Sri Narumpoonatha Swamy Temple / ஸ்ரீ புடார் ஜீனேஸ்வரர் / அருள்மிகு நாறும்பூநாத ஸ்வாமி திருக்கோயில் / அருள்மிகு கோமதி அம்மன் உடனுறை நாறும்பூநாத சுவாமி திருக்கோயில், திருப்புடைமருதூர் / Thiruppudaimarudur, Tirunelveli District, Tamil Nadu.

This temple is on the banks of River Thamirabarani and the confluence of Kadananathi. This place Thiruppudaimarudur was also called as Dakshina Kasi, Maruthakasi, Sivan nagar, Sivan mukthipuram, Indirapuri, Aathipuri, Thara Keswaram and Maruthur.

Thiruvilaiyadal puranam Painting 

Moolavar  : Sri Narumpoonatha Swamy / Sri Pudar Janeswarar

                  ஸ்ரீ புடார் ஜீனேஸ்வரர்

Consort    : Sri Gomathi Amman

Some of the salient features of this temple are….

The temple is facing east with a 5 tier Rajagopuram and second level rajagopuram is of two talas, including adi tala. Nandhi is in the second level rajagopuram facing North. The sthla vruksham Marutha maram is on the back side of the temple. Balipeedam, Dwajasthambam, and Rishabam are in front of second level rajagopuram. Balipeedam and a Rishabam are in front of Sanctum sanctorum. Dwarapalakas, Vinayagar and Murugan are on both sides of entrance to antarala. Moolavar is of Big in size and slightly slanting on a square avudayar. A Scar on the Shiva Lingam is found. In koshtam, Vinayagar, Dakshinamurthy, Maha Vishnu with his consort, Brahma and Durgai.

In praharam Vinayagar, Sri Valli Devasena Subramaniar in Anjali hastam, Chandikeswarar, 63var, Veeramarthandan, Natarajar with Sivakami ( Sandal paste with punuku is applied ), Manickavasagar, Patanjali and Vyaghrapada, Dwaja Ganapathy, Dwaja Subramaniar, Vayu Lingam, Shiva Lingam, Ambal, Suriyan, Brahmathandam, Nagars, Sahasra Lingam, Dakshinamurthu, Nruthi Lingam, Kasi Lingam, Rameswara Lingam, ChaturLingam, Thirithiya Lingams, Karuvur Siddhar, Vinayagar, Maha Vishnu with his consort in Anjali hastam, Juradevar, and Navagrahas.

Ambal Gomathi Amman is in a separate temple like sannidhi on the right side of the Shiva’s sannidhi facing east ( which is a rare position ). Ambal is in three bangha standing posture with a lotus bud ( parrot …? ) on the right hand and left hand is in dola hastam.

ARCHITECTURE

The temple consists of sanctum sanctorum, antarala, ardha mandapam, maha mandapam. The temple was built like a mada koil. The base tala is with Padma jagathy, vrudha kumudam and kapotam. Prastaram consists of valapi Kapotam and viyyalavari. The temple is constructed on this tala. The main temple is on a pada bandha adhistanam with jagathy, Kumudam ( Vrudha & 16 flat surface ) and pattikai. The bhitti starts with vedikai. The pilasters are of vishnukantha pilasters with square base, Kalasam, kudam, lotus petals mandi, palakai, and pushpa pothyal.

Ambal is in a separate temple like sannidhi with sanctum sanctorum, antarala, ardha mandapam and maha mandapam.  An eka tala salakara vimanam is on the sanctum sanctorum.

Dwajasthambam is not line with sanctum sanctorum and Rajagopuram. ( for the darshan of Nandhanar ) 

Inside view of the Vimanam, Top floor with wood

Vimanam inside wooden sculptures 

Vimanam inside wooden sculptures 

 Vimanam inside wooden sculptures 

HISTORY AND INSCRIPTIONS

There is no exact evidence available, to prove the period and who constructed this temple etc,. But based on the temple architecture, the temple may be constructed during Rajaraja Chozha-I. There were 14 inscriptions recorded from this temple belongs to 8^th Century CE to 19^th Century. As per the researchers, the original temple was constructed during 10^th Century Chozha period and latter received contributions from Pandyas, Vijayanagaras, Nayakas and Venadu Kings. This place was called as Thirupidumaruthil, Mulli nattu Thirupudaimaruthur and Keelkala Kootrathu Brahmadeya Srivallapa mulli Nattu Thirupudaimarudhur. Shiva is mentioned in the inscriptions as Sri Pudar Jeneswarar.  

