The
Sri Kasi Viswanathar Temple at Tenkasi, is on the banks of river Thamirabarani,
where the river flows from north to South, similar to Shree Kashi Viswanath
Temple, at Uttarkashi in Uttarakhand state, where the River Bhagirathi is also
flowing from North to South. Hence this place is also called as Dhakshina Kasi
and the river Thamirabarani was called as Chitranadhi.
Moolavar : Sri Kasi Viswanathar
Consort : Sri Ulagamman
Some
of the important features of this temple are…..
The
temple faces east with a 9-tier raja gopuram and a mukha mandapam. Stucco
images of Shiva with Parvati as Rishabaroodar and Vinayagar and Muruga are on
both sides are on the top of the mukha mandapam. The Rishabam and balipeedam
are after the Rajagopuram under a mandapam. The Rishabam is little big.
Moolavar is of swayambhu at an elevated level on a square avudayar. In Koshtam
Dakshinamurthy, Maha Vishnu and Brahma.
In
the inner prakaram Nalvar, 63var, Juradevar,
Saptamatrikas, Kanni Vinayagar, Somasundarar, Pancha Lingas, Ayyannar, Chandikeswarar,
Chandramouleeswarar, Mahalakshmi, Shanmugar, Gajalakshmi, Saniswaran, Natarajar
( Stone idol ) and Suryan.
On
the right side of the mukha mandapam is the Bairavar temple. The temple is with
sanctum sanctorum and a mukha mandapam.
In
the outer prakaram, Ambal Ulagamman, Sri Valli Devasena Subramaniar in between
moolavar, Nagars under peepal tree, Sahasra Lingam, Parasakthi Peedam similar to
Kutralam, Chokkanathar with Meenakshi and
Bairavar.
On
the right side of the Moolavar is the Ambal sannidhi with sanctum sanctorum,
antarala, ardha mandapam and mukha mandapam. Ambal is in standing posture with
abhaya varda hastam.
ARCHITECTURE
The
temple consists of sanctum sanctorum, antarala, ardha mandapam, maha mandapam
and Mukha mandapam. The sanctum sanctorum is on a pada bandha adhistanam on an upanam. The adhistanam is with jagathy, muppattai kumudam, and pattikai. The
Bhitti starts with vedikai. The pilasters are of
The
mukha mandapam pillars have large size sculptures of Kali, Rathi and Manmathan, Agora
Veerabhadra, Oorthuva Thandava Dancing Shiva, Maha Vishnu as Krishna – playing
the flute, etc.
HISTORY
AND INSCRIPTIONS
As
per the inscriptions, this temple was constructed by the Thenkasi Pandya King,
Parakrama Pandya ( 1422- 1463 CE ). As per Parakrama Pandya’s inscription,
Shiva came in his dream and advised the King to construct a temple at Tenkasi,
since the Vada Kasi temple was damaged. Inscriptions are found on the
adhistanam and Bhitti. These inscriptions mainly record the construction of the
Main temple, Sub Sannidhis, etc. As per the inscriptions this place was
mentioned as Tenkasi ( Dakshina Kasi ) and Shiva as Viswanatha,
Kulasekaranathar, and Ambal was called as Ulagammuzhuthudaiya Nachiyar,
Kuzhalvai Mozhiammai Nachiyar.
The
Parākramapāņdyadēva’s period 1486 CE, damaged in some places and incomplete inscription
in Tamil and Grantha characters, ( A.R. No. 529 of 1909 ), refers to the
building of the temple of Viśvanātha with all its shrines like the central
shrine, ardha-mandapa, avarana (i.e., prākāra ) and gõpura, in Dakshina Kāśi ( i-e.,
Tenkāśi ) on the northern bank of Chitranadi in Tennar nādu, and to the
provision made for the worship of the god Viśvanātha and other deities. It
records a gift of a house site as madappuram and matha / mutt to a certain
sanyāsi (ascetic) named Prānānanda of Panaiyür of the ( Bhrerivālar? )
Parishad, for service of supervising the various daily and special services and
worship in the temple.
The
Perumāļ Kulaśēkharadēva’s reign Year 2+34, 1466, CE, an incomplete inscription (A.R.
