Sri Kapoteswara Temple, Chejerla (Guntur A.P): Legend of King Sibi and Mahendravarma Pallava I Inscription

Sri Kapoteswara Temple, Chejerla (Wikipedia)

Apsidal Shikara (Gajaprishta Vimanam) (Wikipedia)

Chejarla (சேஜர்லா) also known as Cezarla or Chejerla, a sleepy village panchayat located in Nekarikallu (நெகரிகல்லு) Mandal, Guntur (குண்டூர்) district, Andhra Pradesh , India. PIN 522615. The geographical Coordinates of Chejarla are 16° 18`' 59" North (latitude), 79° 50' 58" East (longitude). Chejarla village should not be confused with Chejrla Kandriga (Nellore) village in PithapuramChejerla Mandal, SPSR Nellore district, Andhra Pradesh or with Chejarla (Nellore) village, Chejarla Mandal, SPSR Nellore district, Andhra Pradesh. The village is situated 22 km north east of Narasaraopet, (நரசராவபேட்) the nearest town and railway station, and 57 km away from Guntur, the, district headquarters. From Nekarikallu bus facility is available for every one hour. It has a total population of 4,094 peoples (2050 male and 2044 female). There are about 1,093 houses in Chejerla village. The village situated in the plain land surrounded by thick jungle and rocky hills.

Architecture

Chejerla is reputed for Sri Kapotheswara (கபோதேஸ்வரா) temple, one of the very earliest temples in Andhra Pradesh and its origin dates back to third or fourth century A.D. Most probably it is the only temple, dedicated to Lord Shiva as Kapotheswara. The prime deity is the Shiva Lingam. The prime sanctum houses Lord Kapoteswara in the form of Shiva Linga. The barrel vaulted eka-tala vimanam is apsidal or gaja-prishta vimanam (shape of an elephant back) with apsidal sala shikara. It is believed by scholars that the vimana was originally Buddhist Chaitya and was modified for purposes of Shiva worship.

Legend

The legend Sibi Chakravarthi (சிபி சக்ரவர்த்தி) is in Mahabharata (மகாபாரதம்), the Hindu epic. The Jataka tales (ஜடகா கதைகள்) of Buddhism have the tale of Sibi Jataka. Usinara's son Sibi of Lunar dynasty (சந்திரவம்சம்) was known for his selflessness and philanthropy. The legend details the philanthropy of Sibi who sacrificed his own flesh to redeem the life of a dove (Lord Agni transformed into dove) hunted by a hawk / vulture (Lord Indra transformed as vulture). The dove came as a refuge to the king Sibi. The legend gained popularity in Sangam Tamil literature i.e., Purananuru (புறநானுறு) verses 37, 39, 43 46 and 228; other Sangam anthologies i.e., Aka Nanuru (அகநானுறு) (36) and Natrinai (நற்றிணை) (14) and Tamil epics Silappadikaram (சிலப்பதிகாரம்) and Manimekalai (மணிமேகலை)  gave more details about this legend. The legend of Kapotheswara is related to this legend and Lord Shiva himself sacrificed part of his body to an eagle to save a pigeon (Kapotha) that took refuge with him.  The temple is erected to this pious king under the title 'Kapotheswara.'

புள் உறு புன்கண் தீர்த்த, வெள் வேல்,
சினம் கெழு தானை, செம்பியன் மருக! -    புறநானூறு 37 (Purananuru 37)

புறவின் அல்லல் சொல்லிய, கறை அடி
யானை வால் மருப்பு எறிந்த வெண் கடைக்
கோல் நிறை துலாஅம் புக்கோன் மருக!
ஈதல் நின் புகழும் அன்றே -        புறநானூறு 39 (Purananuru 39)

நீயே, புறவின் அல்லல் அன்றியும், பிறவும்
இடுக்கண் பலவும் விடுத்தோன் மருகனை, - புறநானூறு 46 (Purananuru 46)

எள்ளறு சிறப்பின் இமையவர் வியப்பப்
புள்ளுறு புன்கண் தீர்த்தோன் - சிலப்பதிகாரம், வழக்குரை காதை

Kapoteswara Shiva Lingam (Sarasvatam)

Shiva Lingam

Interestingly, in the white marble idol of Shiva Linga, even today you will find large pits / cavities as if portions have been scooped or cut out, and these are said to be the places of the body, from which the Lord cut off his own flesh, in order to save the life of the Kapotha. Also on top of Shiva Lingam there are still two large vertical cavities. The water used for ablution of Shiva Linga drained through one these cavities. Surprisingly the smell of raw flesh is felt and blood oozes from the cavities occasionally. 

Mahendravarma I Inscription on a slab (Sarasvatam)

Inscription

The Sanskrit language (grantha script) inscription of Mahendaravarma Pallava I (600 - 620 A.D.), which is not cited frequently by scholars, is seen on the face of the slab fixed behind Nandi Mandapa in front of the prime sanctum. Though this inscription is fully disfigured, yet few portions could be readable and translated, Still the inscription continues to retain significant value since it stands as the evidence for Pallava rule in Guntur region which was later captured by Pulakesi II (610 - 641 A.D.)... The inscription is assigned to Mahendravarma Pallava I of Pallava dynasty which is clearly ascribable by the salutation (title) "Avani Bhajana," "Vegavati-sanatha" and "Mahendra Vikrama Varma." The inscription also documents the construction of this temple by appointing twelve Devakanmis (S.I.I. vol. VI no. 595). The initial construction of this temple by Mahendravarma Pallavan I is evident from this inscription. But the brick structure of Mahendravarman was revamped later by the successive rulers. Hence it can be claimed that Mahendravarman, constructed brick structure, though he was concentrating in rock cut cave temples. 