In 740 CE., inscription ( ARE 1916, No. 419 ) belongs to the period of Kochadaiyan Ranadhiran ( 710 – 740 CE ) found on the north wall of Narumpunathar temple describes Perumkanmis of Narumpunathar temple donated a land to the Devaradiyal namely Manikkathal.

கருவரை வடக்கு சுவரில் காணப்படும் கோசடையன் ரனதீரனின் 740 வது வருட கல்வெட்டு ( ARE 1916, No. 419 ) மாணிக்காத்தாள் என்ற தேவரடியாருக்கு தேவகாண்மிகள் நிலம் கொடையாக கொடுக்கப்பட்ட்தை பதிவு செய்கின்றது.  

As per the researchers, In 650 CE, The Pandya Kings Maravarman Harikesari and his son Ko Sadaiyan Ranadheeran ( 710 – 740 CE ) constructed a small temple with sanctum sanctorum.

ஆய்வாளர்களின் கூற்றுபடி பொயு 650 வருட மாரவர்மன் ஹரிகேசரி மற்றும் அவரது மகன் கோ சடையன் ரனதீரன் ( 710- 740 பொயு ) கருவரையை மட்டும் கட்டினர்.

As per the researchers, In 946 CE Veerapandyan-I, changed the old temple as Chandikeswarar Temple, a new temple was constructed to Shiva and Ambal, with sanctum Sanctorum, ardha mandapam and Maha mandapam and lands were gifted to this temple.   

ஆய்வாளர்களின் கூற்றுபடி மேலேகுறிப்பிடப்பட்ட கோயில் சண்டிகேசுவர்ருக்காக மாற்றப்பட்டுவிட்டு, புதியதாக சிவன் மற்றும் அம்பாளுக்காக கருவரை, அர்த்தமண்டபம் மற்றும் மகாமண்டபத்துடன் கோயில் கட்டப்பட்டது.

A 1490 CE inscription on the Maha mandapam east wall records the endowment of worship and naivedyam, Marthandan Veerakeralakutti for the Marthandan Sandhi. For the same land was gifted to the temple and periphery limits are mentioned. Shiva was called as Thirupudaimaruthur Udaiyar, Narumpoong kondaruliya Nayanar.

மகாமண்டபத்தில் உள்ள பொயு 1490, ஆண்டு கல்வெட்டு அமுதுபடி சாத்துப்படி உள்ளிட்ட நிவந்தங்களுக்கு மார்தாண்டன் வீரகேரளகுட்டி என்பவர், மார்தாண்டன் சந்தி என்ற வழிபாட்டு நேரத்திற்காக விட்ட நிலம் அதன் எல்லைகள் கூறப்படுகின்றன. ஊரின் பெயரை முள்ளி நாட்டுத் திருப்புடைமருதூர், கீழ்க்களக் கூற்றத்து பிரம தேயம் சீவல்லபமங்கலம் எனவும், இறைவனின் பெயரை நாறும் பூங்கொண்டருளிய நாயனார், மற்றும் திருப்புடைமருதூர் உடையார் எனவும் குறிப்பிடுகின்றது.

The Chozha king Rajaraja-I’s 995 CE, vattezhuthu inscription on the east wall of Chandikeswarar Sannidhi records the sale of land to Chozha nattu Pidavur nattu Ambalavan niradi, by Pandya Nattu Iyalatti mangalathu, 4 Bhattars, which includes Vadavayathu Chaturvedi Bhattan.

சண்டிகேசுவரர் சன்னதியின் கிழக்கு சுவற்றில் உள்ள முதலாம் ராஜராஜ சோழனின் பொயு 995 ஆண்டு வட்டெழுத்து கல்வெட்டு  சோழநாட்டு பிடவூர் நாட்டைச் சார்ந்த அம்பலவன் நிறாடி என்பவனுக்கு பாண்டி நாட்டு இயலாட்டி மங்கலத்தைச் சேர்ந்த வடவாயத்துச் சதுர்வேதிப் பட்டன் உள்ளிட்ட நான்கு பட்டர்கள் நிலம் விற்ற செய்தியைத் தருகிறது.

Pandya king Sadaiya Varman Kulasekaran’s 13+1 reign year 1204 CE, incomplete damaged inscription on the South wall of Amman Sannidhi, records the representation for Shiva of Thirupudaimaruthur by Mavali Vanathirayar. Full details are not known.

அம்மன் சன்னதியின் தெற்கு பக்க சுவரில் உள்ள பாண்டிய மன்னர் சடையவர்மன் குலசேகரனின் 13+1 ஆட்சி ஆண்டு பொயு 1204 கல்வெட்டு, மாவலி வாணாதிராயர் மன்னன் சடையவர்மன் குலசேகரனிடம் திருப்புடைமருதூர் சுவாமிக்காக செய்த விண்ணப்பம் தெரியவருகிறது. கல்வெட்டு முழுமையாக இல்லாததால் செய்தி முழுமையாக இல்லை.

