Pazhaiya Seevaram Sri Lakshmi Narasimha swamy Temple

Prime Deity Pazhaiya Seevaram Temple - Lord Lakshmi Narasimha with Mahalakshmi on His lap.

Sri Lakshmi Narasimha swamy Temple on top of Padmagiri Hillock in Pazhaiya Seevaram

Pazhaiya Seeavaram Hillock viewed from Palar River: Hillock Padmagiri, Temple Gopuram, and Palar River Bridge

Pazhaiya Seevaram Sri Lakshmi Narasimha swamy Temple Rajagopuram (Front view)

Pazhaiya Seevaram Sri Lakshmi Narasimha swamy Temple Rajagopuram (Interior view)

Pazhaiya Seevaram Sri Lakshmi Narasimha swamy Temple Main Entrance and Vimanam

Pazhaiya Seevaram Sri Lakshmi Narasimha swamy Vimanam (Rear side view)

Goddess Ahobilavalli Thayar Shrine

Gujarati Devotees' sculpture found on the pillar of the Mandapam

Sri Lakshmi Narasimha swamy temple, seated on top of Padmagiri hillock in Pazhaiya Seevaram village, is located on the  Kanchipuram - Chengalpattu State Highway SH58 and it is about 16 km from Chengalpattu and about 20 km from Kanchipuram. In reality the temple is located on the midway to the hillock i.e, about 100 steps to be climbed up to reach the temple.

The nondescript village Pazhaiya Seevaram, aka. 'Sripuram' is also on the northern bank of the holy river Palar and the Thirumukkoodal Sri Appan Venkatesa Perumal temple on the southern bank.  The village is surrounded by lush green paddy fields, swaying coconut palm, huts and tiled houses and the winding streets.  There is 'Sudharasana Hill,' another hillock found opposite to Padmagiri.

The name Sripuram has a hoary past. After the annihilation of Hiranyakasibu, Lord appeared ferocious. From the legends it is learned that the Lord was pacified by goddess Mahalakshmi at this shrine. Since  goddess Mahalakshmi played the key role in appeasing the Lord and hence the village got the name 'Sripuram,'as a token of gratitude. Legends equate it as 'Sathya Varadha Kshetram.' The inscriptions of the Pallava King Vijaya Nripathunga found at Thirumukkoodal mention this village as 'Siyapuram' ('Siyam' means lion and 'puram' means place or shrine). It is difficult to make out the significance for the word 'Pazhaiya' or old.

Pazhaiya Seevaram village is also marked by the confluence of three rivers - Palar (Ksheera Nadhi), Seyar or Cheyyar (Bahu Nadhi) and Vegavathi (Saraswathi). The three rivers Ganga, Yamuna and Saraswati unite together at the holy shrine Triveni Sangamam or Prayag, in Uttar Pradesh state, India. However the river Saraswati's presence is not visible to our eyes and hence marked as 'Antharvahini' meaning flowing below the earth. At the confluence point,  known as Thirumukkudal (aka. Dakshina Prayag), one can physically witness the confluence of three rivers with the naked eye. Therefore Thirumukkudal is yet more holier than Triveni Sangamam or Prayag.

The hill temple complex is considerably big and the east facing temple has five tier rajagopuram,  a tall dwajasthambam and balipeetam. The sanctum of the prime deity is facing west. The imposing six feet high (seated) prime deity,  Sri Lakshmi Narasimha swamy  appear with His consort Sri Mahalakshmi on His left lap and graces His devotees. Unlike many shrines where the Lord appears ferocious and with un-quenched anger, He appears with cool and composed emotions (as santhamoorthy)  at this shrine. The Lord is adorns with a five yards by three yards (pathaaru) dhoti and angavastra and the consort wears the traditional nine yards sari.  There is a separate sanctum for the consort Sri Ahobilavalli Thayar (Ahobilam). Also separate east facing  sanctum exists for Andal, consort of Lord Vishnu at the north western corner. At the south eastern side corridor there are shrines for Nammaazhvaar, Thirumangai Aazhwar and Vishnu Chithar (Vaishnavitie saints). The temple also include one ornate (granite) pillared hall at the northern side and yet another four pillared hall at the eastern side of the corridor. The temple's antiquity can be established with 11th century Chola inscriptions. They speak about grants offered by the kings and the public. Some consider that this shrine might be still older.

The holy temple tank (pond) is located at the feet of the hillock and can be viewed while climbing up through steps.

The temple legend, Padmagiri Mahatmiyam, in chapter 17 of Brahmaanda Puranam speaks about the pursuit of a saint by name Vishnu Chithar for the best shrine to have darshan (glimpse) of Lord Vishnu after severe penance. When approached to Mareecha Muni, the saint guided Vishnu Sithar to Padmagiri. The glimpse (darshan) of Lord Narasimha (the fifth manifestation of Vishnu) would fulfill the purpose of his penance. Mareecha Muni also quoted the pursuit of Athri Rishi in getting glimpse (darshan) of Vishnu in the manifestation of Sri Lakshmi Narasimhar after observing penance. Saint Athiri made an appeal to the Lord Narasimha to stay at Padmagiri to bless His devotees and the Lord fulfilled the wish of Athiri rishi and blesses the mankind with His benign grace.

Few Gujarati Vaishnava philanthropists, residing at Chennai for many generations, undertake the administration of the temple and Sri Gokulnathji of Vallabha Sampradaya remained here for years together and attended temple duties. The charity trust under the presidentship of  Govinda Das Purushotham Das have extended various restoration work including rajagopuram and vimanam renovation, de-silting and deepening the holy tank of the temple.

Festival

Since the wooden idol of the prime deity Lord Varadaraja at Kanchipuram was worn out, the granite idol was  sculpted out of the boulder obtained from Padmagiri. As a token gratitude, the festival of Paari Vettai Festival is observed and the procession deity of Lord Varadaraja proceeds to Sri Lakshmi Narasimha temple, Pazaiya Seevaram on every 'Mattu Pongal day'  i.e, the day next to Sankranthi day every year, wherein thousands of ardent followers accumulate here for vana bhojanam (meal at the jungle) and aradhana.

Timings

Morning 6 am – 11 am and 5 pm – 8 pm

How to get there?

Pazhaiya Seevaram, Kanchipuram district PIN  631606, is a small village located about 20 km from Kanchipuram on the road going towards Chengalpattu. While going from Chengalpattu, one can reach Pazhaiya Seevaram 5 kms before Walajabad.

Reference

1. Narasimhar temples in and around http://rangacharirama.blogspot.in/2009/06/narasimhar-templse-in-and-around.html
   Pazhaiya seevaram http://mukurnarasimha.blogspot.in/2007_04_01_archive.html
2. Pazhaiya seevaram Narasimha Temple http://allaboutmadras.blogspot.com/2013/10/pazhaya-seevaram-narasimha-temple.html
3. Raju's Temple Visit http://shanthiraju.wordpress.com/2007/08/23/6/

Nisumba soodhini Temple, Thanjavur: War Deity of Imperial Chola

Ugra Kali Amman Temple (உக்ரகாளி அம்மன் கோவில்), Kuyavar street in Keezha Vaasal

Ugra kaliyamman Sanctum houses 19th Century (Maratta) image of Nisumba Soodhani

Vada Bhadra Kali Amman Temple (வடபத்ரகாளி அம்மன் கோவில்), Poomal Rauther Koil street in Keezha Vaasal, Thanjavur (Photo Courtesy: Sasi Dharan, Facebook)

Goddess Nisumba soodhani at Vada Bhadra Kali Temple (Photo Courtesy: © Daily Thanthi )

Nisumba Soodhani Idol Now Damaged (Photo Courtesy: MyThanjavur)

Niuumba soodhani (Photo Courtesy: MyThanjavur)

Many travelers may come to Thanjavur (தஞ்சாவூர்) solely to visit the Big Temple (பெருவுடையார் கோயில்) (‘ராஜராஜுச்சுரம்’) (Rajarajeswaram temple), an outstanding example of Chola (சோழர்) architecture and one of the UNESCO World Heritage Monuments. Over a total of 30,000 foreign tourists and 4.10 lakh domestic tourists passing through Thanjavur, making it the fastest growing tourist spot in Tamil Nadu, India. Thanjavur, an important pilgrim centre and a major tourist destination of Tamil Nadu, also includes many other interesting heritage temples.

Cult of Kali in Thanjavur

Thanjavur is also popular for the cult of 'Kali' (காளி) (the mother goddess - specific Sakthi cult). In Thanjavur there are eight Kali temples as guardian deities with different names:

1. Nandhi Makali; 2. Selliamman; 3. Ugra Kali (Nisumba soodhanai); 4. Kodiamman (Karanthai); 5. Vanchiamman; 6. Samavarthiniyamman; 7. Vada Bhadra Kali (Nisumba soodhani); and Kunthalamman. Kali is an incarnation of Parvati 'Kali' means black or kala (Hindi). Kali is a warrior goddess, who protects humanity and the gods from horrible demons, but she is also a deity of feminine energy, creativity, fertility, guardian, protector, ruler of eternal time, goddess of death and doomsday. 