Inscription of Krishnaraya, dated Saka 1440 (current), Isvara, Jyestha ba. Friday, solar eclipse corresponding to 1517 A.D., June 19, on a slab near mandapa in the temple S.I.I. Volume XVI No. 60. (Telugu Inscriptions Vijayanagara dynasty) (A. R. No. 335 of 1915.) registers a gift of 12 puttis measured by the peddapatinagari-ambaram and 12 varahas, to Namassivaya, the Srikarana of god Kapotesvara by Saluva Timmarasa at the command of the king for the merit of his family.  The Sanskrit verse with which the record begins, refers to Chemjerla as the sarvamanya-agrahara.  Also records the remission of certain levies and specifies the quantities of rice, dhall, ghee, etc., for the daily use in the temple as well as the shares of the offerings to the various officials and temple servants including the Srikarana.

Festival

Shivaratri is the main festival in this temple.

Temple Timings: 06.00 to 08.00

Reference

1. Chejerla inscription of Mahendra Pallava I by Sakaranarayanan in Sarasvatam 5th December 2015 (http://sarasvatam.in/en/2015/12/05/chejerla-inscription-of-mahendra-pallava-i/)
2. Kapotheswara swamy Temple (http://www.manatemples.net/pages/AP_GNT_chejarla.htm)
3. Select Andhra Temples. Dr.M.R.Rao
4. Sibi (King) (Wikipedia)

Gudimallam Parasurameswara Temple: Most Ancient Shiva Lingam in the World

Shiva Lingam @ Parasurameshwara Temple

Gudimallam (குடிமல்லம்), a freaky village located in Yerpedu Mandal (எர்பேடு மண்டல்), Chittur (சித்தூர்) district, Andhra Pradesh state, India Pin Code 517526. Gudimallam village should not be confused with Mallam (Pithapuram) village in Pithapuram Mandal, East Godavari district, Andhra Pradesh or with Mallam (Nellore) village, Chittamur Mandal, SPSR Nellore district, Andhra Pradesh.

The geographical Coordinates of Gudimallam are 13° 60' 1" North (latitude), 79° 57' 0" East (longitude).  It is located on a diversion from the Tiruchanur (திருச்சானூர்) road at a distance of 18.9 km from Tirupathi (திருப்பதி) and 8.7 km from Renigunta (ரேணிகுண்டா) Jn. railway station; 82 km towards East from District head quarters Chittoor (சித்தூர்).  It is 10.4 km from Yerpedu (எர்பேடு), 25 km from Pallam (பள்ளம்) and 438.5 km from State capital Hyderabad (ஹைதராபாத்). Renigunta (8.3 km), Tirupathi (20.8 km), Srikalahasti (ஸ்ரீ காளஹஸ்தி) (21.6 km,) Narayanavanam (நாராயணவனம்) (20,1 km), Puttur (புத்தூர்) (17.8 km) are the nearby railway stations. From Chennai (சென்னை) the village is 95.6 km away. The other state capitals are Pondicherry (பாண்டிச்சேரி) 186.7 km and Bangalore (பெங்களூர்) 228.3 km. Buses to Gudimallam village are available from Tirupati Bus Stand and the frequency is less on this route. However you will get auto-rickshaws from Renigunta Jn. railway station and the to and fro trip may cost around Rs. 250/- The Gudimallam village has the population of 2071 of which 1025 are males while 1046 are females as per Population Census 2011.

Gudimallam Gateway

Gudimallam Temple Prakaram

The curling muddy road will be leading along the Swarnamukhi river bank, and its dry Swarnammukhi river bed, picturesque paddy fields towards Gudimallam village. The age old temple stands amidst paddy fields. The tall gateway appear without any tower. The temple usually appear deserted except occasional visitors. 

Architecture

Historically, Gudimallam village is significant since it is the home for the ancient  Parasurameswara (பரசுராமேஷ்வரா) (Shiva) Temple. The temple is protected by ASI since from 1954 and according to some learned sources the Parasurameshwara temple has a 2200 year old history as the longest continuously worshiped Shiva temple (சிவன் கோவில்) in the world. The centuries-old prime sanctum is built with brick super-structure (hara, griva and shikara) studded with stucco images (சுதை உருவங்கள்) and the granite substructure (from adishtana to prastara) and the plinth of the vimana has prativaribanda adhistana (பிரதிவரிபந்த அதிஷடானம்) with the components of upana (உபானம்), jagadi (ஜகதி), vritta (round) kumuda  (உருள்குமுதம்) mouldings. The external walls are segmented by pilasters (அரைத்தூண்கள்) and carry niches (கோஷ்டங்கள்) housing the images of Ganesha, Vishnu and Brahma.  The upper tala (தளம்) (storey) built with brick and lime mortar carries hara with apsidal sala shikata (கஜபிருஷ்ட சால சிகரம்). Three metal stupis (finials) crowning the shikara of the vimana.