The pandya king Maravarman Kulasekaran’s 40^th reign year 1308 CE Century inscriptions ( 5 fragment inscriptions ) records the Gift of 1 veli land to Thiru Kamakotta Nachiyar and the same was accepted by 4 Bhattars.

பாண்டிய மன்னர் மாறவர்மன் குலசேகரனின் 40ஆவது அட்சியாண்டு பொயு 1308 கல்வெட்டுகள் ( முற்றுப்பெறாத 5 கல்வெட்டுக்கள் ) திருக்காமக்கோட்டமுடைய நாச்சியார்க்கு ஒருவேலி நிலம் கொடையாக அளிக்கப்பட்டதையும், அதனை நான்கு பட்டர்கள் ஏற்றதையும் பதிவு செய்கின்றது.

The inscription on the Ardha mandapam wall without Kings name and year, records the gift of Musical instrument players of 5 temples belongs to Mulli nattu Brahmadeya Villages. 

அர்த்த மண்டப வடக்கு சுவரில் உள்ள மன்னர் மற்றும் ஆட்சியாண்டு அறியப்படாத கல்வெட்டு, முள்ளிநாட்டு பிரமதேயத்துக்குட்பட்ட ஐந்து கோயில்களில் இசைப் பணியாளர்களுக்கு வழங்கப்பட்ட கொடை பற்றிய செய்தி கூறப்படுகிறது.

Kulasekara Pandyan’s 32^nd reign year, 1300 CE inscription on the Ardha mandapam south side wall records the endowment of burning perpetual lamps for the same 35 panam was received by the Siva Brahmins of this temple.

அர்த்த மண்டப தெற்கு சுவரில் உள்ள, குலசேகர பாண்டியனின் 32 ஆம் ஆட்சி ஆண்டு பொயு 1300, கல்வெட்டு கோயில் சிவபிராமணர்கள் நந்தாவிளக்கு எரிக்க 35 பணம் பெற்றது கூறப்படுகிறது.

Pandya King Marajadaiyan alias Rajasimha-II’s 2+4 reign year inscription on the praharam, kannimoolai steps, records the endowment of burning lamps at Thirupadumaruthil Alwar Shrine with alakku ghee. For the same 25 sheeps are gifted to the temple. 

பாண்டிய மன்னர் மாறஞ்சடையனின் ( @ராஜசிம்மன்-II ) 2+4 ஆட்சி ஆண்டு கன்னிமூலை திருச்சுற்று மாளிகைப் படிக்கட்டில் உள்ள கல்வெட்டு  திருப்படுமருதில் ஆழ்வார்க்கு விளக்கு எரிப்பதற்காக தினம் ஆழாக்கு நெய் அளப்பதற்காக இருபத்தைந்து ஆடுகள் தானமாக வழங்கப்பட்ட செய்தியைத் தருகிறது.

The inscription of the north wall of the temple, the re engraved old inscription records the gift of land to the Thevaradiyal.

கொல்லம் ஆண்டும் சகாப்தம் ஆண்டும் இணைந்து வரவில்லை பொருள் தெளிவாகச் சொல்லப்படவில்லை. ஒருகாலத்தில் பொறிக்கப் பட்ட கல்வெட்டை திருப்பணியின் போது பிரதி எடுத்து வெட்டடியதாகத் தெரிகிறது. தேவரடியாள் பெண்ணுக்கு நிலம் வழங்கப்பட்ட செய்தியைத் தெரிவிக்கிறது.

The 1899 CE Kumbhabhisheka inscription records the establishment of Dwajasthambam and Shiva Lingam.

பொயு 1899 கால  நாறும்பூநாதர் கோயில் கும்பாபிஷேகக் கல்வெட்டு, கொடிக்கம்பம் மற்றும் லிங்கம் புதிதாக ஸ்தாபித்ததை பதிவு செய்கின்றது.

The other inscriptions from 15^th Century to 19^th Century inscriptions records the endowments established and the donations made to this temple.

மீதமுள்ள பொயு 15 ஆம் நூற்றாண்டு முதல் 19ம் நூற்றாண்டு வரையிலான கல்வெட்டுக்கள் கோவில் பூசைக்காகக் கொடுக்கப்பட்ட தானங்களைப் பற்றிக் கூறுகின்றன.

