This is the 20th Thevara Paadal Petra Sthalam of Thondai Nadu.
This is an updated post on this temple, and for the earlier post, please click this Link. Moovar has sung hymns in praise of Lord Shiva of this temple.
Apart from Moovar, Saints Maharishis,
Vallalar, Pattinathar, and many more praised the Lord Shiva of this temple. Sekkizhar
has written about this place and how it flourished with various trees and plants even though it was close to the sea in Periyapuranam, and calls this place "Adipuri" /Adhipuri. Sekkizhar
describes the arrival of Sundarar to
Thiruvotriyur as…
அண்ணல் தொடர்ந்து ஆவணம்
காட்டி ஆண்ட நம்பி எழுந்தருள்
எணில் பெருமை ஆதிபுரி இறைவர்
அடியார் எதிர்கொள்வார்
வண்ண வீதிவாயில் தொறும் வாழைகமுகு
தோரணங்கள்
சுன்ணம் நிறைபொன் குடம்
தூபம் தீபம் எடுத்து தொழ எழுங்கால்
Appar, Thirugnanasambandar, Sundarar, Pattinathar
& many others have sung hymns on Lord Shiva of this temple.
விடையவன் விண்ணு மண்ணும் தொழநின்றவன்
வெண்மழுவாள்
படையவன் பாய்புலித் தோல் உடையகோவ
ணம்பல்கரந்தைச்
சடையவன் சாமவேதன் சசிதங்கிய
சங்கவெண்தோடு
உடையவன் ஊனமில்லி உறையும்
இடம் ஒற்றியூரே
… திருஞானசம்பந்தர் தேவாரம்
ஒற்றி யூரும் ஒளிமதி பாம்பினை
ஒற்றி யூரும்அப் பாம்பும்
அதனையே
ஒற்றி யூர வொருசடை வைத்தவன்
ஒற்றி யூர்தொழ நம்விணை ஓயுமே
…. திருநாவுக்கரசு
சுவாமிகள்தேவாரம்
ஐயுந்தொடர்ந்து
விழியுஞ்செருகி அறிவழிந்து
மெய்யும்பொய்யாகி
விடுகின்றபோ தொன்று வேண்டுவன் யான்
செய்யுந் திருவொற்றி
யூருடையீர்திரு நீறுமிட்டுக்
கையுந்தொழப்பண்ணி
ஐந்தெழுத்து ஓதவங் கற்பியுமே
...பட்டினத்தார்
Sundarar came to Thiruvottiyur after the
darshan of Sri Kalahastheeswar at Kalahasti. In his hymns, he recollects the
memories of Thiruvarur and feels very sad for not having a darshan of Thiruvarur
Thiyagarajar, and also for being separated for a long period. So he has sung as “paththimaiyum
– பத்திமையும்.”
பாட்டும் பாடிப் பரவித்
திரிவார்
ஈட்டும் வினைகள் தீர்ப்பார்
கோயில்
காட்டும் கலமும் திமிலும்
கரைக்கே
ஓட்டும் திரைவாய் ஒற்றி யூரே
… சுந்தரர் தேவாரம்
பத்திமையும் அடிமையையும்
கைவிடுவான் பாவியேன்
பொத்தினநோய் அதுஇதனைப்
பொருளறிந்தேன் போய்தொழுவேன்
முத்தினைமா மணிதன்னை
வயிரத்தை மூர்க்கனேன்
எத்தனைநாள் பிரிந்திருக்கேன்
என்ஆரூர் இறைவனையே
… சுந்தரர் தேவாரம்
Moolavar : Sri Padampakkanathar, Sri
Adipureeswarar,
Sri Manickathiyagar, Sri Putridamkondar,
Ezhuththariyum
Peruman (எழுத்தறியும்
பெருமான்)
Consort : Sri Vadivudai Amman.
Why is this place 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, “oath” means a mortgage. Another meaning is “wiping out”. During
piralaya, this place was completely covered with water, and Shiva wiped out the 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 Thevara hymns, the sea was very near, and they were 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 Saivism. Kumbha Pancharam is between the pilasters of the walls. This might have been built between the 10th and
13th centuries, probably during the Rajendra Chola period. The
stucco images belong to the 16th-century Nayaka period.