The vimana over prime sanctum has an apsidal shape i.e., gaja prishta vimana (கஜபிருஷ்ட விமானம்) meaning 'back of an elephant' due to its structural design. The apsidal vimana of Parasurameswara is hollow inside  and the vimana is named as Lingakriti (லிங்கக்ருதி) vimana since the elevation of the vimana resembles the shape of the Shiva Lingam. The sanctum has a false ceiling over wooden joists. Gaja prishta vimanas, in general can be seen in many Chola built temples around Chennai and its suburbs. This east facing sanctum is enclosed all around externally by a peristylar cloister (திருச்சுற்று மண்டபம்) and the entrance to the sanctum is through the south side of the mahamandapa.

A separate shrine for goddess is located at north west corner of the temple. Also there are shrines for minor for parivara devatas (associate deities) like Kartikeya (Subramanya) and Suryanarayana. The temple sanctums are enclosed by tall perimeter wall around the periphery with towerless gateway from the west.

It is believed that the bana and the peeta were under the tree. Successive rulers i.e., Pallavas, Cholas, Banas and Vijayanagara kings augmented the structures. The apsidal shaped sanctum could be the most ancient part of this temple since sanctum flooring is much lower than the floorings of antarala and mukhamandapam.  

The excavations carried by ASI (former director of ASI Dr.I.K.Sarma) during 1973 has retrieved black and redware sherds (date) assignable to 2nd - 3rd century A.D. The potsherds and the large size bricks (42 x 21 x 6 cm) retrieved from the site made the scholar to assign the temple to Satavahana  (சாதவாகனர்கள்) period. ASI prefers to call it the earliest extant Shiva Lingam in India.

Iconography - Shiva Linga

The prime deity seven sided monolithic Shiva Lingam (Savedika Linga), measuring about five feet (1.35 meter) in height and one feet in diameter is housed in the prime sanctum. The Shiva Lingam is believed to be the manifestation of the Hindu Trinity; Brahma manifests at the bottom; Vishnu at the mid-part and Shiva on top. The Shiva Lingam depicts the tall and wide bana. The Linga is openly set up within the square base. The square base is surrounded by a low three barred railings on slabs and the top railings found damaged and now replaced with new slabs during renovation. The bana and the peeta alone are considered as the most ancient form and all the remaining structural augmentations are later additions by rulers of various dynasties.  

It is interesting to find a deep slanting groove cut about one floor from top of the bana. Within the groove the sculptors have carefully sculpted the high relief image of a hunter! The hunter exhibits perfect anatomical proportions and his torso resembles the shape of a bull's head. The image is well built with broad shoulders, narrow hips, tight buttocks and toned abdominal muscles. He is radiating an abundance of vitality and energy. The hunter stands in sthanaka posture and spreading his legs wide apart and his feet are firmly planted on the shoulders of Amarapurusha (crouching dwarf yaksha). His face is peaceful and serene, if not smiling.The two armed idol exhibits both hands keep hanging loosely. His right hand holds the dead goat by the hind legs and his left hand also holds a globular pot and it also clutches the long thick battle axe (parasu) (கோடாரி) at its handle. The fierce weapon also rests on his left shoulder. According to some scholars the image of the hunter represents 'Vedic (வேதகால) and proto puranic (புராண காலத்திற்கு முந்தைய) concepts of Rudra (உருத்திரன்).' 

His hair is arranged like jatabhara 'burden of braids' characterized by large number of penetential plaits worn in a bunch. His elongated ear-lobes wear heavier ring shaped kundalas. Elongated ear lobes have become a sign of power, nobility and wealth. His neck is adorned with sarapali (most elaborate neck jewelry) around his neck; armlets with keyura / tholvalai (ornament around arms) on his shoulder-arms; elbow with kangana (elbow jewelry - bracelets of beads on each wrist (thick usually 3 – 5 strings) on his elbow; wrists with kataka valai / bangles in the wrists; rib cage with udarabandha - broad ornamental belt below the ribs; and thin garment worn around the waist are generously pleated and also wears beaded katibandha (hip belt) around the waist. Unusually the hunter has no yagnopavitha. 

The dwarf / Amarapurusha

The Amarapurusha seen seated on his knee and his body appear shrunken. His face show tight teeths - may be he is finding it difficult to balance the weight of the super Lord. His ears appear like leaves.

Legend

Gudimallam temple legend speaks about puranic tale about Sage Parasurama. The sage beheaded his mother at the behest of his father. He sought advice of his guru the ways and means to relinquish his sin of killing one’s own mother. He was advised to pursue and locate the Shiva Lingam and observe penance as a remedial measures. 

Sage Parasurama, after much pursuit, located Gudimallam Shiva Lingam and dug a pond nearby to observe penance. The sage noticed the blossoming of single holy flower everyday at the pond and he submitted the flower at the feet of Gudimallam Shiva Lingam. To protect the Lingam from external beasts, he assigned the task of guarding the flower with Chitrasena (சித்திரசேனை), a yakshi (celestial servant). The yakshi received toddy and the hunted animal from Parasurama as a reward for her guarding duty. One day Chitrasena offered the holy flower from the pond to Lord Shiva. Parasurama got enraged by the yakshi's act and attacked her with his axe. Chitrasena also retaliated severe blow. The fight prolonged for 14 years and finally a pit formed nearby. From then on wards the temple was known as 'Gudipallam' or temple at the pit. Over the period the temple name changed as 'Gudimallam.'

