Nagapattinam dargah etc are spoilers of the chola history
after muslim, intrusion. So thought will introduce people to read about
nagapattinam temples in chola dynasty as well as similar temples in Sri
Lanka. K Rajaram IRS 20525
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Temples in Nagapattinam
Ptolemy, the ancient Greek geographer, mentions Nikama as a great
emporium in the east coast of South India, an important seaport,
strategically situated, connecting the great cities of the west—and later
the Arab cities—on the one side, with the Krishna (Amaravati) region and
the Gangetic valley skirting the Bay of Bengal, the Nicobar group of
islands (Manakkavaram), Burma, Kedah (Kadaram), Sri Vijaya (in Sumatra) and
other Indonesian islands, the Philippines and China in the east, on the
other.
*One of the 127 temples in the Thanjavur district south of the
Kaveri celebrated in the Devaram hymns is at Nagapattinam (hymn no. 82).* The
temple called “Tiru-Nagai-Karonam” is situated less than a kilometer north
of the railway station, which lies on the Thanjavur-Nagore branch line of
the Southern Railway. Nagai is described as having lagoons and being washed
by the waves of the sea. It was a city of the learned, with long streets,
adorned with mansions; and the port was full of ships. Various traditions
have grown round this ancient coastal town. Adiseshan, the king of the
Nagas who was issueless, worshipped the Lord of this temple and was blessed
with a daughter. The Naga chief gave his daughter in marriage to Salisukan
of the Surya dynasty and crowned him king. Hence the name of Nagai, which,
being a coastal town, came to be called Nagai-pattinam.
Karonasvamin (Kaya-arohanar) Temple
Legends mention that there lived in Vedapuram on the banks of the Yamuna a
rishi called Karuttamar by name. He had a spiritual bent of mind. On the
advice of sages, he went on a pilgrimage in the course of which he reached
Nagai (Nagapattinam) and worshipped the Lord of the local temple. As a
reward for his supreme devotion, the Lord absorbed the devotee into
himself. Hence the name of the Lord “Kaya-arohanar”, which became in
popular parlance “Karonar”. This is the legendary account of the origin of
this name. A stone sculpture of this rishi is found on a pillar of the
mahamandapa of this temple; there is a tradition that there was here a
settlement of the Pasupata sect from Karohana in Gujarat. We have similar
temples at Kanchi and Kumbakonam. The Tamil epic, Manimekhalai, mentions
that the Chola king Killi-Valavan married a Naga princess and their
offspring was Tondaiman Ilandiraiyan of the Pallava race.
Agastya was another devotee of this Lord. King Dasharatha of
Ayodhya is said to have e consecrated here an icon of Sani (Saturn) to rid
him of his sins.
The temple of Nagaikaronamq should be one of the earliest temples of
Tamil land. Its Lord is sung by the Tamil hymnists Appar and Sambandar
(seventh century A.D) and Sundarar (early ninth century). Kayarohanesvara
(now called Karona-svamin) is extolled by the hymnists in the various
aspects of Siva, such as Ardhanarisvara, Lingodbhavar, Tripurantakar,
Gaja-sura-Samharar (who wore the elephant’s hide), Kalari, Kamadahanamurti,
the subduer of the proud Ravana of ten heads and twenty arms, one who cut
off the fifth head of Brahma, the swallower of halahala poison, one who
dances in the cremation ground, the wearer of the garland of skulls, and
polemically as the chastiser of the heretical Buddhists and Jains. The
place is one of the Saptavitankar shrines; the local vitankar is called
Sundara Vitankar; it is famous for the Taranga form of dance. Sundarar
prays before the Lord here, as usual for gold, precious stones, ornaments,
pearls, silk, scents, unguents and even a horse for his wives Paravai and
Sangili.
Nagapattinam was also the home of one of the 63 Tamil saints, Aripatta
Nayanar. He was a fisherman and the head of their clan. He used to fish in
the sea and give away the first catch to the Lord of Karonam. The Lord
tested the depth of his devotion one day, when he caught only one fish;
even that was offered to the Lord and he submitted himself to a life of
self-denial. Another day his only catch was a gold fish, and even this was
thrown into the sea as an offering to Siva. At once he attained salvation.
