Heritage Trails Villupuram: Tirumundeeswaram and Jambai 1

Tirumundeesvaram Temple (Wikimapia)

Panuval Bookstore, Thiruvanmiyur is popular for books on environment and society and for its series of weekly, monthly lectures and discussions on literature, cinema, society, economics and politics at its premises. It has also organized three "One day Archaeological Educational Tour" to historical and archaeological monuments. The fourth one day tour heritage tour was organized on 04th October 2015 and planned cover four places in Thiruvennainallur and Tirukoyilur taluks, Villipuram district in Tamil Nadu: Gramam (Tirumundeesvaram) கிராமம் (திருமுண்டீஸ்வரம்), Tiruvennainallur (திருவெண்ணெய்நல்லூர்), Tirukoyilur (திருக்கோவிலூர்), Jambai Dasimadam hillock (ஜம்பை தாசிமடம் குன்று) and Jambunatheshwarar Temple (ஜம்புநாதேஸ்வரர் கோவில்). It was planned to hire a bus and accommodate around 30 participants.  Panuval also ensured the participation of Dr. Padmavathi Anaiappan,  retired Senior Epigraphist, Tamil Nadu State Archaeology Department, Mr. C.Veeraraghavan, ancient historian, freelance archaeologist and epigraphist and Mrs. Mangayarakarasi Veeraraghavan. I had the chance to participate in this one day tour. However we could spent our entire day in visiting two places only i.e, Gramam and Jambai Dasimadam hillock and Jambunatheshwarar Temple.

Dr. Padmavathi Anaiappan: Explaining the History

We have commenced our day from Panuval Bookstore, Thiruvanmiyur by 06.30 am. After number of pick-ups at several points, we proceeded straight on the NH45 towards Villupuram. We stopped on the Highway at the roadside and finished our packed breakfast (Hot-Chips Mini Breakfast) under the shady tree. The NH 45 was looking excellent highway for pleasant morning travel. Mr.C. Veerraghavan and Mrs.Veeraraghavan joined with us at Villupuram by-pass. After travelling about 5 km, we took the right turn at Arasur crossing and proceeded further on the road leading to Thiruvennainallur enroute to Tirukoilur. After passing through the railway level crossing, we reached our first destination, the village Gramam and parked our vehicle before Sri Sivaloganathar temple.

Gramam (கிராமம்) is a village in Thiruvennainallur taluk (திருவெண்ணைநல்லூர் வட்டம்), Villupuram district (விழுப்புரம் மாவட்டம்), Tamil Nadu, India. The village is located on the southern bank of the river Malattaar (மலட்டாறு). Malattar is said to be the old bed of Thenpennai river. The historical Tirumundeeswaram (Mouli Gramam) village is described to have been located on the southern bank of the Thenpennai river. 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 Gramam village is at the geographic coordinates of 13.093 N latitude and 80.292 W longitude. The rural village is part of Gramam village panchayat and as per census 2011 it has a population of 3,048 people and 68.43 % literacy rate. The main occupation of the area is agriculture and allied activities. It is located 16 km towards South from District head quarters Viluppuram, 3 km from Arasur, 5 km from Thiruvennainallur, 21 km from Thirukovilur and 190 km from State capital Chennai. 

Location: Gramam near Tiruvenneinallur . (Nadu Naadu (நடு நாடு)
Historical Name: Mundeeswaram (முண்டீஸ்வரம்)
Shiva: Sivalokanathar (சிவலோகநாதர்), Mundeeswarar (முண்டீஸ்வரர் ), Mudiswarar (முடீஸ்வரர்).
Ambal: Soundaryanayaki (சௌந்தர்யநாயகி), Kanarkuzhali (காணார்குழலி), Selvambikai (செல்வாம்பிகை).
Holy Tree (Vriksham): Vanni (வன்னி). Prosopis tree (in English). Botanical Name: Prosopis cineraria (Family: Fabaceae)
Holy Water (Theertham): Mundaka Theertham (முண்டக தீர்த்தம்)

Devaram Hymn (தேவார பதிகம்) : Devaram hymns of saint Tirunavukkarasar (திருநாவுக்கரசர்). This shrine is the 19th Lord Shiva Temple in Nadunadu region praised in Devaram hymns (19வது நடுநாட்டுத் தேவார தலம்). 