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
on the same straight line. Thiyagesar Sannadhi was built during the 16th and
17th centuries. The fusion of the Chozha period mandapa with the
latter period Thiyagesar Sannidhi can be seen from the outside. The outer
praharam has the 27 Shiva Lingas (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 yagam
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.
Of those, an amazing one is the small Pichadanar. The dwarapalakas at the entrance of the main sanctum are worth seeing. The laladam of the crown
has the simha image. Both crown images are different. Also, neither is installed on a pedestal. Since the inscriptions are on the back wall
of the Dwarapalakas, they were brought from elsewhere and installed
here. In the Nithya yaga mandapam near Natarajar Sannidhi, there is a Chandikeshwara, which belongs to the 8th to 9th Century.
Dwarapalakas
Dwarapalakas
In the inner praharam near Kaliya Nayanar Sannadhi, there is
an old Chozha painting that was discovered during renovation and is faintly visible.
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 he tried to cut off 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 with a square base sanctum. During the Chozha period, this was reconstructed as the Gaja Prishta
sanctum with stone.
Chozha and Pallava Pillars
Vattaparai
Amman Temple. This
is actually a Saptamatrikas temple facing North. The Priests are not the
usual Sivachariyars. For this sannidhi and Ambal Sannadhi, unmarried Kerala Namboothiris are performing 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.
Main Sanctum Sanctorum... Moolavar is in the form of an anthill, and abhisheka 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 is also called 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 – Lakuleesa Pasupatha- cult
worship, ie, attaining Mukti and joining with Lord Shiva with the physical body.
Incidentally, all Kayarokana Shiva temples are on the sea coast, in Nagapattinam, and
a temple in Gujarat.
Thiagarajar 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 their hands, are only seen. The Nadanam of Thiyagesar is Ajaba. It
was said 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
Bikshadana came here after wandering in Mylapore. Thiagarajar is a Boga moorthy.
During the procession, SomasKandar used to come out fully decorated with pooja articles. 12 people carried the open palanquin. On the outside of
the inner Praharam wall and near the Thiagarajar Sannadhi,
inscriptions were found. This speaks about 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 Manikka Thiyagar. The sad part is that the inscriptions were covered by the flooring done in recent years. It was
also said that, in the 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 the Vijayanagar Nayaks.
Kowleeswar
Sannadhi…. Kowleeswar Sannadhi is on the back side
of the Thiyagesar Sannadhi. A form of Shiva holding a kapala and Trishul in the
upper hands and lower hands is in chin mudra and meditating posture. This
moorthy may be called "Agora Dakshinamurthy". People mistakenly claim him as Kowleeswarar and Lakuleesar.
"Agora Dakshinamurthy" and not the Lakuleesar or Kowleeswarar
As per the experts, Lakuleesa Pasupada Dakshinamoorth, known as Padresar
Bhairavar
sannidhi…. A beautiful life-size Bhairavar with Jadamudi hangs up to the floor. A half-buried Bairavi is also inside Shiva’s
main sanctum, just opposite Bhairava. The presence of Bhairava and Bhairavi indicates that the Kapalika cult worship existed earlier.
Bhairavar sannidhi
Natarajar Sannidhi...
Thiripada Thiri Moorthy
Vadivudai
Amman Temple… The
Amman faces south with a separate balipeedam, Dwajasthambam, and Simha
vahana. The whole temple is also called Vadivudai Amman Temple.
For this sannidhi and Vattaparai Amman Sannadhi, Kerala Namboothiris, who are also
unmarried, are doing pooja. It was said 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 sang
Navamani Malai. Pattinathar, Vallalar, Sankaracharya, and Kanchi Periyava worshiped
Lord Shiva and Ambal of this temple.
The 15th-century Arunagirinathar has also sung hymns on Murugan of this temple
கரியமுகில்
போலு மிருளளக பார கயல்பொருத வேலின் விழிமாதர்
கலவிகளில்
மூழ்கி ம்ருகமத படீர களபமுலை தோய அணையூடே
விரக்மது
வான மதனகலை யோது வெறியனென நாளு முலகோர்கள்
விதரணம
தான வகைநகைகள் கூறி’விடுவ தன்முன் ஞான அருள்தாராய்
அரிபிரமர்
தேவர் முனிவர்சிவ யோகர் அவர்கள்பு ழோத புவிமீதே
அதிகநட
ராஜர் பரவுகுரு ராஜ அமரர்குல நேச குமரேசா
சிரகர்
கபாலர் அரிவையொரு பாகர் திகழ்கனக மேனி யுடையாளர்
திருவளரு
மாதி புரியதனில் மேவு ஜெயமுருக தேவர் பெருமாளே
HISTORY AND INSCRIPTIONS
It
is believed that the original temple existed during the 6th-7th Century
and was reconstructed in 750 CE during the Thondaiman period. In 1936 CE, Kumbhabhishekam was conducted
after renovation by an ardent devotee called Thiruvottiyuran Adimai. The
renovation work took 14 years, and he was
present on all days. Later, Kumbhabhishekam was conducted in 1998 and 2013.