Hindu iconography depicts Kali all the more gruesome and she appears in absolute rage, with lolling tongue and protruding fangs  as well as with her ornaments of necklace of snakes, skulls and heads of her sons and a belt from, which hangs demon's hands. The deity often appear with the number of arms being four (Kali, Ruthra Kali), eight (Chamundi), ten (Bhadra Kali), twelve, fourteen (Mahakali), eighteen (Bhadra Kali)  or even one hundred (Bhadra Kali) and each of hand holding weapon or other objects including a sword, dagger, trident dripping with blood, cup, drum, chakra, lotus bud, whip, noose, bell, and shield. She is the destroyer of demons such as Mahisasura, Chanda, Munda, Shumbha, Nishumbha as well as Madhu and Kaitabha.

History

It is also interesting to witness the cult of Nisumba soodhini (நிசும்பசூதினி), a form of Kali in mythology and the war deity of Imperial Cholas associated with war, combat or bloodshed. The cult of Korravai was present during Sangam period and the Tamil kings of Sangam period worshiped Korravai (கொற்றவை),  a local presiding deity of war and victory in the Tamil region. Perumpidugu Mutharaiyar II (c. 705 - 745 A.D.) (பெரும்பிடுகு முத்தரையன் சுவரன் மாறன்  II) ruled over Cauvery Delta Region  - Mutharaiyar Nadu (முத்தரையர் நாடு) before the Cholas. The cult of Pidari (பிடாரி) (a form of Kali and the protecting deity as well as war deity) probably evolved in the sixth and seventh centuries AD and is generally restricted to southern India. The feudatory king was a formidable Warrior and was engaged in 12 battles with Pandya and Chera and was victorious in all the battles i.e., Kodumbaalur, Manalur, Thingalur, Kaandhalur, Azhindhiur, Kaarai, Maangur, Annavoil, Semponmari, Thanjaisembulanattu Venkodal, Pugazhi and Kannanur. He built the temple devoted to Pidari at Niamam (நியமம் பிடாரி அம்மன் கோயில்). The four pillars erected by the king bears the inscriptions (27 stanzas) reciting the wars, victories and other accomplishments. Inscriptions found at mandapam of Sundareswarar temple, Senthalai states:

செந்தலை சுந்தரேஸ்வரர் கோயில் முன் மண்டபத்தில் காணப்பெறும் .செந்தலை கல்வெட்டுகளில் "சுவரன் மாறன்னானவன் எடுபித்த பிடாரிகோயில் அவநெரிந்த ஊர்களும் அவன் பேர்களும் அவனை பாடினர் பேர்களும் இத்தூண்கள் மேலுழுதின இவை "என அக்கல்வெட்டு கூற்கின்றது.

Goddess Pidari was also worshiped by Pandya king Maranchadaiyan  Paranthaka Veeranarayanan alias  Nedum Chadayan (பாண்டியன் மாறன் சடையன் பராந்தக வீரநாராயணன் என்ற நெடுஞ்சடையன் ( 866 - 911 A.D.), Nandivarman II (Pallavamalla) (இரண்டாம் நந்திவர்மன் (பல்லவமல்லன்) (720–796 CE) and Aditya Chola I (பரகேசரி முதலாம் ஆதித்த சோழன் (கி.பி 871 - 907 A.D.).

In the same tradition Vijayalaya Chola (848-891 A.D.) aka. Parakesarivarman (விசயாலய சோழன் என்ற பரகேசரிவர்மன்) built the temple for goddess Nisumba soodhani to commemorate his victory. The Chola king was once a feudatory of the Pallavas.  This Thirupurampiyam (திருப்புறம்பயம் போர்) (Near Kumbakonam) war hero captured Thanjavur in 848 A.D. from Elango Mutharayar (final ruler of Mutharaiyar dynasty) and established as a semi autonomous state.  He became the real founder of the Chola dynasty of Thanjavur and his dynasty rose to its prominence during the middle of the 9th century A.D. The Imperial Cholas believed that goddess Nisumba soodhini as the personification of valour and would bless them with victory in the battle. This faith made them to pray for goddess 'Nisumba soodhini' before leaving for the battle field. This information was recorded in Thiruvalangadu copper-plate inscriptions:

“தஞ்சாபுரீம் சௌத சுதாங்காராகாம
ஐக்ராஹ ரந்தும் ரவி வம்ச தீப:
தத:பிரதிஷ்டாப்ய நிசும்ப சூதனீம்
சுராசுரை:அர்ச்சித பாத பங்கஜாம்
சது : சமுத்ராம்பர மேகலாம் புவம்
ரஹாஜ தேவோ தத்பராசதந”

Meaning: The idol of Nisumba soodhani, who conquered and annihilated the demons Shumba and Nishumba, was consecrated in Thanjavur. With the grace of the worshipful feet of Nisumba soodhani, the king ruled the earth surrounded by ocean with the ease, as if wearing like a garland.  

The original temple built by Vijayalaya Chola is not existing at present. Now there are two temples devoted goddess  Nisumba Soodhani located in the heritage town Thanjavur.

Present Temples

Vada Bhadra Kali Amman Temple (வடபத்ரகாளி அம்மன் கோவில்), Poomal Rauther Koil street in Keezha Vaasal.

The 1160 years old deity (!) comes under Hindu Religious and Charitable Endowments (HR&CE) administration and well maintained by Thanjavur Palace Devasthanam.

The temple was built by Vijayalaya Chola (848-891) aka. Parakesarivarman, once a feudatory of the Pallavas. The temple has the sanctum sanctorum, ardhamandapa and the mahamandapa (temporary tin sheet shed). The deity of goddess Nisumba soodhini

The temple is 2 km away from Old Bus stand of Thanjavur and there are number city buses and auto rickshaws available from here.

Temple Timings: 07.00 am - 11.00 pm and 05.00 pm - 08.00 pm. Temple popularly known among the local people as "Ragukaala Kali Temple".

Ugra Kali Amman Temple (உக்ரகாளி அம்மன் கோவில்), Kuyavar street in Keezha Vaasal.

The 1160 years old deity (!) comes under Hindu Religious and Charitable Endowments (HR&CE) administration and well maintained by Thanjavur Palace Devasthanam.

The temple was built by Vijayalaya Chola (848-891) aka. Parakesarivarman, once a feudatory of the Pallavas. The temple has two sanctum sanctorums, ardhamandapa and the common spacious mahamandapa. In the main sanctum the 19th century idol of goddess Nisumba soodhini appears seated. The priest told that this deity belongs to Maratta period. All poojas are performed to this deity in the main sanctum. The other sanctum sanctorum on the left side of the main sanctum lies another sanctum housing the 9th century CE idol of Nisumba soodhini.

The iconography of seated Nisumba soodhani depicts annihilation of the  Nisumba with her right and left legs engaged pressing against demon. One of her right hand holds the Trident (Trishul) and pointing towards Nisumba.  The goddess also appears seated on the bodies of four demons (Chanda , Munda, Raktha Bheeja, and Shumba) with head slightly tilted.

The temple is 2 km away from Old Bus stand of Thanjavur and there are number city buses and auto rickshaws available from here.

Temple Timings: 06.00 am - 12.00 pm and 05.00 pm - 08.00 pm. Temple popularly known among the local people as "Ukkira Kali Temple".

Legend

According to Devi Mahathmyam (Chandi), Raktha Bheeja, the commander of Shumbha and Nishumba opposed to goddess Parvathi. Goddess Parvathi created 'Kaushiki.'  Kaushiki was spotted by Chanda and Munda, Shumbha Nishumba's two assistants and reported about Kaushiki. Shumba and Nishumba sent proposals of marrying Kaushiki through a messenger. Kaushiki invited both for a fight and the winner could marry her.  There was fierce fighting between the demons Chanda and Munda and the goddess Kaushiki and killed them. Hence the name (Chamundi (Chanda+Munda). On seeing the death of Chanda and Munda the demons attacked the goddesses Kaushiki. At that moment, from the bodies of the various devas, women forces began emerging and took the form of Kali.  Among the asuras there was one commander known as Raktha Bheeja. Every drop of blood oozing from the body of Raktha Bheeja turns another demonic form of Raktha Bheeja. Kali was instructed to drink all the blood that oozes from the body of Raktha Bjeeja. On hearing death of Raktha Beeja, Nishumba assaulted Kaushiki and the goddess retaliated with a weapon known as 'Khura' and made him unconscious. Shumba came to the rescue of Nishumba and fell unconscious. At the end of the fight both Shumba and Nishumba were annihilated and the goddess Kaushiki became victorious.