Ref

1. திருநெல்வேலி மாவட்டக் கல்வெட்டுக்கள் முதல் தொகுதி. ( Tirunelveli Mavatta kalvettukkal – Volume -1 )

2. ARE 1916

3. நெல்லை கட்டபொம்மன் மாவட்டம் கையேடு, Published by Tamil Nadu Archaeological Department.

Maha Kumbhabhishekam was conducted during 1970, 1991,

 Veeramarthandan

 The inscription records the installation of new dwajasthambam

LEGENDS

There are three temples, where the sthala vruksham is Marudha Tree ( மருதமரம் also known as Arjuna / Arjun Tree in Sanskrit and its botanical name “Terminalia arjuna” ). It is believed that, these places are once a forest with marudha Trees. Shiva was under these trees and blessed the devotees. The temples are 1. Mallikarjunam, Sri Mallikarjunar Temple, Sri Sailam, 2. Pudarjunam, Sri Narumpoonatha Swamy Temple at Thiruppudaimarudhur and 3. Madhyarjunam, Sri Maha Lingeswarar Temple at Thiruvidaimarudhur.    

Any temple located on the banks of rivers, where the river flows from South to north direction, is considered as a Holy temple equivalent to Kasi. Here also the Thamirabarani River flows from South to North around this temple and the confluence of River Gadananadhi, Hence This temple is also considered equivalent to Kasi.

As per the legend, the Munis and Devas requested Shiva, they need a Shiva Temple, equivalent to Kasi. Shiva threw the Thandam on the place where the Thamirabarani joins with sea. The thandam travelled against the flow of river and reached this place, where Thamirabarani and Gadana rivers joins and flows from South to North. Hence this temple is considered equivalent to Kasi also called as Dakshina Kasi. Devotees used to do the rituals to their ancestors on Amavasya days. The thandam is installed near Suriyan.

In another legend, in the process of hunting in this forest a Pandya King shot and arrow on a Deer. The deer rand hit inside a hole of a tree. The king ordered to cut the tree. In the process the sword/ sickle hit a Shiva lingam. Latter the King constructed a temple for this Shiva Lingam. Hence the deer hit and the sword hit marks can be seen on the Shiva Lingam.

In another legend, Karur Siddhar used visit Shiva Temple for worship. When he came to this place there was a flood in the river and he couldn’t cross. From the other banks of river he praised and called Shiva, that he is in the midst of fragrant smelling flowers. To hear Siddhar, Shiva leaned towards him and told to cross the river thinking only Shiva. Hence Shiva is called as Narumpoo Nathar and the Shiva Lingam is leaned on the right side to hear Karur Siddhar.      

To hear Siddhar, Shiva leaned towards him 

POOJAS AND CELEBRATIONS

Apart from regular poojas, special poojas are conducted on Pradosham, Maha Shivaratri, Adi Pooram, Thai poosam, Thirukarthigai, Amavasya Days, etc.

TEMPLE TIMINGS

The temple will be kept opened between 07.00 hrs to 10.00 hrs and 17.00 hrs to 20.30 hrs.

CONTACT DETAILS

HR & CE EO Ku Bharati +919360813021 may be contacted for further details.

HOW TO REACH

This temple is on the west side of the village and 2.5 KM from Mukkudal and Veeravanallur Main road, 10 KM from Kallidaikuruchi, 13 KM from Cheranmahadevi and Ambasamudram, 37 KM from Tirunelveli.

Nearest Railway station is Kallidaikuruchi. 

LOCATION OF THE TEMPLE :  CLICK HERE

 Maha Vishnu as Thiruvikrama 

 A war scene

இந்திரன் வெம்பழிதீர்கக் கயிலாயத்திலே போனது

Maha Vishnu as Krishna

ஆலயம் காண்படலம்

Maha Vishnu's Rama Avatar

Maha Vishnu's avatars

கந்தபுரணம் வள்ளி திருமணம்

கந்தபுரணம் வள்ளி திருமணம்

Maha Vishnu as Ananda Sayanar - Ranganathar

 Shiva as bangle seller

 Thiruvilaiyadal Purana- Shiva as fisherman 

  Shiva as fisherman - வலை வீசிய படலம்

- Shiva as fisherman - வலை வீசிய படலம்

Kazhuvetram - கழுவேற்றம் 

--- OM SHIVAYA NAMA ---

Sri Rajagopalaswami Temple, அருள்மிகு ஸ்ரீ தேவி, பூதேவி சமேத ராஜகோபால சுவாமி திருக்கோயில், மன்னார்கோயில் / Mannarkoil, Tirunelveli District, Tamil Nadu.

