Where Narasimha pallava defeated Pulikesin II. mentioned in Kooram plate.
Has 2 siva - kailasanatha & Dharmeswara - 2 vishnu temples -1 temple to be identified - whether lost or moortis kept in some other temple.
Inscriptions of Manimangalam
On the south wall of the shrine in the Rajagopala-Perumal temple
This inscription is dated in the 6th year of the reign of the Chola king Rajakesarivarman[1] (1. 2). It opens with two Sanskrit verses, which state that a person whose name is not given made a grant to the Vishnu temple at Ratnagrahara or Ratnagrama, i.e., Manimangalam.
the god who resides in (the temple of) Srimad-Dvara ( Dwarapadi ie dwaraka) in the agrahara of Ratnagrama.
In the 6th year (of the reign) of king Rajakesarivarman, we, the great assembly of Manimangalam, alias Lokamahadevi-chaturvedimangalam, (in the district) of Sengattu-kottam, sold (the following) land to (the temple of) Srimad-Dvarapurideva in our village.
No. 28.- On the north and west walls of the shrine in the Rajagopala-Perumal TempleThis inscription is dated in the 29th year of Rajakesarivarman, alias Rajadhirajadeva, surnamed Jayankonda-Chola (1. 7).[9] It opens with a panegyrical account of the king’s deeds.
No. 29.- On the outside of the east wall of the inner prakara of the Rajagopala-Perumal temple
Above, Vol. II. p. 303, I noticed two inscriptions of the 4th year of the reign of Parakesarivarman, alias Rajendradeva. One of these is the subjoined inscription. It is dated on a week-day (1. 14 f.) which will probably admit of astronomical calculation as soon as a second, similarly dated record of the same reign may be discovered.[1] The text of the historical introduction has been settled with the help of two other inscriptions, viz.,
(L. 13.) On the 8[2]nd day of the fourth year (of the reign) of (this) king Parakesarivarman, alias the lord Sri-Rajendradeva, who (continually) increased very much (his) very great fame, - we, the great assembly of Rajasulamani-chaturvedimangalam in Maganur-nadu, (a subdivision) of Sengattu-kottam, (a district) of Jayankonda-Sola-mandalam, being assembled, without a vacancy in the assembly, in the Brahmasthana-mandapa in our village on the day of Rohini, which corresponded to a Thursday and to the eighth tithi of the second fortnight of the month of Simhain this year, gave the following land to (the temple of) Srimad-Dvarapati, alias Sri-Kamakkodi-Vinnagar-Alvar, in our village.
The following Points ( given in bold letters) are interesting.
Simha Month - Tamil Month Avani
8th Thithi - Ashtami
Rohini Star - II fortnight - krishna paksham - This is the day of Lord Krishna's birthday - janmashtami and this particular day - both Rohini and ashtami came on the same day ( most days they come separately. Advaitin celebrates on Ashjtami as janmashtami and vaishnavites celebrates on Rohini as Sri jayanthi) rarely we have both together and this day is such a rare combination.
The second intresting point is it is refrred as " Kamakoti Vinnagar" - the word kamakoti refers Kanchi kamkshi temple and hence Cholas refer all the temples of Parvathi as " kamakottam". Why this temple is referred as "Kamakoti Vinnagar"?
The temple of Sri Kamaksi, standing almost in the middle of the numerous temples in Kanchi is one of the most ancient ones of our country. An old Tamil song cited by Adiyarkunallar, of olden times, in his famous commentary on Silappadikaram, one of the five great Tamil classics, refers to this temple, particularly to the deity of Sasta, the guardian angel of the Kamakottam of Sri Kamaksi. In this verse the Devi is described as wearing bangles on her hands. The verse also refers to the victories of Karikala Cola as having been due to the grace of the Sasta of Kamakottam The verse reads as follows:-
The following Inscription also is very interesting: It calls the lord as Mannanar.
o. 40.- On the outside of the east wall of the inner Prakara of the Rajagopala-Perumal Temple This inscription consists of a single Sanskrit verse in the Indravajra metre and of a passage in Tamil prose. It is dated on a week-day (1. 3) which will probably admit of calculation, in the 18th year of the reign of Tribhuvanachakravartin Rajarajadeva, and records the gift of two lamps to the image of Vishnu, and to an image of Narasimha which was set up in the same temple. 8th year of the reign of Tribhuvanachakravartin Rajarajadeva, and records the gift of two lamps to the image of Vishnu, and to an image of Narasimha which was set up in the same temple.
We two have caused to be engraved on stone that, (in return) for these two kalanju of pure gold, we shall have to burn, as long as the moon and the sun exist, one sacred lamp in the morning before the god Mannanar, and one sacred lamp in the evening before the god Singa-Perumal who is pleased to reside in the same temple.
