13th
October 2019.
This
second-time visit to this temple was a part of the Kongu Heritage Walk. First time
visited this temple as a part of Paadal Petra Sthalangal Darshan. As per the Thevara
hymns this place was mentioned as Thiruppukkoliyur and is now called as AVINASHI. This
is the 259th Thevaram Paadal Petra Shiva Sthalam and 1st Shiva
Sthalam in KONGU NADU. Sundarar has sung hymns in praise of Lord Shiva of
this temple.
உரைப்பார் உரை என்று எடுத்த திருப்பாட்டு முடியாமுன்
உயர்ந்த
வரைப் பான்மையில் நீள் தடம்புயத்து மறலி மைந்தன் உயிர்
கொணர்ந்து
திரைப்பாய் புனலின் முதலைவாயில் உடலில்சென்ற ஆண்டுகளும்
தரைப்பால் வளர்ந்தது என நிரம்ப முதலை வாயில் தருவித்தான்
...... பெரிய புராணம்
எற்றான் மறக்கேன் எழுமைக்கும் எம்பெரு மானையே
உற்றாயென் றுன்னையே உள்குகின் றேனுணர்ந் துள்ளத்தாற்
புற்றா டரவா புக்கொளி யூரவி நாசியே
பற்றாக வாழ்வேன் பசுபதி யேபர மேட்டியே.
உரைப்பார் உரையுகந் துள்கவல் லார்தங்கள் உச்சியாய்
அரைக்கா டரவா ஆதியும் அந்தமும் ஆயினாய்
புரைக்காடு சோலைப் புக்கொளி யூரவி நாசியே
கரைக்கால் முதலையைப் பிள்ளை தரச்சொல்லு காலனையே.
----சுந்தரர் தேவாரம்
As per
Kongumandala Sathagam written by Karmega Pulavar the Avinashi sthala purana
says..
உரைப்பார் உரையென்று உள்குற வல்லார் உச்சியின் மீதே ஒளிவிடு
சுடரே
அரைக்காடு அரவா ஆதியும் நடுவும் அந்தமும் அளவும் அல்லவும்
ஆனாய்
புரக்காடு அவைசூழ் புக்கொளி யூரா புகழவி நாசிப் புண்ணிய
முதலே
காரைக்கால் முதலையைப் பிள்ளை தரச்சொல் காலனை என்று கட்டுரை
செய்தார்
.... அவநாசிப்புராணம்
Moolavar : Sri Avinashi Lingeshwarar, Sri
Avinasieeswarar,
Sri
Avinashinathar, Sri Perungkediliappar.
Consort : Sri Karunambigai, Sri Perungkarunai
Nayagi.
Some
of the important features of this temple are….
The
temple is facing east with a Deepasthambam. The Sthala Purana reliefs of a crocodile with a child and Sundarar facing Moolavar are at the base of the
stone Deepasthambham ( The Sthala Purana – miracle done by Sundarar
after he sang the hymns on Lord Shiva ). The Rajagopuram is of 7 tiers. Rishabam, balipeedam
and Dwajasthambam are in the mandapam on the outer prakaram after
Rajagopuram. In koshtam Dakshinamurthy, Lingothbavar, Brahma, and
Shiva Durgai. Dwarapalakas are a little large in size. It was told that first to
worship Vazhikatti Vinayagar, Pathirimarathu Amman, and then Moolavar.
In
the inner praharam 63var, Sahasra Lingam, Niruthu Vinayagar, Pancha Lingas,
Gaja Lakshmi, Senthil Andavar, Chandikeswarar, Kala Bhairavar (This
is a rare and unique feature of this temple that Bhairavar is in the inner
praharam).
In
the outer paraharam Chandran, Siva Suriyan, Subramaniyar, Karunambigai facing
east (Ambal in a separate temple), Niruthi Vinayagar, Paathiri Tree (Sthal
Viruksham, Murugan sannidhi (without Valli Devasena), Natarajar in a Saba
mandapam, Navagrahas, Shaniswarar.
Ambal
is in a separate temple facing east with a separate 5 Tier Rajagopuram. The
entrance through Rajagopuram is kept closed. Balipeedam and Nandhi are in front.
In koshtam Vinayagar, Ichasakthi, Sandikeswari, Kriyasakthi and Durgai.
It
was said that during the King’s rule, the soldiers sacrificed themselves to Lord
Shiva of this temple. A Hero Navakanda relief is in the pillar of Nandhi and
Dwajasthamba Mandapam.