Hymns (Patikam) of Saint Tirunavukkarasar Devaram mentions this shrine as Tirumundeeswaram (திருமுண்டீச்சுரம்) 

'திருமுண்டீச் சரத்து மேய சிவலோகன் காணவனென் சிந்தை யானே.'

Entrance

The inscriptions of Parantaka Chola I address this shrine as 'Tirumudiyur.'  The inscriptions of Rajendra Chola I record the name of this shrine brahmadeyam of Mudiyur-nadu (முடியூர் நாட்டுப் பிரமதேயம்)   and was forming part of the subdivision of Tirumunaipadi Nadu (திருமுனைப்பாடி நாடு) in Jayangonda-Solamandalam (ஜெயங்கொண்ட சோழமண்டலம் ) province. According to the inscriptions of Aditya Karikalan aka Aditya II, Kulotunga I and Kulotunga II, this shrine was known as Parantaka chaturvedhi-mangalam (பராந்தக சதுர்வேதிமங்கலம்) of Mutiyur-nadu (a subdivision) of Tirumunaipadi Nadu (திருமுனைப்பாடி நாடு) in Jayangonda-Solamandalam. Rajaraja II called this shrine as Kulotunga Chola Chaturvedhi-mangalam (குலோத்துங்க சோழ சதுர்வேதிமங்கலம்) of Mutiyur-nadu. The place according to R.P.Sethupillai (இரா.பி.சேதுப்பிள்ளை) was also called as Mouli Gramam (மௌலி கிராமம்) in Sanskrit. Later it was transformed to as just 'Gramam' after omitting prefix 'Mouli.' The current name of this shrine is Tirumundeeswaram.

The prime deity Sivalokanathar was addressed with different names in different inscriptions: Parantaka Chola I inscriptions called the Lord as 1. Sri-Arruttali (ஸ்ரீ ஆற்றுதளி), 2. Sri-Arruttali-Mahadeva (ஸ்ரீ ஆற்றுதளி மகாதேவா), 3. Sri-Arruttali-Perumanadigal (ஸ்ரீ ஆற்றுதளி பெருமானடிகள்), 4. Sri-Arruttali-mulasthanattu-Perumanadigal (ஸ்ரீ ஆற்றுதளி மூலஸ்தானத்துப் பெருமானடிகள்), 5. Sriyarruttali-Perumal (ஸ்ரீயாற்றுத்தளி பெருமாள்). Rajara Chola II preferred to call the Lord as Sri-Arruttali-Aludaiyar (ஸ்ரீ ஆற்றுதளி ஆளுடையார்). Jatavarma Sundarapandya I called the Lord as Bokkanankuduttaruliya-Nayanar (பொக்கிஷங்கொடுத்தருளிய நாயனார்) and Mulasthanam-Udaiyar Bokkanankuduttaruliya-Nayanar (மூலஸ்தானத்து உடையார் பொக்கிஷங்கொடுத்தருளிய நாயனார்).

View from North-east corner

The Chola prince Rajaditaya, when stationed to guard the Chola garrison in Gramam village, crowned himself as the Chola prince. Vellankumaran (வெள்ளன்குமரன்), a native of Nadikkaraputtur in Chera country (சேரநாட்டு நந்திக்கரைபுத்தூர்) was serving as the general of Chola army and was stationed here along with his force. Sri Sivalokanathaswamy temple was constructed by Vellankumaran during the 36th regnal year (943 A.D.) inscription of Parantaka Chola I records the consecration of the granite temple of Sri-Arruttali-Perumanadigal at Mudiyur in auspicious Revathi star, on Saturday in the Tamil month Thai in 4044th Kaliyuga year.