Nagapattinam grew in importance as a sea-port and commercial center
in the days of the Cholas. There was close contact between the Sri Vijaya
kingdom in the Indonesian archipelago and the Chola empire. A vihara was
built at Nagapattinam for the Buddhists, named after the king of Kataha
(K(G)adaram) and supported by extensive grants in the shape of land revenue
from the village of Anaimangalam close by. There would appear to have been
stationed high-level emissaries of the king of Kataha at Nagapattinam. We
have seen, while dealing with Rajarajes-varam at Thanjavur, that among the
more important temples which contributed temple-women (talip-pendir) to the
metropolitan temple was that of Tirukkaronam or Karonam at Nagai (SII, II,
p. 260).
In this temple there are a number of inscriptions of
Raja-raja I, Rajendra I, Raja raja II and Kulottunga III. The earliest of
them, found on the west wall of the central shrine below the Lingodbhavar
image, is dated in the twenty-fifth year of Rajaraja I and records a gift
of 20 kasus for supplying paddy for food offerings to the deity (ARE 165 of
1956 - 57). A twenty-ninth year record of Raja raja I mentions a gift of
land in Palaiyur for worship and offerings to the Mahadeva of Tirukkaronam
by the urar (the residents) of Nagapattinam in the Pattinak-kurram (ARE 167
of 1956 - 57).
Two inscriptions belong to the third year of Rajendra I; one
records a gift of a jewel set with precious stones such as pachchai,
maragadam, manikkam and others in various parts like Virappattam, makaram,
vattappu, paruttikural and others, weighing altogether 14¾ kalanjus and one
manjadi, to the silver image of Nagaiyalagar set up in the temple called
Tirukkaronam in Nagapattinam in Kshatriyasikhamani valanadu by the agent of
the king of Sri Vijaya (srivijayattaraiyar) whose name is lost, belonging
to Menronri-pattinam in Kil-sembi nadu in Raja raja mandalam. The record
mentions the name of the engraver, who was one Eran Sadaiyan (ARE 164 of
1956-57). The other record mentions a gift of land by Mahilatti Sendan
alias Keralantaka... a merchant of Nagapattinam, and the gift is mentioned
as having been made tax-free by the urar (ARE 162 of 1956-57).
Evidently it is the same Eran Sadaiyan alias Devarakanda
Acharyan who fashioned several types of lamps like pavai-vilakku,
kurakku-vilakku and matta-vilakku, which were given as gifts to the temple
by Nimalan Agastisvaran, the “agent of the king of Sri-Vishayam” (ARE 161
of 1956 - 57). It is likely that the agent in both these cases was the same
person. In the second year (presumably of Rajendra I), several silver
utensils for use in the temple were gifted by several persons including
some merchants and Sivabrahmanas (ARE 163 of 1956 - 57). In the seventh
year of Rajendra I, it is mentioned that two gifts were made each of 87¾
kalanjus of chinakkanakam, and one of 60¾ of kalanjus of undigaip-pon, for
(a) jewels to god Tirukkaronamudaivar, (b) worship and food offerings
(avi-bali) to Ardhanarigal, and (c) feeding two brahmanas at the temple, by
Kurttan Kesuvan alias Agralekai, the agent of Kidarattaraiyan. The donor is
stated to have set up and consecrated the image of Ardhanari(gal) (ARE 166
of I956-57).
These precious gifts were made possibly at the behest of the king
of Sri Vijaya and Kadaram, Chulamanivarman, or his successor
Maravijayottungan, and in token of appreciation of the extensive grants
made by Rajaraja I in his twenty-first year to the Chulamani Vihara alias
Rajarajap-perumballi erected by him at Nagapattinam. {REFER TO PONNIYIN
SELVAN} An interesting fact is the mention of chinak-kanakam (gold from
China), indicative of close political and maritime contact among the three
kingdoms of China, the Cholas and Sri Vijaya and Kadaram.
During the days of Rajadhiraja I, an image of Adavallan
was consecrated by Cholap-Pallavadaraiyan in the temple of Tirukkaronam
udaiyar (ARE 159 of 1956 - 57). There is only one record of Rajendra II’s
period, which registers some grant made for food offerings on every Sunday.
