Review Of ReseaRch

impact factOR : 5.7631(Uif) UGc appROved JOURnal nO. 48514 issn: 2249-894X

vOlUme - 8 | issUe - 3 | decembeR - 2018

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HISTORY OF SRI IYARAPPAR TEMPLE AT THIRUVAIYARU

Dr. K. Manivannan
Assistant Professor , Department of Indian Culture & Tourism
Govt Arts College (Auto) Kumbakonam.

ABSTRACT
Thiruvaiyaru is situated 13 kms northwards from Thanjavour. It is being watered and irrigated by
the river Kaveri. The place has three greatness namely the God Murthi, the place and the holy water. It is
one among the 276 places situated north of Kaveri which have been cited in the Devaram songs. There are 18
Devarapathikam sung in praise of this place. Moreover it is praised for its sanctity by the great sages like.
The great Saiva Saints by Appar, Sambanthar, Sundarar and Manikavasagar, Pattinathar,
IyaratigalKadavarkon, Arunagirinathar, Ramalinga Adigalar and Sri Thyagarajar have also sung about this
place and called as Thiruvaiyaru considered equal to Kasi. The place claims as the only “Mukthi Mandapa”
where people like Nandi Devar, Mahavishnu and Agasthiyar received the religious counsel and were able to
attain “Mukthi”. The Sthala Purana says that if one goes to pray the ‘Panjaksara’ mantra in this “Mukthi
Mandapa” he will get high benefits.Kodahanallur Sri Sundara Swamigal, Arutprahaasa Vallalar and
Thyaharajar have also stayed in this abode for many days and prayed the Lord here. Aim of the research
paper is to carryout the significant history of Thiruvaiyaru Temple.

KEYWORDS: The Reason for the Name Thiruvaiyaru, The holy water and the Tree Murthies; The name of the
God, Thirunandhi Thevar, Agasthiyar, The Thevara Pathihas and the Sthala Puranam…,

INTRODUCTION
Among the temple festivals that occur in Thamilaham the one that is celebrated with great fervour
at Thiruvaiyaru is known as “Elur” festival. It is indeed a blessing to witness during this festival
ThirunanthiamPeruman with Suam Prahasai Ambihai and the Nayahi who developed morals coming to the
places like Thirupalanam, Thirusorruthurai, Thiruvethikudi, Thirukandiur, Thirupunthuruthi and
Thiruneithanam by walk in the glass palanqueen.
Those who had come to these places by walk special mention should be made of Sri Thyaharajar
Swamigal, Dr.U.V.Swaminathaiar, Tamilvel, S.V. Umamaheswaran Pillai, Navalar N.M.Venkatasami Natar and
Prof. K. SubramanianPillai. Sri Thyagaraja Swamigal had sung many Keerthanas in various ragas on the deity
of the sthala. He sang in “two Keerthanas in Bilagiri raga and four Keerthanas in Gowri Manohari and Adana
Malavasri Saranga ragas. On Sri Panchanatheeswarar later he sang on Sri Dharmasamvardini nine
Keerthanas in Saveri Thodi, Reethikoulai, Mathamavathi, Adana, Yamuna Kalyani and Arabi Ragas.

METHODOLOGY
To prepare the manuscript both analytical and descriptive research methods are used here.The
Arasar college in this place was first initiated by the king Sarafoji as a small school to teach the Vedas and
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today it has grown up as a learning centre of Tamil and north Indian music, dance and musical instruments. 1
According to the words of Appar that God is the sound of one goes to the north of it will re-echo in this
place.2

The Reason for the Name Thiruvaiyaru

This place has been called by different names like Iyaru, Panjaram’, Poologakailayam, Sepahal,
Jeevan Mukthipuram and Kaveri kottam. Since Abiseha was performed for the deity of Thiruvaiyaru with the
waters of the five rivers like Kaveri, Kudamuruti, Vennaru, Vettaru and Vadaru the place was named as
Thiruvaiyaru. Moreover Abiseha for Iyappar is performed with the five things known as Panjakavyam
consists of milk, curd, ghee, komayam and kosalam and hence it received the name Thiruvaiyaru.

The holy water and the Tree

There are various Theerthas like the Kaveriaru, Suriyapushkarani (Ayanari theertham), Samudra-
Theertham and Thevamirthatheertham. Among them the Suriyapushkarani and Kaveri Theerthams are
significant. It is believed that if one takes bath once in the Kaveri it is equal to taking bath completely in the
Thulamatham in the other Theerthas for it is highly beneficial. Along with the embankment there is a
Mandapa known as ‘Poosamandapathurai. Here the sthalavruksha is Vilva tree.