ARCHITECTURE
There
is a mandapam built before Rajagopuram during the Vijayanagara period. There is a Soolakkal, to signifies the donation
of land erected in front of the
mandapam, The pillars of the Dwajasthamba mandapam have the sculptures of Shiva’s Oorthuva Thandavam and other forms of
Shiva. The mandapa wall has the stucco images of the sthala purana. There is a Murugan sannidhi with mandapam in
between Shiva and Ambal Sannidhi.
The
temple complex consists of sanctum sanctorum, antarala, artha mandapam,
mahamandapam and mukha mandapam. The
sanctum sanctorum is on a simple pada bandha adhistana. The Prastharam is of
kapotha style with nasi kudu. Bootha ganas are in the valabi. A 3 tier Vimana
is over the sanctum sanctorum
.
Ambal Shrine with Naga Vimanam
HISTORY AND
INSCRIPTIONS
Since
this is one of the Paadal Petra Shiva Temples, the temple existed before the 7th
Century and expanded during, Chozhas, Kongu Chozhas, Pandyas, Hoysalas, Vijayanagaras, and
Nayaks.
As
per the inscriptions, Shiva was called Avinashialudaiyar, Avinashi
Aludaiya Nayanar, Aludaiyar Avināśiyāņdār, and Ambal as Kamakottathu Perungkarunai Nayagi, Peruńkaruņaichchelviyar of the Tirukkāmakkōttam. This place was also called Dakshina Varanasi.
Virarājēndradeva’s 21st reign year 1227-28 CE, inscription ( SII
26, No. 181- A. R. No. 170 of 1909.), The south wall of the central shrine records the endowment of three śalākai of Śrīyakki
achchu with the temple to provide for food offerings during one sandhi to the
deity Kshētrapālappillaiyār by a certain Virapperumāl Edirilālādān, a Pillai of
the king.
Rājakēsarivarman alias Tribh° Virarājēndradeva’s
15th reign year 1221-22 CE, an incomplete inscription ( SII- Volume
26, No. 182, A. R. No. 171 of 1909 ), South wall of the central shrine, records
the undertaking given by a certain [..] Avināśi alias Sīkāliyān of
Kāśyapa-gōtra, a Sivabrāh- mana having a right in the temple, to burn 32
sandhyādīpas in the temple with the oil endowed during his grandfather's time
as well as oil and other things endowed now. Also records the undertaking given
probably by the same person to feed ascetics during the midday worship in the
temple. With the help of the amount of ten kalañju of gold endowed by
Arrūrudaiyān Tiruppurampiya- mudaiyān.
Tribh Kulõttunga Chōladēva’s 3+1st reign
year, 1152-53 CE, This inscription ( SII Volume 26, No. 183, A. R. No. 172 of
1909 ) on the South wall of the central shrine, records the gift of one sandhyā
lamp to the deity Avināśi Aludaiyar and an endowment of some Palañjalākai
achchu to provide for burn- ing the lamp by Marudanmalaiyan alias
Kulõttungachōla-Vikkiramāditta- dēvan, a sāmanta (feudatory) of the king.
Kulōttunga-chōļadēva’s 14 + 1st reign
year 1163-64 CE, damaged on some places inscription ( SII – Volume 26, No 184, A.
R. No. 173 of 1909.), on the South wall of the central shrine, records the gift
of one sandhya lamp to the deity Avināśiyāndar and an endowment of one kalañju
of pon to provide for burning the lamp, by a certain Uyyavandan Avināśi alias
Viratamittamālai, probably a samanta ( feudatory ) of the king.
Vīrarājēndradēva’s 17th reign year, 1223-24
CE, inscription lost on one portion ( SII Volume 26, No. 185, A.R. No. 174 of
1909 ), on the North wall of the central shrine, records the gift of one hundred Achchu (coins) to provide for food-offerings (probably to the deity Avināśi
Aludaiyār), by a person (name lost). It mentions a certain brāhmana named
Sivallan.
Kōnērinmaikoņdān Virarājēndra’s 1207-52 CE, inscription
( SII Volume 26, No. 186, A. R No. 175 of 1909 ), on the North wall of the same
shrine, records an order of the king addressed to the servants of the deity
Aludaiyar, granting the village of Pappārpūndi alias Virarājēndra- nallür in
Vadapariśāra-nādu, as a dēvadāna to the temple. It is stated that the village
was made habitable then.