This place Mannarkoil is in between Gadananadhi and Thamirabarani River.  Mannarkoil was called as Vedapuri during ancient times, Rajendra Vinnagaram during Chozha period and presently called as Mannarkoil. This temple is also called as Kulasekara Alwar Temple.

Moolavar   : Sri Vedanarayana Perumal

Utsavar     : Sri Rajagopalaswami

Thayars     : Sri Vedavalli & Bhuvanavalli

Some of the salient features of this temple are….

The temple is facing east with a 5 tier Rajagopuram. Paintings to Dasavatar, the agamas taught by Maha Vishnu and Brahma are in the mukha mandapam walls. A 4 pillar mandapam is before the Balipeedam. Balipeedam, Dwajasthambam and Garudan are after the Rajagopuram, under the mandapam. Moolavar Sri Narayanar is in three postures,  on three levels, as Standing, Sitting and reclining postures. All the three levels, Moolavars and their Consorts are made of stucco, painted with herbal extracts. Bhrigu Maharishi and Markandeya Maharishi are also in the sanctum sanctorum. Utsavar Sri Rajagopala Swamy is with Sridevi, Bhudevi and Sri Kotha ( Andal ), Garudan are in front of Moolavar.

In praharam, Bhuvanavalli Thayar, Vedavalli Thayar, Manavala Mamunigal sannidhi, Visvaksenar, Ramanujar, Dasavatara sannidhi, Yoga Narasimhar, Kulasekara Alwar, Paramapada vasal ( Paramapada vasal doors are with beautifully carved wooden sculptures / reliefs ), Thiruvaimozhi mandapam and vahana mandapam.   

Dasavatara sannidhi

Dasavatara sannidhi

Dasavatara sannidhi

Visvaksenar,

ARCHITECTURE

The temple consists of sanctum sanctorum, antarala, ardha mandapam, maha mandapam, mukha mandapam. There is a 4 pillar mandapam under the mukha mandapam before Dwajasthambam. The Mukha mandapam pillars has the images of the Nayaka kings / Donors. The temple is with an ashtanga Vimanam in which Moolavar is in three postures. The sanctum sanctorum is on a adhistanam with jagathy, Vrudha kumudam and prativari. The Bhitti starts with vedikai. The pilasters are of brahmakantha pilasters. The Prastaram consists of valapi, kapotam with nasikudus and viyyalavari. The first Tala and second talas are salakara style built with bricks. Moolavar is in sitting posture with Sridevi and Bhudevi. In the second level, Moolavar is in reclining posture. Stucco image of Maha Vishnu, Narasimhar, Brahma and Dakshinamrthy are on the tala and greeava koshtams. The first level and 2^nd level interiors are constructed with wood.

The gandapada miniature bas reliefs are from the episodes of epic Ramayan. The paramapada vasal wooden doors has the bas reliefs of Epic Ramayan and Maha Vishnu’s various forms like Narasimhar, Lakshmi Narayana, Lakshmi Narasimha, Ramar with Sita and Lakshmana.

Nayaka kings / Donors sculptures are on the respective mandapam pillars.

HISTORY AND INSCRIPTIONS

About 38 inscriptions recorded from this temple, which includes Chozhas, Chozha Pandyas, Latter Pandyas, The regional King Kalakkad Thiruvadi, Vijayanagara Nayakas. As per the inscriptions Moolavar is called as Vedanarayanan and Utsavar is called as Gopalaswamy. Out of the 38 inscriptions, Rajendra Chozha-I, Jadavaraman Sundara chozha Pandyan-I, Jadavarman Kulasekara Pandayan-I and Maravarman Sundara Pandyan –I’s inscriptions are important. The earliest inscription belongs to Jadavarman Sundara Chozha Pandyan’s 4^th reign year ( 1024 CE ).

During Chozha and Chozha Pandyas period, “Rajaraja Pandya nattu Mudikonda Chozha Vinnagar” and Perumal was called as Rajendra Chozha Vinnagarathu Nintraruliya Paramaswamigal”. Also called as Rajaraja Chaturvedimangalam. The temple was called as Rajendra Vinnagar, and Perumal was called as Rajendra chozha Vinnagara Deva, Rajendra Vinnagara Alwar, Gopalaswamy, Alagiya mannanar and Mannarsvami(n).

As per the Rajendra Chozha’s 24^th reign year inscription this temple was built by the Chera King Rajasimhan, who was ruling under Rajendra Chozha-I.