Inscription

Number of inscriptions have been identified on the inner walls of the Parasurameshwara Temple and also over stone slabs in the courtyard of the temple. Many of the inscribed records speak of the perpetual gifts made by several rulers and these  have been assigned to the rulers of Ganga Pallavas, Pallavas, Cholas and Bana dynasty. 

The most ancient inscription of the Parasurameshwara temple is assignable to twenty-third regnal year of Nandivarma Pallava III and datable to 802 A.D.  An inscription dated in twenty-fourth reganl year of Nrpatungavarman records the donation from Vanavidyadhara-Mahabali Vanaraya.  In the 49th regnal year inscription of Dantivarman (778 - 829 A.D.) speaks about the grant was to Gudimallam (no. 226 of 1903) when the Bana king Vijayaditya I, (796 - 835 AD.) son of Jayanandivarman served vassal / feudatary of Dantivarma Pallvan. The geneology of Banas of the Perumbanappadi is furnished by the Gudimallam and Udayendiram plates. The latest inscription at the temple is assignable to Yadava Devaraya (AD. 1346). Gudimallam (as well as Kolar) served as the capital of Bana dynasty. An inscription of the time of Vikrama Chola refers to a complete rebuilding of the temple in 1126 AD., along with flat gopura and the wall. Surprisingly none of these inscriptions refer the village name as ‘Gudimallam.’ However the village is referred to as ‘Viprapita’ i.e., ‘Brahmana Agrahara’ and Lord Shiva represented as fierce hunter. 

Temple Timings: The temple is open from 06.00 am to 08.00 pm

Reference

1. Gudimallam (Wikipedia)
2. Gudimallam. Papanaidupeta, Kalahasti, Tirupathi .(http://www.krishnababug.com/2009/03/gudimallam-papanaidupeta-kaala-hasti.html)
3. Gudimallam Linga - Satavahana Style. (http://indiatemple.blogspot.in/2004/12/gudimallam-linga-satavahana-style.html)
4. Mysterious saga of a 2,200 year old lingam. (http://www.megalithic.co.uk/article.php?sid=2146413274) 

Mallam (Nellore A.P) Subramanyeswaraswamy Temple: A Tourist Attraction

Mallam Subramanyeswaraswamy Temple (front view)

Mallam (மல்லம்), a quaint village located in Chittamur Mandal (சித்தாமூர் மண்டல்), SPSR Nellore (நெல்லூர்) district, Andhra Pradesh Pin Code 524403. The village is also known in the local dialect of Telugu as “Thirugu Mallam” (திருகு மல்லம்) (meaning “turn back”) owing to the unique natural phenomenon where the water from nearby lakes would fill up the nearby fields whenever there were rains and return back to the lake. Inscription calls this village as Thiruvanmur (திருவான்மூர்) (S.I.I. Vol. XII, no. 106). Mallam (Nellore) should not be confused with Mallam village in Pithapuram Mandal, East Godavari district, Andhra Pradesh or with Gudimallam village in Sri Kalahasti Mandal in Chittur district, Andhra Pradesh.

The geographical Coordinates are 13° 57' 0" North (latitude), 80° 7' 0" East (longitude).  The main occupation of the area is agriculture and allied activities. It is located 63 km towards South from District head quarters Nellore. It is 46 km from Gudur (கூடூர்), 30 km from Nayudupettai (நாயுடுபேட்டை), 8 km from Chittamur, 488 km from State capital Hyderabad. Gudur , Srikalahasti , Nellore , Venkatagiri are the nearby towns to Mallam. From Chennai you may enjoy the comfort of driving through NH 16 (previously National Highway 5 i.e., Chennai - Calcutta National Highway). Take diversion to your left at 'Koottu road' 4 way junction before Naydupeta. Surprisingly you will find the state and rural roads are good for smooth driving.

The hamlet is part of Mallam Panchayat and as per census 2011 it has a population of 3829 (males 1998 and females 1831 and around 934 families).  The village has a junior collage, primary and secondary Zilla Parishad high schools and two private schools. 

Architecture

Mallam is home to the Subramanyeswaraswamy temple. It was constructed by the Pandya king Kullothunga Bhupathy. The temple belongs to 630 A.D.  and was further extended / renovated in 10th and 11th centuries by Pallava, Chola and Vijayanagara rulers. The prime deity is Lord Subramanyeswaraswamy (a.k.a Lord Murugan) and it is devoid of hand. The temple is located in a calm and quiet atmosphere at the outskirts of Mallam village. Its antiquity is concealed behind latest renovations and modern chemical paintings.

The temple is facing north. The sanctum sanctorum of Mallam temple has the granite sub-structure and brick and lime mortar based super-structure. The ekatala Dravidian vimanam has octagonal shikara and the finial. The 64 pillared mandapam is supported by pillars with brahmakantas (square) at lower and upper ends and the vishnukanta or kattu (octagonal shaft) in the middle. The pillar faces are sculpted with bas relief panels showing episodes from Ramayana, Mahabharata and Srimad Bhagavatam.  Horse-drawn chariot sculpted onto the Vasantha mandapam of Subramanyeswaraswamy temple, Mallam. The chariot drawn by a pair of caparisoned horses and its wheel (on both sides of the mandapam) are sculpted with finer details. There are separate sanctums for consorts of the prime deity at the inner prakara. 