The donor of the Adavallan image during the days of Rajadhiraja I is
mentioned in this connection and we gather that he bore the alternate name
of Madhurakaran; another chief mentioned is Rajendrasolap-Pallavaraiyan
(ARE 160 of 1956-57). There are no records of the other Middle and Later
Cholas till we come to the reign of Rajaraja II. Found on the tiers of the
mahamandapa is an inscription dated in his tenth year which records a gift
of 83 kasus for a perpetual lamp to god Tirukkaronamudaiyar at Nagapattinam
(alias Solakulavalli-pattinam in Pattinak-kurram in Geyamanikka valandau)
by members of agambadi niyayangal such as vettikkarar, agambadi, anukkavil
and others (ARE 154 of 1956-57). His successor has two inscriptions dated
in his fifth and tenth years respectively; the fifth year record registers
an agreement between the Sivabrahmanas of the temple and Ponnam-balakkuttan
Nadudaiyan, headman of Vallam in Palaiya Vallam in Tiruvarur kurram, in
respect of a perpetual lamp for which the latter deposited 85 kasus with
the former (ARE 153 of 1956 - 57). The next record, of Rajadhiraja II, is
about the gift of 30 kasus for burning a lamp before god Dakshinamurti
Devar “who was pleased to be seated in the stone temple” of
Tiruch-chirrambalam Udaiyan, by a merchant at Kollapuram (modern Kolhapur?)
(ARE 155 of 1956-57).
Evidently, the shrine for Thyagaraja came into existence in the
years following the accession of Kulottuna III to the Chola throne; we find
a fourth year record of Tribhuvanachakravartigal Virarajendra (Kulottunga
III) which makes interesting reading in this context. The transaction is
recorded of a sale of land at Nelvayal alais Kulottungasolanallur in Ala
nadu belonging to Mankondan Devandan of Alattur in lieu of 510 kalanjus of
gold which he owed to the tannattar. Mankondan Devandan was a resident of
the tirumadaivilagam of Kapalavani-Nayanar of Nagapattinam and originally
owed 255 kalanjus to the tannattar of the place. The debt was not repaid
for a long time and when they pressed him for the re-payment, Devandan
delayed it further as evidently lie was not in a position to return the
money. He would appear to have come by a sizeable property on the death of
his elder brother, Mankondan Nayanar, out of which he paid back the dues as
settled by the tannattar at twice the original sum (510 kalanjus), which he
did by parting with a big chunk of the inherited land, valued at 4,79,400
kasus. The deed of this transaction was called
“iranakraya-pramana-isaivu-tittu”. We get an idea of the ratio of kasu to
kalanjus, viz., 4, 79,400 being equivalent to 510 kalanjus (i.e. 910 kasu
to a kalanju) in this period. Another inscription records the sale deed
relating to another piece of land belonging to Mankondan Devandan, who, on
the death of his elder brother, inherited this and the piece of land
mentioned above (ARE 168 and 169 of 1956-57). In the fourteenth regnal year
of Kulottunga III, jewels made of gold and silver were given as gift to the
deities of Tirukkaronam Udaiyar and Alaga-vitanka-Perumal by
Malai-mel-amarndinar alias Vanavan Vilupparaiyan of Marudamangalam (ARE 150
of 1956-57).
We have every reason to conclude that this temple at Naga-pattinam
was re-built in the early years of Rajaraja I and that it received
considerable attention from the representatives of the king of Sri Vijaya
and Kadaram in the years following the issue of the Larger Leyden Grant,
which placed the village of Anaiman-galam at the disposal of the Buddhist
vihara named after that king. Evidently Nagapattinam was an important port
of call for the tradesmen from that kingdom and the vihara would have
catered to their religious needs. In view of its commercial and military
importance we get such names as Senamukham (cantonment) and Madigai
Ariyachchalai, and terms like agamhadi niyayangal, comprising several
constituents such as vettaikkaravar, terinda-vil, agambadi-anukka-vil,
Rajarajan-velaikkarar, Senapatigal and Danda-nayakam, all military terms
describing various units, regiments and commanders.