Murthies; The name of the God

Iyarappar, is the Svayambu Murthi. He is named differently as Iyarappar, Sempontsothiyar,
Jepesar, Kayilayanathar, Pranatharthiharar, Panchanathiswarar and Mahatheva Pandaraharar are the name
found in the stone inscriptions. There is no Abiseha for the Linga here since it is made of Prithvi (mud).
‘Abiseha’ is done only on Avudaiar. For the Linga only Punuhu perfume has been dedicated. It is on seeing
the uniformity found between the two places that Appar Swamigal has sung in his Thiruvaiyatru Thandaham
that the Lord pervades in all the world. Here he celebrates the two places namely Thiruvaiaru and Kanchi.
Similarly the Vanmihanather in Thiruvarur is also a Prithvi Linga. Manikavasagar also sings by combining the
two places namely Thiruvaiyaru and Thiruvarur.3

The Name of the Goddess

The goddess is called by different names like Aranayahi, Thiripurasundari, Tharumambigai,
Dharmasamvarthini and Thirukama Kottathu, Aludaia Nachiar. The Purana says that Kanchi Kamatchiannai
received from the God 2 Nali paddy and observed 32 ethics. Later she started to do penance likewise the
goddess here also observed penance after getting 2 Nali paddy and also undergoing 32 austre ethics and
claimed the names Nayahi who propagated ethics and also Dharmasamvarthini. The temple of Kamatchi
Ammai is called Thirukamakottam. The shrine of the goddess residing in this temple is known as
Thirumakotta ulahudai Natchiar as mentioned in two inscriptions. Sekilar in his “Periyapuranam” speaks of
the greatness of Kanchi Annai and Thiruvaiyaru Thirukamakotta Ambigai for having spread the 32 arams
(dharmas).
In other Siva temples, Ambal is seen in the standing posture with 4 hands bearing the Abaya Varatha
hasthas. The goddess here is seen in a different pose with the left hand not in the Vara hastham. She is seen
inclining on the waist and bearing in her two upper hands the conch and wheel. Hence she appears in the
figure of Mahavishnu. This avatar has been sung by Appar. There are many Ganapathy found here called as
OlamitaVinayahar, Aathi Vinayahar and Vallapa Vinayahar. The Lord Muruga seen here bears the weapons
like the bow and arrow and the Vel and is named as the Dhanushsubramaniar. The deity Dakchinamurthi
bears another name called Sri Hariguru Sivayoga Dakchinamurthi. This is one among the eighteen murthas
of Dakchinamurthi. He has in the right hand of his upper hands the Kabalam, the trident in the left side sin
Muthirai in the lower right hand Sivagnanabotham, in the left hand and under the feet the figure of the
tortoise Kurma.4

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In the southern entrance he is seen with Yema (one who takes the life) under his feet in a state of
persecuting him, Kunguliam is used for bhoojas. This is one the greatness of this sthala.

Thirunandhi Thevar
One Silatha sage was dejected for he did not have any issue. Hence he began to do penance by
performing Poojas for Iyarappar. At once a voice (asariri) asked him to do a special Pooja to get a son. It
continued that when he does this Pooja by performing Yaha on the pretext to rouse the earth a casket will
be seen in which there would be a son who would be 16 years of age and the devotee could own him as his
son. The follower did as advised by the voice. To his arrangement he found a “Murthi” with four shoulders,
three eyes and the hair with the Chandran and he fell to his heels. Iyarappar also commanded the sage to
open the casket and he did as advised and to his surprise found a beautiful human body. The parents called
him Sepahan and nursed him. The boy was an expert in the Sastras and in all arts even at the age of
fourteen.
The parents became sad for they have to lose him at the age of 16 the boy came to the temple
performed Poojas bathed in the Ayanari Theertham, landed one leg on the other and was engaged in acute
penance. The body of the boy was eaten up by the snakes and the fishes. The parents and others on
seeing the body not out of the water were crest fallen. The God in return for the boy’s ardent love for the
deity appeared before them and endowed him with all the boons that he wanted the 16 fortunes. On seeing
this the deity showering good and healthy life on the boy performed Abiseha by himself with the holy waters
of Gangai Brahmankamanda the milk from the breast of the goddess Kondal Meham Neer and also from
the mouth of Idapanandhi. The boy was removed of his human features and was like Suriyan.5
The Silatha sage gave his son in marriage to the daughter of sage Viyakrapatha and the sister to
Umanthiyu sage in the Punar Poosa Natchaktra. Later Sebesar received the advise of Iyarappar and the
leader of sivaganas. Moreover he was the Dwara figure at the first entrance of the temple he was also called
as Athihara Nandi and Nandi Keswarar. In many of the songs of Thirumandira he is mentioned as Nandi. In
the temples of Siva, the Rishapa Thevar in the form of a call facing the sanctum is called Nandikeswarar by
the people.

