on the shoulders of consort  and the lower right hand shows akshaya varada mudra. The Lord wears the Jatamakuta, sarapali, yagnopavita on the chest, udara bandha on the upper stomach. A piece of clothe drapes his waist. The consort's right hand embraces the Lord, the left hand holds the flower, the hair is plaited and tied as a bun, sarapali in the neck, and the piece of clothe drapes around her waist.

Rishabanthikamurti:  Sthanaka Rishabanthikamurti is another form of Shiva.  The upper right hand holds trihul, the upper left hand holds the serpent, the lower left hand rests on the shoulders of consort  and the lower right hand holds the flower. The Lord wears the Jatamudi, sarapali, yagnopavita on the chest, udara bandha on the upper stomach. A piece of clothe drapes his waist. The consort's right hand embraces the Lord, the left hand holds the flower and the piece of clothe drapes around her waist.

Bhairava: Sthanaka Bhairava  (The Wrathful) is the "terrifying" or fearful aspect of Lord Shiva. He is often depicted with frowning, angry eyes and sharp, tiger's teeth and flaming hair. The upper right hand holds damaru (small drum), the upper left hand holds the pasa (noose), the lower left hand holds the skull (kapala)  and the lower right hand holds the trishul. The Lord wears the jatabaram, sarapali, yagnopavita runs up to thigh, wears serpent around the waist. Also wears tandai in the anklets.

Surya (Sun God): Sthanaka Surya holds lotus in both of his hands. He wears jatamakuta, makara kundala in the ears, sarapali in the neck, yagnopavita on the chest and tandai in the anklets.

Ygnopavita Vinayaka: Lord appear seated by folding the left leg. The upper right hand holds mazhu,, the upper left hand holds the angusa, the lower left hand holds the kapota  and the lower right hand holds the broken tusk.

Ayyanar: Ayyanar, the folk deity of Tamil Nadu, appear seated and wearing a meditation band. The right hand holds the flower bunch, the left knee raised and the left wrist or elbow of the left arm resting atop the knee. The right leg is resting on the peeta. The Lord wears Jatamuti, kundala in the ears, sarapali in the neck and yagnopavita in the chest.

Virabhadra: Sthanaka Virabhadra the powerful warrior created by the wrath of Rudra (Shiva) to spiflicate the velvi (fire rituals) of Daksha, a demon. The upper right hand holds mazhu,, the upper left hand holds the trishula, the lower left hand holds the water jug  and the lower right hand holds the rosary. The Lord wears pathra kundala in one ear and makara kundala in another ear. Also wears sarapali in the neck, yagnopavita in the chest, udara bandha in the stomach. A piece clothe is draped around his waist.

Saptamatrikas (seven mothers) were created from the energies of  Brahma, Vishnu, Mahesvara, Kumara, Varaha, Indra and Yama and hence they are always depicted as a heptad. They also represent  the seven  energies  or saktis of the important familiar deities such as Brahmani (Saraswati), Mahesvari (Raudani) Kaumari (Karttikeyani), Vaishnavi (Lakshmi) Varahi, Indrani and, Chamunda (Chamundi). The group of seven goddesses was derived from the gods that were considered important during the Gupta period. The Agama canons specify the way in which the goddesses should be sculpted. They appear seated on a peeta in Lalitasana posture and the legs are resting on the lotus peeta. Brahmani sculpted like Brahma; Mahesvari like Mahesvara; Vaishnavi like Vishnu; Varahi with angry face and holding the plough as weapon and appear like Varaha; Indrani like Indra;

The Agama literature gives a brief description of these goddesses : that Brahmani should be sclupted like Brahma; Mahesvari like Mahesvara; Vaishnavi like Vishnu; Varahi as a short woman with an angry face and bearing a plough as her weapon; Indrani like Indra; Kaumari like Kumara (Muruga) and Chamundi as a terrific goddess like Chamunda. Saptamatrikas are always flanked by Virabhadra on the left and the Vinayaka on the right. 

Next Part: Melpadi Arinjigai-Isvara (அரிஞ்சிகை ஈஸ்வரம்) and Inscriptions