The Mannargudi Rajagopalswami temple - which was originally constructed in brick in Uthama/ RRC period was converted to a stone structure in kulothunga period and named as "Kulothunga Vinnagar"
This lord of mannargudi - is also called Rajamannar and Sri Vidya Rajagopalan. There is a Sri Vidya Yantram in the garbagraha. Muthuswamy deekshidar in his song - Sree Vidya Rajagopalam in the Raga Jaganmohini, refers to the annual float festival in the Haridranadhi tank, and to the Mohini Alankaram in the annual Iraappattu Utsavam in his kritis, and also describes Krishna as an embodiment of the Sree Vidya Mantram.
Now from these we understand -
1. Raja Gopala : Raja - Mannanar, Gopala - Dwarapadi Alwar ( Ruler of Dwaraka)
2. krishna worshipped in the form of Vishnu with 4 hands. The placement of Conch ( Shangu) in the right hand instead of Chakra, denotes krishna - Like Parthasarathi of Triplicane who also hold conch in the right hand.
3. Janmashtami was an imporatant event in the temple.
4. Mannargudi must be Mannanargudi and Rajagopala of that temple who is referred as Raja mannar is actually Raja Mannanar.
5. Since The Mannargudi Rajagopala is also referred as Sri Vidya Rajagopala, with a Sri Vidya yantram, the concept of Raja Gopala is equvalant to worshipping Sri Vidya - hence Kamakoti Vinnagar
This what Appar mentions in Thiruvaiyaru - அரியல்லால் தேவியில்லை அய்யன் ஐயரனாற்கே
When i went through the website of the Mannargudi temple - they have observed a Right thing wrongly.
Also the Sangu Tirtham and Chakra Tirtham are seen interchanged in their left and right positions; that is obviously due to the fact that the temple once faced west.
It is wrong to conclude like that as the temple was facing west originally based on the positioning of conch and chakra rather this form of Rajagopala, the conch should be on the right side.
I also understand that many sri vidya upaskas practice Sri Rajagopala mantra.
from an article:
Another Prapanna/Nadhopasaka: Oothukkadu Venkatasubba Iyer. In an earlier note, it was mentioned that he composed Kritis only on Krishna. It is true that a majority of his Kritis are on Nartana Krishna enshrined at his village . He also composed kritis on Rama (eg) Kalyana Rama in Raga Hamsanadam.He has composed the Navavarana Kritis on Kamakshi . He worshipped Krishna as Sri Vidya Rajagopalan, a tradition practised in Mannargudi Temple, a famous temple close to his village of OOthukkadu. There Sri Rajagopala icon is standing on Sri Chakram , the Yantram of Worshippers of Sri Lalita Parameswari. Sri Chakram, the geometric pattern of worship of Sri Vidya is also the Yantram of Sri Devi as one can see from the coins distributed by the Ahobila Mutt. On one side of the Coin , you will see the current Acharya and on the other side the traditional Sri Chakram. There is agroup of Upasakas , who worship Krishna as Mohini or Madana Gopala Sundari. Besides Oothukkadu Kavi , Leela Sukhar , the author of Krishna Karaamrutam offered worship to Madana Gopala Sundari carrying the symbols of Krishna(Flute, Shepard"s stick , Sudarsana, Conch ) and Of Sri lalita(Cane sugar Bow, Ankusam, Flower arrows and noose). The mantram for this Murthy is made up of the fusion of Panchadasakshari Mantra and Rajagopala Mantram. This is for Tantric worshippers.
The Practce of worshipping need to be understood. Request Sri Vidya Upaskas in the group to help us further.
Now coming to Our Subject - Ramayana
(L. 7.) In the 29th year (of the reign) of this king Rajakesarivarman, alias the lord Sri-Rajadhirajadeva, who was seated on the royal (throne and who had obtained) very great fame (under the name) Jayankonda-Solan, - we, the great assembly of Manimangalam, alias Rajasulamani-chaturvedimangalam, in Maganur-nadu, (a subdivision) of Sengattu-kottam, (a district) of Jayankonda-Sola-mandalam, being assembled, without a vacancy in the assembly,[41] in the Brahmasthana[42] in our village on the day of Sravana, which corresponded to a Wednesday and to the second tithi of the first fortnight of the month of Dhanus, ordered (as follows).