View from North-west corner

Legend has it that king Chokkalingam, attracted by the mystifying red lotus flower in the water tank, attempted to get hold of the flower. The flower kept moving in a circle around the tank. The king lost his patience and shot an arrow at the flower. King fainted on seeing the entire tank water turned red. After sometime when he gained conscious, he found a Shivalinga with the scar on the head. The Shivalinga was consecrated and this temple structure was built by him on the south bank of the Pennai river. The river course and changed over a period of time and now the river Malattar flows on its left. Since the Lord appeared with scar, he got the name Mudeeswarar (முடீஸ்வரர்) and the village during Parantaka I Chola rule was known as 'Mouli Gramam' (மௌலி கிராமம்). Over a period of time, the village is simply called as 'Gramam.'  The temple is popularly called as 'Tirumundeeswaram,' a transformation from 'Tirumudeeswaram' (திருமுண்டீஸ்வரம்).  Another interpretation is that Thindi and Mundi are the Dwarapalakas of the Lord Shiva and Mundi worshiped Him at Mundeeswaram and Thindi worshiped Him at Thindeeswaram (present Tindivanam).  The Lord is referred to as ‘Aattruthali Mahadeva’ (ஆற்றுத்தளி மகாதேவர்) in the inscriptions.

Rajagopuram, Main Sanctum, Murugan Sanctum (behind), Goddess at left

The five tier rajagopuram and the tall and huge perimeter wall encloses the vast temple complex.  The temple has wide and spacious corridor.   The temple architecture is identified  as "Somaskanda form" i.e., the sanctum of the Muruga shrine is flanked by the sanctum of the prime deity on the right and the goddess's sanctum on the left.  

Sivalokanathar aka Mundeeswarar or Mudiswarar

The prime deity is Lord Sivalokanathar aka Mundeeswarar or Mudiswarar (Lord of the crown) appear as Shivalinga in the main sanctum. Rajagopuram, Bali Peetam, Nandhi, and the Main Sanctum (Sivalokanathar) aligned in the same axis. There is no flagpost at the entrance. The niches, at the entrance, the positions of the shrines of Vinayaka and Muruga are interchanged. Lord Nataraja appears in a separate shrine. The prime sanctum is connected to the ardhamandapa and ornate four pillared mukhamanadapa. 

 

Mundi

Thindi

The entrance between the mukhamandapa and mahamandapa is flanked by two free standing heavily ornamented Dwarapalakas with peaceful appearances: Thinda on your left and Munda on your right. The pushpa palakai is loacted at the rear end of mahamandpa wall is meant for flower garland making. The mahamandapa also houses the Chola style idols of Saints: Tirugnanasambandhar, Appar, Sundarar and Manickavasagar. The mahamandapa is attached with 18 pillared open mandapa.  

The east facing vimana of the prime deity is  made out of granite substructure (from adishtana to prastara) and brick super-structure (hara, griva and shikara) studded with with stucco images. The external walls of the vimana has upana, jagadi, tri-patta kumuda mouldings and can be termed as simple  Padabandha adhishtana. The pada of the vimana and ardhamandapa have five deeply cut niches flanked by ornate pilasters. The niches on the south and north ardhamandapa walls houses the Chola style idols of Vinayaka and Durga respectively.

The southern vimana wall houses the sanctum of the unique Chola period Lord Rishaba Dakshinamurthy appear seated on His Rishaba Bull vahana (mount) on a hill instead of under the Kallala tree (Banyan tree). Sthanaka Vishnu appear in the niche of the western vimana wall. Brahma appear in the niche of the northern vimana wall.

The east facing shrine of Goddess Soundaryanayaki aka Kanarkuzhali, the consort of the presiding deity, is located on the left side of the prime sanctum. Like the main sanctum this also  built with granite and the super structure (hikara, griva and stupi) with brick and mortar. Goddess Soundaryanayaki appear in a standing posture. The niches are bereft of any deities / sculptures.

The shrine of Lord Muruga appears behind the prime sanctum. The Lord's left hand shows Narasa mudra and right had abhaya mudra. Navagriha shine is located just before the Durga.  There is a separate shrine for Aiyanar. The seven Sapta Matrika idols and the Yoga Guru (Virabhadra) are arranged in a row at the north corridor. Also there is the unique Pallava Durga idol.

Tirumundeeswaram is the 51st shrine  glorified by Devaram hymn (தேவார பாடல் பெற்ற தலம்) and the 19th among the 22 Shiva shrines of nadu nadu canonized by Devaram.  The Lord is revered by the Devaram hymns of Thirunavukkarasar aka Appar. 