No. 530 of 1909), refers to the construction of the various parts of the temple
of the god Viśvanātha and the provision made for worship and offerings therein
in olden days by Ponnin Perumal Parākkirama Pāndya deva. It also refers to the
arrangement made for continuing these services and worship in the temple with
the help of a certain group of people and five classes of servants. It records
a decision by various groups of people and the five classes of servants to
institute a festival in their name in the temple and to provide for the various
items of articles required in that connection.
Jațilavarman
alias Tribhº
Perumāl Arikēsari dēva alias Ponnin Perumaļ Parākrama Pandyadeva’s
reign year 31+9th, 1462 CE, June 25th inscription in
Tamil and Grantha characters on a quadrangular pillar, records a decision made,
on the date quoted above, by the people ( janam ), the lellalas of the 18
nūdus, the two Pattiri groups and the five classes of parikaras ( servants ).
It is preceded by an account of the building of the temple of the god
Viśvanātha with all its constituent shrines and enclosures at Dakshina kāśi ( Tenkasi
) by the king. It is stated that on Saka 1368, Rishabha (Vaikāśi) 10, śu. 10,
Friday Uttiram=1446 A. D., May 6, he performed the karshana ceremony in the
place where the temple was to be built and called it Dakshiņa kāśi, built the
temple (tiruppadai-vidu) and installed therein the images of Viśvanātha and the
goddess Ulagamuludaiya nāchchiyar. Shrines to Sahasralinga and the Saktipītha
were built, and parivāra deities like Rishabhadēvar were installed; installed
the image of the goddess Pidari named Arikesarinangai in a shrine constructed
on the western 5th prahara/ Street and built the shrines for
Aikēsarippillaiyār, mandapas for bathing and offerings and other structures. It
is stated that the work on these was begun by the king in the 21+22 and year
and was completed in 31+9th year, 17 years after its start, and in this
divine work, not a work by human beings, all the various groups of people
mentioned above were associated. It further states that to provide for the
worship, offerings and services in various shrines and for the Magha festival
in the month of Māśi, villages listed below were gifted as dēvadāna. They
included Tenkāśi, lañji, Kunrakkudi, Puliyūr, Pattakkurichchi, Virapāndya-
nallür, and Tañjāvūr, Käderrai, Vallaimuttam, Panrimuttam, Tanņambai, and
Karruchcherrai in Nallurpparru, all these in Tennāri-nādu, Tuvarańkād and
Idaittavaņai in Kurumarai-nādu; and Naduviltalaik kūrrupparru in
Mananilainallūr and Tenkarai Kärikurichchi, and Pillaiyarkuļam in Karkkudi nadu.
It is also stated that the lands in various other places which had become
fallow, and now reclaimed and grouped into Viśvanāthanallūr, Parākkirama.
Melpparru in Tennāri nādu, Kasikkuvāyttapereri in Kuruńkāņippārru and
Kāśikkuvayttanallur in Tamañjūrpparruin Kurumarai, Vitaranavinōda vaļanādu
alias Viśvanātappērēri in Irāśasingappērēripparru in Ari nădu; and
Tuttārvākandappērēri in Vīraśikāmaņipparru in Kallaga nādu. It further records
some more gifts of paddy and money in this connection. All these gifts were
ratified by the assembly of the various groups of people mentioned at the
beginning who had agreed to continue to protect the gifts.
The
Parākrama Maran of Korkai’s 14th -15th century, Tamil verses inscription on the
Rajagopuram, ( A. R. No. 517 of 1909 ), describes the king Parākkirama pāndyan
and Arikēsari and refers to his charities in the Siva temple at Tenkāśi. Also
this poem inscription records the beauty of Tenkasi and those who takes care of
this town along with the relatives, might have been blessed by Thirumagal. The
original poem inscription reads as…
"பூந்தண் பொழில்புடை
சூழ்ந்தென் காசியைப் பூதலத்தில்
தாந்தங் கிளையுட னேபுரப்
பார்கள்செந் தாமரையாள்
காந்தன் பராக்கிரமக் கைதவன்
மான கவசன்கொற்கை
வேந்தன் பணிபவ ராகியெந்
நாளும் விளங்குவரே".
This
inscription ( A. R. No. 510 of 1909 ), containing a single Tamil verse records
a praise of the nine-storied gõpura and another pillared structure at Tenkāśi,
which are built by a ruler called Perumal Valudi.
1 ஓங்கு நிலை
யொன்பதுற்ற திருக்கொபுரமும்
2 பாங்கு பதினொன்று பயில்
தூணுந் தெங்கு.
