16th NOVEMBER 2019.
The visit to this temple was a part of the Thirumukkudal temples
Visit scheduled on 16th & 17th November 2019. After Perunagar Sri Brahmapureeswarar Temple, we came to Uthiramerur. The Sun started to set behind the
temple, and light was falling, when we reached the temple. This 8th-century Uthiramerur City was a Brahmin settlement established by Nandhivarman Pallava-II (720-796 CE)
and called Uthirameru Chaturvedi Mangalam. It was believed that
Uthiramerur may be a Title for the Nandhivarman Pallavan-II.
Moolavar : Sri Vaikunda
Perumal
Thayar : Sri Devi and
Bhudevi
Some of the salient features of this temple are….
The temple faces east. Garudalwar and Balipeedam are in front. The sanctum is located on the platform, accessible via a flight of 11 steps. The temple was constructed/reconstructed during the Kulothunga period, and the
temple was called Rajanarayana Vinnagaram.
There are no sub-sannidhis.
ARCHITECTURE
The temple consists of the sanctum sanctorum, an artha mandapam, and an
open mukha mandapam. The mukha mandapam was supported by 16 pillars. The sanctum
sanctorum consists of simple pada bandha adhisthana with tripatta kumuda,
bhitti, prastaram, which consists of valapi and kapotam with nasi kudus, greevam, sigaram, and kalasam. An eka tala vesara vimana is on
the bhumi desam. 4 maha nasis are on all the cardinal directions of the sigaram. A kalasam is on the top.
Provisions for 5 nos of koshtas are given on the sanctum walls, which are empty
now.
HISTORY
AND INSCRIPTIONS
This place was a Brahmin settlement established by the Pallava
King Nandivarman-II, during 750 CE, and called Uthiramerur Chaturvedi
Mangalam. During the Chozha period, Uthiramerur was called Rajendra Chozha
Chaturvedi Mangalam, the Vijaya kanda Gopala Chathurvedi
Mangalam, and Vadamerumangalam, etc. In inscriptions, it was mentioned as Uthirameru, Uthiramerur, and Uthiramelur.
When Nandhivarman gifted this Uthiramerur to 1200 Brahmins, this
city was planned as per the vastu and
agama shastra to accommodate Temples, residences, Streets, Roads, etc. This Temple with
mandapam functioned as Brahmasthanam for the mahasabha of the city. The
Mahasabha base has the inscriptions from 750 CE to 1350 CE of various kings. The inscriptions
belong to Nandhivarman, Kambavarman, Parantaka Chozha, Rajendra Chozha, and Parthivendran. Some of the inscriptions mention the other temples of
Uthiramerur.
The Pallava King Nandivarman II’s 24th
reign 755 CE inscription on the south wall of the Vaikuntha Perumāl temple, registers a gift
of three padagam of land by Caturvaidyan Perumañcigan, the madhyastha of the
village, after purchasing the share of one padagam each from Kuravaśiri
Vişņukumāra-trivediyar, a brāhmaņa lady who was the wife of Tadakkadaiyār of
Irāyür, and Kundur Kandamaccadańgaviyār, as avippuram to god Mahādeva of the
temple of Brahmēśvaragrham, situated in the north-eastern (Iśānadiśat) part of
Uttaramērucaturvēdimangalam. The mahāsabhaiyār ordered that from the income on
the gift-land, a brāhmaṇa priest should offer worship by providing food-offerings
with three nāli of rice and ghee twice a day (to god), and then partake the
food. They also declared the gift land as tax-free. The document was written by
Vastuvidyāmayan Nakkan, son of the acarya of the mandapa.
The Pallava king Nandivarman II’s period
inscription on the south wall of the Vaikuntha-Perumal temple records the
endowment of four patti of land called Malliyan Karann arcanabogam, by the
sabhayar of Uttaramerur single plot caturvedimangalam, to the god Mahadeva at Tiruppulivanam. The land was
assigned to a brahmana priest, who was a bachelor (brahmacari), proficient in
the Vedas, by recitation (paravana), for conducting worship thrice a day and
for his livelihood. The assignment is stated to be for a period of three years.
Three years limit is fixed for each entrant.