Saptamatrika & Yoga Guru

Durgai (Pallava)

Bairavar

Dakshinamurthi (Parantaka I)

History

Parantaka Chola I (முதலாம் பராந்தக சோழன்) (907 - 955 A.D.) further extended  the Chola territory founded by Vijayalaya Chola (விஜயாலய சோழன்) and Aditya Chola I (முதலாம் ஆதித்த சோழன்). He earned the title 'Mathirai konda Koparakesari' (மதிரைகொண்ட கோப்பரகேசரி) at the third year of his rule (910 A.D.) after invading Maravarman Rajsimha II 's (இரண்டாம் மாறவர்மன் இராஜசிம்மன்) Pandya kingdom and capturing its capital city 'Madurai.'  After loosing the first battle, Maravarman Rajsimha II sought the help of Ilam (ஈழம்) (Sri Lanka) king and an Ilam army under the command of Chakka Senapati (சக்க சேனாபதி) came to Tamilakam to support Pandya. Parantaka I at the eighth year of his rule (915 A.D) defeated the combined army of Pandya and Ilam in Vellore (வேலூர்) by Parantaka's generals Pazhuvettaraiyar (பழுவேட்டரையர்) and Kandan Amudanaar (கந்தன் அமுதனார்). This victory earned Parantaka the title Parantaka got a title - 'Maduraiyum Eezhamum Konda Kopparakesari' ( "மதிரையும் ஈழமும் கொண்ட கோப்பரகேசரி") as well as usurping more Pandya regions to Chola territory.

The Chola dynasty received support from many local kings and feudatories. During the reign of Parantaka Chola I Pazhuvettaraiyar (பழுவேட்டரையர்) and Kodumbalur Velir (கொடும்பாளூர் வேளிர்) extended their support to the Chola king.  Pazhyvettaraiyars have their origin from kerala. They also made their presence in the heartland of Chola i.e, Kila-Paluvur (கீழப்பழுவூர்) and Mela-Paluvur (மேலப்பழுவூர்), in the Udaiyarpalayam taluk of the Tiruchirapalli district and managed to survive in very high ranks in the Chola kingdom.

Parantaka Chola I had numerous wives, among whom no fewer than eleven come out in the inscriptions: three of them were from Paluvettaraiyars' daughters -  Udaiya Pirattiyar Kokkilan Adigal (உடைய பிராட்டியார் கோகிலன் அடிகள்) daughter of the Chera king Rama Varma of Kulasekara dynasty; Arumoli Nangai (அருள்மொழி நங்கை), the daughter of another Chera king Paluvettaraiyar Kandan Amuthan, who ruled from west Paluvur of the present Tirutchirappalli in Tamil Nadu bordering Kerala; Villavan Mathevi (வில்லவன் மாதேவி) probably the daughter of the Venad King (வேநாட்டு அரசர்) of the Chera country. Parantaka I had four sons i.e., Rajaditya Chola (இராஜாதித்ய சோழன்), Kandaraditya Chola (கண்டராதித்ய சோழன்), Arikulakesari aka Arinjaya Chola (அரிகுலகேசரி என்ற அரிஞ்சயன்) and Uttamasseeli Chola (உத்தமசீலி சோழன் ). The Parantaka had Rajaditya, elder son and Kandaraditya second son by Udaiya Pirattiyar Kokkilan Adigal and Arikulakesari aka Arinjayan, the third son by Arulmoli Nangai.

Vijayaraghavadeva (A.R. No. 169 of 1912), believed as the Chera contemporary of Parantaka Chola I, is considered as the successor of Sthanu-Ravi the friend and ally of Aditya I (S.I.I., Vol. III, No. 89).