Reference

1. Seminar on the eve of the 1337th Birthday Celebrations of Perarasar Perumbidugu Mutharaiyar II: The King Who ruled Mutharaiyar Nadu with Tanjore as Capital. Held at Valasaravakkam, Chennai on 27th May 2012 from 10 am to 6 pm. http://www.mutharaiyar.in/
2. Thiruvalangadu copper plates discovered in 1905 C.E. is one of the largest so far recovered and contains 31 copper sheets. The copper plates, issued by emperor Rajendra Chola (1012-1044 A.D., regnal years), contain text written in Sanskrit and Tamil.
3. Vada Bhadra Kali Amman Temple at Tanjore. July 27, 2013 http://indiancolumbus.blogspot.com/2013/07/NisumbaSoodhani.html
4. அசுரனை அழித்த அன்னை Dina Thanthi http://202.191.144.181/2014-03-10-The-monster-Deleted-Mother-Spiritual-News
5. சசிதரன் (Sasi Dharan) https://en-gb.facebook.com/SasidharanGS/posts/581917588538232
6. சோழர்களின் குல தெய்வம் - நிசும்பசூதனி https://www.facebook.com/arivarsangam/posts/604887932890161
7. நிசும்பசூதினி – சோழர்களின் குல தெய்வம் தஞ்சையின் காவல் தெய்வம் – Nisumbasoothini By lokesh.  April 22nd, 2014 http://www.mythanjavur.com/2014/04/nisumbasoothini/

Thirumukkudal Appan Venkatesa Perumal Temple Inscriptions on Vedic College, Hospital and Village Sabha II

Thirumukkudal Village Sign board.

Thirumukkudal Sri Appan Venkatesa Perumal Temple. View 1

Thirumukkudal Sri Appan Venkatesa Perumal Temple. View 2

Thirumukkudal Sri Appan Venkatesa Perumal Temple. Information on Archaeology and Architecture

Veera Cholesvara Aadhular Salai (medical center) . Information on the Drugs Stored in the dispensary

ARE 248/1923 Inscriptions on Vedic College, Hospital and Village Sabha (Vira Rajendra Chola) Explained by Sasi Dharan

Rajendra Chola I Meikeerthi (Prologue of an inscription recording great accomplishments of the emperor) found in tripatta-kumuda of the east prakaram wall

Team members visited Thirumukkudal Temple with Temple and ASI staff

Thirumukkudal Appan Venkatesa Perumal Temple Inscriptions on Vedic College, Hospital and Village Sabha (Vira Rajendra Chola)

Location: Thirumukkudal, Kanchipuram district, Tamil Nadu, India Pin code 631606. Located about 58 km southwest of TN's capital city of Chennai.

Chola Emperor: Vira Rajendra Chola (1063-1068 A.D.)

Titles earned: From an inscription of his from Tirunamanallur dated in the fourth year of his reign, we understand that Virarajendra Chola held the titles Sakalabhuvanasraya, Srimedinivallabha, Maharajadhiraja Cholakula-Sundara, Pandyakulantaka, Ahavamallakula-Kala, Ahavamallanai-mummadi-ven-kanda Rajasraya, Vira-Chola, The Glory of the Solar race, Karikala-Chola, Sri-Virarajendradeva, Rajakesarivarma Perumanadigal (similar to the Nolamba Pallava titles of Permanadi from Kannada country) and Konerinmaikondan. (Wikipedia)

Regnal Year: 5th regnal year (1067 A.D.)

Inscription: ARE 248/1923

Language: Tamil

Script: 10th century Tamil Grantham

Length: 55 lines located on the east wall of the first prakaram

Identified by: K V Subramanya Iyer, epigraphist

Village Sabha of Thirumukudal:  Village Sabha of Rajaraja Chaturvedimangalam, Madhurantaka-Chaturvedimangalam (nadu), Kalatur-kottam or valanadu (district), Jayamkondasola-mandalam (Province).

1. The Cholas had three major administrative divisions called Central Government, Provincial Government and Local Government. The king was the head of the administration. The king  and the council of ministers formed the central government; the Chola Empire was divided into nine provinces or mandalams and was administered by the 'viceroys.' Each mandalam was divided into several kottams or valanadu (districts); Each kottam or valanadu was sub-divided into 'nadus.' Each nadu was further sub-divided into villages or 'ur.' 
2. The autonomous local government and the systematic local adminsitration was well developed and enjoyed more  powers. 
3. The land revenue was the main source of income of the Chola Government. Customs and tolls were other income sources. Taxation  (mines, ports, forests, salt pans, domestic house taxes and on professional taxes) was heavy and over burdened the society. 
4. The semi-autonomous provinces and districts of the Chola administration were successfully administered by  the administrative officials and staff.  
5. The local residents of village or ‘Ur’ maintained the executive body known as “Abunganam” or “ganam” or “Miyalunganam” and this body gathered together to discuss matters on their villages, but not empowered to make any formal rule or procedure. 
6. Sabha or Mahasabha was the assembly of the Brahmin Settlement (Agrahara) and this complex machinery of local administration empowered to form policies or procedures, redressed disputes, implemented penalty and punishments.  
7. The sabhas or mahasabhas were empowered to administer public finance linked to the temple and the temples under Chola rule enjoyed huge annual income from land (lease) revenue,  taxes, interests acrued from deposits and the offerings of devotees. 
8. The sabhas also acted as moneylenders to the cultivators and even financed commercial endeavors across the ocean. 
9. The Saivite and Vaishnavite Hindu temples also acted as the center for social and economic life in Chola Empire and the sabha or mahasabha assembly sessions were held at temple premises. 
10.  The Chola temples employed number skilled staff (both male and female) and administered by the villagers  as autonomous multipurpose institutions. 
11. The temples under sabhas offered Vedic education through schools, ran choultries and nurtured arts and crafts including dance, drama and music.

This post attempts to bring out one such 1200 years old Vaishnavite temple which offered Vedic education and cared the disciples with an hostel and the charitable dispensary.

Throughout the Thirumukkudal Sri Appan Venkatesa Perumal Temple walls and pillars, we have come across inscriptions, some of which date back to the Pallava ruler, Vijaya Nripatungavarman of the (854-860 A.D.), Raja Raja Chola I (முதலாம் இராசராச சோழன்) (985-1014 A.D.), Rajendra Chola I (முதலாம் இராஜேந்திர சோழன்) (1012-1044 A.D.),  Vira-Rajendra Chola (1063-1070 A.D.) and Kulottunga Chola I (முதலாம் குலோத்துங்க சோழன்) (1070-1120 A.D.). All these inscriptions stand as a source of interesting information about endowments and gifts made to this temple and the Chola kings attached much importance to this temple.

An inscription (ARE 248/1923) of Vira Rajendra Chola dated in his 5th regnal year (1067 A.D.) was found by epigraphist K V Subramanya Iyer. The 55 line inscription in Chola Tamil script was viewed on the east wall of the first prakaram. The record mentions about the Vedic College conducted in the ‘Jananatha Mandapam’ of the Sri Appan Venkatesa Perumal temple. The Vedic education included Vedic and Vedanta subjects like Rig Veda, Yajur Veda, Vyakaranam (வியாகரணம்), Roopavatharam (ரூபாவதாரம்), Siavagamam (சிவாகமம்), Maha Pancharathram (மகா பாஞ்சராத்ரம்), Vaikanasam (வைகானசம்); grammar, agamas and Hindu logic.

The inscription also provide information about the strength of the enrolled student disciples in the college, the number of Vedic teachers engaged for the prescribed subjects and remuneration in measures of rice-wages / paddy-wages and kasu (Chola coins). The hostel was attached to the college to enable the students to stay and learn Vedic education. The epigraph also details the servants and cooks engaged to take care of the inmates.

The unique and distinctive inscription also documents about the organization and administration of Veera Cholesvara Aadhular Salai (charitable dispensary or medical center), to treat students and temple staff, comprising fifteen beds.

The sabha of Rajaraja Chaturvedimangalam made an endowment of 45 veli cultivable land (‘வைத்தியக் காணி' ) to receive land revenue to meet the annual expenses  of the Vedic college and dispensary. The endowments of cultivable land was accepted from devotees and treated as deposit in this temple.

The grant of rice ration for each patient (‘வியாதிப்பட்டுக் கிடப்பார்' ) for each day was one measure or nazhi (நாழி ). (வியாதிப்பட்டு கிடப்பார் பதினைவர்க்கு பேரால் அரிசி நாழியாக அரிசி குறுணி எழுநாழிக்கு நெல் தூணி ஐந்நாழி உரியும் ).

The epigraph details dispensary, its functional staff and the grants given to included the following:

1. One local physician of hereditary nature by name ‘Savarnan Kodhandaraman Aswathaaman Bhattan’ of Alapakkam (‘ஆலப்பாக்கத்து சவர்ணன் கோதண்டராமன் அசுவத்தாம பட்டன்'). Physician attended the medical needs of students and temple staff without expecting any return. Diagnosis was based on traditional pulse reading and prescription of ayurvedic drugs. The physician received Payment in paddy (to be paid in 90 kalam) Payment in coins (to be paid 80 kasu (coins).

