Eri Katha Ramar Temple - Madhuranthakam

Madurantakam (மதுராந்தகம்) was part of Aruvanadu or Aruva Vadathalai Nadu in the early historical times and was part of Kolathur kottam in the medieval times. It has been an important part of Thondaimandalam starting from prehistoric to British period. Now it’s another small lazy village on the outskirts of the chennai and often stopped at for taking selfies off the GST road on the banks of maduranthakam lake. 

Village was known in inscriptions as Maduranthaka Chaturvedhi mangalam and the presiding deity was called as Thiru Ayothi Perumal (திருவயோத்தி பெருமாள்). Maduranthakam was a given a thaniyur status which signifies its importance. As usual in any traditional old village, Maduranthakam has an old Shiva temple in addition to the famous Vishnu temple (Eri Katha Ramar Temple). We will talk about the shiva temple which is old as well in a separate post. 

Presiding deity in the temple is called Eri kaatha raamar for having saved the village from heavy rains (one more disaster December attrocity?). Lionel Blaze who was then collector of Chengelpet district had instructed the stones kept for building Thayar shrine to be used for repair works of the bund.  Jestingly he had said if the lord was powerful he should save the village. After a few days of rain, water in the lake was up to the brim and was about to break the bunds. On the night when the lake’s bund was about to break, collector had camped near lake and had seen two bow sporting young boys (ram & lakshmanan) on the banks guarding the lake. He went on to build the Thayar shrine after the village was spared from floods.

Inscription with the words, "Sri Paranthaka Devarkku Yandu"

This is one of my favourite inscription from the temple. It speaks of a prince named parantaka who is not the parantaka I (famous for the golden tiles he laid at Thillai) and Parantakan II (Sundara chozha famous for his kids - Aditya karikalan, RR1 & Kundavai).  The name of the prince is without any title or with a meikeerthi and is being addressed simply as Paranthaka Devar. This is purportedly the brother of Rajendran II who was reigning over vengi and northern kingdom. He is also featured in one more important inscription from nearby Manimangalam village where a big inscription details out the list of princes and list of region given for autonomous rule below the chozha king (A detailed post on the inscriptions at Manimangalam coming up). There was also a parantaka who was the son of kulothunga chozha I.

Inscription with the words "Thaichakkani Udaiya Pattanana"

Inscription with the words, "Nalayira Achariyan"

This inscription goes on to tell about the land donation by the perunguri sabha of Sri Madurantaka Chaturvedi Mangalam as thiruvidaiyattam to the presiding deity on the seventh regnal year of this Parantaka. The deity was called as Jayamkonda chozha mandalathu kalathur kotathu thaniyurana madhuranthaka Chaturvedi mangalathu thiru ayothi perumal. One more interesting point to note in this inscription is one of the signatory to the inscription who was called “Thaichakaniudaiya Pattanana Nalayaira Achariyan” who must be an Acharya at the village. And by the mention of ‘nalayira’ it can be construed that he was an Acharya on Nalayira Divya Prabandham and is one of the mention of the compilation of the Bhakti Poetry of Alwars.

Normally in the ancient temples raised for sriramar in Tamil Nadu, presiding deity is used to be called as Thiruayothi perumal. In a kulothunga Chozha inscription the lord is called as Thiruvayothi Karunagara perumal. This Kulothunga Chozha Inscription is important to be noted for the mention of Alunganam (ஆளுங்கணம்) which was a prestigious executive body of a sort prevalent in those times which was constituted with Older members to manage the affairs of village.

Seeing the Amudhu (food offerings) offered to the temples (particularly Vaishnavite temples) is always fun. Here in one inscription detailed list of offerings to be made with the donation given to sustain the offering is mentioned. The list of amudhu goes like this:

Thiruamudhu (Rice)

Kariyamudhu (Poriyal)

Neyyamudhu (Ghee rice)

Thayiramudhu (Curd rice) 

Milagamudhu (Rice mixed with pepper)

Uppamudhu (Upma)

Adaikayamudhu (paaku)

Ilaiyamudhu (Vettrilai)

Inscription with the words, "Kariyamudhu, Neyyamudhu, Thayiramudhu, Milagamudhu, Uppamudhu, Adaikayamudhu"