The Pallava king Dandivarman’s 7th
reign, 803 CE inscription on the south wall of the Vaikuntha-Perumāl temple, records the
sale of five pādagam of land by the Perunkuri sabhaiyār (of
Uttaramēru-caturvēdimangalam) to Svāmikumāra-caturvedi Somayāji of Mudumbai,
who donated the same after paying enough money towards expenses, for digging
the tank on the south of the eastern division (kılkkūru) of Paramēśvaravadi and
raising its bunds (karaiyattavum). They made it clear that either the donor or
his descendants will not have any special right to the land. The gift-land was
called (after the donor) Svāmikumāra-kuttam. This deed was drawn by
Paramēśvaran.
The Pallava King Dandivarman’s 9the reign, 805
CE inscription on the south wall of the Vaikuntha-Perumāl Temple, records an
undertaking given by the sabhaiyar of Uttaramēru-caturvēdimangalam, in respect
of 20 kalañcu of gold received by them from Cettadaraiyar Tānavēndan of
tuvāyccēri in Kaccippedu, that they would assign the income from sale of manure
(eruvilai) collected from Elalāccēri and Melaittoru cattle-pens (torunilai) of
the village in deepening and improving the tank Vayiramēgatataka (of the
village) as endowed for, by the donor. The sabhaiyār vowed not to assign the
work of deepening the tank every month to any other except the (tank) committee
(vāriyare) of the day.
The Pallava King Dandivarman’s 21 years 122
days, 817 -18 CE, reign inscription on the south wall of the Vaikuntha Perumāļ
temple, records a
transaction of the sabha of Uttaramēru caturvēdimangalam concerning the
settlement of lands (samantuśeydal). It was decided in the case of those ryots
of the village who had the boundaries of their lands settled by samantas and
left the village without paying the amount of gold due, which the villagers
themselves (ūrōmēy) had to pay, the sabha should sell so much extent of the
defaulter's land as would cover the amount to the Vayiramēga-tațāka of the village
and should have the transaction engraved in the mandapa (of the temple) in the
village. The defaulters were given the option of redeeming the properties
within three years (mūnru samvatsaram) by paying the amount due to the niyāyam
(niyāyattalkolla-udaiya pon), failing which the sale transaction would become
irrevocable. The transgressor of the above regulation is to be treated as a
traitor of the village (gramakantaka). If any madhyastha carried out such an
order of returning the land after three years, he should be removed
(vetlippōga-iduvadāga) from office.
The Pallava king Nrpatungavarman’s 16th
reign, 885 CE inscription, on the south wall of the Vaikuntha Perumāl Temple, records a gift of
13 kalañcu of gold by Bhatari, wife of Haranandi, the temple priest (kōyilan)
of Alappakkam, for burning a perpetual lamp in the temple of Mahādeva at
Tiruppulivalam in Uttaramēruccaturvēdimangalam, out of the interest on the
gift-money. The endowment was left under the protection of the
variyapperumakkal (of the village).
The Pallava king Nrpatungavarman’s 25th reign, 894 CE inscription, on the west wall of the Vaikuntha Perumāl temple, mentions the name (of the king) Nṛpatongar and the 25th year (of his reign).
The Pallava king Nrpatungavarman’s 26th
reign, 895 CE inscription, on the east wall of the Vaikuntha Perumal
temple, records a
sale-deed (nilavilai āvanam) executed by the sabhaiyar of Uttaramēru caturvēdimangalam, an independent village of Kaliyūr-kköttam, in respect of lands situated in
Kilppündi to the south of Ādalampūndi (sold) to Visaiyanalluļān Kādavadiyarayan
alias Puditiran of Kügür¹ in Vilā-nādu the mikūru of Muttaraiyar-nādu.
The Pallava king Nrpatungavarman’s reign
inscription on the cast wall of the Vaikuntha Perumal temple, mentions
Kadavadi-Araiyar atas Puda Diran and a brahmana, the recipient of a brahmadeya
called karanai. Other details are lost.
The Pallava King Kampavarman’s 6th reign, 875 CE, inscription on
the south wall of the Vaikuntha Perumal temple. records the transaction of land as archanabogam by the sabha.