The Pandya king Māravarman alias Tribhuvana chakravartin Sundara Pandyadeva’s 14^th regnal year, ( Sasanam 814, ARE No 397 of 1916 ) inscription on the west wall of the Kulasekhara Álvar shrine in the Gōpālasvami temple, records that, The King 'who was pleased to distribute the Chōla country' registering an agreement given by the Srivaishnavas of the Rajendra Vinnagar temple of Rajaraja chaturvēdımangalam to Alvar Sri Parankusa mamuni, one of the Brahmavsdvāns of the place, stating that they would obey him in as much as he had been appointed to look after the service in the shrine of Alvar Kulasekhara perumal set up and endowed by Vasudevan Kēśavan alias Sendalankaradasar of Mullaippalli ın Malaimandalam.

Rajendra Chozha’s 9^th reign year inscription ( Sasanam 815, AR No 400 of 1916 ), on the north and west walls of the same shrine, records that Sendalankaradasar of Mullaippalli in Malaimandalam who set up the shrine of Kulasēkhara perumal declared the village Vindanūr ın Kurumarat nādu as a tiruvidaryāttam and settled its boundary disputes ( ) on the strength of an old document which was now rewritten The village had been formerly surveyed under royal orders in the 9^th year of Rajendra chōla dēva and had been registered on the first tier of the temple as the tiruvidaiyāttam of Rājēndraśōla Vinnagar Emberuman in Rājarāja chaturvēdı mangalam in Madhurantaka valanādu, a sub-division of Rājarāja Pandi nadu.

Pandya king Maravarman alias Tribhuvana chakravartin Sundara Pandyadeva’s 4^th + 1^st reign year inscription ( Sasanam 816, AR No 998 of 1916 ), on the north wall of the same shrine, records the gift of the village of Velāñjõlai to the shrine of Kulasēkhara perumal by the kara navans of the tantra headed by the chief military officers in the imperial service ( Sengöl vēlaikkarar ) of Parikkiragam Dēvēndra vallabha of Urimaiyalagiyan ın Vadavari nādu. The record also grants the privilege of using the excess water of the tank Melakkulam by channels to other tanks.

The Pandya king Māravarman alias Tribhuvana chakravartin Sundara Pandyadeva’s 4^th + 1^st reign year inscription ( Sasanam 817, No 399 of 1916), on the north and west bases of the same shrine, records the villagers of Puliyūr alias Nripa chūdāmūni nallür in Tenvari nādu having assembled together as ūr granted the flow [ of excess water of their tank, to other tanks ].

The Pandya king Jatavarman alias Tribhuvana chakravartin Kulasekharadeva’s 13^th + 6^th reign year inscription ( Sasanam 818, AR No 402 of 1916 ), on the east wall of the same shrine,  records, that the Sri Vaishnavas of Rajendra Vinnagar in Rajarāja chaturvēdimangalam granted to Sendalankaradasar a pidipadu under the following circumstances. The latter having got the release of certain lands in Vindanür alias Avani mārtāndapuram, the ownership of which was disputed by the residents of Puliyür in Tenvari nadu and of Srivallabha chaturvēdımangalan in Kurumarai nadu, in the boundary dispute already referred to in No 815 above, the nagarattār  of Vindanür granted the kārānmar of these lands to Sendalankaradasar of the Kulasēkhara perumal shrine [ The king on the occasion of his presence at the Nalayiravan tirumandapam to hear the Tiruppāvas, remitted all the taxes on these lands including kadamai and antarāyām ]. Probably there are gaps in the text.

The Pandya king Maravarman alias Tribhuvana chakravartin Sundara Pandyadeva's 22^nd reign year inscription ( Sasanam 819, AR No. 401 of 1916 ), on the east wall of the same shrine, the  King who having taken the Chōla country was pleased to perform the virābhishēka at Mudikondaśōlapuram registering the sale of garden belonging to two widows without sons, of Rajaraja chaturvēdimangalam for 123 ānai achchu to the shrine of Kulasēkhara perumāl by their representatives ( mudukan ), [one a son-in-law and other the father. It is stated that before doing this, the widows appealed to their jñātes for help, but failing to get it, other jñātes permitted them to dispose of the lands as they liked ]. The Epigraphical report gives the regnal year as 20, the fortnight vahula paksha, and the nakshatra as Uttara Phalguni ( Uttıram ).

The inscriptions as per Sasanam 820,  AR No 403 of 1916, on the east base of the same shrine, records an order of the chief god Gopalasvami of the temple, granting the kadamai of Nādālvan kulam for meeting the expenses of offerings, etc, on the day of Ardra in the month of Makara when he went in procession and stood in front of the shrine of Kulasekhara. The gift was made to Sendalankaradasar, at the suggestion of Tiruvaranga Nārāyaņan.