The Krishna II (இரண்டாம் கிருஷ்ணன்) (878–914 A.D.) Rashtrakuta king married his daughter to Adiya Chola I (870–907 A.D.). Aditya Chola I had his son Kannaradeva (கன்னரதேவா) aka Krishna III (மூன்றாம் கிருஷ்ணன்) by Rashtrakuta princess. After the demise of Aditya Chola I, Parantaka Chola I ascended the Chola throne in 907 A.D. instead of Kannaradeva, the grandson of Krishna II, the half-brother of Parantaka I. Rashtrakuta king Krishna II decided to force the issue of his grandson and therefore waged a war against Parantaka Chola I with the support of his feudatory allies i.e., Banas and Vaidumbas. However Parantaka I thwarted Krishna II and his allies in a pitched battle at Vallala aka Tiruvallam (presently located at Vellore district) some time between 911 - 912 A.D. The invaders fled back to Rashtrakuta court and influenced Kannaradeva aka Krishna III to wage a war against Parantaka Chola I.

The situation increased responsibility of increasing the defence at the north-west gateway (வடமேற்கு எல்லை). The demise of Parantaka Chola I 's loyal vassal Ganga Pritvipati II (கங்க அரசன் இரண்டாம் ப்ரிதிவி) in 940 A.D. has also weakened the defence in the north-west gateway. The Rashtrakuta army under the command of Krishna III mounted attacks into the north-west gateway and its contiguous territories between 940 and 949 A.D. However Parantaka Chola I was very much conscious about the repercussions and made his defence preparedness against emergency situations.  At Mudiyur (முடியூர்) aka Mouli Gramam in Tirumunaipadi Nadu he maintained a strong army garrison (படைவீடு) under the command of his elder son Rajaditaya Chola. The army was stationed in the forms of local garrisons and in cantonments called Kadagams (கடகம்). He was ably supported by his brother Arikulakesari aka Arinjaya Chola. The arrangements served its purposes for a quite a number of years.

Vallabhan Kumaran (வல்லபன் குமரன்) aka Vellan Kumaran (வெள்ளான் குமரன்) or Vellankumaran (வெள்ளாங்குமரன்) was the son of Rajasekharan, the first king (feudator) of Valluvanadu as well as the Governor of Vallabha Rashtra under Chera king. There are inscriptions on king Rajasekharan. From incriptions it is learned that Vellan Kumaran was the native of Nandikkaraiputtur in Chera country (present Kerala). He also served as the general of the Chola Prince Rajaditya.

It was in 949 A.D. Krishna III invaded and received the support of his brother-in-law and his Western Ganga feudatory Butuga II (இரண்டாம் பூதுகன்) in this battle. Rajaditya faced the Rashtrakuta army and the decisive battle was fought at Takkolam (தக்கோலம்), small town located 14 km south-west of present Arakkonam town. It was well contested battle and the Chola cause suffered mainly on account of a chance arrow shot by Butuga having fatally wounded Rajaditya.  Atagur (a place near Mandya taluk, Mysore ditrict, Karnataka) inscriptions of Krishna III and Butuga II (இரண்டாம் பூதுகன்) serve a an important source telling how the Chola prince was treacherously murdered. Krishna III asumed the title of the conqueror of  'Kanchi and Tanjore.'

The inscriptions of Tiruvorriyur provides the narration about Vallabhan Kumaran, who was feeling guilty for his failure in saving the life of the Chola prince in Takkolam war. As a result he decided to renounce his worldly life and assumed the ascetic order. This Vallabhan Kumaran was known as Chaturana Pandithar (சதுரான பண்டிதர்)

Inscriptions:

E-stamping (2)

E-stamping (1)

From the 9th to 16th century CE, the temple was under the patronage of successive prominent South Indian dynasties such as the Rashtrakutas, the Gangas, the Cholas, the Hoysalas and the  Vijayanagara rulers.

Plenty of  Parantaka Chola I inscriptions are found in  Sivalokanatha Temple complex. 