The temple faces east. The inner gopuram has three storeys and the
outer, five. Behind the Linga of Karohanar, there is a sculpture of
Somaskandar surrounded by rishis as we find at Vijayalaya Cholisvaram at
Vikkanampundi and Tiruvilimilalai. The sculptures of the devakoshtas are
Dakshinamurti in the south, Lingodbhavar in the west and Brahma,
Ardhanarisvara, Durgai and Bhikshatanar in the north. There should have
been an icon of Ganapati in a southern niche. The Ghandesvara shrine is
situated in the north prakara close to the main shrine.{WHY GATES OF OTHER
IS BEING USED IS EXPLAINED HERE}
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Temples in Polonnaruva SRILANKA Temples of Rajaraja I’s Time
Polonnaruva, which lies between the 26th and 27th mile posts on
the Habarana (Giritale) Batticaloa road, bore various names in the past
such as Pulastipura, Pulainari and Vijayarajapura, and was renamed
Jananathapura or Jananatha-mangalam in Nigarilisola mandalam after Rajaraja
I’s conquest. In this new capital, many Buddhist and Jain temples already
existed side by side. A number of Siva temples were added during the Chola
rule (Bell’s Report on Epigraphy, 1909 - 10, p. 9). Very few of these,
however, have survived. The most important among such survivors is a Siva
temple designated “Siva Devale ”.
1. Vanavan Madevi Isvaram:
There are three Chola inscriptions found in this temple. The earliest of
them is a fragmentary record of Rajendra I found on the south wall of the
temple (ARE 595 of 1912; SII, IV, 1389—this record is referred to in the
Sri Lanka Literature as Inscription E). The remaining two records relate to
the period of the short-lived Chola ruler Adhirajendra. One of them (ARE
596 of 1912; SII, IV, 1392—referred to as Inscriptions A, B and C in Sri
Lanka Literature) refers to a gift of a perpetual lamp and a tar a
lamp-stand to the temple of Vanavan Madevi Isvaram Udaiyar, the Lord of
Jananathamangalam (the new name of Polonnaruva), the gift being placed
under the protection of the Mahesvaras and other members of a local
committee. The date of this inscription is missing but it would appear to
relate to his third year; it begins with his historical introduction
tingaler malarndu. The other inscription of Ko-Parakesarivarman Udaiyar Sri
Adhirajendra devar is dated in his third year (ARE 594 of 1912; SII, IV,
1388). His accession was in A.D. 1067-68 and his highest regnal year was
third; so this inscription could be ascribed to the early part of a.d.
1070. This mentions a gift of money (five kasus) for a perpetual lamp in
the temple of Vanavan Madevi Isvaram udaiyar at Jananathamangalam: The name
of a petty chief Cholap-palla-varaiyan of Sonadu is mentioned in this
record.
Vanavan Mahadevi alias Tribhuvana Mahadevi was a queen of Rajaraja I’s and
the mother of Rajendra I. It, therefore, appears reasonable to infer that
the Siva temple, known by the name of Vanavan Madevi Isvaram, was built
during the reign of Rajaraja I, possibly by his son Rajendra I, who was the
father’s viceroy in the southern provinces of the empire.
There is an inscription of the third regnal year of Rajaraja I at
Tiruvenkadu (Tanjavur district) which mentions a gift of a lamp to this
temple by Udaiya Pirattiyar Tambiranadigal Vanavan Madeviyar alias
Tribhuvana Mahadeviyar, the queen (nampirattiyar) of Rajaraja I and the
mother () of Rajendrasola devar (SII, V, 982: ARE, 117 of 1896). This
confirms the association of this queen of Rajaraja I with the temple at
Polonnaruva.
2. Pallikondar shrine:
On the south wall of this temple is another inscription (ARE 595-A of 1912;
SII, IV, 1390; inscription D in Sri Lanka records), which refers to a
shrine of Pallikondar within the temple of Vanavan Madevi Isvaram udaiyar
(Vanavan Madevi Koyir-pallikondar). Another brief inscription also found on
the south wall (ARE 595 -B of 1912; SI I, IV, 1391) mentions the
consecration of the image of Alagiya Manavalar (Krishna) (alagiya
manavalarai elundarulivittu)There are no Vishnu shrines either intact or in
ruins within the premises of this temple (Siva Devale 2); but there do
exist the ruins of a Vishnu temple of stone, about a third of a mile (0.54
km) to the west of this temple and within the city wall at its northern
gate. Perhaps the two Vaishnavite images referred to above were housed in
this Vishnu temple.