Agasthiyar
Agasthiyar came girted by the Mathavars to this temple after having bath in the Suriya Pushkarani
relieved of the permanent Karma worshipped the Sempotchothiyar thanked him and without food. To get
the divine grace of the God he adopted austere penance humbled himself and worshipped the Lord in return
also gave the form of small and said that he would be hence forth called as Gurumuni. This name stands till
today. Agasthiyar pleaded to the God that his wish was to see Kayilai and the Lord also chaunted the
Panjaksaram and allowed him to dip in the Suryapushkarani. Then he reached Kayilai.6

Those who Attained Mukthi

The Devara who did Pooja here and attained Mukthi are Thirumal, Brahma, Indira, Suriya and the
sages like Agasthiyar, Gowtham, Kasipar, Angirasar, Athiri, Piruhu, Vasishtar, Sathananthar and Silathar
those who attained Mukthi here are, Sivathasan, Dushpiravathi, Dushpiragan, Sivapiriyan, Surathan,
Dharmanasan, Nathasama Valiar, Suasrethan and Karikalan.

The Thevara Pathihas and the Temple Festivals

Sampanthar, Appar and Sundarar had sung 5,12 and 1 pathiham on this sthala respectively. There
had been many Sthala Puranas for this Sthala. They are Thiruvaiatru Puranam, Jepeisamanyam, Panjanatha
manmian Sha Panjanathi Thothiram. In the Tamil month Chithirai a great festival will be celebrated. It is for
12 days. The celebration on the fifth day is very renowned. On that day Iyarappar will perform Pooja for
himself. Besides, on that the Thiruneithanam that arrive from places for the Murthies and the elders of the
saiva Acharyas Mahesuvara Pooja will be conducted. This is a paramount festivals. On this day Iyarappar
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along with Nayahi and Nandiam Perumal with Suyam Prahasa Ammai will appear at Thirupalanam and 6
other Sthalas with benefits and on the next day morning will appear in the Thiruvaiyaru. This happens in the
Tamil month Chithirai. On the waxing moon day of the Tamil month Aadi Kailaya Nathar will appear for
Appar Swamigal which is a famous festival celebrated here. On the wanning moon day and Vishpeeniya days
Iyarappar will appear on the streets and will endow holy water at the river Kaveri. The marriage of
Thirunandithevar is celebrated in the Tamil month Panguni. For this Iyarappar along with Nayahi will appear
at Thirumalupadi. 8