On the Prasthara Kudu, artistic miniature sculptures of krishna leela can be seen:

Miniature depicting lord krishna killing the rakshashi Putana

Miniature depicting a dancing girl and lord krishna killing the demon Arishtasura

Miniature depicting lord krishna stealing butter

Miniature depicting lord krishna lifting govarthanagiri and lord krishna playing flute for cattle

Mandapam where panchasamskaram was perforemed by periya nambi to ramanujacharya

Temple is also famous for being the place where ramanujacharya was initiated into Srivaishnavism by administering panchasamskaram by Periya Nambi who was a disciple of Alavandhar. Ramanujar who is seen with saffron clothes in all other places is seen with white clothes here at this temple as he had visited here before his sanyasam. It is believed in vaishnavaite tradition when alavandhar was about to attain the feet of lord (Thirunadu alangarithal), he instructed periyanambi to induct Ramanujacharya into the vaishnavaite tradition to entrust him with Darshana (Vaishnavaite Philosophy) Nirvaham. While Periya Nambi was on his way to meet Ramanuja in Kanchipuram, Ramanuja on the instruction of Deva Perumal (Varadharaja Perumal of Kanchipuram) was on his way to Srirangam to take Periya Nambi as Guru. They two met at Madhuranthakam and Ramanuja convinced Periya Nambi to initiate Pancha Samskaram at Maduranthakam by uttering a verse from thiruvaimozhi, 

“மின்னின் நிலையில 

மன்னுயி ராக்கைகள் 

என்னு மிடத்து இறை

உன்னுமின் நீரே” 

Which roughly means that the life of creatures in this earth is short and will vanish as a lightening. By the way advanced Rama Navami Wishes to you all!!!

Tracing history of Vallavaraiyan Vandhiyathevan in his own way

Vallavariyan Vandhiyathevan (வல்லவரையன் வந்தியத்தேவ) is undoubtedly the famous character of the literary buffs of Tamil Nadu. Vandhiyathevan is the lead character in the Greatest History Fiction Novel of Tamil Language - Ponniyin Selvan. Ponniyin Selvan was written by Kalki who himself had a great attraction to History and he went on to weave a great love story with the backdrop of Medieval Chozha Kingdom which was at its glory when Raja Raja was coming to power. Though few historic details might match with this fiction, it is imperative for us to realise that is on a whole only a fiction and shall never be relied for understanding History. 

Unknowingly Kalki had used his imagination for a backstory of Uttama Chozha and it had almost destroyed the good name he should be having for letting Sundara Chozha to reign before him refer the gandaraditya chozha inscription I had earlier written). Not just giving the throne but being the son of the devout shaivaite couple of Gandaradidtya and Sembiyan Maadeviyar who who were responsible for many temples standing with full pride and glory all throughout the chozha kingdom.

Enough with the Uttama Chozha and Raja Raja Chozha and let us dwelve into the uncharted pages of history about Vallavaraiyan vandhiyathevan. Though he was a famous person during the time of Raja Raja I's reign and now as well (thanks to ponniyin selvan), very little is available to learn about his life. Even his ancestry is unclear as the Sadhasiva Pandarathar claims him to be from Chalukya whereas the ponniyin selvan author kalki believing him to hail from Vanar Clan.

Ponniyin selvan has always been very famous among the literary circles of Tamil Nadu and it is one of the highest grossing book in any Tamil Book Fair from the time of its publication. There have been many rumours and silly stories around Vandhiyadevan that he is an imagination of kalki, how it was a love marriage between Kundhavai and Vandhi etc, Now with Maniratnam taking this historic fiction to Kollywood through his Movie Venture - Ponniyin Selvan, these rumours are only expected to grow out of bounds.