Vira-chōladēva’s 4th reign year 1186-87
CE inscription ( SII, Volume 26, No. 187, A.R. No. 176 of 1909 ) on the North
wall of the same shrine, is incomplete. It seems to record the gift of certain
taxes to provide for certain services to the god Avināśi Aļudaiyār.
The inscription without the King’s name ( SII Volume
26, No 188, A.R. No. 177 of 1909 ) on a pillar of the mandapa in front of the
same shrine, records that the mandapa was caused to be constructed by a certain
Vāņādarāya Vadamalaiyappar.
The inscription without the King’s name ( SII Volume
26, No. 189, A.R. No. 177-A of 1909 ), on the second pillar in the same place, records
the endowment of perpetual obeisance of a certain Vāņādarāyan Vadamalaiyappar.
Tribh Virarājēndradeva’s 29th reign
year 1235-36 CE, inscription ( SII Volume 26, No. 190, A. R. No. 178 of 1909 ),
on the pillar of the verandah round the same shrine, records a gift of land
made by a certain merchant named Marudanmudali alias Vaņikachakkaravartti of
Muttam alias Amarabhuyań- karanallür in Peru-nādu to provide for food-offerings
to the deity Avināśi Aļudaiyār Küttāduvär.
Ref:
South Indian Inscriptions Volume 26.
Only 10 inscriptions are given above and the rest of the inscriptions are given at the end of this post.
Inscriptions stone slabs 
Inscriptions - China umbrella
Kannada inscription
LEGENDS
As
per the legend & Sthala Purana, when Sundarar came to this place, heard
mangala sound/nadhaswaram & melam from one house and a weeping sound from another house. The Villagers said
that 3 years ago when the two children were playing on the banks of a pond, one boy was swallowed by a crocodile. Hence the weeping sound is
from the boy’s house and his mother is weeping for not being able to conduct the
upanayana for her son. Sundarar went to the pond and sang a hymn on Lord Shiva to
ask Yama to give back the Child. Immediately the Crocodile spitted the child
out with the growth of the child.
Sthala Purana
Deepasthamnbam base Sthala Purana relief
Deepasthambam base sthalapurana
The temple will be kept open between 06.00 hrs to 13.00 hrs and 16.30 hrs to 20.30 hrs
CONTACT
DETAILS :
The mobile number +91 8778659631 may be contacted for further details
HOW TO REACH:
The
place Avinashi is on the main road from Coimbatore to Erode. Express and
ordinary buses stop at the old Bus stand. The temple is about 200 meters from the
old Bus stand.
It
is a junction for Erode, Coimbatore, Mettupalayam, Gobichettipalayam,
Sathyamangalam and Tiruppur.
Nearest Railway Station is Tiruppur.
Soolakal & Mandapa pillar relief- Anjaneyar
Mandapa Pillar relief
Sthala purana - in valapi bhutavari
Inscriptions continued.........
Tribhº Virachōļadēva’s 2nd reign year 1184-85 CE, inscription, ( SII Volume 26, No. 191, A.R. No. 179 of 1909 ), on another pillar of the same verandah, records that a certain Avināśi Šilaisețți alias Kandiya- dēvan Vandutoțți of a nadu (name lost) caused the making and erection of a stone pillar to the Rishabha-mandapa in the temple of Avināśiyāļudaiyār. It is stated that this work cost 1-1/2 achchu of Palañchalākai.
[Sundara-påndyadēva]’s 32nd reign year 1297-98 CE, a damaged inscription, ( SII Volume 26, No. 192, A.R. No. 180 of 1909 ), on the South wall of the Brihatkaruņāmbikā shrine in the same temple, records an endowment of 45 panam, of which 35 paņam was for providing food offerings and 10 paņam was for the procession of the image of the deity (name lost), probably of the temple of Avināśi Āludaiyar. The name of the donor is lost but it seems that he hailed from Madakkulakkil-Madurai (i.e., Madurai) in [Pandi]-mandalam.
Sundara-pāndyadēva’s 3 [1] reign year 1296 CE, a damaged inscription, ( SII Volume 26, No. 193, A.R. No. 181 of 1909 ) on the West wall of the Brihatkaruņāmbikā shrine records a gift of money made by Perumāl Alagiyanāyan alias Alagiya Pandiyadēvar, a merchant of Aranaiyūr alias Sīvallapuram in Karaivali-nādu in [ ] mandala, to provide for food offerings to the deity Sundaranayanar to whom a temple was caused to be constructed on the bank of the tank at Pukkoliyür, by the same merchant. It is stated that the gift was found necessary because the Sabhaiyar and the urar of Kañjappalli alias Kulottungacholach-chaturvēdimangalam in Vi........chōla-valanādu, were not able to pay something the details of which are lost. It is further stated that the above-mentioned sabhaiyār and ūrār had undertaken to carry out the object of the endowment.