2. One surgeon (Calliyakkiriyai Pannuvan) (சல்லியக் கிரியைப் பண்ணுவான்' ) received Payment in paddy (to be paid in 30 kalam) and Payment in coins (to be paid 2 kasu (coins) .

3. Two male nurses to collect herbs and firewood, and prepare drugs (ஆதுலர்க்கு மருந்துகளுக்கு வேண்டும் மருந்து பறித்து விறகிட்டு பரியாரம் பண்ணுவரிருவருக்கு )  received Payment in paddy (to be paid in 30 kalam) and Payment in coins (to be paid 1 kasu (coins).

4. Two female nurses to administered doses of medicines, feed the patients, and to look after cooking (ஆதுலர்க்கு வேண்டும் பரியாரம் பண்ணி மருந்திடும் பெண்டுகளிருவருக்கு) received Payment in paddy (to be paid in 30 kalam) and Payment in coins (to be paid 1 kasu (coins).

5. Barber (ஆதுலர்க்கும் கிடைகளுக்கும் பாத்திரருக்கும் வேண்டும் பணிசெய்யும் நாவிசன் ), for discharging duties to patients, students and temple staff, received Payment in paddy (to be paid in 15 kalam).

6. One Waterman (தண்ணீர் கொடுவந்து வைத்துச் சாய்ப்பான் ஒருவனுக்கு நாளொன்றுக்கு நெல் குறுணியாக நாள் நூற்றெண்பதுக்கு நெல் பதினெண்கலமும்) received Payment in paddy (to be paid in 15 kalam).

Grant of azhakku oil was also made (fluid measurement) for each lamp to be kept burning in the hospital during the nights and computed to 45 nazhi oil (fluid measurement) for 360 days costs 2.30  kasu (coins) (ஆதுலசாலையில் இரா எரியும் விளக்கு ஒன்றுக்கு எண்ணெயாழாக்காக நாள் முன்னூற்றறுபதுக்கு எண்ணெய் நாற்பத்தைந்து நாழிக்கு காசிரண்டேகாலும்).

The names of different medicines that were kept in the store of the hospital were also mentioned in that inscription:

Haritaki - Ayurvedic haritaki herbal formulation in powder form; Thailam - Ayurvedic medicated herbal oil; Ghrita – Ayurvedic medicated herbal ghee; Ayurvedic medicated water with cardamom and lemon as ingredients. Medicated herbal oils were prescribed for head / body massage to neutralize excess heat in human body. Ayurvedic oils also prescribed for 'tuvalai' or external applications. The ayurvedic drugs were administered through fumigation (vatu pitita), oral administration (consumed through mouth); nasal administration (naisyam); and ocular administration (kallikam). 

1. Haritaki (ஹரிதகி) (Terminalia chebula (Botanical) Chebulic Myrobalan (English) Haritaki in Sanskrit, Kadukkai (கடுக்காய்)in Tamil) 2 padi
2. Gomutra haritaki (கோமூத்திர ஹரிதகி) 2 padi (Ayurvedic herbal formulation in powder form);
3. Dasamula haritaki (தசமூலஹரிதகி) (Drug for treatment of mental illness) 1 padi (Ayurvedic herbal formulation in powder form to improve digestion);
4. Piplathaka haritaki (பிப்லாதக ஹரிதகி) 1 padi
5. Gandiram (கண்டீரம்) 1 padi
6. Balakoranda thailam (பலாகோரண்டதைலம்) 1 thooni (Thailam - Ayurvedic medicated herbal  oil);
7. Pancharka thailam (பஞ்சார்கதைலம்) 1 thooni (Thailam - Ayurvedic medicated herbal  oil);
8. Srilasratthakoranda thailam (ஸ்ரீலஸ்ரத்தா கோரண்டதைலம் ) 1 thooni (Thailam - Ayurvedic medicated herbal  oil);
9. Kanyathi thailam (கண்யாதிதைலம் ) 1 thooni (Thailam - Ayurvedic medicated herbal  oil);
10. Sakrutham (சாக்ருதம்) 1 pathakku;
11. Bilvadi ghritam (வில்வாதி க்ருதம் ) 1 pathakku (Ghrita – Ayurvedic medicated herbal ghee);
12. Mandukara vatakam (மண்டூரவாகம்) 2000;
13. Mahasumanathri (மஹாசுமனத்ரி) 2000;
14. Thanrathi (தந்த்ராதி) 2000;
15. Panchakalpam (பஞ்சகல்பம்) 1 thooni/pathakku
16. Kalyana lavanam (கல்யாணலவணம்) ( Lavan means salt. Kalyana lavanam used for treatment of insanity in general, epilepsy and stammering)

The Original Text:

ஆதுரசாலை வீரசோழனில் வியாதிப்பட்டு கிடப்பார் பதினைவர்க்கு பேரால் அரிசி நாழியாக அரிசி குறுணி எழுநாழிக்கு நெல் தூணி ஐந்நாழி உரியும் வியாதிப்பட்டு கிடப்பார்க்கு பலபடி நிபந்தக்காரர்க்கும் கிடைகளுக்கும் பாத்திரர்க்கும் சிவஸ்யஞ்சொல்லியாணியாக தனக்கும் தன் வர்க்கத்தாருக்கும் பெற்றுடைய ஆலப்பாக்கத்து சவணன் கோதண்டராமன் அசுவத்தம்பட்டனுக்கு நாளொன்றுக்கு நெல் முக்குறுணியும் காசெட்டும் சல்லியக்கிரியை பண்ணுவானுக்கு நாளொன்றுக்கு நெல் குறுணியும் ஆதுலர்க்கு மருந்துகளுக்கு வேண்டும் மருந்து பறித்து விறகிட்டு பரியாரம் பண்ணுவரிருவருக்கு நாளொன்றுக்கு நெல் குறுணியாக நெல்பதக்கும் காசொன்றாக காசிரண்டும் ஆதுலர்க்கு வேண்டும் பரியாரம் பண்ணி மருந்திடும் பெண்டுகளிருவருக்கு பேரால் நாநாழியாக நாளொன்றுக்கு நெல் குறுணியும் பேரால் காசரையாக காசொன்றும் ஆதுலர்க்கும் கிடைகளுக்கும் பாத்திரருக்கும் வேண்டும் பணிசெய்யும் நாவிசன் ஒருவனுக்கு நாளொன்றுக்கு நாநாழி ஆதுரசாலை வீரசோழனில் ஆண்டொன்றிலருமருந்து ஸ்ரீப்ராஹ்ம்ய மகருக்கு இப்படியொன்றும் … இப்படி ஹரிதகி படி இரண்டும் கோமூத்திர ஹரிதகி படியிரண்டும் தசமூலஹரிதகி படியொன்றும் பிப்லாதக ஹரிதகி படியொன்றும் கண்டீரம் படியொன்றும் பலாகோரண்டதைலம் தூணியும் பஞ்சார்கதைலம் தூணியும் ஸ்ரீலஸ்ரத்தா கோரண்டதைலம் தூணியும் கண்யாதிதைலம் தூணியும் ….. பதக்கும் சாக்ருதம் பதக்கும் வில்வாதி க்ருதம் பதக்கும் மண்டூரவாகம் இரண்டாயிரமும் மஹாசுமனத்ரி இரண்டாயிரமும் தந்த்ராதி இரண்டாயிரமும் பஞ்சகல்பம் தூணிபதக்கும் கல்யாணலவணம் தூணி பதக்கும் இவையடுகைக்கு வேண்டும் மருந்துகளுக்கும் நெய்யும் … வும் உள்ளிட்ட …. ஆண்டுதோரும் புராண.. சர்வ பசுவிநெய் பதக்கும் கொள்ள காசுநாற்பதும் ஆதுலசாலையில் இரா எரியும் விளக்கு ஒன்றுக்கு எண்ணெயாழாக்காக நாள் முன்னூற்றறுபதுக்கு எண்ணெய் நாற்பத்தைந்து நாழிக்கு காசிரண்டேகாலும்.. ஜனநாதன்… ல தன்யனுக்கு பங்குனி உத்திரம் தொடங்கி புரட்டாசி திருவோணத்தளவும் பரம்பாலூர… தண்ணீர் கொடுவந்து வைத்துச் சாய்ப்பான் ஒருவனுக்கு நாளொன்றுக்கு நெல் குறுணியாக நாள் நூற்றெண்பதுக்கு நெல் பதினெண்கலமும் ஏலத்துக்கும் இலாமிச்சத்துக்கும் நெல் இரு… ண்ணியாஹம் பண்ணின பிராமணர்க்கு தக்ஷிணாகம் வெற்றிலை வெருங்காய்க்கும் நெல் கலனே தூணி இருநாழி முழக்கே முச்செவிடும் வயலைக்காவூர் காணியுடைய மாதவன் தாயன் வர்க்கத்தார்க்கு புரட்டாதி திருவோணத்து நாள் உடுக்கும் பரிசட்டம் இரண்டுக்கு காசொன்றே எழுமாவும் மூவாயிரத்து இருநூற்று நாற்பத்து முக்கலனே இருதூணி பதக்கு அறுநாழி உழக்கே முச்செவிடுக்கும் காசு இருனூற்றொருபத்து ஆறறையே இரண்டு மாவுக்கும் இக்காசு பத்ராவிடில் காசொன்றுக்கு தண்டவாணி ஒன்றோடொக்கும் பொன்காசு நிறைகால் இடுவதாகவும் இப்படியாண்டு ஆறாவது நிபந்தம் செய்தபடி இந்நிபந்தம் தழுவக்குழைந்தானான அபிமானபேரு பிரம்ம மாராயன். (Source: Sri LV Krshnan REACH Foundation http://reachhistory.blogspot.com/2010/03/field-trip-of-second-batch-of-epigraphy.html)