Legend

Since the demon was annihilated by Lord Subramanyaswamy at this shrine and in order to give heed to the prayers of the demon Mallam village, the shrine was named after the demon known as Mallasura. The episodes of Mallasura are painted recently on the mandapam ceilings.

The Pandya king Kullothunga Bhupathi took rest around this jungle region with his body-guards. His men spotted the nearby ant-hill surrounded with thick bamboo plants. The ant-hill was covering the idol of Lord Subramanya. The king wanted to cut the bamboo poles for his palanquin and instructed his men to cut the bamboo. When their sword cut the bamboo from its roots, they noticed blood oozing from the bush. The sword while cutting the bamboo sticks broke both the hands of the idol. On the same night Lord Subramanya appeared in the dream of Pandya king and instructed him to raise a temple at the same spot to install his idol at the prime sanctum. You may notice that the armless idol (prime deity) is half buried into the ground. Over the years the new idol came as a replacement to the old one. Thus the Mallam temple came into existence.

The Pandya king handed over the task of sculpting the Vasantha mandapam to his chief sculptor. The chief sculptor's son was also a skilled sculptor. He designed and sculpted the Vasantha mandapam as the wheeled stone chariot drawn by a pair of horses. When he completed the task he wanted to show the structure to his lady love. When shown to his beloved the horse drawn chariot came alive and was about to move. The chief sculptor came to know about the live chariot and got annoyed. His immediate action to halt the chariot by breaking the legs of a horse. There after he killed his son and committed suicide. The mandapam was actually designed to face east. Since it came alive and turned towards south and now it is facing south.

Vasantha Mandapam showing the Chariot and Horses

Horse-drawn Chariot with wheels - Note the finer details

Closer-look of the Horse

16 pillared Mandapam - Flight of steps flanked by YALI Balustrade

Pillar faces showing bas-relief images

Adhishtana - Jagadhi with bas relief panels flanked by yali frieze and kapotam

View of Adhishtana of the Mandapam

Inscription

Thoongu thalai Navakandam

Navakandam means nine Cuts. Brave act of the heroic warrior who ritually cuts himself in nine spots in his body and dies in front of Goddess Durga a.k.a Kotravai just to fulfill his vow before a war. He does this supreme sacrifice for the longevity and success of the king as well as his kingdom. The brave individuals who have sacrificed their lives for sake of the country are honored by the countrymen. They install memorial stones for them and offered rituals. 

Thoongu thalai navakandam is the rare form of self-sacrifice wherein the warrior ties his tuft with his left hand or ties to a tree and chops his head with a sword held in his right hand.

An inscription of Kampavarman,  dated in the 20th year, found on a stone slab set up in front of the Subramanyeswaraswamy temple speaks of a person holding his severed head by the tuft in his left hand, while the right hand grasps a sword. It registers a gift of land made by the urar of Tiruvanmur of Pattai-Pottan for the pious act of Okkondanagan Okkatindan Pattai-Pottan, probably his father, in cutting off flesh from nine parts of his body and finally his head as an offering to the goddess Bhitari, i.e., Durga. (The rituals connected with human sacrifice offered to the goddess Durga are described in the Kaika-Purana, Chapter 70.). The modern Mallam or an ancient suburb of it was known as Tiruvanmur in inscriptions. (S.I.I. Vol. XII, No. 106 - A.R. No. 498 of 1908) Mallam, Gudur Taluk, Nellore District, on a slab set up in front of the Subrahmanya temple)

ஸ்ரீ கம்ப பருமற்கு யாண்டு இருபதாவது பட்டை பொத்தனுக்கு ஒக்கொண்ட நாகர் ஒக்கதீந்தன் பட்டை பொத்தன் மெ (தவம்) புரிந்ததென்று படாரிக்கு நவகண்டங் குடுத்து குன்றகத்தலை அறுத்துப் பிடலிகை மேல்வைத்தானுக்கு திருவான்மூர் ஊரார் வைத்த பரிசாவது : எமூர்ப்பறை கொட்டிக்கல்மெடு செய்தராலிக்குக் குடுப்பரானார் பொத்தனங் கிழவர்களும் தொறுப்பட்டி நிலங் குடுத்தார்கள் . இது அன்றென்னங் கங்கையிடை குமரியிடை எழுநூற்றுக் காவதமும் செய்தான், செய்த பாவத்துப் படுவார். அன்றென்றார் அன்றான் கோவுக்கு காற்பொன் தண்டப்படுவார். S.I.I  Vol XII No. 106

Sankaran Sriram, Abhinav Books, has helped me a lot to understand the importance of Mallam (Nellore) temple.  

• Reference

1. Mallam
2. South Indian Inscriptions. Pallava Inscriptions (S.I.I Vol XII No. 106)
3. Subramanya Swamy Temple in Mallam
4. Sri Subramanyeswara Swamy Temple, Mallam
5. மகேந்திர வர்மன் மயிலை சீனி வேங்கடசாமி. பாவை பப்ளிகேஷன்ஸ். சென்னை. 2012. பக். 104.