As per the Sasanam 821, the inscription on the north wall of the central shrine in the temple of Raja Gōpālasvamin, other wise known as Mannarsvamin, records a much damaged and copied corruptly. Probably two inscriptions are mixed up. The first seems to be of a record of a Pandya king with the title Jatāvarman.

The second one seems to be of the 3^rd regnal year of the Chola king Adhirajendradeva.  bnMentions Rajarāja chaturvēdımangalam, a brahmadēya in Rajaraja pandinādu alias Mudikondasõla valanādu and the vaikhānasas, conducting worship in the temple. The record seems to register some gift of money and paddy for worshipping the god for the health of the king ( tirumēninanrāga ).

The Chōla viceroy, Jatāvarman alias Sundara Chola Pandyadeva’s 4^th reign year inscription ( Sasanam 822, AR No 107 of 1905), on the same wall, records the gift of some land to the temple of Rajendra Vınnagara Alvar in Rajarāja chaturvēdımangalam, a brahmadēya in Rājarāja pandya nadu alias Mudikondaśōla valanādu.

The inscription ( Sasanam 823, AR No 388 of 1916 ), on the north wall of the mandapa in front of the central shrine in the temple, an undated inscription records ordering that Anandavalli [ was to be appointed ) third Kuds in the temple of Alagiya mannanar of Rajaraja chaturvēdimangalam, a brahmadēyam in Mulli nādu, in place of Valli Manikkamālai and her set who formerly occupied the third kudi [ but were now transferred to the fourth ].

A much damaged 1599 CE, inscription ( Sasanam 824, No 383 of 1916), on the south wall of the same mandapa records the appointment of a certain Sankara nayınar as the dharmakarta and accountant of the temple by the god and his servants assembled together in the Kulasēkhara mandapa underneath the canopy called Udayamartāndan pandal.

The inscriptions recorded in sasanam 825, 826, 827 and 828 are much damaged fragment inscriptions. 

 

As per the Sasanam 829, this is a highly damaged inscription. Seems to register the gift of some land to the temple of Rajendra chōla Vinnagara dēva in Rajaraja chaturvēdı mangalam of Mullinādu, a subdivision of Mudikondasōla valanādu. Mentions the Chera king Rajasingavarman. Probably this is the same as AR No. 144 of 1905 on the south wall of the central shrine in the temple If so it belongs to the reign of the Chōla Pandya viceroy, Jațavarman alias Sundara Chola Pandya.

As per the Sasanam 830, this is a fragmentary inscription records the Chola king Udaiyar Sri Rajendra choladeva and his son the Chola Pandya viceroy Sundara Chola Pandya,  Seems to make some provision for burning a perpetual lamp in the temple.

The Chola king Parakēsarivarman alias [ Udaiyar ] Rajendra choladeva’s 24^th reign year inscription ( sasanam 831 ), records that  'who captured Pūrvadēśam, Gangai and Kadāram' mentioning the 16^th year of his son and viceroy Udaiyar Sundara [ Chola ] Pandyadeva. Only the date portion, and even that with many gaps, is available The day of the year also seems to have been mentioned, but it is mutilated.

This is probably the same as AR No 112 of 1905 on the south wall of the central shrine in the temple, registering a gift of land From the Epigraphical report it is learnt that the 24^th year of Rajendra Chōla-I corresponded to the 15^th year of his son and viceroy Sundara Chōla Pandya But our text gives the regnal year of the latter as the sixteenth.

The Pandyan king Jatavarman alias Tribhuvana chakravartin Kula sekharadeva’s 13^th + 1^st reign year inscription ( sasanam 832 ) records that, the brahmadēya village of Mulli nadu. The remaining portion of the record is not available.

The Pandya king Tribhuvana chakravartin Śri Kulasekhara Perumal’s 15^th + 1^st reign year inscription ( Sasanam 833 ), begins with the meykkīrtti, "Pūtala madandai". The king is evidently Jatāvarman Kulas'ēkharadēva.

As per the Sasanam 834, 835, 836, 837 and 838 are highly damaged.

The 1587 CE inscription ( Sasanam 839, AR No 395 of 1916), on the inner gõpura, right of entrance, records  the  appointment of two dancing girls for the twelfth kottu in the temple. The Epigraphical report gives the date as Kollam 763 and adds Arpasi 1 tāds, Dhanishtha, corresponding to CE.1587, October 1.

Ref

1. தென்னிந்திய கோயில் சாசனங்கள் பகுதி - II.

2. South Indian inscriptions Volume  XLI and XIV

3. நெல்லை கட்டபொம்மன் மாவட்டம் கையேடு, Published by Tamil Nadu     Archaeological Department.