Vallavaraiyan Vandhiyathevan in Inscriptions:

It is always important not to assume history and take inputs from fiction. As fiction may seem too interesting and highly misleading. Let us first go through the inscriptions and infer what we can from those before making any assumptions.

a. In the majority of inscriptions depicting the donations by Raja Raja I's elder sister Kundhavai to Tanjavur Brihadeeswarar Temple (Thanjai Peruvudaiyar), Kundhavai is described as "Sri Raja Raja Thevar Thiruthamakaiyar Vallavaraiyar Vandhiyathevar Maadeviyar".

b. There is also an inscription in Gopurapatti, where kundavai during the reign of her younger brother Raja Raja donates to Gopurapatti Amaleeswarar temple for poojas to be done during the birth star of herself and her brother. In this inscription, Kundhavai is described only as Udaiyar Sri Raja Raja Devarkku Mun Pirandharulina Azhwar Sri Kundhavai Piratiyar.

Inscription from Gopurapatti Amaleeswarar temple with the words, "Udaiyar Raja Raja Chozha thevarku mun pirandharuliya Azhwar Sri kundhavai pirattiyar".

From this inscription we can learn that even after the Raja Raja I had come to power, kundhavai was called in inscription without a mention of Vandhiyathevan which means she was not married then as it is a custom to mention the name of husbands while describing a royal lady in inscription. Thanjai Peruvudaiyar temple was built somewhere in the 24-25th regnal year of Raja Raja Chozha (1010 AD) and at that time in inscriptions, Kundhavai is mentioned with her husband name - Vallavaraiyar Vandhiyathevan.

c. In few inscriptions, vandhiyathevan is also described as simply, "Vallavaraiyar" in the inscriptions where in some places interpreted as Pallavaraiyar and it was decided that he is a pallava king. This is not right as in the majority of the inscriptions the letter "va" is quite clear and it is Vallavaraiyar only. Also, the araiyar in the name denotes "King" and Vallavaraiyar must be understood as the king of Vallam. From the transliteration of his name and from the fact that he was given the hand of Raja Raja I's elder sister Kundhavai in marriage, it can be easily said that he was definitely coming from a big clan which were a ruling decent size of a kingdom.

e. There is one another interesting inscription during the reign of Raja Raja I in thirumalavadi near udaiyar palayam where there is a donation for burning lamp by a senior queen named Ilangon Picchi. Ilangon Pichi is mentioned as the daughter of Vallavaraiyar. Inscription describes the queen as "Mootha Deviyar.....Vallavaraiyar Magalar Ilangon Pichi".

f. An inscription from the Jalanatheeswara Temple at Takkolam mentions a vallavaraiyar who was a son-in-law to Parantaka I named Govinda Vallavaraiyar. There was a rashtrakuta king named govinda and it is common for them to have names like Govinda Vallabha whose equivalent in tamizh would have been Govinda Vallavaraiyar. Hence, he could have been a prince from rashtrakuta who had married chozha princess (Viramadeviyar) or a simple chieftain from the thondai mandalam itself. Also this Vallavaraiyar and Viramadeviyar could be the ancestor to the Vallavariyan Vandhiyathevan as well.

Antiquity of Vallathu Araiyargal traced through sangam literature

There is one interesting poem from Agananooru which caught my eyes and following are the key lines from it,

“நல் தேர்க் கடும் பகட்டு யானைச் சோழர் மருகன்

நெடுங் கதிர் நெல்லின் வல்லம் கிழவோன்

This poem by Paranar describes the antiquity of the Vallam kings who came in the lineage of Chozhas who were having mighty chariots and war elephants. This poem throws the light on the relationship between the vallam kings who were ruling a small kingdom in the thondai mandalam and the mighty early chozhas. There is an ancient temple town in the Thondai Mandalam which is in between Gudiyatham and Ranipet called thiruvallam. This temple town is the house of Sri Vilvanatheeswarar Temple. This is very ancient town and is known from the times of the sangam age which is roughly 2000 years back. It can be said for sure that the Vallavaraiyan Vandhiyathevan must have been from this ancestry and was from a family of ancient chieftains from the Tamizh Region. 

Antiquity of the Vallam region can be understood from one more sangam poems from Agananooru by Marudham Paavai Kottilar,

"வென் வேல் மாரி அம்பின் மழை தோல் சோழர்

வில் ஈண்டு குறும்பின் வல்லத்து புற மிளை

ஆரியர் படையின் உடைக”

"The chozha army consisted of arrowman who shot their arrows like rain and had stopped a northern invasion near the forest of Vallam"

There are few more such poems from sangam literature which speaks of the Valour and Generosity of the kings of this region. 