1. A 23rd regnal year inscription on the southern wall of the vimana of Sivalokanatha records the gift of 90 sheeps for a perpetual lamp by Tirumunaipadi Nattar. (S.I.I No. 180 of 1906).
2. Another 24th year regnal year inscription of the same Chola ruler on the western wall of the vimana registers a sale of land to the temple of Sivalokanatha (S.I.I No. 181 of 1906).
3. Paranthaka Chola I 29th regnal year  inscription (S.I.I No. 182 of 1906) on the southern wall of of the vimana of Sivalokanatha  records about the provision made for burning perpetual lamp in the temple of  mulasthanattu-Mahadeva of Sri-Arruttali at Tirumudiyur by Kari Piraman (காரி பிரமன்), a servant of prince Rajadittadevar.
4. Some other 29th regnal year inscription of Paranthaka Chola I (S.I.I No. 183 of 1906) on the southern wall of the vimana enters a gift  of gold for burning a perpetual lamp in the temple of mulasthanattu-Mahadeva of Sri-Arruttali from the interest by a person and his name is not comprehensible from the inscription.
5. Yet another 29th regnal year inscription of  Mathiraikonda kopparakesari (Paranthaka Chola I) (S.I.I No. 183 of 1906) on the western wall of the vimana registers the gift of gold coin made by one Somadi (சோமாடி) and to light a perpetual lamp in the temple of  mulasthanattu-Mahadeva of Sri-Arruttali at Tirumudiyur from the 'Polisai' (பொலிசை) aka interest periodically accumulated over time. The bhttars of Adhanur (ஆதனூர் பட்டர் ) were made responsible for supplying one 'uzhakku' ghee (உழக்கு நெய்) to the temple.
6. One Vellan Kumaran, a native of Nandikkaraiputtur, Chera country, gifted sheeps for lighting a perpetual lamp in the temple when he was staying in this temple as the general of the Chola Prince Rajaditya.
7. Another 31st regnal year (938 A.D.)  inscription of Parantaka I records the gift of copper bell stand to the temple of Sri-Arruttali-Perumanadigal  by some army men of Prince Rajaditya.
8. The 32nd regnal year (939 A.D.)  inscription of Parantaka I records the gifts of gold and paddy made by Prince Rajadityadeva to Sri-Arruttali-Mahadeva at Tirumudiyur through the bhattars of Tiruvennainallur and Adhanur (திருவெண்ணைநல்லூர் மற்றும் ஆதனூர் பட்டர்கள்). 
9. One 35th regnal year (942 A.D.) incomplete  inscription (S.I.I No. 185 of 1906) of Parantaka I records the gift of utensils to be used during worship in the temple of Sri-Arruttali-Perumanadigal Probably by some army men of Prince Rajaditya.
10. Another 35th regnal year (942 A.D.) incomplete inscription (S.I.I No. 187 of 1906)  of Parantaka I records the gift of utensils used during worship in the temple of Sri-Arruttali-Perumanadigal probably by some army men of prince Rajaditya. 
11. Yet another 35th regnal year (942 A.D. ) damaged inscription (S.I.I No. 186 of 1906)  of Parantaka I registers the gift of a village tax-free made by the prince Rajadityadeva (probably with the specified income fixed as paddy and gold) for the disbursals of worship in the main shrine of the temple of Sri -Arruttali at Mudiyur.
12. One more 35th regnal year (942 A.D. )  inscription of Parantaka I  registers the land endowment made made by one Kovadi Udayar from Brahmapuri Nallurkandam in Mazhanadu for light two perpetual lamps to Sri-Arruttali-mulasthanattu-Perumanadigal at Tirumudiyur.
13. The 36th regnal year (943 A.D.) bilingual inscription of Parantaka I on the northern wall of the vimana includes 15 lines in Sanskrit grantha language and 23 lines in Tamil language. This inscription informs about Vellan Kumaran, a native of Nandikkaraiputtur, Chera country,  who built the granite temple of Sri-Arruttali-Perumanadigal at Mudiyur. Vellan Kumaran occupied an important position (மூலப்பிரித்தியர்) in Chola government and general of the Chola army.
14. The 39th regnal year (946 A.D.) unfinished inscription (S.I.I No. 192 of 1906)   of Parantaka I  mentions of  prince Rajadittadevar and the temple of Sriyarruttali-Perumal. 
15. One more 41st regnal year (948 A.D.) inscription of Parakesarivarman who took Madurai and Ilam (Parantaka Chola I)  (S.I.I No. 184 of 1906) records the gift of sheep for burning a lamp in the temple of Sri-Arruttali Mahadeva at Tirumudiyur by Madevan Visameli, a resident of Kurramangalam in Mangala-nadu. 