As
per the inscription, Thiruvottiyur was under Jayangonda Chozha
mandalam, Puzhal Kottam, Puzhal Nadu. The Grantha inscription mentions Adipuri, and Lord Shiva was called Adipureeswarar. During the Chozha period, Lord Shiva was called Mahadevabhattaarar, Thiruvotriyur Mahadevar, Otriyur Alwar, Thiruvotriyur
Nayanar, and Padampakka Nayakadevar. The inscriptions also mention the festival
celebrated as Panguni Uthira Thiruvizha (on the 6th day, Urchavar will
be kept, and the pooja will be done under the Mahizha Tree, and Sundara’s Sripuranam will be
staged), Ani Thiruvizha, Masi maga
Thiruvizha, etc.
PALLAVA PERIOD INSCRIPTIONS
The Pallava king Nrpatungavarman’s 18th
reign year, 887 CE inscription on a slab in the verandah round the central
shrine of the Adhi-purīśvara temple, states that the sabha of Manali (a suburb
of) Tiruvorriyūr received five kalañcu of gold, the fineness of which was
tested with the (village-touchstone) (ürkkay-cemmai), endowed to god Mahādēva
of the village by Paliyan Pilli, one of the queens of Videlvidugu-Pallavaraiyar
of Umbala-nādu and agreed to provide without default four nālis of well pounded
old rice by the (standard measure called) karu-nāli, one ulakku of ghee; one
adukku of betel-leaves, five areca-nuts and four plantains, for offerings on the
day of sankranti as fixed interest (nilaippoliyūttu) every month. By default,
they also agreed to pay a daily fine of 44 kānam to the dharmāsanam.
The Pallava King Kampavarman’s 7th
reign year 876 (?) inscription, on a slab built into the floor of the mandupa
in front of the central shrine in the Adhipurisvara temple, registers an
agreement given by the sabhaiyar of Manali, a hamlet of Tiruvorriyür, in
respect of 15 kalańcu of gold, the fineness of which was….
(This inscription must be a copy since it is
engraved in continuation of an inscription where the king's name is lost and
followed by a record of Aparajita, the first line of which is engraved in
continuation of the present inscription.
The Pallava King Kampavarman’s 9th
reign year 878 (?), on a slab built into the floor of the mandapa in front of
the central shrine in the Adhipuriśvara temple, Seems to register an agreement
given by (the sabhaiyar of ūrār) of Püdür in Nāyaru-nādu, (a s d.) in
Pular-kōttam in respect of 60 kalañcu of gold, of which 30 kalañcu was endowed
by Amarnidi alias Pallavadiyaraiyar of Kancantur in Indalur-nādu (a s.d.) of
Cola-nādu for a perpetual lamp and 30 kalañcu by another donor (name lost), a
resident of Pulimārru in Kalmāy-nādu, (a s.d.) of Puliyürk-kōttam, for another
perpetual lamp, the fineness of which was tested by village touch-stone
(ürkkar-cemmai), that they would remit annually nine kalañcu of gold, being the
interest on the gift-money, fixed at the rate of three mañcādi per kalañcu per
year, in instalments of 4½ kalañcu every six months, the term commencing from
the month of Tiru (?) (in the same regnal year) to the ani of Tiruvorriyür for
the supply of ghee for the lamps and provide four meals daily to those who
would come to collect the interest.
