18th
August 2018.
( A Separate post was written in Tamil, about this Temple. During my earlier Visit, the temple was preparing for Kumbhabhishekam. For The details in Tamil please click this Link. ) Also Visited the temple after Kumbhabhishekam... For the photographs after Kumbhabhishekam please Click this link )
Why this place is called Thiruvotriyur..?
This place Thiruvotriyur has existed since the Paleolithic period with
human habitation. As per the literature, this place was called Adhipuri,
hence this temple’s Lord is called Adhipuriswarar. Another version is, that the
creator of this universe, Brahma created this place first, hence this is called Aadhipuri. This place is also called Thiruvotriyur. Thiruvotriyur has
different meanings. In Tamil “oththi” means mortgage. Another meaning is
the “wiping out”. During piralaya, this place was completely covered with
water and Shiva wiped out water, hence this place is called Thiruvotriyur.
From the copper plate of Velanchery near Thiruthani, Vijayalaya Chozha’s father's
name was mentioned as "Votriyuran". The same name appears in the
Tiruchengode inscription also. As per the Thevaram hymns, the sea was very near, and able to hear the roaring sound of the sea waves.
The Rajagopuram and front mandapam…The east side of Rajagopuram is of 5 tiers, with stucco images
related to Shaivam. Kumba pancharam between the pilasters of the walls. This might
have been built between the 10th to 13th centuries,
probably during the Rajendra Chozha period. The stucco images belong to the 16th-century Nayaka period.
Main door
Miniature reliefs of Rajagopuram base
The front mandapam of the main shrine was built during the Chozha period. It
is to be noted that the main sanctum and Rajagopuram are not in the same
straight line. Thiyagesar Sannadhi was built during the 16th to 17th centuries.
The fusion of the Chozha period mandapa with the latter period Thiyagesar Sannadhi
can be seen from the outside. The outer praharam has the 27 Shiva linga, (old Lingas) representing the 27 nakshatras, on the south side of the outer
praharam.
The main
sanctum front mandapa is called a "Nithya Yaga Sala", where yaga used to be conducted daily. This mandapa might have been built during the 12th Century,
a later Chozha period. The ceiling has statues of Shiva’s Various forms. An amazing one is a small Bikshadanar. Dwarapalakas
at the entrance of the main sanctum are worth seeing. The lalada of the crown
has the Simha image. Both crown images are different. Also, both are not
installed on a pedestal. Since the inscriptions are on the back side wall of the
Dwarapalakas, they were brought from elsewhere and installed here. The
inscription on the right side wall ( right side Dwarapalaka), speaks about a
land distributed to 10 people who staged the life story of the Sundarar in the presence of Sathuranthantha Pandithar, Vasika Pandithar, Soma Siddhanatha
Pandithar, and Otriyur Battar. It is mentioned that the land value should be the same as the land that was sold at Dhandeeswaram, part of Chennai
City. In the Nithya yaga mandapam near Natarajar Sannadhi, there is a
Chandikeswarar, which belongs to the 8th to 9th Century.
Dwarapalakas
Chandikeswarar
Bhikshatana / Pichadanar
In the inner praharam near Kaliya Nayanar
Sannadhi, there is an old Chozha painting faintly visible, which was discovered
during renovation. Kaliya Nayanar, one of the 63 Nayanmar belongs to this
Thiruvotriyur. He spends all his money on lighting lamps for this temple. When
he does not have money, he intends to light the lamp with his blood. When tried to
cut his head, Lord Shiva appeared and blessed him. The inner praharam may
belong to the 9th to 10th century. The pillars have the Chozha period inscriptions.
The original temple may be of brick temple with a square base sanctum. During the Chozha period, this was reconstructed
as Gajabirushta sanctum with stone. The sanctum has inscriptions of the Rajendra period in Sanskrit, and many inscriptions speak about the donation
made to this temple for burning lamps. Some of the donations are in terms of “sava
moova peeradu“ – which means at any point in time the number of goats offered
should not decrease. The name of the architect/sculptor of this temple is mentioned as Veera Chozha Ravi Thachan.