E-stamping (3)

Krishna III aka Kannara (r.939 – 967 A.D.) was the last powerful and efficient king of the Rashtrakutas.  He held titles such as Akalavarsha, Maharajadhiraja, Parameshvara, Paramamaheshvara, Shri Prithvivallabha etc. This dexterous military campaigner  played a vital role in rebuilding the Rashtrakuta Empire. He defeated  Parantaka Chola I at Takkolam.

Three inscriptions of Krishna III were copied from this temple. The 20th regnal year (959 A.D.) inscription of Krishna III (Kannaradeva) registers the gift of sheeps for lighting perpetual lamp. Another 22nd regnal year (961 A.D.) incomplete inscription of Kannaradeva is not clear. Yet another 25th regnal year (964 A.D.) inscription of Kannaradeva registers the gift made by Sri Sundar Tiruvoyan, the king of Vaidumba.

E-stamping (4): C.Veeraraghavan sir

The 4th regnal year inscription of Chola prince Aditya Karikalan aka Aditya II, the eldest son of Sundara Chola and the brother of Rajaraja Chola I, registers the gift made for burning the perpetual lamp. The 16th regnal year inscription of Rajendra Chola I informs this village as brahmadeyam of Mudiyur-nadu  (a subdivision) of Tirumunaipadi Nadu in Jayangonda-Solamandalam. The fourth regnal year inscription of Rajendra Chola II records the tax-free land grant made by the citizens of Kosapadi village made to the temple of Sri-Arruttali-Mahadeva in Parantaka chaturvedhi-mangalam of Mutiyur-nadu (a subdivision) of Tirumunaipadi Nadu in Jayangonda-Solamandalam. The 10th regnal year inscription of Rajendra Chola II records the perpetual lamp gift made to Sri-Arruttali-Mahadeva in Parantaka chaturvedhi-mangalam by Sathi Periyan.

The fourth regnal year inscription of Kulotunga Chola I registers the decision of the sabha of Parantaka chaturvedhi-mangalam, of Mutiyur-nadu (a subdivision) of Tirumunaipadi Nadu in Jayangonda-Solamandalam, to allow one Bhattanpuvan (பட்டன்பூவன்), after rechristening him as Parantaka Peraraiyan (பராந்தகப் பேரரையன்) to live in Ur Nattam (ஊர் நத்தம்) after receiving 20 kasu (coins) from him.

This is incised immediately below No. 190 and gives no introduction to the king. The 10th regnal year inscription (S.I.I. no. 190A of 1906) of Kulotunga Chola II records a gift of 72 sheep for burning “three fourth” of a perpetual lamp in the temple of Sri Arruttali-Mahadeva by Selvan Pallikondan alias Rajaraja-Periyaraiyan a kudippalli (farmer) of Sevalaimedu in Kaliyur-kottam a division of Jayagondasola mandalam to atone for the death of Madani Kulatturan of the village, caused by him [unconsciously?]. 

The 16th regnal year inscription (S.I.I. no. 188 of 1906) of Kulotunga Chola II records a gift of “there fourth” of a perpetual lamp to the to the temple of Sri Arruttali-Mahadeva at Parantaka-chaturvedimangalam (Gramam) by one periyan Kanavadi of salur in Mangala-nadu of Vanagappadi a division of Rajendrasola-valanadu in expiation of his having shot by mistake (while hunting) a resident of Enadimangalam (name not clear). 

The third regnal year inscription of Rajaraja II registers that the lands belonging to temple Sri Arruttali-Aludaiyar in Kulotunga Chola Chaturvedhi-mangalam of Mutiyur-nadu were exempted from tax by one Anabhaya Kadavarayan aka Mohan Alapiranthan from Padikaval.

Three inscriptions of Jatavarma Sundarapandya I were copied from this temple:

The 15th regnal Year (1265-66 A.D.) inscription (S.I.I. no. 197 of 1906) of Jatavarma Sundarapandya I  on the west and south wall of the Selvambika Shrine begins with the prasasti Samasta-jagad-adhara etc. The inscription, damaged in places, registers another endowment by the king of 9 ½ veli of land, free of all taxes, for the expenses of the service instituted in the temple of Bokkanankuduttaruliya-Nayanar (பொக்கனங் கொடுத்தருளின நாயனார்) in the name of the ruling king by Vira-Pandya. Also refers about land grants made during the time of Kopperunjingadeva.  