The Pallava King Kampavarman’s 1st
reign year 880 -86 (?), inscription on a slab built into the floor of the
verandah round the central shrine in the Adhipurīśvara temple, Records an
agreement given by the ürar of Vaikkāttür, a suburb of Tiruvorriyür, in
Pulal-nādu (a s.d.) of Pular-kōttam in respect of 27 kalañcu of gold received
from Pudi Arindigai, wife of Vidēlvidugu [llańkove][ļār] of Kodumbāļūr family
in Kō-nādu to provide for food-offerings with well hulled old rice, 50
plantains, ten palam of sugar, areca-nuts, betel leaves, cocoanut to god
Mahādēva at Tiruvorriyür on the days of sankranti out of the interest on the
gift money, fixed at the rate of three mañcādi per kalañcu per year, that they
would deposit two kalañcu and mancadi of gold, every six months, the term
commencing from the month of [Va]yyāśi (Vaikāśi) in the same regnal year, to
the ani of Tiruvorriyūr and (pay a fine?) out of [2]00 kādi of paddy (in case
of default) made up of the guarantee (?) (talaiccēmādu) for the gold viz., 40
kādi of... daya-p-patta-nel, 20 kādi of mudisuttup-[pā]-tta-nel and 20 kādi of
mulapattip-patta-nel of Somadevan, and 120 kādi of paddy from the land called
'Jy-et [rap] pulam' (owned by) Vaikkādu kiļār.
The Pallava King Kampavarman’s 19th
reign year, 888 (?) CE, inscription on a slab built into the floor at the
entrance into the second prākāra of the Adhipurīśvara temple, registers the
sale of certain rights of irrigation and 20,000 kuli of land, house-sites made
tax-free by the sabhaiyar of Manali, a suburb of Tiruvorriyūr, to
Nirañjana-guravar of Tiruvorriyūr, who endowed the same as dēva-bhōga to the
temple of Nirañcanēśvarattu Mahādēva at Tiruvorriyūr, which was constructed by
him. The sale deed was written by the madhyasthan of the village, viz.,
Rudrappottar Kumārakālan, when he was present in the avanankuri and at the
command of the sabhaiyar. The documents signed by several members of the......sanganattar
of Manali, viz., (1) Vedavür Vennaya-kramavittan, (2) Kaļattür Nilavēțpai, (3) Kandarańgaśarman, (4) Asarai Bhavasvāmi-bhattan, (5) Seruppalli
Veļikumāra-bhattan, (6) Irāyür Kumāra Kunraccadań-gavi, (7) Komburattu
Sankaranārāyana-kramavıttan, (8), Karāmbiccețțu Māppa-kramavittan, (9)
Seruppalli Candraśarman, (10) Vinnür Nārāyana-kramavittan, (11) Asarai Somadēva-kramavittan, (12) Kaļattür Kāļakumāra-bhattan, (13)
Tirumundakkilavar Nārāyana-ccadańgavi, (14) Neduvētpür Druggaya-kramavittan, (15) Kaļattür
Rāvidāsa-kramavittan, (16) Andirattār Candaya-ccadańgavi, (17) Kaļattur
Nıladiccadangavi, (18) Sentoruttür Söma-cadańgavi, (19) Pulalür
Kāļidoņaya-kramavittan, (20) Pārkulattu Nāgaya-bhattan and (21) (Tiruvorriyur)
madhyasthan Rudrappottar Singanambi.
The following persons figured as witnesses, viz.,
(i) Tiruvorriyūr Panripāk-kiļān Porri, (ii) Tangotticatti, (iii)
Peruntalaikkāvadi Tiruvorriyūrān, (iv) Kumaran, and (v) Soman.
The inscription refers to the lands of
Mämbākkiļān, Pulalür Pōśar Pärkulattar, Seruppalliyār, Kārāmbiccețțār, Kommālaiyār, Neduvētpūrār, Andirattar, Kombaruttär, Irāyūrār, etc., as the boundaries
of the land sold. Among the boundaries of the land extensively enumerated is the tank called Tenkeri.
The engraver of the record was
Tiruvorriyür-ācāryan, alias Parameśvaran, son of’ Samundācāryan.
1. The inscription is damaged in the middle.
The Pallava King Aparajitavarman’s 4th
reign year 889 CE inscription, on a slab built into the floor of the verandah
round the central shrine in the Adhipurīśvara temple, Registers an agreement
given by the sabhaiyar and the amrta-ganattar of Ādampākkam, a suburb of
Tiruvorriyür, in respect of thirty kalañcu of gold, the fineness of which was
equivalent to that of the village touch-stone (ürkkarcemmai), gifted by Amatti
alias Kurumbakōļali, the mistress (bhōgi) of Vayiramēgan alias Vāņakōvarayar,
for burning a perpetual lamp with ghee in the temple of god Mahādeva at
Tiruvorriyür out of the interest on the gift money, fixed at the rate of three
mañcādi per kalañcu per year. (They also agreed to pay) 2½ kalañcu of gold
every six months, the terms commencing from the month of Aippigai (Aippaśi) in
the same regnal year to the Ani of Tiruvorriyūr.
