Kamarasavalli: The serpant Karkodaga worshiped and hence Karkkodageswaram. Inscriptions call the temple as Karkkodageswaram and town as Kamarasavalli Chthurvedi Mangalam. Kama and Rati worshipped and hence Kamarativali which became Kamarasavalli.
Constructed in Stone by Uthama Chola..
Excellent miniatures of Vali worshipping Siva and Ravana trying to attack him from behind. Nataraja miniature with Karaikkal Ammai.
The temple needs urgent renovation.
The Vali legend is a repeated theme in most of the temples.
Vali Sugreeva Fight, Vali & Ravana and Vali in death bed are the most repeated scluptures. In fact these themes are found in Kailasanatha and Vaikundperumal temple also.
According to inscriptions, Tirunallur Mahadeva in Kamarasavalli Chathurvedimangalam. There are many interesting inscriptions. Some are:
Sakkiyar Koothu
Wednesday, Ardra, corresponding to May 6, A.D. 1041 by Rajendra I, gift of land by the great assembly of Kamaravalli-chaturvedimarigalam to Sakkai Marayan Vikramasolan for performing the Sakkai koothu thrice on each of the festivals Margali-tiruvadirai and Vaigasitiruvadirai. ( Margali Thiruvadirai is both arudra darshan and Rajendra's birthday)
Akkara Adai on Margazhi Thiruvadhirai:
680/1914. (Tamil.) On the same wall. Records in the fifteenth year of the Chola king Rajaraja-Rajakesarivarman (Raja- raja I) gift of land for the offering of akkaradalai on the festival day of Margali-tiruvadirai.
Lotus Flowers for the Lord:
69 of 1914. (Tamil.) On the same wall. A record of the Chola king Rajaraja-Rajakesarivarman alias Rajarajadeva Records in his twenty-second year, Dhanus, su. di. 9, Monday, Revati, gift of tanks and ponds by the Mahasabha for supplying red lotuses daily during the month of Dhanus to the Mahadeva temple. The date corresponded to December 2, A.D- 1006.
Sandanakappu:
70 of 1914. (Tamil.) On the same wall. Records in the twenty-fourth year of Rajakesarivarman alias Raja-Rajarajadeva I gift of 4 mas of land for sandal paste (l pala every sandi) to Tiru- nallur-Mahadeva of the temple of Tirukkarkotesvaram at Kamara- valli-chaturvedimarigalam by a native of Priyadhlramarigalam.
Reciting of Samaveda during Margazhi Thiruvadirai:
76 of 1914. (Tamil.) On the same wall. Records in the thirteenth year of the Chola king Rajaraja-Rajakesarivarman, " who destroyed the ships at salai " (Rajaraja I) gift of fifteen kalanjus of gold, the interest on which was to be given to those who recited the Talavakarasamaveda on the day of Tiruvadirai in the month of Margali before the God's bath. Details of the method of recitation given.
Amavasya Bhojanam:
. 77 of 1914. (Tamil.) On the same wall. Records in the seventeenth year of the Chola king Rajaraja-Rajakesarivarman (Rajaraja I) gift of gold for the midday offerings by the madhyastha of the village on the new-moon days. Kamaravalli-chaturvedi- marigalam is mentioned as a brahmadeya in Vadagarai Rajaraja- valanadu.
Kothandaraman Vaikkal: Kothandaraman is the name of Aditya. A Channel existed ( now dry) in his name and such systems along with lakes like Veranam ( Vira Narayana – Parantaga 1) erimade the dry Ariyalur and Perambalur Districts fertile. Now we made both the districts dry.
Avanigandharva Vaikkal :
78 of 1914. (Tamil.) On the same wall. A record of the Chola king Parakesarivarman, dated in his ninth year, Dhanus, Thursday, Krittika. Registers gift of land for conducting the ser- vices of sribali and tiruppalli eluchchi. Mentions Kodandarama- vaykkal.
Another Inscription mentions the irrigation channels Kodandarama- peruvaykkal and Avanigandharva-vaykkal.
Saturday Oilbath:
89 of 1914. (Tamil.) On the entrance into the gopura of the same temple, right side. Records in the twenty-second year of the Chola king Tribhuvanachakravartin Rajarajadeva, gift of oil by the oil merchants for bathing the God with it, on Saturdays.
One post – One Year:
920/1914. (Tamil.) On the east wall of the Ganapati shrine in the same temple. Records in the eleventh year of the Chola king Tribhuvanachakravartin Rajarajadeva that the assem- bly of Kamadavalli-Chaturvedimarigalam arranged to have the village administration (grama-karya) attended to by those who consented to vacate their seats by the year, according to the old custom.