(L. 8.) Having received on interest one hundred kasu from the treasury (of the temple) of Srimad-Dvarapati, alias Sri-Kamakkodi-Vinnagar-Alvar in this village, (we) gave, against the interest accruing from these one hundred kasu, for (providing) the offerings and the expenses of the worship of this god, the following land as temple land, with the enjoyment of revenue and taxes,[43] (and) having exempted (it) from taxes. Three hundred kuli of cultivated land to the north of (the road called) Perunalvadi (and) to the east of the channel above the ‘Bignonia field’ (Padiri-kalani) ; two hundred kuli of cultivated land to the west of the channel in the middle of the ‘Bignonia field ;’ one hundred and eighty kuli of cultivated land to the south of the Perunalvadi (road) (and) to the east of the Manaiy-arudi channel of the temple garden at the Alaimedu (hill) ; two hundred kuli of cultivated land to theeast of this channel ; three hundred kuli of cultivated land to the east of the road to (the tank called) Sundileri ;[44] and two hundred kuli, equal to two tadi, to the north of the Pavaiturai challel (and) to the east of the two hundred and fifty kuli of land (of the temple) of Tiruvaiyottidevar ;[45] altogether we gave, having engraved (this) on stone, two thousand and two hundred kuli[46] of land (to) the god, with the enjoyment of revenue and taxes, to last as long as the moon and the sun, for (providing) the offerings and the expenses of the worship, having exempted (it) from taxes.
The Thiruvayothi thevar is Lord Rama. Let me go and check the temple. I will post it later.
We need to learn more. What i learnt is nothing. Unless we understand each and every thing mentioned in the epigraphs , we cannot understand the tradition. Things are not that simple. I have one more interesting epigraph. Let us first discuss this Kamakoti - Sri Vidya and Vishny fusion.
Then will come to the next sect on Sunday. Good day to start another subject. Like Bhudhism, Jainism - There was another sect in TN- must had a good number of followers and Gurus.
Really a masterpiece. As Gokul said, need time to digest the content. Beautiful concept. If it is difficult to even conceptualize and understand these things, how many eons our ancestors would have taken to understand the form these traditions...these cannot be an overnight stand...even millennium would not suffice..
i have heard that Tirupathi Balaji is wrapped in Nine yards saree and not dhothi as in other temples...these things answers such traditions.
Parvathi is said to be sister of Narayana..
Narayanan - Narayanee Vishu - Vaishnavi Raamaa and Ramaa ...same sounding names....what a beauty.
Initially i started searching Kamakoti Guru Parampara - Thinking that some acharya might have attained mukthi there but found none.
second - Kamakoti in Thevaram - refers Kanchi kamakshi. Cholas called all the ambal shirines as kamakkottam. But the reference was not Kamakkotta vinnagar bit clearly Kamakoti Vinnagar - 3 inscriptions.
Then the word Mannanar struck to me that Mannanar and Raja Mannanar - Mannargudi.
Dear Satish, That's true at Meenakshi Koil also, isn't it? Lord Vishnu [Sundararajar] comes down from Azhagarkoil to help officiate in His sister's wedding to Sundareshwarar. Interesting that both Devas are named 'handsome'.
- There is ( or was) another Vinnagar in Srivilliputhur
ARE 1926 No 549
South wall of the mandapa in front of the central shirine in the Perumal temple.
Sundara Pandya who took Sonadu - AD 1218-19
Begins with Pumaruviya...
Records a gift of land by Atraiyan Sankaranarayana Srikantha Bhatta Vajapryajiar of Srivilliputhur in Tirumallai Nadu by purchasing , to provide for the worship of the God in the temple of Bhagavati Vinnagar Alwar, which he built in the west of the village.
1. Bhagavati Vinnagar like Kamakoti Vinnagar - we have to understand the meaning.
2. Sankaranarayana Vajpayi - the name indicates that he is a Advaitin and he built a Vishnu temple in post Ramanuja period. That shows the difference were not yet crept.
Any one from Srivilliputhur, can you pl confirm whether the temple in the west of the village is still there?
To add - Kulothunga 1 period ( 38Ry 1108) a gift of sheep to Vadapatra Sai temple.
1. Rajagopalaswamy temple - refered as Kamakoti Vinnagar. The moolavar Rajagopalswamy. - Inscriptions from Rajendra period onwards 9 refered with pre fix Raj in album)
This temple has some beautiful scluptres. Has a Hanuman meeting Sita image. Here Sita is shown with neatly tied up hair. ( Different from Valmiki version) The dakshinamoorti , Narasimha ( who was installed in chola period as a small moorti on the goshata wall and had separate lands for his puja) Bootha mala has some Vj's friends but white washed.
A sayana sclupture in the sanctum simillar to one seen in lalgudi and Uraiyur. ( Kathy madam, Sriram for your attention)
2. Dharmalingeswarar under ASI. A chola temple. ( prefix dha)
3. A kailasanathar temple with inscriptions from RRC period ( prefix kai)
4. A Vaikundapreumal temple. Period unknown. Interestingly the west Goshta must has the images of 4 rishis normally seen along with Dakshinamoorti . (prefix vaik)