The Pallava King Aparajitavarman’s 4th
reign year, 899 CE inscription, on a slab built into the floor of the verandah
round the central shrine in the Adhipurīśvara temple, records an undertaking of
the sabhaiyar and the amrta-ganattar of Ādampakkam, a suburb of Tiruvorriyür,
in respect of 30 kalañcu of gold, the fineness of which was equal to that
tested by the village touch-stone (ürkkar-cemmai), gifted by Sappakkan alias Patradāni,
the mistress (bhōgi) of Vayiramēgan alias Vāņakovarayar, son of Sami-Akkan for
burning a per-petual lamp in the temple of god Mahādēva at Tiruvorriyür, with
ghee, out of the interest on the gift-money, fixed at the rate of three mañcādi
per kalañcu per year. (They also agreed to pay) 24 kalañcu of gold every six
months (the term of payment) commencing from the month of Appigai (Aippási) (in
the same regnal year), to the ani of Tiruvorriyür. They also agreed to provide two meals a day to the persons who would come to collect the interest and to
pay a daily fine of 8½ kānam to the court (Dharmāsana) for failure, without
producing undıgai and pattigai.
The Pallava king Aparajitavarman’s 6th
reign year, 901 CE inscription, on a slab¹ built into the floor of the mandapa
in front of the central shrine in the Adhipuriśvara temple, Registers an
undertaking by the sabhaiyar of Manali, a suburb of Tiruvorriyür in respect of
sixty kalañcu of pure gold received from the Panmāhēśvaras for burning two
perpetual lamps to god Mahādēva at Tiruvorriyür, that they would remit 4 1/2
kalañcu in lieu of the interest thereon calculated at the rate of three mañcādi
per kalañcu per year on the gift-money, at the end of every six months starting
from the month of Kārttigai, to the ani of Tiruvorriyür. They also agreed to
give two meals to the persons who would come to collect the interest. In case
of any default, they agreed to pay a fine of 8½ kanam per day at the Dharmāsana
without showing undigai and pattigai.
The Pallava King Aparajitavarman’s 7th
reign year, 902 CE, inscription, on a slab built into the floor of the mandapa
in front of the central shrine in the Adhipurīśvara temple, registers an
undertaking of the sabhaiyar and the amrta-ganattar of Adambakkam, a hamlet of
Tiruvorriyur in Puliyur-kōttam, (in respect) of thirty kalañcu of pure
(ürkarcemmai) gold endowed by Mādēvi-Adigal, (queen of Aparajita), for burning
a perpetual lamp to god Mahādēvar of Tiruvorriyūr, received by them that they
would remit to the ani of Tiruvorriyür biannually 24 kalañcu of gold, the
interest fixed on permanent basis (nilaippoliyūtțu), calculated at the rate
of the three mañcādi per annum and give two meals a day to those
persons who would come for the collection of the interest. They also agreed to
pay, on default, a fine of 41 kāņam at the Dharmāsana, without presenting
undigai and pattigai.
The Pallava King Aparajitavarman’s 8th
reign year, 903 CE, inscription on a slab built into the floor of the mandapa
in front of the central shrine in the Adhipurīśvara temple, Records an
undertaking of the ūrār of Tiruvorriyūr, also called as the karmakkilavar in
respect of 60 kalancu of gold, the fineness of which was tested by the village
touch-stone (ürkkarcemmai) endowed by Kattūrudaiyān Paiytāngi Kandan, chief of
Kattür in Innambar-nādu, a s.d. of Cola-nādu on the north bank(of river Kāvéri)
for supplying, on the day of his asterism viz. Śōdi (Svāti), specified items of
sacred offerings with half of the endowed money, i.e., 30 kalañcu, for
burning a perpetual lamp with (the remaining half) i e., 30 kalancu, that they
would, in lieu of the interest payable at the rate of three mañcādi per kalañcu
per year, on the endowed money of 60 kalañcu, supply the required provisions
(for worship and lamp), to god Mahādēva of Tiruvorriyūr. The sacred offerings
included sixteen nāli of well-hulled old rice, six nāli of ghee for snapanam
(ablution) and tiruvamirdu (sacred food-offerings), eight plantains, one palam
of sugar, one vegetable for kariyamirdu (vegetable preparation), 80 betel leaves and ten areca-nuts, for tiru-adaikāy-amirdu, 30 tender cocoanuts, the required
items for pañca-gavya, sandal paste, incense, and camphor.