The structure of the Temple

In this temple there are 5 Praharas. Both the sannathi is face towards the east. In the first Praharam
Dakchinamurtham is put up which is great in its own way. In this prahara itself all the Parivara Murthas and
also the Murthas of Umameshwarar, Sankaranarayanar, Brahmathevar and Thiripura Sundari Murthas also
appear.
In the second Prahara an independent temple has been put up for Somaskandar. Here the
Panjabhudalangaras, the Sapthamathars Aathivinayahar and the Navagrahas are dedicated in accordance
with the rules of the Ahamas. On the walls of this prahara the ancient Puranas have been drawn. Moreover
in this round the divine figures of the Murthas of Vinayagar, Subramaniar, Somaskandar, Dakchinamurthi,
Natarajar and the Sapthasthala have been dedicated.9
In the third Prahara the Aasthana Mandapa, the Saiva Samaya Prasanga Saba Mandapa, the
Mahasalai and the Madapalli have been constructed. There are two Gopuras in the east and South of this
Prahara. In Sri Kailaya the God from the south entrance will come to endow blessings. Likewise it is believed
in the earthly Kailaya here from the south entrance the God will come during the Utsav days. In the south
Prahara of the fourth round the holy pond namely Suryapushkarani the south kailayam where Appar found
the Olahamadevicharam which is north Kailayam have been constructed. In 3 places of this round namely in
the east, south and west Gopurams are found. At the entrance of the south Gopuram there is the Aatkondar
sannithi. In the Esana corner of the Swamy temple is the temple of Ammai. There are independent
Rajagopuras in the Swamy sannithi of the second round and in the Ammai Sannathi.10
This temple sprawl in an area of nearly 15 acres. Murugan Shrine has been called by Arunagirinathar
as Velavankottam.The PraharaTemple Datchina Kailayam temple is located on the western bank of the
Surya Pushpakarani pond.Utharakailayam temple is an independent one stands on the north in the fourth
round and is called Olahamadevicharam.The Dandapani Temple is found in the hundred pillared Mandapa
next to the Rajagopura in the outer Prahara.
Sri Ambal, The divine name of Ammaiar is as Thirukama Kottathu Aludaiya Natchiar and Ulagudaiya Natchiar
in the two stone inscriptions. Now she is known by these names also as nayahi who propagated ethics and
Tharmambigai.11
This Sthala was known as Rajendra Singavalanadu Poigai Nadu Thiruvaiyaru during the reign of
Rajaraja chola. In the days of Kulottunga III as Puvana Muluthudaiyar Valanadu Poigai Nadu Thiruvaiyaru.
It is also called as Rajaraja Valanadu Poigai nadu Thiruvaiyaru in the Jadavarma Sundara Pandya. Many of
the Sthalas bear the “Kottam” and the Chathurvethi Mangalam but here it has been as Poigainadu
Thiruvaiyaru. Hence a conjecture arises weather it would have been an indepent place.

Olahamadevicharam
This shrine is found to the north side of Iyarappar Temple with big Prahara known as Utthara
Kailayam. It was built by Olahamahadeviyar Thanthisakti Vidangi the Chief Queen of Rajaraja the great.
Hence it is called Olahamadevicharam. Rajaraja I was anointed in 985 A.D. Among the temples that were
found in his 21 st regnal year this temple claims to be the most ancient one. Hence it would have been built
before 1006 A.D. It is guessed that it would have been constructed nearly 1000 year. After having
constructed the temple Olahamadevicharam , she installed Sivalinga, Somaskandar and other minor gods.
There is another name for Somaskandar namely Olagaveethividangar.
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Here also the Chithirai Matha festival has been celebrated with gaiety. Moreover she arranged to
celebrate her husband’s birthday monthly on the Sathaya day. The inscriptions mentioned are carved some
of the ornaments like Thalkubukambi, Thiricharam, Oranai, Thiruchandam, Muthuvayal and Pattihai. From
that we came to know about the jewellery that the people decorated a with and the dress that they more.
Likewise a ware by name Manavatil has been mentioned. For the temple separate registrar and 32
Kulathuthithar have been appointed. For these there was a leader by name Aiaran Kaliyuga Sundarathalai
Koli.12

Thiripuvanamahadevicharam
There was a temple bearing this name. An inscription says this has been that it was built in the days
of Kulotunga - III in the second Prahara.

Thenkailayam
It is found in the temple of Aiarappar temple in the south Prahara. The ArthaMandapa is a stones
temple the Maha Mandapa and the Karpagruha all these three portions are gerted by the
“ThirumaligaiPatthi”. Appar Swamigal is beautifully structured. It has been renovated by Rajaraja Cholan
I’s wife Panjavan Mahadevi. The name of the God is Panja Nadivanan and the goddess Anjalai. Mukti
Mandapa, such type of Mandapa is found in places like Nagapatinam. Thiruvaiyaru and Kasi. It is called the
Mandapa of this Sthala namely Aipasi Mandapa.13Hundred pillared mandapa even today this Mandapa is
the Dandapani Swamy Temple. Apart from this the Aasthana Mandapa and the “Pirasangasaba Mandapa
all found in the third Prahara. The Sokattan Mandapa is in the Iyarappa Sannathi.14

Sculptures
The sculptures of this place are time immemorial. The figure of Brahma is indeed very capturing. If
one goes to worship Shethrabala and Emayan who is under his feet will receive bravery and courage. The
artistic sculptures that are found in this outer wall of Dakchina Kailaya Karpagruha and Kodungai belongs to
the days of Chalukyas. The researchers of Sculptures say that beautiful sculpture of this type are also found
at Hemavathi a place in Ananthapur district.15