One of the inscriptions speaks about an officer who has not collected the
tax from the property belonging to this
temple was called “Shiva Thuroki” and his property was confiscated and
attached to this temple. In one
inscription 15% interest in terms of gold as tax to be collected once in six
months and food for this collector should be served.
The story of Kaliya Nayanar
Chozha period inscriptions on the pillar
Chozha period
painting
Vattaparai Amman temple. This is actually
a Saptamatrikas temple facing North. The priests are not the usual
Sivachariyar. For this sannidhi and Ambal Sannadhi, Kerala Namboothiris, who are too unmarried are doing pooja. It was learned that this Vattaparai Amman was
treated as a Village deity and animals were sacrificed. A balipeedam and Soolam were
there in front of this temple, which was removed in recent years. The practice of
sacrifice was also stopped a few years before. Since this sannidhi is very close
to the main sanctum, the sannidhi might have been constructed at a later period.
Moolavar Sannadhi.. Moolavar is in the
form of an anthill, abhishekam is done only to the avudayar. Moolavar is usually kept
covered and will be opened only three days a year from the Karthigai Deepam
festival. Punuku and oil are applied. Iraivan also called as Padampakkanathar.
As per the legend, The Snake Vasuki worshiped Lord Shiva and joined with Shiva
with its body. This legend is very much associated with Kayarokana – Lakulisa Pasupata- cult worship, ie attaining Mukti and joining with Lord Shiva with the
physical body. Incidentally, all Kayarokana Shiva temples are on the sea coast,
Nagapattinam, and a temple in Gujarat.
Thiyagarajar sannadhi. Thiyagesar is in the form of a Somaskandar. The
flower decorations are done in such a way that Swamy and Ambal’s faces with
hands are only seen. The Nadanam of Thiyagesar is Ajaba. It was told that this
Thiyagesar worshiping cult may belong to the Kalamukha sect which wears spatika
kundala and yagnopaveetha made out of hair. They ate food in Kapalam ( the
skull of the human head). Appar has sung
that Bhikshatana came here after wandering Mylapore. Thiyarajar is a Boga Moorthy. During the procession, SomasKandar used to come out full of decoration
and pooja articles. 12 people used to carry the open palanquin. On the outside of the inner praharam wall and near the Thiagarajar sannidhi, north side,
inscriptions were there. Which speaks about the donations like 28 Samaram, and Thivetti made by the devadasis. One of the donors’ names was mentioned as “Sani Otriyur Akki”. Iraivan was also called as manikka Thiyagar. The sad part is, that the inscriptions were covered by the flooring done in recent years. It was
also said that, olden days Somaskandar was brought out by the Devadasis. The
main sanctum was built during the Chozha period. Later the mandapam was added and
renovated during Vijayanagar Nayaks.
Kowleeswar Sannadhi…. Kowleeswar Sannadhi
is on the back side of the Thiyagesar Sannadhi. A form of Shiva holding a kapala
and Shula on the upper hands and lower hands are in chin mudra and meditating
posture. This moorthy may be called "Agora Dakshinamurthy". People
by mistake claim him as Kowleeswarar and somebody, Lakuleesar.
Bhairavar sannidhi…. A beautiful life-size Bhairavar with jadamudi hangs up to the floor. A half-buried Bairavi is also inside the Shiva’s main sanctum just
opposite Bhairava. The presence of Bhairava and Bhairavi indicates that
Kapalika cult worship existed earlier.
Vadivudai Amman Temple… The Amman faces south with a separate balipeedam, Dwajasthambam, and Simha vahana. The whole Temple is also called as
Vadivudai Amman Temple. For this sannidhi and Vattaparai Amman Sannadhi, Kerala Namboothiris, who are too unmarried are doing pooja. It was told that
Sankarachariyar brought Namboothiris from Kerala to do pooja to Ambal. A chakra
was also installed by him. Thyagaraja Swamikal has sung hymns on this Ambal.
Vallalar also sung Navamani malai. Pattinathar, Vallalar, Sankaracharya, Kanchi
Periyava worshiped Lord Shiva and Ambal of this temple.
Vidhusis Archana and Aarthi – Musical treat
Vidhusis Archana and Aarthi – Musical treat
---OM SHIVAYA NAMA---
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