The Pallava King Kampavarman’s 8th reign, 877 CE, inscription on
the west wall of the Vaikuntha Perumal temple. (to be updated).
The Pallava king Kampavarman’s 8th reign, 877 CE, inscription on
the west wall of the Vaikuntha Perumal temple, records (to be updated).
The Pallava king Kampavarman’s 877 CE inscription on the south and east
walls of the Vaikuntha Perumal temple, records the sale of land measuring kõl around the
bank of the tank called Karikaikuttam for building a madam and for use as
bahir-bhūmi (i.e. for digging earth to raise the bunds), by the sabhaiyār of
Uttaramēru-caturvēdimangalam, an independent village of Kāliyūr-kōttam to
Kuravaśiri Rāmadeva-bhattan, a member of the alungana of the village and his
two brothers Nandiśvara-bhattan and Kundha-bhattan, after receiving (enough)
money from the above three persons. The sabhaiyar also caused the title deed (pattasamantu) to be given to the three persons. It is stated that the person
who dug (mulkuttinār) in the bunds of this tank shall be fined five kalañcu of
gold in a favour of Vayiramēga-tatāka, and the person who let out the water (nirvittar)
of this tank, shall be treated as traitor of the village (grāma-kantaka).
The Pallava King Kampavarman’s 9th
reign 878 CE inscription, on the west wall of the Vaikuntha Perumāļ temple, records a transaction of the sabhaiyār of
Uttaramēru-caturvēdimangalam, an independent village of Kaliyūr-kōttam, by
which the sale or transfer of four house-sites, situated in the southern wing
(ten-siragu) of the Adanimangalam street, to the west of the way into the
southern market (telkil-angadi) of the fourth street of the village, was
declared prohibited, since the sabhaiyar themselves required them. It is
stated that those who violate this deed shall be considered as the offenders
of the grāmakāryam. This deed was written by Tiruvadigal.
The Pallava King Kampavarman’s 10th
reign, 879 CE, inscription, on the west wall of the Vaikuntha Perumāļ temple, records a gift of 250 kuli of land by Kuravasiri
Agniśarmakramavitta-sōrāśi, a member of the alungana of
Uttaramēru-caturvēdimangalam, in Kāliyūrk-kōttam to the tank called
Vayiramēga-tataka of the village. The ēri-vāriyapperumakkal (of the sabhā of
the village) were asked to remove the silt (kulivāyil attuvittu) of the tank
using the annual income from the gift-land.
The Pallava king Kampavarman’s 15th reign,
884 CE inscription on the north wall of the Vaikuntha Perumāļ temple, records an endowment of two plots of land to god
Mahādēva at Mullaivāyil, by a brāhmaņa lady Tāļiccāni, the second wife
(ilaiyal) of Śanakumāra-caturvēdi-Agnicitta-Śarvvakratukkal of Kumuļūr, a
member of the alum-gana of Uttaramēru-caturvēdimangalam, an independent village
in Kāliyūr-kōttam, for daily food-offerings to god Mahādēva in the temple which
was constructed by the donatrix and her husband. Of the two plots of land, one
was purchased at Mullaivāyil from the ūrār of Sirupaluvür with her
angamaņi-dravyam (dowry). The sabhaiyār agreed to provide offerings under their
personal supervision (kadaikkandu).
The Pallava King Kampavarman’s 15 reign year 884
CE inscription, on the north wall of the Vaikuntha Perumāļ temple, records a gift of 1,000 kalañcu of gold by Seyya Aparajitan of Tolur-nādu
in Ikkāttukkōttam, (a feudatory?) of the king (Perumānadigal-adiyên) who
entrusted the same to the sabhaiyar of Uttaramēru-caturvēdimangalam in
Käliyūr-kōttam, for removing the silt and deepening the bed, and strengthening
the bund (kulikutti-atta) of the tank called Vayiran ēga-tatāka, in the village.
The sabhaiyar agreed to carry out the work with the interest on the gift-money
fixed at 200 kalancu of gold per annum payable every three months, the term
commencing from the month of Ani every year.