Banas (Vanavarayar) vs Vallar (Vallavaraiyar) and their influence in Thiruvallam :

Thiruvallam before the Raja Raja I's reign was controlled by Banas and was called as Vana Puram. This was part of the district Perumbanapadi and had a town in it also called as Vanasamudram. These bana kings describe themselves to have descended from mahabali and were initially ruling the adjoining areas of Andhra and Karnataka regions (and were feudatories to pallavas) and later on settled in present day thiruvallam during the pallava reign. Parantaka I after a war in thondai mandalam had taken out the territories ruled by Banas and gave them gave them to Ganga King Prithvipathi II. This transfer of power from Bana to Prithvipathi had created ripples and it continued till Krishna III (Kachiyum Thanjaiyum Konda Kannara Thevar - More on this in a different post). This region was weak without a proper control till the later half of 10th century and the crown for this region must have been landed on to Vandhiyathevan for him being an important member of the royal family and was a descendent from the ruling clan of the region.

Also, the name kundavai must've been a very favourite name of Ganga / Chozha clan as the Ganga queen named Kundavai (Daughter of Prithvipathi 1) was married to a bana king Bana vidhyadhara who was ruling thiruvallam before Parantaka taking away the kingdom from Bana's. It is now very interesting to note that the Kingdom which had a king with a wife named kundavai was again after a gap ruled by a different king from a different clan with a wife named kundavai. (Also, the daughter of Raja Raja I and the sister of Kulothunga Chozha I were also kundhavai - Both being different. May be I shall touch upon Kulothunga Chozha's ascension to chozha kingdom in a different post). The bana kings were described in the inscriptions of Thiruvallam as "Vanarayan" and if Vandhiyathevan was from this clan, he should have been also called as "Vanavarayan" instead of "Vallavaraiyan". It can be safely assumed that he has not descended from the Bana dynasty but from the Vallam clan.

First inscription of chozha kings at Thiruvallam was by Raja Raja I in which the temple was said to be identified by Madurantakan Gandaradityan as not maintained and the lights in the temple were feebly burning. Madurantakan Gandaradityan had done abhisheka with 1000 jars of water and did kumbabhishekam. Madurantakan Gandaradityan must have been a notable person and he should've been the son of

Madhurantaka (who was the son of Gandaraditya). Again, Gandaraditya, Madhurantaka and Madhurantaka Gandaraditya had never seen the throne as their objective was nothing but the devotion to shiva. Naturally he must've succeeded his father Madhurantaka who was none other than Uthama Chozha I.

The distance between the Thiruvallam and the brahmadesam where Rajendra chozha lived in his last days are just 40 kms away. The Brahmadesam, Thiruvallam and its adjoining area must have been part of a semi independent kingdom which was ruled by Vallavaraiyan vandhiyathevan under the umbrella of Chozha Empire. This fact can be well appreciated from the following inscription where there is an independent endowment from the Vallavaraiyan Vandhiyathevan himself:

Inscription with the words, "Vallavaraiyar Thevar" from thirupondhai mahadevar temple near brahmadesam.

The above inscription is in Thirupondhai Mahadevar temple which was built by pallavas and later maintained by Chozhas. This temple is wrongly assigned as the pallipadai where Rajendra Chozha is buried. Inscription goes on to describe a donation made by the Vallavarayar thevar by depositing the gold to the temple treasury. This inscription was inscribed in the regin of Rajendra Chozha I.