We have examples of a Pallikondar shrine in a Siva temple at other places
too, as for instance in the Somanathesvara temple at Attur-Sendamangalam
and in the Nelliyappar temple at Tirunelveli, both in Pandi Nadu.
Siva Devale (Devalaya) no. 2
Siva Devale no. 2 is situated in a vast compound measuring 29.26 ms (96')
by 25.60 ms (84'). A wall of enclosure for the temple was built at a later
date. The temple is a dvitala structure facing east, and consists of a
garbhagriha and an only the basement of the latter survives. It is built of
granite and sandstone. The adhishthanam has an octagonal kumudam. The
central shrine has three projecting niches, one each in the centre of the
three free sides. There is a cornice adorned with kudus in the first tala.
The second tala contains the bhadra-sala in the centre and two karna-kutas
at the comers; above it, we have the griva and an octagonal, curvilinear
sikhara. There is no stupi at present. There is a nandi in front. The
garbhagriha is 9.14 ms (30') square and the srivimana is 9.75 ms (31' 9")
high measured from the courtyard floor (Pl 177).
The only surviving memorial of the rule over Sri Lanka of Rajaraja I and
Rajendra I, this fine temple in Sri Lanka, simple but grand in design,
still majestic in its bearing and built on the best traditions of the
sthapatis of the mother country, is a symbol of the artistic and cultural
influence exercised by the Imperial Cholas in the conquered provinces.
Siva Devale No. 5:
Adjoining Siva Devale No. 2 are some inscribed pillars containing the names
of individuals who were evidently the donors of the respective pillars for
a temple that is now no longer there. The donors were apparently prominent
men from the mainland, their names being associated with sacred centers
like Chidambaram and Tiruvaiyaru.
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K Rajaram IRS 20525
On Tue, 20 May 2025 at 08:17, 'gopala krishnan' via Thatha_Patty <
[email protected]> wrote:
> *THE SOUNDARARAJAPERUMAL TEMPLE, NAGAPATTINAM –TAMILNADU-**COMPILED*
>
> Dear friends,
>
> Today my posting is about the Soundararajaperumal temple dedicated to
> god Vishnu in the costal District, Nagapattinam of Tamilnadu. The temple is
> located in Nagapattinam. Constructed in Dravidian style of architecture,
> the temple is glorified in the Nalayira Divya Prabandham, the *early
> medieval Tamil canon of the Alvar saints from the 6th–9th centuries CE. *
>
> This temple is counted as one among the *108 Divya Desams dedicated to
> Vishnu.* Vishnu is worshiped as Soundararaja Perumal and his consort
> Lakshmi as Soundaravalli.
>
> Hope a divine reading.
>
> Gopalakrishnan 20-5-2025
>
> Introduction
>
> The Temple was built by the late Cholas in the 8th century on the banks of
> a *small distributory River known then as River Virudha Kaveri*. Sri
> Soundararaja Perumal Temple is located in a congested residential locality
> in Nagapattinam Town.
>
> Legend
>
> Soundararaja Perumal is believed to have appeared for Sage Markandeya,
> Dhruva, Saleesan, goddess Bhudevi and more in this place. Some detailed
> information is given below:-
>
> The present day Nagapattinam is believed to have been a forest,
> historically named Sundararinyam. *During Treta Yuga a prince, Dhruva*,
> heard about the importance of the forest and began a penance, wishing to
> see Vishnu. Pleased by this penance, Vishnu appeared to him.
>
> Following his example, *Markendaya Maharishi* did penance and attained
> the vision of Vishnu during *Satya Yuga . *
>
> *Lakshmi*, the consort of Vishnu, during *Treta Yuga* and *King Saleesa
> Chola during Kali Yuga* had vision of Lord Here.