The Pallava king Kampavarman’s 18th
reign year, 887 CE, inscription on the south wall of the Vaikuntha Perumāl temple, records a resolution made by sabhaiyar of
Uttaramēruchaturvēdimań-galam, an independent village of Kaliyur-kkōttam, in
respect of 100 kalañcu of gold, the fineness of which was tested by the village
touch-stone (urkkal-cemmai), that was given to the temple by Mannipakkilan, a
resident living in the southern market-place of this village, which was
received by them. They agreed to utilise the interest from the gift money fixed
as 15 kalañcu calculated at the rate of three mañcādi per kalañcu per annum and
the cash income from the 20 houses in the northern sector of the market place,
for digging (and removing the silt) (kuli-kuttivittal) of the tank called
'Vayiramega-tataka, every year, from the year following the current rengal year
(edirandu) onwards. This work was entrusted to the tank committee
(ēri-vāriya=pperumakkal) for that particular year.
The Pallava king Kampavarman’s 21st
reign, 890 CE inscription on the west wall of the Vaikuntha Perumāļ temple, records an agreement made by the sabhaiyār of
Uttaramēru-caturvēdi-mangalam in respect of the fund endowed by Munnipakkiļān,
a resident of the terkil-angadi, to the temple that, the
eri-vāriya-pperummakkal, received 30 kalañcu of gold, being the interest on 200
kalañcu of gold (i.e., 100 kalañcu then endowed and 100 kalañcu made in the
18th regnal year of the king by the same person) calculated at the rate of
three mañcādi (per annum), for the purpose of strengthening the bud of the
Vayiramēga-tatāka.
Also states that the sabhaiyār, having been
pleased by the charity, remitted the puravirai tax, inclusive of manaipon,
alpirai, śērumāttu, etc., on the donor who was required to pay to the temple and
the villagers taxes only as per the agreement with the sabhaiyār.
The Pallava King Kampavarman’s 23rd
reign, 892 CE inscription on the south and east walls of the Vaikuntha Perumal temple, Registers an agreement given by the sabhaiyār of
Uttaramēru-caturvēdi-mangalam, an independent village of Kaliyūr-kkōttam, to
(the king) Ayyan Kampaperumānār in respect of 40 kalañcu of gold, the fineness
of which was tested by village touch-stone (ürkkar-cemmai) and 1,000 kādi of
paddy by the gain-measure canņālikkal, for feeding, 1,000 brāhmanas on the day
of śōdi (svāti) in the month of Avani and for the sacred bath ceremonies
(mahā-snapanam) to god Mahadeva at Tiruppulivalam on the same day, with the
interest on the gift-money and paddy. The stipulated items of feeding were four
varieties of curries, one alakku of ghee measured by mey (?), and one nāli of
curd. For the sacred bath (mahā-snapanam), 125 nāli of ghee was provided,
individually.
References:
1. Annual report on South Indian
Epigraphy Year, 1898, and 1895.
2. South Indian Inscriptions
Volume – VI.
3. The inscriptions of Pallavas by T V Mahalingam.
The 10th-century Parantaka Chozha’s (907 – 956 CE)
inscription is considered an important one. The inscription records the
Election procedure (Kudavolai – குடவோலை முறை) for the Variam (similar to the present local body). The various services are divided into different variyams, they are Annual
Committee (ஸ்ம்வத்ஸர வாரியம்), Garden Committee (தோட்ட வாரியம் ), and Water Management Committee (ஏரி வாரியம்
), etc. The Mahasabha was represented by the elected members of
the variams. The Village was divided into wards or Streets called Kudumbu, and each Kudumbu can send its
contestant to the mahasabha or the General assembly. The total number of
Kudumbus is 30.
The complete election process of a member to the variam is
recorded in the inscriptions. The
Mahasabha has the power to sell and buy lands, can accept endowments
offered by the Public, accepts paddy, grains, or ghee as well as gold, accrued
as interest of the principal, in certain stipulated measurements, and accepts
gifts from the Royal King and his family members, and the same was registered and recorded.
The Election process goes like this…
The
Qualification for the contestant:
Must own a minimum of 1/4th veli land (6.17 acres - one veli) and tax must have been paid continuously. Must have one's own house on legally owned land. The Age must be between 35 and 70 years.