Chola Units and measurements: Measure of Grain Volume

360 nel          - 1 soadu (33.6 ml)
5 soadu         - 1 aazhaakku
1 aazhaakku            - 168 ml
1 uzhakku               - 336 ml (2 aazhaakku)
1 Uri            - 672 ml (2 Uzhakku / 4 aazhakku)
1 Nazhi    (Padi)        - 1. 344 lit. (2 Uri / 4 Uzhakku / 8 aazhakku)   
1 Kuruni (Marakkal)    - 10. 752 lit. (8 nazhi / 16 uri / 32 uzhakku / 64 aazhakku)
1 Pathakku         - 21.504 lit. (2 kuruni / 16 nazhi / 32 uri / 64 uzhakku /128 aazhakku)
1 Thooni        - 43.008 lit (2 pathakku / 4 kuruni / 32 nazhi / 64 uri / 128 uzhakku / 256 aazhakku)
1 Kalam        - 86.016 lit (3 kalam / 6 pathakku / 12 kuruni / 96 nazhi / 192 uri / 384 uzhakku / 768 aazhakku)

Chola Units and measurements: Measure of  Fluid volume

5 sevidu= 1 aazhaakku
2 mahani = 1 aazhakku (arai kal padi)
2 aazhaakku= 1 uzhakku (Kal padi)
2 uzhakku= 1 uri (Arai padi)
2 uri= 1 padi
8 padi= 1 marakkaal
2 marakkaal(kuRuNi)= 1 padhakku
2 padhakku= 1 thooNi
21 Marakkal = 1 Kottai

Chola Units and measurements: Measure of Gold weights

1 Nel edai        - 0.0625 gram
1 Kundrimani         - 0.25 gram or (4 Nel edai)
1 Manjadi (Panavedai)    - 0.50 gram (or 8 Nel edai / 2 Kundrimani)
1 Kalanju        - 2.5 gram (5 Manjadi (Panavedai)
1 Varaganedai        - 4 gram (8 Manjadi (Panavedai) / 1.6 Kalanju)
1 Sovereign (Poun)    - 8 gram (16 Manjadi (Panavedai) / 1.5 Kalanju

Reference

1. Field trip of second batch of epigraphy students to Thirumukoodal. Reach Foundation. March 12, 2010. http://reachhistory.blogspot.com/2010/03/field-trip-of-second-batch-of-epigraphy.html
2. In typical Pallava style  by Chitra Madhavan. The Hindu Feb 04, 2005.
3. Treatment of the mentally ill in the Chola Empire in 11th -12th centuries AD: A study of epigraphs by Vijaya Raghavan. D, Tejus Murthy. A. G, and Somasundaram,  O. Indian Journal of Psychiatry. 2014 Apr-Jun; 56(2): 202–204.
4. Medicinal plants to grow again at ancient temple Julie Mariappan http://epaper.timesofindia.com/Default/Layout/Includes/TOINEW/ArtWin.asp
5. Reminiscing the Chola legacy Chitra Madhavan Indian Express Jan 29, 2014
6. South Indian Inscriptions. Volume 12. Stones No.75 (A. R. No. 179 of 1915). Tirumukkudal, Conjeeveram Taluk, Chingleput District. On a slab supporting a beam set up in the inner enclosure of the Venkatesa-Perumal temple. http://www.whatisindia.com/inscriptions/south_indian_inscriptions/volume_12/stones_51_to_75.html
7. Thirumukkoodal Sri Appan Prasanna Venkatesa Perumaal. In Dhivya Dharsanam. Tuesday, May 24, 2011 http://www.dharsanam.com/2011/05/thirumukkoodal-sri-appan-prasanna.html
8. Worship of Lord Brahma, Part 61 
9. ஆயிரம் வருட பழமையான கல்லூரி by Sasi Dharan March 4, 2013 https://www.facebook.com/SasidharanGS?hc_location=timeline 
10. வரலாற்று வரைவுகள் இரா. கலைக்கோவன்    http://www.varalaaru.com/design/article.aspx?ArticleID=359

Thirumukkudal Appan Venkatesa Perumal Temple Inscriptions on Vedic College, Hospital and Village Sabha I

Thirumukkudal Sign-board

Venkatesa Perumal Thirumukkudal. Historical Information. Displayed by ASI

Thirumukkudal Temple Hospital Stored 20 different drugs (List of Drugs and the relevant data) to treat students, staff and others

Thirumukkudal Sri Appan Venkatesa Perumal Temple. Front View 1

Thirumukkudal Sri Appan Venkatesa Perumal Temple. Front View2

16 Pillar Mandapam: Staircase Parapet showing Yazhi (bas-relief)

Inscription (ARE 248/1923) of Vira Rajendra Chola (1063-1068 A.D.) dated in his 5th regnal year (1067 A.D.). About Vedic College (Jananatha Mandapam), Inmates Hostel and Veera Cholesvara Aadhular Salai (charitable dispensary / medical center),

Rajendra Chola I Meikeerthi (an inscription recording great accomplishments of Emperor Rajendra Chola I)

Pallava style Architecture: Seated Lion base pillar / corbels ('potika') and architrave ('valabhi')

Visiting Team with Temple (ASI) Staff: Temple staff, Sasi Dharan, ASI Staff, Devenathan Kannan and Raja

Thirumukkudal Temple Prakaram - Parivara Deities - Azhwars

Thirumukkudal Temple: Pillared Hall and Parvara Deities - Garuda and Karna-Kundala Anjaneya

On 29th June 2014, a group of temple enthusiasts went on a field trip to  Sri Appan Venkatesa Perumal temple, Thirumukkudal near Chengalpattu, an hour's drive from Chennai. We were guided by Sri Sasi Dharan, who used to go to temples and monuments with friends as often as possible   to explore the history of art, hidden archaeology and architecture. Two more heritage and culture enthusiasts, Sri.Devanathan Kannan,  Sri. Raja joined with Sasi Dharan. It was a great experience to travel with this team and Sasi Dharan surprised us with his Chola epigraphy knowledge and skills.

Sri Sasi Dharan was explaining about four temples which patronized the study of Veda and Vedanta and conducted Vedic schools during ancient times: 1. Alagiya Narasingaperumal temple, Ennayiram, Villupuram (18 km from Villupuram) (1030 AD), 2. Varadaraja-perumal temple,  Tribhuvani (Tribhuvanamadevi Chaturvedimangalam) near Pondichery (1048 AD), 3. Sri Appan Venkatesa Perumal temple, Thirumukkudal near Kanchipuram (1067 AD) and 4. Vedanarayana- perumal temple (Chittirameli Vinnakar) at Anur near Chengalpattu  during the reign of Rajaraja Chola I,  Rajadhiraja Chola I, Vira Rajendra Chola and Rajarajakesarivarma Pallava. He also briefed about his previous visit to Thirumukkudal temple.

Thirumukkudal (Thirumukkoodal) is quite an interesting and sequestered location and a visit to the Thirumukkudal Temple will catapult you back to the age of the Cholas. En route to Chengalpattu from Kanchipuram Thirumukkudal temple lies on the banks of Palar river. The temple's entrance is from east even though it faces north.

The main attraction of the temple is the imposing six-feet tall stucco image of Sri Appan Venkatesa Perumal, the presiding deity. The Lord faces the north and is in a standing posture. The vimana above the sanctum sanctorum is of Sayana Vimana. The idol is an amalgamation of the Trimurti forms i.e,  a manifestation of Shiva, Brahma and Vishnu. The idol appears with crown looking like matted locks of Shiva; the idol also has a third eye on the forehead. The left and right hands of the idol holds Chanka (conch) and Chakra (discus), the weapons of Vishnu. The idol stands on the lotus flower, the symbol of Brahma. Lord is wearing a Salagrama stone garland made of 108 beads. As the deity is the stucco image there is no Thirumanjanam (holy bath) performed but only Thaila Kaapu.

From epigraphs it is learned that the Lord was also invoked with different names such as Vishnu Bhatara (Pallava period);  Tirumukkudal-Azhwar and Mahavishnu (Chola period) and Venkateswara swami (later period).