3 கழ் மன்னர் பெருமாள்
வழுதிக்கண்டதென்-
4 காசி தன்னிலறியுண்டொ
தலத்து உ
But
as per the Nellai Mavattam Kaiyedu, the work for constructing the Rajagopuram
was started Parakrama Pandyan and died before completion of Kalkaram. His
brother Jadavarman Kulasekara Pandiyan ( 1430 – 1473 CE ) completed the rest of
the 8 floors with brick and lime mortar.
“விண்ணாடர் போற்றும் தென்காசி மீதினியினில்
எங்களண்ணாழ்வி செய்த பணி இப்படி குறையாய்க்
கிடக்க வொண்ணாமல்…. “
The balance Inscriptions are given at the end of this post.
Ref:
1. South
Indian Inscriptions Volume – XXVI, Nos from 536.
2. நெல்லை கட்டபொம்மன் மாவட்டம் கையேடு, Published by Tamil Nadu Archaeological Department.
The
9-tier Raja Gopuram construction was completed by Perumal Valudi in 1505 CE. Interior
supports are provided by wood. Later the gopuram was destroyed due to fire and damaged in 1824
CE. The damaged Gopuram was continued till 1966 and the same was reconstructed
around 1990. The Raja Gopuram measures a height of 18o feet.
LEGENDS
As
per the inscription, Shiva came in his dream of the Pandya King Prakrama Pandya
and advised to construct a temple at Tenkasi, since the Vada Kasi temple was
damaged.
POOJAS
AND CELEBRATIONS
Apart
from regular poojas, special poojas are conducted on pradosham, Maha Shivaratri,
Masimagam, Navaratri, Thirukalyana utsavam, in the month Aippasi, float
festival, etc,.
TEMPLE
TIMINGS
The
temple will be kept open between 06.00 hrs to 12.00 hrs and 16.00 hrs to
20.30 hrs.
CONTACT
DETAILS
The
landline number +914633222373 may be contacted for further details.
HOW
TO REACH
The
temple at Tenkasi is 1 KM from Tenkasi Railway Junction, 34 KM from Papanasam
and Ambasamudram, and 51 KM from Tirunelveli.
The nearest
railway station is Tenkasi.
LOCATION
OF THE TEMPLE -: CLICK HERE
SOME
MORE INSCRIPTIONS
The
1463 C E, inscription ( A. R. No. 506 of 1909 ) in three Tamil verses on the
main Gopura left side of the entrance records
that Perumāl Parāk- kirama-Tennavan also called Parakkirama Maran and
Parākkirama Pandyan died on the date quoted, as Margali, 15, Thiruvathirai,
1463 CE
The
Arikesari Prakrama Pandyan’s period 1447 CE, inscription ( A. R. No. 507 of
1909 ) in Tamil verse on the main Gopura left side of the entrance is damaged
in some places. It records that the king visited the temple on Saka 1368, 1446 CE,
and arranged for the performance of the ceremony of ploughing ( karilśanai Skt.
Karshanam ). Then on the date quoted above the construction of the central
shrine of the Siva temple at Tenkāśi was completed.
The
1552 CE inscription ( A. R. No. 508 of 1909 ) also in Tamil verse, records that
Nelveli Maran Viravēl Kulaśekarachcheliyan also called Ponnin Pandyan was
crowned at Kāśi ( i.e., Teņkāśi ) ( presided over by ) Akilēśar who bore the
Gangā ( Surar ūru ) on the date quoted above, and states that a Vīravenbāmālai
was composed by some poet to mark the occasion.
This
inscription ( A. R. No. 509 of 1909 ), also in Tamil verse, records that, on
the date quoted as Punarpūśam 1564 CE, April 16, a certain Alagan Sīvalavēl was
crowned.
The
1457 CE inscription ( A. R. No. 511 of 1909) dated, November 3, also in Tamil
verse, records that a certain ruler of Madurai named Valuda Parakrama caused
the construction of the gõpura beginning with upāna started at Tenkasi on the
first date quoted above and that he arranged to complete the same on the second
date quoted above. ( A. R. No. 519 of 1909 )
below
and ( A. R. No. 506 of 1909 ), above.
This
1588 CE inscription, ( A. R. No. 512 of 1909 ), in Tamil verse, records that
Vel Viramāran alias Abirāman was crowned in this year and that a certain
Kāśikkaliyan, a learned kavirāyan ( poet ) composed a verse on him, excluding
from it the quality of arrogance but including in it the auspiciousness of the
umbrella ( of sovereignty ) and of the arrow ( vana=.Skt bāna ) ( of valour ).