YouTube 

 Sri Subramanya Swamy Temple, Mallam, Naidupet, Nellore by M.Sreenivas

Heritage Trails Villupuram: Tirumundeeswaram and Jambai 2

Jambai Inscription - Dasimadam. Dr.Padmavathi Explanation

 After spending our forenoon time in visiting Thirumundeeswaram temple, it was time to have our lunch. Thiruvennainallur and Thirukovilur temples will remain closed between 12 p.m. and 4 p.m. Our lunch was arranged at Thapovanam town. Here Sri Gnanananda Thapovanam meaning, "forest of penance is a place of pilgrimage established by Swami Gnananandagiri. We proceeded to Sri Gnanananda Thapovanam located 3 km away from Tirukoilur, on the Tirukoilur - Tiruvannamalai highway. We had delicious South Indian vegetarian variety rice for our lunch. After lunch we porceeded to Jambai.

Jambai (ஜம்பை) is a village in Mugaiyur taluk (முகையூர் வட்டம்), Villupuram district (விழுப்புரம் மாவட்டம்), Tamil Nadu, India PIN 605754. The historical village is located on the northern bank of the river Thenpennai River (தென்பெண்ணையாறு). The  Thenpennai River (aka Dakshina Pinakini in Kannada) covers 105 km in Villupuram district. It is the main source for irrigating over 25000 acres in Villupuram district. The Jambai village is at the geographic coordinates of 11.468 N latitude and 77.643 W longitude. The rural village is part of Jambai village panchayat and as per census 2011 it has a population of  3,684 people and 76.68 % literacy rate. The main occupation of the area is agriculture and allied activities.

After reaching the village Jambai we rushed towards the hillock located about one kilometer to the east of the village. Al least ten of the village boys accompanied us. We crossed a small dry lake and reached the foothills. The local boys guided us to two natural caverns 1. Dasimadam and 2. Sanyasimadam. First they escorted us to Dasimadam, the south facing deep natural cavern having narrow access. The flat surfaced Sanyasimadam cavern would have served either as the bed or at least the seat for the Jain monks' shelter. The inscriptions point out Jambai as Valaiyur (வலையூர்). The inscription of Parantaka Chola I (ARE. 446 of 1937-38) also observes about the presence of Valaiyur Nattu-p-perumpalli (வலையூர் நாட்டுப் பெரும்பள்ளி). Some other inscription of Rajaraja Chola III (ARE. 448 of 1937-38) also refers about the Kandaraditta-p-perumpalli (கண்டராதித்தப் பெரும்பள்ளி), dedicated to Neminatha, the 22nd Tirthankara of the Jains.

Rock Shelter (Sanyasimadam)

Pit found near Rock shelter (Sanyasimadam)

Even Stone beds under Rock Shelter (Sanyasimadam)

Ashoka's period Brahmi inscriptions in Prakrit were also discovered in the rock shelters in Sri Lanka. Inscriptions using Brahmi characters have also been discovered in Tamil Nadu in rock-shelters and potsherds of different types, and the language used is Tamil with a mixture of Prakrit words. The most ancient writings so far found out in Tamil exhibit characters which are closely resembling Asokan Brahmi inscriptions. The script used is known as Tamil Brahmi and the script  closely resembling Brahmi and used for writing the Tamil language.Tamil Brahmi inscriptions used peculiar Tamil but certainly not the classical Tamil of the Sangam Period. It is now well established that the earliest known Tamil and Ceylonese scripts are derived from the Brahmi script employed by the Mauryan Emperor Asoka..

We trekked to the cavern Dasimadam (தாசிமடம் குகை) in the Cool and breezy evening on 4th October 2015, 34 years after the discovery of the Tamil Brahmi inscription (தமிழ் பிரம்மி கல்வெட்டு), linking Atiyaman Netuman Anci (அதியமான் நெடுமான் அஞ்சி), the renowned chieftain of Takatur (தகடூர்) (present Dharmapuri district), with the Tamil Sangam Age (தமிழ் சங்க காலம்) (the Eight Anthologies (எட்டுத்தொகை) and Ten Idyls (பத்துப்பாட்டு) and the Tamil-Brahmi age (தமிழ் பிரம்மி காலம்), by K.Selvaraj, a budding epigraphy student in the Tamil Nadu State Department of Aarchaeology, Chennai in October 1981 during his regular field exploration.  Similarly the Tamil Brahmi inscriptions of Pandyan Nedunchezhiyan at Mankulam near Madurai (2nd century B.C.), and Chera king Irumporai at Arnattar hill in Pugalur near Karur (2nd century A.D.) also link the Sangam age with the Tamil Brahmi age.

Every one of us had the  great desire of viewing the one line Tamil Brahmi inscription. We hopped from rock to rock and the narrow rock crevices. Yes! the one line Tamil Brahmi inscription deeply etched on the rear-rock wall of the Dasimadam cavern could be viewed clearly. The deep natural cavern, communicated the one line message of Atiyan Netuman Anci, after safeguarding the inscription from the vagaries of weather. English and Tamil transliteration of the Tamil Brahmi Inscription: 

Jambai Dasimadam Tamil Brahmi Inscription - E-stamping

‘சதியபுதோ அதியன் நெடுமான் அஞ்சி ஈத்த பாளி”

  Satiyaputo atiyan netuman anci itta pali 

"சதியபுதோ அதியன் நெடுமான் அஞ்சி ஈத்த பாளி”  

Cave-shelter (paIi) gifted by (itta) Atiyan Netuman Anci, the Satyaputra (satiyaputo).