The Stone Inscriptions

In this temple there are four shrines namely Iyarappar temple Olahamadevicharam, South
Kailayam and Thiripuvana Ma devicharam. There are many stone inscriptions in this temple. If one
goes to study about the structure of the temple the pillars and the Kodungai forms, it can be understood
that they are very old. The sculptures of the reign of the Pallavas ranks the top in the lid. In the sculptures
at Mamallapuram cave temple Dwarabalahar with two hands with the leg slightly slanted stands in a
highly airy way wherever such a structure is found it displays its antiguity. At the entrance of
Thiruvanukan of Thiruvaiyaru Iyarappar temple the Dwara Balahar stands with two hands. Hence it can
be guessed that it was the creation of the days of the Pallavas. In the Somaskandar temple Dwara Balahar is
found with four hands along with the Vakisathanthar it is conjectured to belong to the reign of the Pallavas.
At the third Prahara of the lower Gopuram the religious work of Vikran Cholan can be understood
from the stone inscriptions. It stands for antiquity and to be renovated. The stone inscription says that the
divine figures long back were hidden and it was Vanavan Marayan who brought it to the limelight. For this
sthala there are more than 70 stone inscriptions. Majority of them have been have been cut to steps by the
government. These stone inscriptions were taken, have found in the Annual Report on Epigraphy in the
year 1894,1918 and 1924.16 During the reign of Parantaka - I many works have been done from 905-947.
Parantaka- I and his queen have donated land silver and gold to this temple for lighting the lamps from
morning to night.
There are 17 inscriptions that speak about him from 985-1014. It is guessed that during the reign of
Rajaraja I from 985- 1014 these inscriptions might have been inscriped. Several inscriptions of Rajaraja says
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that land was donated for burning the lamps in this temple. The inscriptions also speak that during his
nineteenth regnal year his consort has donated many lamps for this temple.17 An inscription of
Koparakesarivarman Rajendra Chola was found in a ruined condition. Another inscription belonging to
the third regnal year of Rajendra chola –II 1051-1063 A.D., records the land has been donated to
Thiruvaiyaru temple. The inscriptions belonging to the third and fourth regnal years of the Kulottunga-I
also found in this temple. They speak endowments made by the king for lighting the lamps in this temple.
An inscription that starts as Rajakesarivarman gives the land boundary of the land given to
Mahathevan Thiruvamuthin of Thiruvaiyaru. From the inscriptions of this temple it can be known that
Thiribhuvanamadeviyar is the wife of Prantaka I.
An inscription belongs to the second regnal year of the Pandya king Jatavarman Sundarapandya
mentions that he donated land for worship in this temple. Devarayar (1422-49 A. D.,) the Vijayanagar King
and Sadasivarayar (1680 A. D.) had given lands for Utthira Kailayam and Iyarappar Temple. For Thenkailaya
Nayanar Temple, Ammangadevi had given 20 kms of gold (a measurement). Hence she has been praised as
Puvana Muluthuraithal. Another inscription informs that Veerakovan, the son of Veeramukana Udaiyar had
given 19 Veli ( measurement ) of land for Poojas.
There are 18 stone inscriptions without any name and the year. The information collected from the
inscriptions are;

1. To light the Thiruvaiyaru temple, Paramhathevar Sivapuri king endowed 25 ‘Kalanju’ gold
(measurement.
2. To meet the whole subsidy of the temple of Rajaraja Valanadu Poigai nadu at Thiruvaiyaru donations
were given.
3. In temples like Thiruvaiarudiyar Aaludai Natchiar Olahamadevicharamudaiyar and Thirupuvana
Madevicharamudaiyar the carpenters right their duty have been written.
4. Anindhithai, the daughter of Eladarayar donated lands to give food for the Aathisaivars daily and also for
the Thirupallielitchi Pooja.
5. Ornaments like Thalaputikambi, Thirucharam, Panjahari, Patihai, and Kudambai were given for
Dakshinamurthi at Then Kailayam.
6. The names of those who were indispensable for history like Paluvetaraiar, Arulmoli Chandaramalli and
Gangamadeviar and ladies in the department of administration like Adhiharachi Kunjaran Eruthan
Kunjaramalli and Adhiharachi Somaiyan Amithramalli have been members is indeed to be noted.18