An incomplete inscription without the King’s name ( SII Volume 26, No 194, A.R, No. 182 of 1909 ) on the West wall of the Brihatkaruņāmbikā shrine, records an order of Adi-Chandēśvara of Avināśiyāļudaiyar directing that on the date mentioned above the following among the Devaradiyars of the temple, viz., Nāgapāśa-nangai, Sāntāl, Elukarai-nattū-nangai, Nachchi, Aludaiyanāchchi, Valattal and Irāguttarāya- nangai, should render the service of tiruvantikkāppu.
Vīra-pāņdyadēva’s 7th reign year, 1272 CE, a very much damaged and incomplete inscription ( SII Volume 26, No. 195, A.R. No. 183 of 1909 ), on the North wall of the Brihatkaruņāmbikā shrine, It appears to record a gift of land as kudinīngā dēvadāna and a gift of paddy to provide for food offerings and to do some services probably to the deity Avināśiyāļudaiya nāyanār. Mention is made of the premises of the temple of this deity and of a street called Vikkiramachōlan tiruvīdi.
Rājakēsarivarman alias Tribh Vira-pandyadeva’s 8 +1st reign year 1274 CE, inscription ( SII Volume 26, No. 196, A.R. No. 184 of 1909 ), on the South wall of the mandapa in front of the Brihatkaruņāmbikā shrine, records a settlement concluded by the members of the Vellala community and the members of the Palura community belonging to Vadapariśānakanādus, with the members of the two communities belonging to Süvür ( Sevur ) alias Sembiyan-kiļānadinallür in the same Vadapariśānaka-nādu, a devadapa of the god Avināśiyāļudaiyār but with the proprietary right over it resting with these people. The settlement related to the removal of two Vellalu and two Palura families from this village, without, however, stating the reason of this action. Several signatories, each hailing from a different village, figure in this record.
Vira-pāņdyadēva’s 8th reign year 1273 CE, inscription ( SII Volume 26, No. 197, A.R. No. 185 of 1909), on the South wall of the mandapa in front of the Brihatkaruņāmbikā shrine, records an order of the deity Adi-Chandēśura. It pertains to the matter of colonizing from the 8th year in the reign of the king of the village of Sevür alias Sembiyan-kiļānadinallür in Vadapariśāra-nādu, a dēvadāna of the deity Avināśiyāļudaiyar, but owned by the ar and the uralis of the village. It also records that in the next year (i.e., the 9th year in the reign of the king) the village people themselves would enjoy the lands; but from the year after that (i.e., from the 10th year), the villagers should pay paddy and several other taxes (specified), besides 10 achchu of money annually.
Räjakēsari-Kōnērinmaikoņdān’s (Viranārāyana), 2nd reign year, 46th day, 1140-41 CE, inscription ( SII Volume 26, No. 198, A.R. No. 186 of 1909 ) on the South wall of the mandapa in front of the Brihatkaruņāmbikā shrine, records a grant of the village of Tanavāśi alias Vīrachola nallür in Kitpā-nādu, made by the king, on the occasion of his coronation, to the goddess Perunkarunaichchelviyar of the Tirukkāmakottam in the temple of the god Avināśiyāļudaiyār. The gift is stated to have been made to a certain Mādēvāņdār. Also states that the taxes levied from the village should be received by the servants of the goddess only and the king's officials like the sämantas and others should not enter the village. The record further states that in regard to the colonizing of the village, the above-mentioned Mādēvändar would decide on the families to be brought into the village and that the inhabitants of the village themselves should measure out oil, etc., in the office of the goddess's shrine.
Vira-pandyadeva’s 14th reign year 1279 CE, a slightly damaged and incomplete inscription ( SII Volume 26, No. 199, A.R. No. 187 of 1909 ), on the South wall of the mandapa in front of the Brihatkaruņāmbikā shrine, records a gift of 12 kalam of paddy from the 4th day of the month of Ani in the year quoted above, to provide for food offerings to the deity Sundarana-yanar at Tenpalli, by the ur and the uralis of the village of Pappārapundi alias Virarājēndranallür a dēvadāna of the deity Avināśiyāļudaiyār. It is stated that these people would deliver the paddy to the śrī-bhandara of the temple of Avināśiyāļudaiya-nāyaṇār, annually.