>
> The Hindu god of creation, *Brahma,* started worshiping Vishnu at this
> place. Vishnu is believed to have appeared on the auspicious day of Masi
> Maham on the banks of Sarapushkarani. On account of the glow emanating from
> Masi Maham, *Vishnu at this place was called "Aḻagiyan". Since he had a
> glittering skin, he was called "Soundara Rajan", meaning the most beautiful
> and his consort was called Soundaravalli.*
>
> *Since the king of Nagas (snakes), Adisesha worshipped Vishnu at this
> place, the place was called Nagar Pattinam, the place of Nagas.*
>
> It is believed that two eunuchs, Kandan and Sukandan, attained physical
> fitness after having a holy dip in Sara Pushkarani, the temple tank.
>
> According to the Brahmanda puranam, a local princess had a third breast
> due to a curse, which would disappear upon her sighting her future husband.
> This happened as soon as she saw Saleesugan, the Chola king, who had come
> here to worship Vishnu. She then married Saleesugan here. (This story is
> similar to that of the Madurai Meenakshi-Sundareswarar wedding.) Vishnu is
> believed to have given them darsanam in all three kolams. Saleesugan is
> said to have built the first man-made temple here.
>
> History
>
> The temple is believed to have been built by the Medieval Cholas of the
> late 8th century CE, with later contributions at different times from
> Thanjavur Nayaks. The temple has two inscriptions dating from the Chola
> period.
>
> The temple had contributions from Pallavas, Nagars, and Cholas during the
> 8th to 10th centuries. During the later centuries, Thanjavur Nayaks and
> subsequently the Thanjavur Marathas are believed to have made significant
> contributions to the temple.
>
> *During the rule of the Nayaks, Nagapattinam was a busy port and it was
> more of a Dutch territory*.
>
> *On the request of the Dutch for a light house, the Nayak king is believed
> to have built the seven tiered temple tower and utilized it as the light
> house*.
>
> Jagul Nayakar, the lieutenant of a Nayak king during the 1650s, was a
> staunch worshiper of Soundararaja Perumal. He is believed to have built the
> temple tower, halls and the compound wall around the temple. *The image
> of him and his wife Lakshmi Ammal are installed in one of the halls built
> by them.*
>
> Kundo Pandithar, an officer of the Nayak kingdom during 1737, is believed
> to have constructed the Ashtana mandapam, and the Pachai Varnar, Pavala
> Vannar, Veetriruntha Perumal, Kidantha Kola Perumal and Vishvaksenar
> shrines.
>
> During the early 20th century, Dratcha Balagurumuthi Chettiyar built the
> Bhakthiula hall, Chinnaya Chettiyar rebuilt the Vasantha hall, Nachiyappa
> Pillai rebuilt the Mataipalli, *Ramasami Pillai renovated the image of
> the presiding shrine and the citizens of the town contributed to various
> other renovations*. There are inscriptions from various ruling empires on
> the contributions made to the maintenance of the temple.
>
> Architecture
>
> The temple has a five-tiered rajagopuram (gateway tower) within a granite
> wall.
>
> The complex contains all the shrines and water bodies associated with it.
> The Temple has a East facing seven tiered Rajagopuram. At the outset the
> Temple has a four pillared Mandapam jus before the Rajagopuram and they
> have constructed a tinned roofing all around this place to save the
> Devotees from the vageries of Nature.
>
> * On top of the four pillared Mandapam is a Sangu and a Chakkaram and a
> Thengalai Thirumann Sri Churnam* along with the Idols of Garudalwar and
> Anjaneyar. There is a small name board displaying the name of the Temple.
> Beyond the Rajagopuram is a lovely Pushkarani with Ducks, Geese etc. *On
> the other side there is a Temple Ghoshala.* The multi pillared Mandapam
> around this area is nicely decorated and even the ceiling has been painted
> very well with various colours. *There is a Dwajasthambam, a Bali Peedam
> and a Garudalwar Sub Shrine facing the Moolasthanam*. Close to this is
> the Sub Shrine for Sri Varadaraja Perumal and another Sub Shrine for Alwars
> and Archaryans.