From the above Inscriptions, on a lighter note it can be very safely concluded that Vallavaraiyan Vandhiyathevan was a real person and not a fictional character and we shall make following inferences:

a. Vallavaraiyan Vandhiyathevan was married to Kundhavai and attained a prominent position in the chozha kingdom.

b. After Marriage with Kundhavai, Vallavaraiyan Vandhiyathevan had gained a kingdom which must've been his ancestral property to rule under chozha empire.

c. Vallavaraiyan Vandhiyathevan and Kundhavai must have had a daughter named Ilangon Pichi.

d. Though the father and mother name of Vallavaraiyan vandhiyathevan cannot be found out, Govinda Vallavaraiyar and Veeramadeviyar shall be safely assumed to be one of the ancestors of him.

e. Though there is a chance of him descending from rashtrakuta lineage, with the link to Parantaka I and their ancestor having links with Vallam chieftains, it shall be assumed that the vallavaraiyan vandhiyathevan must have been a descendent of vallam chieftains.

f. Though we cannot confirm if the marriage was an arranged one or love marriage, we can assume that the Marriage of Vallavaraiyan Vandhiyatheven and Kundhavai must have happened somewhere between 985 (Raja Raja I's ascension to throne - 1010 AD construction of Thanjai Peruvudaiyar tempe).

P.S. Request not to reuse this article in full or part without prior request. Though for all articles, lots of efforts are put this article is a culmination of a weeklong efforts has gone in while writing.

Rajadhiraja Inscription from Manimangalam

 Inscription starts with "Thingalar Thiruthan drongal venkudai Keezh" and is inscribed in the reign of Rajadhiraja I. He was a seasoned warrior king who came after the mighty Raja Raja 1 and Rajendra Chozha 1. He had also been a regent ruler along with his father Rajendra Chozha 1.

Inscription says that it was inscribed on "Dhanur Nayatru Purva Pakshathu Dvitigayum Budan Kizhamayum petra thiruvona thirunal" which means 2nd tithi of the first fortnight of the thanur masam which was having the thiruvonam nakshathiram. Dhanur maasam falls normally between November and December. Inscription was inscribed on the 29th regnal year of Rajadhiraja I which puts the year as Saka - Samvat 968 - 1046 AD. Hence, the inscription can be deduced to be inscribed on any date from 25th November 1046 to 23rd December 1046. Prof Keilhorn calculates the exact date as 03-Dec-1046 on which date the moonsign is Tulam and Sunsign is Dhanush and Surya Nakshathiram is moolam.

Inscription is inscribed for the donation of two thousand and two hundred kuzhi of land by the villagers to the temple treasury of  "Srimad Dwarapati alias Sri Kamakoti vinnagar alias manimangalam Rajagopalaswami Temple" and in exchange received one hundred kaasu from the temple treasury. On the interest earned from the money so obtained, the villagers have promised to provide offerings to God and to maintain the expenses of the temple. More than the inscription it is interesting to note the military achievements of the king which is written in his Meikeerthi.

Temple is almost empty all the time and this rajadhiraja inscription from manimangalam is one which clearly legible out of all the Rajagopalaswami Inscriptions and infact of all the manimangalam inscriptions as well. It goes on to record the following:

   a. Appointment of his 7 relatives as governors to Chera, Chalukya, Pandya, Ganga, Ceylon, Pallava and Kanyakubja (Kannauj in UP).

b. Victorious war against ahavamalla, vikki, Vijayaditya who are Someshwarar I, Vikramaditya VI and Vijayaditya respectively of western chalukya and the burning of Kollipakai.

Words "Vikkiyum Vijayadityanum" in the Inscription at Rajagopalaswami Temple Manimangalam

c. His exploits at Ceylon where he attacked its four kings (Vikramabahu, Veera Salameghan, Vikrama Pandya and Srivallabha Madanaraja). Out of four, vira salamegan had initially ruled over kannauj. Rajadhiraja while sacking ceylon had seized his elder sister and his wife and also went on to cut the nose of his mother.

Word "Virasalamegan" in the Inscription at Rajagopalaswami temple at Manimangalam

Words "Thayai Mookariya" from the inscription at Rajagopalaswami Temple Manimangalam

On his second raid to chalukyan kingdom, he went on to burn kampili and he died on the battlefield at Koppam. There is one inscription by Western Chalukya which was inscriped at Annigere which talks of a wicked Chozha who had abandoned his religious practices and burned jaina temples and ultimately yielded his head to Someswara.

History always cannot be put to the meaning of the society in which we currently live in and be understood. Time changes and what is accepted as appropriate also changes with the time and set of society which we live in. Drawing parallel to the contemporary society which we live in to the history is not always right. History needs to be seen as history and we shall keep our judgements to ourselves.