The incomplete inscription without King’s name ( SII Volume 26, No. 200, A.R. No. 188 of 1909 ) on the South wall of the mandapa in front of the Brihatkaruņāmbikā shrine, records an order of the deity Adi-Chandesvara, granting the right called tachchāchāriyakkani in the temple of Avināśi Aludaiyanāyaṇār, to two artisans named Udaiyan Nayakapillai alias Alagi. yaśēmāchāri of Tirumarudanturai and Udaiyan Udaiyān alias Elukara- inātțu-āchāri, and enjoining upon them to attend to the ten kinds of repairs in the temple in lieu of the right given to them.
Vira Vallāladēva’s Saka 1204, 1282 CE, inscription, ( SII Volume 26, No. 201, A.R. No. 189 of 1909.) on the South wall of the mandapa in front of the Brihatkaruņāmbikā shrine, records a gift of the village of Tenpalinattam alias Sitakaragandanallür, which was carved out of the dēvadāna land belonging to the deity Avināśi- yāļudaiyanāyaṇār of Tiruppukkoliyür, by Madappa-danņāyaka, son of the mahāpradhāna Immadi Irāhuttarayan Perumal-dannāyakan of the Mațigolaya-kula. The gift is stated to be to provide for food offerings and other services during the Immadi-Irahattarāyan-sandhi instituted in the temple by the donor, for conducting the Vaikasi-viśākham festival, and for doing repairs to the temple.
The Inscription without the King’s name ( SII Volume 26, No. 202, A.R. No. 190 of 1909 ), on the South wall of the mandapa in front of the Brihatkaruņāmbikā shrine, records a gift of 10 panam by a certain Padari of the Vellala community, named Nallisaiyālan Parākkiraman of Palatoluvu in Kuruppu-nādu for a sandhyā lamp given by the donor to the god Avināśiyā- ļudaiya-nāyaṇār.
Tribh Kulõttungachōladēva’s 11+1st reign year an incomplete inscription ( SII Volume 26, No. 203, A.R. No. 191 of 1909 ), on the South wall of the mandapa in front of the Brihatkaruņāmbikā shrine, records a gift of a tax called kudikāņam consisting of one kuruni and four nālis by the villagers of Vellanür in Vadapariśāra nādu to the goddess Peruńkaruņaichchelviyar of the Tirukkāmakkōttam in the temple of Aludaiyar Avināśiyāņdār.
Tribh Virarājēndradeva’s 28th reign year 1234-35 CE inscription ( SII Volume 26, No. 204, A.R. No. 192 of 1909 ) on the South wall of the mandapa in front of the Brihatkaruņāmbikā shrine, records an endowment of 14 Palañjalākai achchu in the temple of Avināśiyāļudaiyar, by the prince Nachchinārkkiniyar alias Kandiyadēvar, for oil for bathing the image of the god Avināśiyāļudaiyār and of the goddess Peruńkarunaichchelviyar of the Tirukkamakkōttam on Saturdays and also for giving to the people suffering from diseases. It is stipulated that the servants of the deity, on receipt of the endowment, should measure out every Saturday the specified quantity of oil at the shrine of the goddess.
Kōnērimēlkoņdān’s 11th, 2351st day, inscription ( SII Volume 26, No. 205, A. R. No. 193 of 1909.) on the South wall of the mandapa in front of the Brihatkaruņāmbikā shrine, records a gift, made by the ruler, of the village of Attipalli in Vadapariśāra-nādu, to the deity Avināśiyāļudaiyār.
The inscription without the King’s name ( SII Volume 26, No. 206, A. R. No. 194 of 1909 ) on the South wall of the mandapa in front of the Brihatkaruņāmbikā shrine, records a gift of 10 paņam by Pillai alias Sirukkodukkan, a Vellalan Kundeli of Ādavūr in Kuruppu-nādu, for a sandhyā lamp.
Tribh Kulaśēkharadēva’s 5th reign year incomplete inscription, ( SII Volume 26, No. 207, A.R. No. 195 of 1909 ) on the South wall of the mandapa in front of the Brihatkaruņāmbikā shrine, seems to record a gift of one achchu to the temple for burning a lamp there.