>
> About the temple
>
> The temple is located in Nagapattinam, a town in the South Indian state of
> Tamil Nadu. The main entrance of the temple faces the East and, at the
> entrance of the temple, there is a four pillared open hall. *The temple
> has a 90 ft (27 m) tall rajagopuram (temple tower) and is enclosed by
> rectangular walls around it.*
>
> There is a smaller temple tower on the western side. The walls of the
> temple are surrounded by large streets, through which the temple chariot
> passes during festivals. The Southern street accommodates the station of
> the temple chariot and Sarapushkarani, the temple tank.
>
> A rare image of Narasimha with eight hands, one blessing Prahlada,
> another showing the abhaya mudra and the others involved in the killing
> of the asura, Hiranyakashipu, is present in the temple.
>
> There is a four-pillared hall in front of the shrine of Soundarvalli
> shrine that has beautiful architectural treatment. *The hall has the
> images of the architects who designed it*. The Nayaka hall is built like
> a chariot with wheels outside it. The hall which has entrance to the temple
> has two eight foot sculptures of the guardian deities Sumba and Nigumba.
>
> Deities
>
> It is one of the rare temples where *Lord Vishnu is present in all three
> kolams (nindra kolam as Soundara Raja Perumal or Neelamegha Perumal,
> amarndha kolam as Govinda Raja Perumal, and sayana kolam as Ranganatha
> Perumal)* in the same temple premises.
>
> Garudar (Periya Tiruvadi), unusually, is seen seated.
>
> Ashtabhuja Narasimhar is seen simultaneously in two forms – Dushta
> Nigrama (destroying the evil) and Sishta Paripalanam (taking care of the
> young). He is depicted as blessing Prahaladan with one hand in Abhaya
> hastam, and destroying Hiranyakashipu with the other arms. Unusually,
> Ashtabhuja Durga is also enshrined in the temple.
>
> *There is a Sub Shrine for Vaikundanathar and just before entering this
> place a Thirumann, Sri Churnam, a Sangu Chakkaram and two Garudalwar Image
> are kept.* The Vaikundanathar Shrine is North facing. In the Moolasthanam *Sri
> Soundararaja Perumal is seen majestically East facing and flanked by His
> Consorts Sri Devi and Bhoo Devi*, The Urchavamoorthy is also known by the
> name Soundararaja Perumal and there is a miniatrue *Santhana Gopala
> Krishnan Idol* too.
>
> There is a Bali Peedam and a Dwajasthambam facing the Thaayar Sannadhi. At
> the threshold of Her doorsteps is a pair of colourful Dwara Baalkis and the
> doorway leading to Her Sannadhi too is gold plated and simply dazzling. The
> name of the Thaayar is Sri Soundaravalli and She is East facing in Her
> multi pillared Shrine. *The walls of the Thaayar Sannadhi have beautiful
> framed Images of Ashtalakshmi and this Sannadhi simply captivates any
> Devotees coming here*.
>
> In the outer peripheral there is an exclusive Sub Shrine for Sri Srinivasa
> Perumal. *The Aandal Sannadhi is also unique since there is a
> Dwajasthambam facing Her Sub Shrine*. The Temple has a beautifully
> designed three tiered South facing Gopuram with a Sorga Vaasal or
> Paramampadha Vaasal which is thrown open to the Devotees on Vaikunda
> Ekadesi days.
>
> Likewise there is an exclusive Sannadhi for Sri Ramar and the Divine Feet
> of Sri Ramar has been displayed for the sake of the Devotees. Close to it
> is the Sannadhi for Veera Anjaneyar. There are Sub Shrines for Senai
> Mudhalvar.
>
> Poojas
>
> The temple observes six daily rituals . The temple follows the traditions
> of the *Thenkalai sect of Vaishnavite tradition and follows vaikanasa
> aagama.* The temple priests perform the puja (rituals) during festivals
> and on a daily basis. As at other Vishnu temples of Tamil Nadu, the priests
> belong to the Vaishnava community, from the Brahmin class. The temple
> rituals are performed six times a day: Ushathkalam at 7 a.m., Kalasanthi at
> 8:00 a.m., Uchikalam at 12:00 p.m., Sayarakshai at 6:00 p.m., Irandamkalam
> at 7:00 p.m. and Ardha Jamam at 10:00 p.m. Each ritual has three steps:
> alangaram (decoration), neivethanam (food offering) and deepa aradanai
> (waving of lamps) for both Soundararajan and Soundaravalli.