The Tamil Brahmi inscription records the endowment of a cave-shelter by the Velir chieftain Atiyan Netuman Anci. He is also known by the honorific title "Satiyaputo." The title satiyaputo is also mentioned in the Second Rock Edict at Girnar. Ashoka's rock edict also mentions other names such as Coda (Chola), Pada (Pandya) and Ketalaputo (Keralaputra). The inscription refers Atiyan -  the name of his Velir clan, Netuman, the name of his father and Anci the king who ruled over the Tagadur Nadu (modern Dharmapuri, Salem districts) and made the endowment. It is believed that Atiyars have introduced sugarcane cultivation in the Tamil country. Netuman Anci is believed  to have won seven notable chieftains in a decisive battle. He also captured Kovalur (modern Tirukkoyilur near Jambai) from Thirumudi Kari Malayaman, the local  Velir  chieftain of the Malaiyamān dynasty. Occurrence of this inscription recording an endowment at Jambai nearer to Thirukovilur also stands as evidence on the reign of the king Netuman Anci and this endowment could have been made to commemorate his victory.  However the inscription does not mention about the name of the recipient.

Many poems in eight anthologies i.e., Purananuru (புறநானூறு), Akananuru (அகநானூறு), Kuruntokai (குறுந்தொகை), and the ten idyls i.e., Patirrupattu (பதிற்றுப்பத்து), and Cirupanarruppatai (சிறுபாணாற்றுப்படை) of Tamil Sangam literature glorifies the  valor and philanthropy of Neduman Anci and his son Elini. The poets who composed poems on Neduman Anci include  Avvaiyar (ஔவையார்), Nakaiyaar daughter of Anciyathai (அஞ்சியத்தை மகள் நாகையார்), Paranar (பரணர்), Nattattanaar from Itaikkazhinaaattu Nallur (இடைக்கழிநாட்டு நல்லூர் நத்ததத்தனார்), Arisl Kizhaar (அரிசில்கிழார்), Perunchitranaar (பெருஞ்சித்திரனார்) and Mamulanar (மாமூலனார்). Avvaiyar, the poetess of the Sangam Age, has composed 59 poems in total and 33 of them forms part of  Purananuru itself. The poetess has composed 22 poems on Neduman Anci and 3 songs on his son  Elini. He was being referred to as one of the seven celebrated philanthropists of Kadai Sangam Age (3rd Tamil Sangam) i.e., Kadai ezhu vallals (7 great patrons) of arts and literature in ancient Tamilakam.

Arruppatai (ஆற்றுப்படை): Arruppatai is one of the 96 minor literary genres collectively known as ‘Sittrilakkiyam’ in Tamil. It is a type of Sangam Tamil poetical form and forming part of  the Pattupattu (பத்துப்பாட்டு) Ten Tamil Idylls - the anthology of ten mid length books from Minor Eighteen Anthology Series (பதினெண்கீழ்கணக்கு). The poems comprise descriptions of Tamil country, Tamil landscape and Tamil seasons. In Aarrupadai, a literary form in which you will find the treatment like travelogues. "A bard or a minstrel (பாணன்) who has received bountiful gifts from some wealthy patron is supposed to direct another to the same Maecenas." The poetical form takes every chance to bring out in depth the nature, landscape, irrigation, social life,   and wealthiness of the territory that has to be traversed to reach the palace of the patron and his philanthrophy. There are 19 songs have references to Athiyaman by bards or minstrels (பாணன்) and female dancers (விரலி).

The inscription uses Tamil words such as itta and pali. However the honorific title "satiyaputo" is in Prakrit language. The inscription uses the northern Brahmi character 'sa' and the Tamil Brahmi character 'Li.' 'The inscription is in Tamil-Brahmi script found in early Tamil epigraphs.  The scholars debated about the identity of "Satiyaputo" (Satyaputras): Satyaputra suggested for some as "Satavahanas"; some others understood as Satputas of Maharashtra; few of them located their land in northern Kerala. But few scholars rightly guessed "Satiyaputo" as the well known dynasty of the Tamil land. The occurrence of  the Cholas, the Pandyas and Keralaputras in the rock edicts prompted them to guess like this. The Tamil Brahmi inscription of Jambai provides inviolable certainty for the scholars to identify the "satiyaputo" (Satyaputra), the dynasty under reference in Girnar Rock Edict II. The chieftain Athiyaman Netuman Anci  referred in Tamil Sangam literature with a personage figuring in the Tamil-Brahmi inscription as well as in Asoka's Girnar Rock Edict II. It was Dr.R.Nagaswamy, Director of Archeology, who deciphered the inscription and published articles in few newspapers, but reported the discovery after a long interval. He has suggested the most probable date of the Jambai Tamil Brahmi inscription as the first century A.D.  