Tribh Kōnērinmaikondān’s period an incomplete inscription ( SII Volume 26, No. 208, A. R. No. 196 of 1909 ) on the South wall of the mandapa in front of the Brihatkaruņāmbikā shrine, records the gift, made by the king, of the village of Valaippadi in Nallūrkkā-nādu, to provide for daily food offerings and other services to the deity, for doing repairs to the temple, for the Avanivēndarāman-sandhi instituted in the name of the ruler and for the festival in the temple of Avināśi Āļudaiya-nāyaṇār in Sevvür-nādu.
Māravarman alias Tribh Kulaśēkharadēva’s 5th reign year incomplete inscription ( SII Volume 26, No. 209, A. R. No. 197 of 1909 ) North wall of the mandapa in front of the Brihatkaruņāmbikā shrine, records a gift of one achchu by a certain Sattiyanāyakkan, a Vellälan Kāri of Arangūr in Kilkarai-Pūndurai-nādu for a lamp given by the donor to the deity Avināśiyāļudaiyār.
Vira-Nañjarāya-udaiyār’s Saka 1419, 1497-98 CE, inscription ( SII Volume 26, No. 210, A.R. No. 198 of 1909 ), on a Slab set up near the Kalyana-mandapa in the temple, records a gift of 3 panam, made by a certain Onnakkala- chchetțiyār, son of Nandaganachetțiyar, one of the merchants of Emmarkāl in Tenakkadambai-nādu for food-offerings daily during the mid-day worship to the deity Avināśi-lingan in Dakshina-Vārāņasi. It is stated that the amount of 3 panam was the monthly interest of 15 pon lent by the donor to some persons including Tanikar Avadaiya Nambiyār.
Vira-Chikkarāya-udaiyār’s Saka 1430, 1508 CE, a much damaged in the middle and end inscription ( SII Volume 26, No. 211, A.R. No. 199 of 1909 ), an another slab set up near the Kalyana-mandapa, the ruler is stated to be the son of Vira-Nañjarāya-udaiyār. The inscription records a gift of 4 panam, being the monthly interest on the capital of 20 pon, made by a certain Oduvanañjayan, son of Nañjana-chettivar, a merchant of Emmarakäl in Tiņaikkaņambai-nādu (Terkaņāmbai-nādu), to provide for food offerings during daily periodical worship instituted in the donor's name to the deity Avināśi-lingam in Dakshina-Varanasi. The amount of 20 pon was taken on loan by some persons who were enjoined to give the interest of 4 panam monthly to carry out the object of the endowment eternally.
Mahamandalēśvara Vira-Nañjarāya-udaiyār’s, Saka 1421, 1499 CE, inscription ( SII Volume 26, No. 212, A.R. No. 200 of 1909 ) on the third slab set up near the Kalyana-mandapa, records a gift of land to the god Avināśi-ilingan of Dakshina Vārāņasi, by a certain Onnakkalach-chettiyar, son of Nandaganach chettiyar, a merchant of Emmarkäl in Tiņaikkaņāmbai-nālu (Terkaņāmbi-nālu), who is described as the Pradhana of the king. The land is stated to have been purchased from the temple lands in Avanāśi by paying 15 pon to the temple treasury. It is stated that one thousand coconut trees should be grown in the land and the income accruing therefrom in due course should be used to provide for certain services to the deity mentioned above. It is further stated that the land was entrusted to some people including Kōliyāņdār, Süriyadēvan, and Masan who were sons of a certain Andi of Sövür in Vadapariśāra-nādu and that they and their successors should perpetually continue to carry on the above-mentioned services to the god.
Krishņarāja-Vudeya of Mayisūru ruling at Srirangapattana Saka 1678, 1756 CE, an incomplete inscription ( SII Volume 26, No. 21, A.R. No. 201 of 1909 ) on a Slab set up in front of the gopura of the same temple, records that Sankarayya, son of Madanayya and grandson of Madayya who is the son of Virayya and an officer (gurikāra) at Coimbatore and a kāryakarta of daļavāyi Dēvarājayya, an agent of the king in this part of the country, is stated to have carried out the renovation of the temples at Aviņaśi including the mandapas, the gopuras, the prākāra walls, the paved flooring (nelakattu) and the tank for the floating festival (teppa- kola). He is also stated to have set up a Panchalinga called Samkarēśvara in the south-east corner of the prakara of Aviņaśīśvira temple here. Also, it registers a grant of land made after purchase, to the above deity for the maintenance of lamps and worship. The details of grant land are not given in the record.
---OM SHIVAYA NAMA---
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