>
> Festivals
>
> The temple has three yearly festivals in the calender. The chariot
> festival, celebrated during the Tamil month of Chittirai (March–April), is
> the most prominent festival of the temple.
>
> During the Tamil month of Chittirai, the Hindu calendar is read in the
> temple premises and the festival deity is taken in procession around the
> Mada street of the temple.
>
> Similar processions are followed during the Maga star of Chittirai and
> Magam; the five-day festival of Nammalvar during the Tamil month of Aani.
>
> *The ten day yearly festival of Soundaravalli Thayar* is celebrated
> during the same month, when a flag is hoisted and the festive image of
> Thayar is taken in different chariots around the streets of the temple.
>
> *During the star of Uthiram, Perumal arrives at the shrine of Thayar and
> the celestial wedding is celebrated*.
>
> During the Tamil month of Aadi, to commemorate the summer solstice, a
> ten-day festival is celebrated in the temple, when the festival image of
> Perumal is taken around the streets of the temple.
>
> *The other festivals associated with Vishnu temples like Krishna Jayanthi,
> Saturdays of Tamil month* Puratasi, Navaratri, Vaikuntha Ekadashi and
> Vijayadashami are celebrated during the respective days.
>
> A ten-day festival is celebrated, during the Tamil month of Purattasi,
> commemorating Manavala Mamunigal.
>
> Uthirayanapunyakalam during the Tamil month of Thai followed by
> Mattaiadi, Masi Kadalauttu during Masi, Panguni Peruviḻa during Panguni and
> Thiruvasagai Viḻa are other prominent festivals in the temple.
>
> Music instruments like Suthamathalam, Ekkalam, Thiruchinnam and Thalam are
> used during such festivals. During Thiruvasi festival, the temple chariot
> is drawn around the streets of the temple.
>
> Religious importance
>
> *The temple finds mention in Brahmanda Purana in the Utharkanda Gyana Yoga
> section*. The temple is revered in Nalayira Divya Prabandham, the 7th–9th
> century Vaishnava canon, by Thirumangai alvar.
>
> It is considered one of the important temples visited by Thirumangai
> Alvar. The Alvar has sung praise, imagining himself as a lady and
> Soundaraja as his lover. The temple is classified as a Divya Desam, one of
> the 108 Vishnu temples that are mentioned in the book. Many acharyas have
> also written songs on the various forms of Soundaraja in this Temple.
>
> Muthukrishna Dasar, a poet of the early 20th century, has glorified
> Soundararaja Perumal and Soundaravalli in his works in Pancharatna
> Pathigam. Soundararaja Perumal Thasavathara Pathigam is a work on the
> presiding deity by Subbarayapillai. One of the three Sangeetha Mumurthi,
> namely Muthuswami Dikshitar, has sung praise of the deity in his verses.
>
> Temple tree and Pushkarani
>
> The Mango Tree is considered as a Sthala Viruksham here whereas the
> Pushkarani is known as Saara Pushkarani.
>
> Benefits of worshipping Soundararaja Perumal
>
> People who look for relief from *their ailments, especially skin
> diseases, come to this temple and worship the Lord here*. It is a belief
> that his blessings can ensure cure from diseases, good health, and welfare.
> Many devotees cured of their illnesses thanks to the divine grace, come
> back to pay their tribute.
>
> Timing of the temple
>
> 7.30 AM to 12 NOON & 5.30PM to 9 PM
>
> Administration
>
> The temple is maintained and administered by the Hindu Religious and
> Endowment Board of the Government of Tamil Nadu.
>
> Location of the temple
>
> Nagapattinam (1 km) Tiruvarur (30 km), Mayiladuthurai (54 km)
> Kumbakonam (67 km)
>
> and Sri Soundararaja Perumal Kidantha Thirukolam.
>
> How to reach the temple
>
> By Air
>
> Nagapattinam is about 150 kilometers from Trichy international airport,
> from where people can travel by road to reach the temple.
>
> By Rail
>
> Nagapattinam Railway station is a few kilometers from the temple and is
> well connected.
>
> By Road
>
> Nagapattinam town has sound road connectivity with many cities and towns
> of the state and the country.
>
>
>
>
>
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