The Lord is accompanied by His consorts, Sridevi and Bhudevi seen meditating at His feet. Markandeya Rishi (Karumanickar) appear seated at the feet and took shelter of the Lord. Lord Venkateswara of Tirumala offered His Conch and Chakra to Raja Tondaiman Chakravarti and saved the king and his kingdom from foreign invasion. Later Tondaiman Chakravarti erected the same Conch and Chakra in the sanctum to glorify the Lord.

There is a separate east facing sanctum for goddess Alamelumanga to the right of the main sanctum. Also there are shrines for Garudazhavar and Anjaneya. The Azhwars, the Vaishnavite saints also appear in the circumambulatory path.

This unusual Pallava style temple built during 9th century A.D. is quite large and appears to have included  original plinth (padabandha adhistana) a sanctum (garbhagriha) and eka tala (single tier) vimana and the small pillared porch (ardha mandapa). The vimana is built above a moulded plinth (adhistana) comprising 'upa-peeta,' 'upana', 'Jagati' , tripatta-kumuda' 'kantha' (with 'kampa'). The pada or external walls of the vimana surface have plain 'pathis' or 'bhadras' and there are two central projections and 'koshtas' (niches) at east and west walls, flanked by pilasters. Pilasters support the corbels ('potika') and architrave ('valabhi') above. The prastara or the roof-structure of the sanctum is the very simple form. The oblong shaped  single storeyed vimana built with brick.

The  pillared hall serving as a portico for one or more small shrines. Six of the  pillars found at the pillared hall reminiscent of the distinctive Pallava type with the shafts of the columns supported by the bodies of seated lions.  The pillared halls have Mahendra style, cubical top and bottom with intermediate octagonal shaft. The cubical parts of the pillars are adorned with bas-relief images as well as various designs. The pillars and shallow pilasters carry on top massive corbels with beams.

Immense contribution was made by the Chola and Vijayanagara rulers to the architectural expansion of this temple complex. The entire temple complex - several mantapas or pillared halls, bali-peetam and dwajasthambam (flag mast) - are enclosed by the boundary walls. The unfinished east facing main entrance has only the base of gopuram or tower which stands  with two huge granite walls (to bear the load distribution) but no towering roof present and therefore known as mottai gopuram. We have noted Vijayanagara style 16 pillared hall with pillars adorned with exquisite bas-relief sculptures depicting the various incarnations of Lord Vishnu, Mahalakshmi, Rama, Garuda, Hanuman and saint Ramanuja. 

Festival

The temple festivals: Tamil months Aippasi, Krittigai Deepam, Masi, Janmashtami.

Varadaraja Perumal's Parivettai: Five Perumals - Lord Varadarajaswami of Kanchipuram, Lord Lakshmi Narasimha, Pazhaya Seevaram, Sri Appan Venkatesa Perumal, Thirumukkudal and two other Perumals of near by temples meet together at Thirumukkudal temple courtyard and stay in different mandapas  on Mattu Pongal Day - Tamil month 'Thai' (16th January).

Archaeological Survey of India

The temple monument -  India’s ancient cultural heritage, is well preserved by the  Archaeological Survey of India (ASI). The ASI authorities have preserved the inscriptions without much damage. The maintenance and upkeep of this temple structure are in accordance with the ancient methods of construction technology.

The unique and distinctive inscription (ARE 248/1923) of Vira Rajendra Chola (1063-1068 A.D.), through which this temple became popular. The 55 line inscription documents about the organization and administartion of Veera Cholesvara Aadhular Salai (charitable dispensaries or medical center), to treat students and temple staff, comprising fifteen beds under the charge of a physician. Ancient physicians stacked away 14 other medicines to cure various ailments, including fever, urinary disorders, hemorrhage, lung diseases, fatigue, mental disorders, jaundice and eye and skin diseases.  With the help of experts from the National Institute of Siddha and Central Siddha Research Institute, the ASI maintains the herbal garden and grow medicinal plants on the temple grounds.  NISCSRI and ASI are together plan for an expansion programme is likely to cover nearly an acre in the coming months.

Inscriptions

The plinth (jagadi, tripatta-kumuda, walls, pillars, pilasters of the main sanctum as well as those of second cicumambulatory path (prakara), the north facing wall at the pillared hall and the east facing outer wall are dotted with 17 inscriptions in Chola Tamil script and most of them speaks about the land endowments for burning perpetual lamp in the temple and for offering to the deity and for flower garden in the name of Rajendra Cholan I, devotees offered sheep, paddy in specific grain measurement and gold. The inscriptions also details the offerings made to the deity three times a day, like kumkum, camphor, sandal paste and lamp as well as for specific offers for festivals / celebrations during Tamil months Aippasi, Krittigai, Masi and Janmashtami (Lord Krishna's birthday) and King's birthday. Provision was made for the recitation of Nammazhwar's `Tiruvoimozhi.' 

The earliest inscription in the temple was recorded in the 24th year of Vijaya Nripatungavarman, the Pallava ruler. According to the Pallava inscriptions, Thirumukkudal was located in the assembly of Siyapuram in Urrukkattuk-kottam in Jayangondasola-mandalam.

South Indian Inscriptions. Volume 12. Stones No.75 (A. R. No. 179 of 1915). Tirumukkudal, Conjeeveram Taluk, Chingleput District. On a slab supporting a beam set up in the inner enclosure of the Venkatesa-Perumal temple.

This record states that, in the 24th year of Vijaya-Nripatungavikramavarman, the assembly of Siyapuram in Urrukkattuk-kottam agreed to maintain a perpetual lamp in the temple of Vishnu-Bhatara at Tirumukkudal for the interest on 30 kalanju of gold received by them from Ariganda-Perumanar, son of Kadupatti-Muttaraiyar.  The interest on 30 kalanju came to 4½ kalanju, calculating at the rate of 3 manjadi per kalanju.  For this 4½ kalanju, the assembly of Siyapuram agreed to supply oil at a uniform rate of 40 nali per kalanju for maintaining the lamp.  Palaiyasivaram near Tirumukkudal is called Siyapuram in inscriptions.

கோவிசய நிருபதுங்க பல்லவ விக்கிரம வருமக்கு யாண்டு இருபத்து நாலாவது காடுபட்டிமுத்தரையர் மகனார் அரிகண்டப்பெருமானாருக்கு ஊற்றுக்காட்டுக்கோட்டத்து சீயபுரத்து சபையோமொட்டிக்கொடுத்த பரிசாவது திருமுக்குடல் விஷ்ணுபடாரர்க்கு நுந்தாவிளக்கெரிப்பதற்க்கு தந்த எங்கள் கையிற்றந்த முப்பதின் களஞ்சு நாலுப் பொலியூட்டு ஆண்டுவரை களஞ்சின் வாய் மூன்று மஞ்சாடிபொன் ஆயனப்படியால் நாற்களஞ்சரையாலும் ஏறிலும் கறுங்காலும் நாற்பது நாழி எண்ணை நூற்றின்பதி .... 

The Chola inscriptions included Tirumukkudal in the ancient territorial sub-division known as Madhurantaka-Chaturvedimangalam, which was a part of Kalatur-kottam, a district of Jayamkonda-sola-mandalam.

Timings

The temple is open between 08.30 am to 11.30 am and 4 pm to 6 pm on weekdays. On Saturdays and Sundays the temple is open from 08.30 am till 1 pm and from 3 pm till 7 pm.

Contacts: The temple priest Sri Raghunaadhan (Tel: 94437 78352)  

How to Get There
Sri Appan Venkatesa Perumal Temple,  Thirumukkudal    Kanchipuram     District. Tamil Nadu, India. Pin code is 603106 ( Orakattupettai ).

Geographical Location: at latitude 12 ° 45′0'' and longitude 12 ° 45′0''
Nearest Railway station:  Palayasivaram and Palur stations, on the Chennai - Chengalpattu - Kanchipuram line. Can be reached via Chengalpattu.
Nearest Airport Meenambakkam Airport in Chennai.
Temple lies on the south bank of the river Palar. It is 16 Km away from Chengalpattu City and well connected by a good network of roads. There are frequent bus services from Chennai to Chengalpattu,Kanchipuram and other places.