The Pallava King Aparajitavarman’s 12th
reign year 907 CE inscription, on a slab
built into the floor of the mandapa in front of the central shrine in the
Adhipurīśvara temple, refers to a gift of land after purchase from a resident
of the village Igaņaimüdür, to the god Siva of the temple of
Coļamālyīśvaragaram at Orrimüdür, to provide for the worshipping priest and for
food-offerings. perfume, incense, and a perpetual lamp.
The Pallava king Aparajitavarman’s 5th
reign year 900 CE inscription on a slab built into the pavement of the south
side of the first prahāra in the Välmikanātha temple, registers 30 kalaicu of
gold by Kuttiyali-Brahmādhirajan of Tirukkada-vür-nādu in Muttukkür-nādu, for a
perpetual lamp to god Mahādeva at Tiruvorriyür. The endowed amount was
deposited with the sabhaiyar of Manali, bearing interest at the rate of three mañcādi
per kalañcu (per month).
References:
1. ARE, 1911, 1912, 1937-8, no. 165; Ibid., part ii,
para 25, 87.
2. South
Indian Inscription Volume - XII3. The inscriptions of Pallavas by T V Mahalingam.
CHOZHA PERIOD INSCRIPTIONS
The sanctum sanctorum adhistanam has inscriptions of the Rajendra
period in Sanskrit, and many inscriptions record donations made to
this temple for burning lamps. Some of the donations are in terms of “Sava Moova Peradu /ewes," which means that at any point in time, the number of goats offered
should not decrease. The name of the architect/sculptor of this temple is Veera Chozha Ravi Thachan. One of the
inscriptions speaks about an officer who had not collected the tax from the property belonging to this temple, which was called “Shiva Thuroki,” and his property was confiscated and attached to this temple. In one inscription, there was a 15% interest in terms of gold as
tax to be collected once in six months, and food for the collector should be
provided.
The
inscription on the right-side wall (back of right-side Dwarapalaka) records 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. In that, it is mentioned that the land value should be
the same value as the land that was sold at Dhandeeswaram, part of Chennai City.
As
per the Kerala Culture website, the 960 CE Chozha period inscription records that
Valluvanad (a part of Malai nadu, present Kerala) King Vallabhan was a
friend of Chozha King Rajadithya, who was killed by Rashtrakooda King
Krishnan-III (his price Bhutuka). The depression
over his failure to join his friend
in the war and his death prompted him to abandon worldly pleasures and adopt the
name Sathuranana Pandithan to become the head of Tiruvottiyur Madam. Kulasekara
King Vijaya Ragadevan is mentioned in the inscription. The Rajendra Chozha-I’s 31st-year reign inscription mentions that on Rajendra Chozha’s birthday, ie, Margazhi
Thiruvathirai, Thiruvotriyur Thirumayanamudaiya Sthuranana Pandithar deposited
150 Kasu for ghee to this temple of Lord
Shiva.
There
were a lot of madams that existed during the Chozha period, and some of them are Sathuranan
Pandithar Madam (Rajendran-I Inscription), Kulothunga Chozhan Madam, Rajendra
Chozhan Madam (Built by Nagalavvaisani, an Arya woman belonging to Mehalapuram of Arya desam), and Angarayan
Madam (Vijayanagara King Harihara-II period).