This
Parakrama Pandya period 16th Century inscription, ( A. R. No. 513 of
1909 ), in Tamil verse, is in praise of the ruler.
This
Kulaśēkhara ( Alagan Perumāļ Kulaśēkhara ) CE. 15th century, Inscription
( A. R. No. 514 of 1909 ), in Tamil verse, records that the ruler Alagan
Kulaśēkaran completed the gopura at Teņkāśi, which has been left unfinished by
his brother (?) ( annālvi ).
The
Perumal Alagan Perumal Ativirarāman alias Sivaladēva’s 34th reign
year 1596 CE inscription ( A. R. No. 515 of 1909 ), records that certain
tax-incomes from the village Viśvanātanallür were given as sarvamanya by the
king to provide for the festival on the days when Bharani fell in the month of
Chittirai, of the god Viśvanāthar and for the abhishika of the goddess
Ulagammai, of Tenkāśi in Tennāri nādu, and that royal servants collected them
by mistake, and that therefore the priests struck work. On knowing this the
king ordered not only the return of the tax-amounts collected, to the temple
but also re-granted the village Viśvanāthanallür for the same festival and
abhisheka as sarvamānya. Besides, several other grants were also announced by
the king. They are the remission. of the kanikkai in the central shrine of the
god, the cessation of the payment of paņam being the share money due to
Senkottai from Viśvanānāllur, the remission of the amounts due on account of
the temple-accountant, the Mahānavami birthdays, and the kanam, the house-tax
and the tax on Pal of the village, etc.
The
Virapāndyan Abiraman’s 15th Century inscription ( A. R. No. 516 of
1909 ) records three Tamil verses in praise of the ruler who is described as
one who, conquered Villavan and captured Vallam' and who was also called
Viramāran Seliyan.
The
Alagan Ativirarāman’s 1596 CE, inscription, ( A. R. No. 518 of 1909 ), in Tamil
verse, recounts, in a nutshell the gifts recorded in the above inscription.
The
Arikēśari Parākrama-pāndyan’s period 1463 CE, inscription, ( A. R. No. 519 of
1909 ), in Tamil verses, records that the ruler, called Parākramak kaiytavan,
Manakavachan, Korkaivēndan, Arikēsari, Vindaippor kadanda- pandyan and Ponnin
Perumal, finished the stone work of the gõpura at Tenkāśi within 6 years ( A.
R. No. 506 of 1909 above) and died.
The
Arikēsaridēva alias Parākrama Pāndyadēva’s 31+8th reign year 1461
CE, inscription ( A. R. No. 520 of 1909 ) records an order of the king
granting, as sarvamanya madappuram, some land in Karruchcherrai-parru in
Nallūr parru in Tennāri nādu, to Tattuvappirakāsan, a madapati (religious
teacher) residing in the Vitaraņavinōdan perunteru on the western road, in lien
of his madappuram land in Pāgür given to him by the king on a former occasion.
The
Jațilavarman
alias Tribh Parākrama
Pāņdyadēva’s 31 1 reign year
1454 CE, inscription ( A. R. No. 521 of 1909 ), on the north wall of the
mandapa records a gift, made by the king, of the two villages of Tañjāvūrpparru
and Tattānkulapparru, in Nallūrupparru in Tennāri nādu as devadāna to the god
Viśvanātha and the goddess Ulagamuludaiyanāchchiyār. The villages Seńkōţţai,
Ilattür, Vellaimuttapparru, Nallür and Paimpolil are mentioned in connection
with the description of the boundaries of the gift villages. The signatory was
a certain Kidārattür ūdaiyān.
The
Māravarman alias Tribh° Virapāndyadēva’s 2+11th reign year 1434 CE inscription
( A. R. No. 522 of 1909 ), records a gift, made by the king, of 10 mã of land
in Adaļai- kulakkil in Kallaga-nādu, to provide for the offering daily of 12
paniyāram ( sweat meat ) to the god Viśvanātha. It is stated that the gift was a
dēvadāna, and it should take effect from the 11th year.