Great Mauryan Emperor Ashoka (273–232 BCE)

Great Mauryan Emperor Ashoka (273–232 BCE), the third monarch of the Indian Mauryan dynasty, is being regarded as one of the most exemplary rulers in our history. The cruel and ruthless monarch who converted to Buddhism and thereafter established a reign of virtue. During 19th century larger number of rock edicts of this monarch were discovered in more than thirty places throughout India, Nepal, Pakistan and Afghanistan. Ashoka's rock edicts etched on rocks and pillars formally declared his reforms and policies and brought out his advice to the mankind. 


Ashoka used four scripts: Brahmi script rock edicts from Prakrit - a colloquial form of Sanskrit language (Indian origin); Kharoṣṭhī script rock edicts from Aramaic language but with additional letters and vowel marks; Aramic script rock edicts from the bilingual Greek and Aramic (Kandahar); Greek script rock edicts from Greek language (Kandahar). Brahmi was the most common script used by Ashoka. In 1837, James Prinsep succeeded in deciphering a large stone pillar inscription in Delhi and in his edicts monarch called himself "Beloved-of-the-Gods, King Piyadasi." The European scholars rediscovered those rock edicts and translated them in the 19th century.  "It was not just the religion and philosophy of Buddhism that came to light, but also its many legendary histories and biographies." 

Ashoka's First Rock inscription at Girnar (The Fourteen Rock Edicts) version, issued in 257 B.C:

Girnar is the collection of mountains in the Junagadh District of Gujarat, India, situated near Junagadh at a distance of 327 km from Ahmedabad. The 2nd and 13th rock edicts of Ashoka  refers  the Satyaputras Velir clan in his inscriptions along with the Cholas, Pandyas and the Keralaputras. The Satyaputra Velirs wielded sufficient power in the time of Ashoka (3rd century BCE) almost on par with the Cheras, Cholas and Pandyas.

Girnar Rock Edicts of Ahoka

Stanza Two: 

Ye Ca anta ata Choda, Pandiya, Satiyaputo, Ketalaputo, Tam bapanni, Antiyogo naama, Yonalaja (Ashoka Brahmi text)

Meaning:

Everywhere in the conquered dominions of king Priyadarsin, the Beloved-of-the-Gods, and the dominions on the borders as those of the ChOdA (the Cholas) (சோடா), PANdiyA (the Pandyas) (பாண்டியா), Satiyaputo (the Satiyaputras) (ஸதியபுடோ), KEtalaputO (the Keralaputras) (கேடலபுடோ), as far as Tam bapanni (Tamraparni) (தம் பபன்னி) the Yavana King named Antiyogo naama (Antiyoka) and the other neighbouring kings of this Antiyoka, [The Cholas and Pandyas were south Indian peoples living outside Asoka's empire. The Satiyaputras and Keralaputras lived on the southwest seaboard of India. Tamraparni is one of the ancient names for Sri Lanka.] [Antiochos II Theos of Syria (261-246 B.C.), Ptolemy II Philadelphos of Egypt (285-247 B.C.), Antigonos Gonatos of Macedonia (278-239 B.C.), Magas of Cyrene (300-258 B.C.) and Alexander of Epirus (272-258 B.C.).] everywhere has Beloved-of-the-Gods, King Piyadasi, made provision for two types of medical treatment: medical treatment for humans and medical treatment for animals. Wherever medical herbs suitable for humans or animals are not available, I have had them imported and grown. Wherever medical roots or fruits are not available I have had them imported and grown. Along roads I have had wells dug and trees planted for the benefit of humans and animals. [By so doing, Asoka was following the advice given by the Buddha at Samyutta Nikaya, I:33.]  

How to Get There?

This place is in the border of the Villupuram district and Tiruvannamalai district. It is located 54 km towards west from District head quarters Villuppuram, 32 km from Mugaiyur, 41.5 km from Thiruvennainallur, 19.7 km from Thirukovilur, 26 km from Thiruvannamalai, 94 km from Pondicherry and 202 km from State capital Chennai.  

Nearest railway station: 15 km from Andampaliam railway station; 16 km from Tandarai railway station;  20 km from Thirukovilur railway station; 27 km from Tiruvannamalai railway station.

Nearest Airport: Chennai.

Reference

1. King Atiyaman - Tamil Myth Controversies in History June 05,2007
2. Recent Discoveries Of Jaina Cave Inscriptions In Tamilnadu. by Iravatham Mahadevan. in. Jainsamaj. 
3. Satyaputra Inscription. Nagaswamy. R. Tamil Arts Academy. 
4. Some portions of Early Tamil Epigraphy. by Iravatham Mahadevan. in. Varalaru.com Issue 29 November 16 - December 15 2006.
5. Tamil-Brahmi inscriptions are the only record of old Tamil. T.S.Subramanian. Frontline. Volume 26 - Issue 14, Jul. 04-17, 2009
6. The Edicts of King Ashoka. An English rendering by Ven. S. Dhammika. Buddhist Publication Society, Kandy, Sri Lanka. The Wheel Publication No. 386/387. ISBN 955-24-0104-6. Published in 1993. (http://www.cs.colostat.edu/~malaiya/ashoka.html)
7. Velirs Explained

About inscriptions in Jambai - 1 Parthasarathy Manivannan

About inscriptions in Jambai - 2 Parthasarathy Manivannan

Jambai climb to jaina pallis Ramiah Krishnan