Chozha's inscriptions

LEGENDS

Kulasekara Alwar,..... one of the 12 Alwars, was born at Thiruanjaikalam of Chera Nadu in a Royal family. Latter he conquered Pandya Country and ruled. At one stage he renounced his royal position and undertook pilgrimage to Vishnu Temples and finally came to Vedapuri. He was attracted by Sri Vedanarayanan’s beauty and served at this temple till he attained mukti. He had written 105 verses of Perumal Thirumozhi of Nalayira Divya prabandham on Thirukannapuram, Thiruvazhi, Thiruchitrakoodam and Thiruvathakode. He was called as Kulasekara Perumal, Kollikavalan, Koodal Nayagan, and Kozhikon. The idols of Rama, Sita, Lakshmana and Krishnar, worshipped by Sri Kulasekara Alwar is still in the sanctum sanctorum. He was praised by Ramanujar, Manakkal Nambi and Manavala Mamunigal.

This temple is in front of Ekadasi mandapam. This temple was constructed by Jadavarman Kulasekara Pandyan in 1209 CE. The inscriptions praises Kulasekara Alwar as “Chendalangara mamuni”. One of the Sundra Chozha Pandya’s inscription records 12 streets are existed in the Village ( Chery ).

ராமாநுஜர் அருளிய தனியன் 

இன்னமுதமூட்டுகேன் இங்கே வா பைங்கிளியே !

தென்னரங்கம் பாடவல்ல சீர்ப்பெருமாள் - பொன்னின்

சிலைசேர் நுதலியர்வேள் சேரலர்கோன் எங்கள்

குலசேகரன் என்றே கூறு.

மணக்கால் நம்பி அருளிய தனியன்

ஆரம்கெடப் பரன் அன்பர் கொள்ளாரென்று அவர்களுக்கே வாரம்கொடு குடப்பாம்பில் கையிட்டவன் - மாற்றலரை வீரங்கெடுத்த செங்கோல் கொல்லிகாவலன் வில்லவர்கோன்

சேரன் குலசேகரன் முடிவேந்தர் சிகாமணியே.

மணவாளமாமுனிகள் அருளிய உபதேசரத்தினமாலை பாடல்

மாசிப்புனர்பூசம் காண்மின் இன்று மண்ணுலகீர்

தேசு இத்திவசத்துக்கு ஏது என்னில் - பேசுகின்றேன் கொல்லிநகர்க்கோன் குலசேகரன் பிறப்பால்

நல்லவர்கள் கொண்டாடும் நாள்.

Manavala Mamunigal… one of the 12 Alwars, was born in1370 CE, at Alwar Thirunagari and was named as Azhagiya Manavalan. He was called as Azhagiya Manavala Nayanar, Periya Jeeyar, Yatheenthrapravanar, Sri Ramanujar Ponnadi etc,. He learned Bashyam from Kanchi Thirumalachariyar, Thava and Grantham from Koorakulothamadasa. He had written 9 Viyakyanas, which includes some in Nalayira Divayaprabandham. He had 8 disciples called ashtadickajangal. The first disciple is Vanamamali Jeeyar. He was praised as..

உபதேசரத்தினமாலையில் மாமுனிகள் பற்றிய பாடல்

மன்னுயிர்காள் இங்கே மணவாளமாமுனிவன்

பொன்னடியாம் செங்கமலப்போதுகளை - உன்னிச்

சிரத்தாலே தீண்டில் அமானவனும் நம்மை

கரத்தாலே தீண்டல் கடன்

Students pray Vedanarayan to excel in studies, Devotees pray for Child boon, etc,.

POOJAS AND CELEBRATIONS

Apart from regular poojas, special poojas are conducted on Vaikunta Ekadasi, 10 days annual festival in the month Feb – March and April – May.

TEMPLE TIMINGS

The temple will be kept opened between 07.00 hrs to 10.00 hrs and 17.00 hrs to 19.00 hrs.

CONTACT DETAILS

The Land line number +914364252874 may be contacted for further details.

HOW TO REACH

This place Mannarkoil is 4 KM from Ambasamudram, 9.5 KM from Papanasam, 33 KM from Tenkasi and 35 KM from Tirunelveli.

Nearest railway station is Papanasam.

LOCATION OF THE TEMPLE   : CLICK HERE

 Paramapada vasal door

Narasimha on the Paramapada vasal door

 Narasimha on the Paramapada vasal door

 Narasimha on the Paramapada vasal door

Narasimha on the Pillar

 Donors or Nayaka King

 Donors or Nayaka King

--- OM SHIVAYA NAMA ---