The
Pandya king Alagan Perumal alias Kulaśēkharadēva’s 2+42nd, reign year, 1474 CE, inscription
( A.R. No. 523 of 1909 ), in Tamil and Grantha characters, refers to the various
items of temple building work including the building of the main shrine from
upāna to stupi and gopura of the temple of the god Viśvanātha in Dakshina-kāśi
( Tenkasi ) on the northern bank of the Chitranadi in Tennāri nādu, done in
former days by Arikēsari Parākrama pandyan and to the building of an
Olakka mandapa ( i.e., the hall of audience ) by Alagan. Perumāļ alias
Kulaśēkaradēvan in his own name. It records also the grant of lands and
house-sites as iraiyili to three Brāhmaņas appointed to look after some
specified item of worship and service in the temple.
The
Alagan perumāļ Kulaśēkharadēva’s 2+42nd reign year, 1474 CE, inscription
( A.R. No. 524 of 1909 ), engraved in Tamil and Grantha characters, refers to
the building from the central shrine to gopura of the temple of Visvanātha in
Dakshina kāśi ( Tenkāši ) on the northern bank of Chitranadi in Tennari nādu and
states that a certain Tiruvāli Srirangarājān Brahmādarāyan of Kāśyapa gōtra and
Āśvalāyana sūtra, built a shrine, in the pancha prākāra for the god
Polinduninrapiran and arranged for the worship of the god. It further states
that the ruler desired to have the images of the Polinduinra pillai, the
goddess, and the attendant deities consecrated and to provide for their worship
and offerings, which was done through the above mentioned Brahmārāyan.
The
Jațilavarman
alias Tribhº
Kōnērmaikondān’s 1535 CE, inscription,
engraved in Tamil and Grantha characters and is damaged in some places, describes
the king as Madhurāmahendra. Jayanta Mangalapuravarādhīs- vara,
Kshēmāsurannarasimha, Keralatamō-divākara, Chōlasindhu-badavānala. Ahavarāma,
Madanasāhitya, and Sārvābhāuma.
It
refers to the prince Kulaśēkaradēvar and records grant of land and house-sites
to some temple servants for their services to it. It is stated that the land
was in Kunrakkudi in Ten Ari nādu.
The
Arikēsaridēva alias Parākrama Pāndyadēva’s 31 +10th reign year, 1462
CE inscription ( A. R. No. 526 of 1909.) in Tamil and Grantha characters, records
a grant of land, 21 mã in extent in Kunrakkudi in Tennāri- nādu, as iraiyili,
to a certain Setti Andapillai Parākramapandya-mudali alias
Parākrama-pandyadēvan, a servant of the temple of the god Viśvanātha. Also
refers to the provision of offerings to the goddess Gauri by Venrumālaiyitta-
Perumā! Vīrapāndyadēvar. The signatory was Veliyärrür-udaiyān.
The
Perumāļ Tirunelvēlipperumāll Dharma-Perumā! Kulaśēkharadēva, son of Jațilavarman
alias Tribh Kōnērimaikondān Abhirāma Parākrama- pāndyadēva’s period 1563 CE
inscription on North wall of the verandah round the same shrine, in Tamil and
Grantha characters, refers to the king as Vīravenbāmālaiyān.
It
states that in former days a certain Sankaran, the brother of (Nāguţţi
Kõlangidēvan) of Nāgapāśattür was granted land as bērigai kāņi and that it was
resumed by the king, and that on request from Alagan-Perumal Ativira raman, the
land in Kilapparākkiramanallür in Tenkāśi in Tennāri-nādu, which was previously
held by him, was re-granted to him. It is stated that the servant would get
also a house-site in the same place and also a share in the temple offerings,
as well as other attendant gifts. The signatory was Kodmaļūr-Udaiyān.
The
Jațilavarman
alias Tribh Kōnērmaikoņdān Perumāļ Ativirarāman alias
Sri-Vallabhadēva’s
reign year 21, (A. R. No. 528 of 1909), 1593 CE inscription in Tamil and
Grantha characters. The language is corrupt and it is incomplete.
The
king is given the birudas as in No. 553 above. It records the gift made by the
ruler on the request of Abirama Savundira Varatungarāman to the temple servants
Viśvanāta Malavarāyan and others of land and a house- site and a garden to
perform the duties attached to the 19th kottu of the temple of Viśvanātha. A
list of several servants of the temple is given.
---
OM SHIVAYA NAMA ---
NOTE:
Some of the Photos are taken from Website and thanks to the Unknown photographers.
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