Must have learnt the mantra brahmana and should have teaching capability. Even though a person owns a land
of 1/8 veli and knows one Vedha, one of the four Bhashyas, and has the capacity to teach
these to others, they can also contest. If a person possesses the above qualification
should have expertise knowledge in their business. He must have an honest income
and should be of a stable mind.
Disqualification
for the contestant:
Those who served for three years and have not submitted their
accounts and their relatives of three generations, both from their father's and mother's
side, are not eligible to contest. The Sons of Younger and elder sisters of
defaulter’s mother, the Uncle or the brother of mother side of defaulter, the
brother of father side of the defaulter, the brothers of defaulter, the
father-in-law of the defaulter, the brothers of His wife, the husband his own
sister, the sons of his own sisters, the son-in-law of the defaulter, the
father of the defaulter and the sons of
the defaulter are also not eligible to contest.
In addition to the above, the defaulter who has committed the
first 4 of the 5 sins recorded, the defaulter who is foolhardy, the person who
has stolen property, the person who has consumed the forbidden food, and the person
who was proved to be guilty and has become pure after performing the expiatory
ceremony are not eligible to contest.
The
process of election:
The qualified persons of the 30 kudumbus are written (may
be in palm leaf) and dropped into a pot. The names of 12 (சேரி) chery’s
should be dropped in separate pots. During this process, all the young and old
mahasabha members should be present. The priests of the temple are also to be
present. The oldest priest should take the pot and show it to the assembled. A
small boy, who doesn’t know what is inside, is asked to take a ticket. The
arbitrator should receive the ticket with an open hand with palms up and keeping
the fingers apart.
The arbitrator should read the name, and after that, the other
priests also read the same. Out of the 30 elected members, 12 persons,
who are aged, advanced in learning, and those who are in the Garden variyam in
the previous term, will be selected for the Annual Committee ((ஸ்ம்வத்ஸர வாரியம்). The rest of the 12
will be selected for the Garden variyam, and the remaining 6 will be selected for the Thotta variyam. The elected
member of the three Variams will hold the office for 360 days.
Removal
of a person found guilty:
If anybody is found guilty, they will be removed from the committee.
If any retire, the arbitrator will convene the meeting of 12 Cheris, and a
person will be appointed. The Kudavolai system is applicable for the Pon
variyam (Gold Committee) and Panchavara
Variyam.
Qualification
of the Accountant:
Any arbitrator who earns honestly can be asked to write the
accounts. Also, he should submit the previous year’s account. He should submit the
same personally and not through any other agents.
The orders should be received from the King and should be shown
to all the members of the assembly.
The original inscription is reproduced as given below...
1. ஸ்வஸ்திஸ்ரீ மதிரை கொண்ட கோப்பர கேசரிபம்மர்க்கு யாண்டு ப[ன்]னிர[ண்]டு ஆவது உத்திரமேருச் சதுர்வ்வேதி மங்கலத்து ஸபையோம். இவ்வாண்டு முதல் எங்களூர் ஸ்ரீ முகப்படி ஆக்ஞை
The original inscription is reproduced as given below...