Reference

1. Field trip of second batch of epigraphy students to Thirumukoodal. Reach Foundation. March 12, 2010. http://reachhistory.blogspot.com/2010/03/field-trip-of-second-batch-of-epigraphy.html
2. In typical Pallava style  by Chitra Madhavan. The Hindu Feb 04, 2005.
3. Treatment of the mentally ill in the Chola Empire in 11th -12th centuries AD: A study of epigraphs by Vijaya Raghavan. D, Tejus Murthy. A. G, and Somasundaram,  O. Indian Journal of Psychiatry. 2014 Apr-Jun; 56(2): 202–204.
4. Medicinal plants to grow again at ancient temple Julie Mariappan http://epaper.timesofindia.com/Default/Layout/Includes/TOINEW/ArtWin.asp
5. Reminiscing the Chola legacy Chitra Madhavan Indian Express Jan 29, 2014
6. South Indian Inscriptions. Volume 12. Stones No.75 (A. R. No. 179 of 1915). Tirumukkudal, Conjeeveram Taluk, Chingleput District. On a slab supporting a beam set up in the inner enclosure of the Venkatesa-Perumal temple. http://www.whatisindia.com/inscriptions/south_indian_inscriptions/volume_12/stones_51_to_75.html
7. Thirumukkoodal Sri Appan Prasanna Venkatesa Perumaal. In Dhivya Dharsanam. Tuesday, May 24, 2011 http://www.dharsanam.com/2011/05/thirumukkoodal-sri-appan-prasanna.html
8. Worship of Lord Brahma, Part 61 
9. ஆயிரம் வருட பழமையான கல்லூரி by Sasi Dharan March 4, 2013 https://www.facebook.com/SasidharanGS?hc_location=timeline 
10. வரலாற்று வரைவுகள் இரா. கலைக்கோவன்    http://www.varalaaru.com/design/article.aspx?ArticleID=359

Youtube 

Thirumukkudal.mp4 by Saravanan Iyer 

Appan Venkatesa Perumal Thirumukkudal 16.1.13 

Aditya Chola I Pallipadai (Royal Sepulchre) Near Sri Kalahasti, Andhra Pradesh

Arch and Stupi at The Road Junction: Tirupati - Sri Kalahasti - Puttur Roads

Information Plaque below Stupi

Three tier Rajagopuram. The compound wall enclose large rectangular sized land.

Rajagopuram, Bali Peetam, Nandhi Mantapam, and the Main Sanctum (Adityesvara) aligned in the same axis.

View of shrine in 2010 Source: ஆதித்த சோழனைத் தேடி....Bodhi.

Date: Thursday, October 7, 2010

Vimanam: Superstructure Damaged: Source: ஆதித்த சோழனைத் தேடி....Bodhi. Date: Thursday, October 7, 2010

Present Date: 08 06 2014 View of Aditya Chola I Sepulchre (Under Renovation) and Kamakshidevi Shrine

Shiva Lingam at the Sepulchre Sanctum: Sanctum and Ardha Mantapam Viewed

Vimana base comprise: upana, jagati, tripatta-kumuda, kantha and kampa molding. Tripatta Kumuda bears inscription. 

Central niche of the Southern wall housing Dakshinamurthy.  Source: ஆதித்த சோழனைத் தேடி....Bodhi.

Date: Thursday, October 7, 2010

Present View: Central Niche Projected.  Padma and Silambu Kumuda. arrangement of friezes of bas-relief lion above the base

Lion Bas relief and Gomukha

Inscriptions of 34th regnal year  from Parantaka  Chola I (94l)

Portions of Tri-patta Kumuda damaged: Portions of the inscriptions lost. See the paint mark to identify the stone block

Excess Cement Mortar used to join boulders. The inscriptions and other sculptural aspects lost

Consort shrine: Kamakshidevi

Visiting the Adityesvara temple (ஆதித்தியேஸ்வர ஆலயம்) aka. Kodandaramesvara temple (கோதண்டராமேஸ்வர ஆலயம்) is a must on any visit to Sri Kalahasti in Andhra Pradesh. Kodandaramesvara is the Pallipadai (பள்ளிப்படை) sepulchre temple of Chola king, Aditya Chola I (c. 871 – c. 907 CE) (முதலாம் ஆதித்த சோழன்), the son of Vijayalaya Chola. Sepulchre temples are wonderful places to explore since there is lesser information known about them. Those of you who are familiar with sepulchre temples will no doubt amplify more; so please feel free to comment.

Aditya Chola I died at Tondaimanarrur in 907 CE. An inscription describe this by the epithet  "Tondaimanarrur tunjina udaiyar (தொண்டைமானரூர் துஞ்சின உடையார்)- "the king who died at Tondaimanarrur". 'The Kanyakumari inscription supplies us with the information that Aditya was also known by the surname Kodandarama.  In later times, this same title was borne by his grandson, prince Rajaditya.' 'In this village there still exists a temple called Kodandaramesvara, also mentioned in its inscriptions by the name Adityesvara. In one of the Tondamanad inscriptions reference is made to a “pallippadai”  (i.e., a shrine built over or near a burial ground) apparently at the same village.  It is evident, therefore, that Aditya died at Tondaimanarrur near Kalahasti and that his son Parantaka I built a Siva temple over his ashes.'

Where is this village Tondaimanarrur? How to get there and visit Adityesvara temple aka. Kodandaramesvara? I was searching the Google on the whereabouts of this sepulchre shrine near Sri Kalahasti. One or two travelogues in Tamil informed about Tondamanad and the sepulchre shrine which is in close proximity to Sri Kalahasti, in Chitoor district, Andhra Pradesh, PIN - 517641.

I was very keen to visit this sepulchre to show his respects and pray. Started from Tirupati on 08th June 2014 at 7.30 am by by Andhra Pradesh State Road Transport Corporation Bus (APSRTC). Distance between Tirupati to Sri Kalahasti is 37 km. Travel Time by road is 1 hr.  Sri Kalahasti is a holy town and a municipality near Tirupati. When enquired about Thondamanad Shiva temple,the name of this place is unheard for many. 

I  am told to watch for an Arch on the right side of the road and I continued down the road for about 34 km. The arch was visible from the road and I got down from APSRTC. No one came to help me and the villagers neither know about Adityesvara temple nor Kodandarameswara temple. Now all left to me. However they guided me to proceed straight into the village and I walked about two - three km to reach Tondamanadu and finally I landed in Thondamanadu Sri Venkateshwara Swamy temple built by Thondaman Chakravarthy brother оf Sri Padmavathi ammavaru (brother-in-law tо Sri Venkateswaraswamy).  This is only temple where one can see Venkateswaraswamy will be sitting along with Sri Devi (Lakshmi)  and Padmavathi Ammavaru. After darshan there, I was guided properly by the priest to go Bokkasampalem village and proceed further from the village arch into the village to get into the temple. Bokkasampalem is the historical village situated between Subbanaidukandriga and Eguva veedhi in the Sri Kalahasti Mandal.  ."Bokkasam" means Treasury, Thondaman chakravarthy ruled Thondamanadu. His treasury was placed in that village, so that the name came to Bokkasampalem village. Finally I have walked into Kodandarameswara sepulchre temple, in Bokkasampalem village. The little dilapidated Shiva temple was standing with amazing vibe. I have regained my confidence. One would simply love to sit around there and relax in peace.

The temple is maintained by the Executive Officer, Sri Kalahasteeswara Swamy Devastanam, Sri Kalahasti, Andhra Pradesh, India. This historical monument is not protected by the Department of Archaeology and  hence continue to lie in utter neglect. After being neglected for decades, the historical Kodandarameswara sepulchre temple of Parantaka Chola I era in Sri Kalahasti mandal are set to undergo renovation. The Sri Kalahasteeswara Swamy Devastanam authorities have taken up renovation works in the main shrine. The vimana with beautiful stucco work was built using brick and lime mortar and was converted later into stone. Now it is completely demolished and the reconstruction have not commenced yet. They have strengthened the foundations and relaid the granite blocks from upana (the base) to prastara (entablature) including adhishtanam and wall structures of the shrine. However the rare inscriptions are smeared with cement mortar and the stone blocks bear painted identification markings. It appears that the renovation is taking place in a snail’s pace. Thanks to the patronage of Sri Kalahasteeswara Swamy Devastanam, devotees and heritage conscious persons, the daily rituals are being held without any interruption at the Ambal shrine.

Pallipadai  (Sepulchre temple)

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 (10th and 11th century). No sepulchre temple traceable from the Pallava, or Chera kings,  but there are sepulchres from the Cholas. 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 since they have specific inscriptions in their wall or plinth stating that they are Pallipadai koil (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.

The  spacious east facing Kodandarameswara Kamakshidevi temple complex is situated in the middle of the village Bokkasampalem and surrounded by the residences. The temple does not show any complex plan and the temple never enlarged by royal successors.  The architectural elements ‘reflect Chola convention.’ This whole temple complex stands within a spacious rectangular compound defined by prakara walls. The temple faces west towards the east gopuram of the Kodandarameswara complex, with which it is perfectly aligned.  The simple and interesting Stucco images (Sudhai) decorate the stone gopuram. Typical Chola dwarapalakas (door guardians) are not traceable. Main entrance showing Bali Peeta, and Nandhi Mantapa. An intricately sculpted Nandhi aka the celestial Bull, the divine mount of Lord Shiva, sits facing the main deity.

The vimana of the main shrine is small and typically square and includes sanctum (garbhagriha)  and ardhamandapa. From upana to prastara, the vimana is built with granite stone and the superstructure including shikara seems to have built out of brick and re-converted to stone.   At present the sanctum is bereft of its superstructure. Shiva Lingam (5 - 6 feet tall) is present in a two meter square sanctum sanctorum. There is an Ardhamantapa before the sanctum.