திரு ஒற்றியூர் கோயிலில் ஒரு கல்வெட்டு ராட்டிரகூட
கன்னரதேவனின் 22 ம் ஆண்டைச்சார்ந்தது். இதில் கன்னரதேவனின் தாய் பூலைச்சி
ராணியார் ஒற்றியூர் இறைவனுக்கு கோயிலில் விளக்கு எரிக்க 30
கழஞ்சுகள் அளித்ததைக் குறிக்கிறது. அந்தப்பொன்
புழல்கோட்டத்து அம்பத்தூர் கீழ் ஏரிநாட்டு குறட்டூரான பராந்தக சோழ சதுர்வேதி மங்கல
சபை யாரிடம் நிவந்தமாக வைத்ததாக கல்வெட்டு கூறுகிறது. ஆக குறட்டூரான பராந்தக சோழ
சதுர்வேதி மங்கலம் தற்போது சென்னையில் உள்ளது. கல்வெட்டு காலம் 961AD.
LEGENDS
As
per the legend, Thondaiman was ruling Kanchipuram, and this place was a part of
it. Two small kings, Onnan and Vannan (Demons?), refused to submit to Thondaiman’s authority.
Thondaiman led a war against the two Kings. The two Kings (demos) ate the
Thondaiman’s army. Thondaiman sought the help of Sage Vromasa to fight against
the demons. The sage gave a Dharbai leaf, which he threw on the Demons. The
Tharbai leaf transformed into mazhu (a weapon of Lord Shiva) and chased the
demons away from the territory. Thondaiman was an ardent devotee of Lord Shiva, and he reconstructed this temple in 750 CE. He also constructed Parivara Devadas temples and installed 1000 Lingas, brought from Kasi.
Moolavar
is called Padampakkanathar since “Vasuki” got Sivadeeksha from Upamanyu Maharishi and worshiped Lord
Shiva of this temple. Lord Shiva accepted
Vasuki on his body; hence, Lord Shiva is called Padampakkanathar.
Lord
Shiva is called Ezhuththariyum Peruman – எழுத்தறியும் பெருமான்- since during the king's rule, all the orders/circulars
were sent, in which it was stated as – except Otriyur “இவ்வாணை ஒற்றியூர் நீங்கலாக”- This is mentioned in Periyapuranam written by
Sekkizhar.
ஏட்டு
வரியில் ஒற்றியூர் நீங்கல் என்ன எழுத்து
அறியும்
நாட்டம்
மலரும் திருநுதலார் நறும் பொன்கமலச் சேவடியில்
கூட்டும்
உணர்வு கொண்டு எழுந்து கோதுஇல் அமுதுஇசை கூடப்
பாட்டும்
பாடிப் பரவி எனும் பதிகம் எடுத்துப் பாடினார்
Kaliya Nayanar, one of the 63 Nayanmars, was from this place. He used to worship Lord Shiva
daily by lighting a lamp. He continued even during poverty. At one stage, he couldn't do it and tried to kill himself, and Lord Shiva appeared and blessed him.
Kaliya Nayanar
POOJAS &
CELEBRATIONS
Apart
from regular poojas, special poojas are done on Vattapparai Amman Urchavam in
Chithirai, Vasantha Utsavam in Vaikasi, Aani thirumanjanam in Aani, Aadi Pooram,
Avani Moolam, Vinayagar Chathurthi, Navaratri, Kanda Sashti Utsavam,
Thirukarthigai (Moolavar Kavasam will be opened and "Thaila Kappu" will be done,
kept open for 3 days to general public’s
darshan), Manickavasagar Urchavam, Thai Poosam with Theppotsavam, 10 days
Brahmotsavam in Masi (which includes
Mahizhadi Thiruvizha, Mahashivaratri and important days.
TEMPLE TIMINGS
The
temple will be kept open from 06.00 hrs to 12.00 hrs, and from 17.00 hrs to 21.00
hrs.
CONTACT
DETAILS
The Temple office Phones: 044-2573 1032, 2573 3703
E-Mail: vadivudaiamman@tnhrce.com.
Temple
website: http://www.vadivudaiamman.tnhrce.in/
HOW TO REACH
City
Town buses are available from Various parts of the City.
The
temple is about 1 km from Tiruvottiyur Railway Station, 11 km from Chennai Central, 26 km from
Koyambedu, and 28 km from Meenambakkam Airport.
The nearest
Railway Station / Junction is Chennai Central.
The nearest Metro is Theradi Metro.
LOCATION OF
THE TEMPLE: CLICK HERE
Votreeswarar Sannadhi
Ayyanar
Valapi sculptures
Valapi sculptures
Chandikeswarar
Nandhavaneswarar Sannadhi Under construction
Nandhavaneswarar Sannadhi After Completion
---OM
SHIVAYA NAMA---
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