1. ஸ்வஸ்திஸ்ரீ மதிரை கொண்ட கோப்பர கேசரிபம்மர்க்கு யாண்டு ப[ன்]னிர[ண்]டு ஆவது உத்திரமேருச் சதுர்வ்வேதி மங்கலத்து ஸபையோம். இவ்வாண்டு முதல் எங்களூர் ஸ்ரீ முகப்படி ஆக்ஞை
2. யினால்த் தத்தநூர் மூவேந்த வேளான் இருந்து வாரியமாக ஆட்டொருக் காலும் ஸம்வத்ஸர வாரியமுந் தோட்ட வாரியமும், ஏரி வாரியமும் இடுவதற்கு வ்யவஸ்தைய் [செய்]
3. த பரிசாவது குடும்பு முப்[பதாய்] முப்பது குடும்பிலும் அவ்வவ் குடும்பிலாரேய் கூடி கா னிலத்துக்கு மேல் இறை நிலம் உடையாரை, தன் மனையிலே அ
4. கம் எடுத்துக் கொண்டு இருப்[பானை], அறுபது [பி]ராயத்துக்கு உள் முப்பது பிராயத்துக்கு மேல்பட்டார் வேத[த்]திலும், ஸாஸ்த்ரத்திலும், கார்யத்திலும் நிபுணரென்னப் பட்டி
5. ருப்பாரை அர்த்த ஸௌஸமும் ஆத்ம ஸௌஸமும் உடையாநய் மூவாட்டின் இப்புறம் வாரியஞ் செய்திலாத்தார் வாரியஞ் செய்தொழிந்த பெருமக்களுக்கு
6. அணிய பந்துக்கள் அல்லாத்தா[ரைக்] குடவோலைக்குப் பேர் தீட்டி சேரி வழியேய் திரட்டி பன்னிரண்டு சேரியிலும் சேரியால் ஒரு பேராமாறு ஏது முருவறியாத்தான் ஒரு
7. பாலனைக் கொண்டு குடவோலை வாங்குவித்துப் பன்னிருவரும் ஸம்வத்ஸர வாரியமாவதாகவும் அதின் மின்பேய் தோட்ட வாரியத்துக்கு மேற்படி குடவோ
8. லை வாங்கிப் பன்னிருவரும் தோட்ட வாரியமாவதாகவும் நின்ற அறு குடவோலையும் ஏரி வாரியமா
9. வதாகவும் முப்பது குடவோலை பறிச்சு வாரியம்(ஞ்) செய்கின்[ற] மூன்று திறத்து வாரியமும், முந்நூற் அறுபது நாளும் நிரம்[ப] வாரியம் ஒழிந்த அனந்தரம் இடும் வாரியங்கள் இவ்வ்யவஸ்தை யோ[லை]ப்படியேய் குடும்புக்குக் குடவோலையிட்டுக் குடவோலை பறிச்சுக் கொண்டேய் வாரியம் இடுவதாகவும் வாரியஞ் செய்தார்[க்]கு பந்துக்களும் சேரிகளில் அன்நோந்யம் _ _ __ அவரு
10. ம் குடவோலையில் பேர் எழுதி இடப் படாதாராகவும் பஞ்சவார வாரியத்துக்கும் பொன் வாரியத்துக்கும் முப்பது குடும்பிலும் முப்ப(த்)து குடவோலை இட்டு சேரியால் ஒருத்தரைக் குடவோலை பறித்து பன்னிருவரிலும் அறுவர் பஞ்ச[வார] வாரியமாவிதாகவும் அறுவர் பொன் வாரியமாவதாகவும் ஸம்வத்ஸர வாரி[ய]ம் அல்லா(த்)த
11. வாரியங்கள் ஒருக்கால் செய்தாரை பின்னை அவ்வாரியத்துக்கு குடவோலை இடப் பெறாத(தி)தாக[வு]ம். இப்பரிசே யிவ்வாண்டு முதல் சந்த்ராதித்தவத் என்றும் குடவோலை வாரியமேய் இடுவதாக தேவேந்த்ரன் சக்ரவத்தி ஸ்ரீ வீரநாராயணன் ஸ்ரீ பராந்தக தேவராகிய பரகேஸரி வம்மர் ஸ்ரீ முகம் அருளிச் செய்து வரக்காட்ட
12. ஸ்ரீ ஆக்ஞையினால் தத்தநூர் மூவேந்த வேளாநுடனிருக்க நம் க்ராமத்து துஷ்டர் கெட்டு ஸிஷ்டர் வர்த்தித்திடுவாராக வ்ய[வ]ஸ்தை செய்தோம் உத்தர மே[ரு]ச் சதுர்வேதி மங்கலத்து ஸபையோம்.
Ref
Epigraphia Indica, Volume -XXII
South Indian Inscriptions Volume - 6, 283 - 325, and 332 - 377
Kudavolai inscription
Kudavolai inscription
HOW
TO REACH:
The temple is about a km from the Uthiramerur Bus Stand.
Uthiramerur is 30 km from Kanchipuram, 31 km from Chengalpattu, and 92 km from Chennai
The nearest Railway Station is Chengalpattu.
LOCATION OF THE TEMPLE: CLICK HERE
---OM SHIVAYA NAMA---
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