The vimana walls are divided into three segments and named as pathis and these pathis usually extends towards the upper tiers of the vimana. The segmenting is marked by pilasters. The corner pathis are called Karnapathis or Karnabhadra. The centrally located and little projected pathis from the walls is known as Salapathi or Salabhadra. Salapathis have one or more niches (koshta) or Sala-koshta. 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. Now niches are bereft of sculptures.

The vimana has the very austere basement (adhishtana) of padabandha type with the components of upa-peeta, upana, jagadi, tri-patta kumuda moulding. Prativari with Padma and Silambu Kumuda appear beneath the centrally projected niches. There is the arrangement of friezes of bas-relief lion above the base.

The consort (Ambal) shrine (added at later date) is in a separate sanctorum on the left. Also there are Navagriha figures (nine planets) on platform appears to have been added at later date.

Inscription

During the Raja Raja Chola rule, Sri Kalahasti fell under the revenue division of Attrur Nadu of Perumbanaipadi, which was a sub-division of Tiruvenkata Kottam (Tiruvenkata Circle) under the larger division of Jayamkonda Cholamandalam.

The detailed lithic records (stone inscriptions) of the 34th regnal year  from Parantaka  Chola I (94l)  written all around the tripatta kumuda of the central shrine (vimanam) recording a gift of 105 Kazhanchu gold (one Kazhanchu is approximately equivalent to 5 grams) and agreement to measure every year 4000 kadi of paddy as deposit by Vageeswara Panditha Bhattarar.  The inscription records further about the utilization of interest accrued from gift (deposits) i.e, agreed to measure 1000 kadi of paddy every year as interest as well as to provide curd, ghee, salt, vegetables and other requirements for observing the seven day celebrations that concluded on Sadhayam star constellation in the Tamil month Purattasi (September - October). Sadhayam was the natal star constellation of Aditya Chola I. The inscription also instructs further to dedicate the seven day festival to Lord Indra,  the god of thunder and rain. (Indra Vizha (Festival for Lord Indra) was celebrated in the ancient Chola capital Kaveripumpattinam and it is believed that the discontinuation of the Indra Vizha celebrations led to the destruction of this Chola capital.)

During the Indra Vizha celebrations one thousand devotees of different sects and classes were to be fed. Of the one thousand devotees, 500  devotees must be from different religious sects and classes "பக்தர்களான பல சமயத்து அந்நூற்றவர்." From the remaining 500, there must be 300 brahmins and 200 devotees must be saints, ascetics (தபஸ்விகள்), including hermits of  Mahavratam sect (மகாவிரதிகள்), from six different Saivite sects (Saivam, Pasupatham, Kalamukham, Mahavratam, Vamam and Bhairavam) of the Hindu religion "தபஸ்விகளில் மகாவிரதிகள் உட்பட ஆறுசமயத்து தபஸ்விகள் இருநூற்றவர்" 

The charity of feeding the devotees was to be maintained by the Vageeswara Panditha Bhattarar of the Pallipadai temple and by the Sabha (assembly prominent Brahmin landholders in Chola local administration system) and devotees of Thondaimaan Peraarur village. The inscription specifies that the interest was to be measured in 1000 kadi of paddy.

The village sabha paid in measures of paddy-wages to servants for spreading banana leaves, fetching drinking water of paddy-wages; to pot maker for providing mud pots; to vendors for providing flower garland and firewood. There was a Chola sponsored vedic school and measures of paddy-wages were provided for its maintenance purposes. The Pallipadai temple was also attached with the  theatrical hall for dramatic dance and music and the carpenter (who attended the maintenance work) was also provided with measures of paddy-wages. During the celebrations, folk dance dramas (koothus) were organized. The drama artists and singers were also given measures of paddy-wages.  

Vijayalaya Cholas

The Sangam literature fame early Chola kingdom (Uraiyur as Chola capital city) faded into darkness after 3rd century A.D. After the 'dark' age there was an ascendancy of the Pallava and Pandya dynasties.

The real founder of the Chola dynasty of Thanjavur was Vijayalaya Chola (848-891) aka. Parakesarivarman, a feudatory of the Pallavas. His dynasty rose to its prominence during the middle of the 9th century A.D. He captured Thanjavur in 848 A.D. from some local chieftains (Mutharaiyar) and established as a semi autonomous state.

The successors of Vijayalaya  managed to become independent from the control of the Pallavas. They fought with Pallavas and Pandiyas of Madurai and defeated them and extended they sway to most parts of modern day Southern Tamil Nadu. Thus greatest Chola empire came into existence in South India during the second quarter of the 9th century A.D. and lasted for more than

Aditya Chola I (முதலாம் ஆதித்த சோழன்) (c. 871 – c. 907 CE) was the son of Vijayalaya Chola. Aditya Chola I had a long and victorious reign during which he laid the foundation of the future greatness of the Chola empire. He had "Rajakesari" title. He was also called as Kodanda Raman.

Aditya Chola I is regarded as Thirupurambiyam battle hero. The village Thirupurambiyam is located on the Thanjavur - Kumbakonam route in Tamil Nadu. The battle was mainly engaged between the Pallava king Aparajit and Pandia king Varaguna Pandian aka Varagunavarman II  in the year  885 CE. The two sons of  the Pallava king Nandivarman III - his eldest son Nripatunga and another son Aparajit - developed enmity after the demise of their father in 869 AD. The Pandias supported Nripatunga and Pallavas supported Aparajit. Aparajit also received support from Ganga king Prithvipathi I and Aditya Chola I.

The Pandias got defeated and this battle ensured the end of Pandya power in the south. The Ganga king Prithvipathi was also killed in this battle. The king Varaguna Pandian renounced his throne and turned as an ascetic. Cholas reaped maximum benefit out of Thirupurambiyam victory and the grateful Aparajita not only agreed to retain the territories won by Vijayalaya Chola, but also assigned the new regions around Thanjavur held by Mutharaiyars to Cholas as  the token of appreciation.

Later, in the year 903 CE, the 32nd year of his reign, Aditya Chola I became very powerful and don't want to continue as a subordinate to Pallavas. In a battle he defeated the Pallava king Aparajit and captured Pallava kingdom. It is believed that he himself killed Aparajit who was mounted on an elephant in the battle. The conquest of the Tondaimandalam earned for Aditya I the epithet "Tondainadu pavina Rajakesarivarman" (தொண்டைநாடு பாவின இராசகேசரிவர்மன்) - "Rajakesarivarman who overran Tondainadu". The name Tondaimandalam region was later converted as Jeyangonda. Cholamandalam. Aditya Chola I also conquered the Kongu country located in the south west of Tamil Nadu and captured region from the Pandya king Viranarayana.

Aditya Chola I is claimed to have built a number of temples for Lord Shiva along the banks of the Cauvery. The Kanyakumari inscription gives us the information that Aditya I was also known by the surname Kodandarama.

Aditya Chola I was survived by his queens Ilangon Pichchi and Vayiri Akkan alias Tribhuvana Madeviyar. Besides these two queens Aditya I also had a mistress named Nangai Sattaperumanar as evidenced from an inscription.

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
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:

Bokkasampalem village is located on the Puttur -  Sri Kalahasti road - in between  Subbanaidukandriga and Eguva veedhi. It is 7 km from Sri Kalahasti. The temple located 0.5 km away from Thondamanadu Sri Venkateshwara Swamy Temple. Good transport facility (frequent share autos and occasional buses) is available from Sri Kalahasti to Bokkasampalem village.

• Address :     Near Rachabanda , Sivalayam Street , Ramalayam temple, 517640
• Nearest Bus Stop     Eguva veedhi Bus Stop 1 KM. from temple
• Nearest Railway Station     Sri Kalahasti Railway Station distance 7 KM. from the temple
• Nearest Airport     Renigunta Airport distance 17 KM. from the Temple

References 

1. ஆதித்த சோழனைத் தேடி....Bodhi. http://bodhiparthi.blogspot.in/2010/10/blog-post_07.html 
2. XI.- Inscriptions of Parakesarivarman Parantaka I No. 103. – ON A SLAB BUILT INTO THE VERANDAH ROUND THE CENTRAL SHRINE OF THE ADHIPURISVARA TEMPLE AT TIRUVORRIYUR) http://www.whatisindia.com/inscriptions/south_indian_inscriptions/volume_3/introduction1.html#_ftnref10
3. Aditya Chola I Wikipedia
4. Balsubrahmanyam, S. R. Early Chola Art, part I, Asia Publishing house, 1966
5. Choubey, M.C. Lakulisa in Indian Art and Culture, New Delhi: Sundeep Prakashan, 1997.
6. Living beyond death: Chola sepulchres. http://www.thefreelibrary.com/Living-beyond-death-Chola-sepulchres.-a0271884983
7. Nilakanta Sastri, K.A. The Colas, Madras: The University of Madras, 1984. 
8. The Cholas. Humanities 360. http://www.humanities360.com/index.php/the-cholas-46118/