The 18th regnal Year (A.D. 1268-69) inscription (S.I.I. no. 196 of 1906) of Jatavarma Sundarapandya I on the south wall of the Selvambika Shrine begins with the Sanskrit prasasti of the king, Samastajagad-adhara etc. The record is damaged. It appears to register an endowment of land made by the king expenses of worship and offerings to the deity of the day of a special festival instituted in his name, and for the formation of a garden where the god was to be taken in procession on such occasions. Provision is also made for the daily supply of 200 lotus flowers to the temple and of 2000 lilies on festival days by the grant of 2-¼ veli of land to one Vikrama-pandyan alias Sri Mulasthana-Velan for the purpose. The god is called Sriyarruttali Mulasthanam-Udaiyar Bokkanankuduttaruliya-Nayanar (பொக்கனங் கொடுத்தருளின நாயனார்).

The 19th regnal Year (A.D. 1269-70) inscription (S.I.I. no. 198 of 1906) of Jatavarma Sundarapandya I on the north and west walls of the Selvambika Shrine begins with the Sanskrit prasasti of the king,  Samastajagad-adhara etc. It is damaged in the middle portion. It registers another endowment of land tax-exemption by the king. However, the extent of the land and the purpose of the gift are missing. Out of this land one veli was to be set apart as jivita for Vikrama-Pandyan alias Sri Mulasthana-velan (mentioned in No. 196 above) for a (further) daily supply of 1200 lotus flowers to the temple.  

Reference

1. Ancient Indian History and Civilization ed.2. By Sailendra Nath Sen. New Delhi, New Age International Publishers, 1988. pp. 479 - 480.
2. Chronological history of Malabar: Ancient political history of Malappuram, Valluvanad. ( http://c-radhakrishnan.info/malabar.htm )
3. Treasures of Chola Empire in Cauvery Delta: Veera Narayana 'Veeranam' Lake. Prasannasankar. Jul 19th, 2015 in Indiamike.com (http://www.indiamike.com/india/tamil-nadu-f40/treasures-of-chola-empire-in-cauvery-delta-t161671/5/)
4. Lecture on the temple by Dr. Padmavathi Anaiappan,  retired Senior Epigraphist, Tamil Nadu State Archaeology Department, Chennai. 

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

Facades of Kalugasalamurthy & Kutralanathawami Temples

Kalugasalamurthy Entrance Pillared Hall

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

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

Facade

Peacock Vehicle

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

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

Mukha mandapa
 

Mukhamandapam From Mahamandapam

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

Inner mandapa

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

Sanctum

 

Sanctum from the Main Mandapam

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

Lord Kalugasalamurthy appears with consorts in Cave sanctum

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

Inscriptions

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

Period

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

Kavadi Chindhu  of poet Annamalai Reddiar

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

Reference

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

Lunch Session

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

Travel to Kutralam

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

Nearest Railway Station: Tenkasi or Senkottai

Nearest Airport: Madurai (around 200 kms)

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

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

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

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

Kutralanathaswami Temple (குற்றாலநாதசுவாமி கோவில்)

Entrance to Kutralanathaswami Temple

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

Legends:

Pothigai Hills

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

Agastyar

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

History

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

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

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

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

Dwarf Jack fruit (Holy) Tree

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

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

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

Lord Nataraja Chitra Sabha

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


Architecture: 

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

Inscriptions

Inscription on the Pillar

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

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

Inscription

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

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

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

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

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

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

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

Palmyra Sap + Tender Palm Fruit 

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

Chitra Sabha (Murals)

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


Kutralam 'the Spa of South'

Main Falls

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

Five Falls

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

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

Our Stay at Kutralam: Merriment and Gaiety

Hotel Saral Resort

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

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

Double Bedroom

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


Reference

Thiru Courtrallanathar Swamy Temple. Courtrallam (TNHRCE Website)