Divine service or Renovation work

The first to do service in this temple was Piriyavaruthan, the Surya vamsa Chakravarthi. When he
came to this Sthala on a Pilgrimage he did divine service here and also perform Mahakumbabisheham on the
instigation of Asari. This is the history in the sthala purana.The second service was done by Karikal
Peruvalathan, the great sangam Chola king. When he came after planting the flag in the Himalayas to this
place his Ratha got struck at an object and when he dug it he found the sculptural figures of Sivalingam,
Ambihai, Vinayahar, Subramaniar, Sabthamather Chandesa and Saints.
Niyameesar the Saint and he at once worshipped them. Niyameesar gave the thanda to the king
which will win any body and asked him to do services for this temple. The king was sad since there was no
things for the service. At once Niyameesar appeared and said that the king would find gold jwellery and
stones under the feet of Nandi. The king in turn also did this service and performed Kumbabisheha. Many
inscriptions inform the services and endowments made by the later chola.
Later Krishna Raja Udaiyar demolished the thiruchurru of the temple and renovated it. Before that
there was the thiruchurru and palace on the sides of the temple. Later in the days of Pukanna Udaiyar the
descendent of Virasevanna Udaiyar in (1381 A.D,) the Mandapa and the moaf of the temple were
renovated.19In the reign of Achuthapa Naicker Maruthur Aanaia Pillai and his younger brother Vaithiganatha
Annan the Gopura, the Prahara, the south Gopuram of the third Prahara were constructed.20 They also
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constructed the third prahara, padithurai, Gopura and named it as Kalyanasindu. There are the sculptures
of Anaiakullai, Vaithianathan Annan and the parents of them in the west Prahara. Similarly the figures of
Achuthapa Naickar and his wife are also here. Likewise the figures of Pachiappa Mudaliar along with his two
wives are in the Mandapa.21

CONCLUSION
Govinda Dikshitar, the minister of Achuvedappa Naicker did services to this temple.In the year 1784
Kanchipuram Pachiappa Mudaliar also did services to this temple. Thiru Meiappa Chettiyar and Sriman
Sevuhan Chettiyar, renovated Ambal temple and also did services. In 1937 the Kumbabiseha was
performed. The Garpagruha of the Ammaiyar temple is under construction. These service oriented people
also built the Utsav Mandapa and the RajaGopura in the same temple and also did many services.
Kailayam and the Pushpa mandapa was also renovated. During the days of Sri La Sri Shanmuga
Desiga Gnanasambandha Paramacharya Swamigal the head of the Dharmapuram Adheenam in 31.3.1971
the Vimanas and the Gopuram were renovated and finally the Ashta pandana Mahakumbabiseha was
performed.The temple has been maintained by the income of the temple from the lands, shops, house etc.
This temple is under the control of Dharmapura Atheenam by Sri La Sri Shanmuga Desiga
Gnanasambandha Paramacharya Swamigal.

END NOTES:
1. Thiruvaiyaru Sthalapurana. Thiruvaiyaru. 2016. P.10.
2. Ibid., P.11
3. Meister.M.W. Encyclopaedia of South Indian Temple Architecture. Delhi. 1982. P.160.
4. Thiruvaiyaru Sthalapurana. Op.Cit., P.12
5. Interview with Temple Priest. 16.6.2018
6. Dinamalar. Trichy, 18.6.2018
7. ThiruvaiyaruSthalapurana, Op.Cit., P.11
8. Ibid., P.12
9. Sthalapurana, Op.Cit., PP.15-16
10. Ibid., P.18
11. Subramanianar. G. Elur Sthalangal Varalaru, Thanjavour. 1998. P.4
12. Ibid., P.5
13. Interview with M.Gomathi. Temple Researcher 18.6.2018.
14. Interview with M.Sarojini Devi. Temple Researcher.18.6.2018.
15. Sthalavaralaru, Op.Cit., P.23
16. Ibid., P.24.
17. Annual Report on Epigraphy. No.43/1894.
18. Annual Report on Epigraphy. No. 22/1918.
19. Sthalavaralaru, Op.Cit., P.27.
20. Ibid., P.32.
21. Sthalapurana. Op Cit., pp.27-28

REFERENCES:
Annual Report of Epigraphia Indica, New Delhi, 1920.
Journal of the Indian Art History Congress, Vol.III & VIII, 1996
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HISTORY OF SRI IYARAPPAR TEMPLE AT THIRUVAIYARU vOlUme - 8 | issUe - 3 | decembeR - 2018
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South Indian Inscriptions. Vol XVII.1986
Srithathuvanithi. Part I & III Tanjore, 1978
South Indian Temple Inscription,Vol-I
Tamilnadu State Department of Archaeology Serials,2004

Dr. K. Manivannan
Assistant Professor , Department of Indian Culture & Tourism Govt Arts College (Auto)
Kumbakonam.

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Journal for all Subjects : www.lbp.world
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