Sri Rajagopalaswami Temple, அருள்மிகு ஸ்ரீ தேவி, பூதேவி சமேத ராஜகோபால சுவாமி
திருக்கோயில், மன்னார்கோயில் / Mannarkoil, Tirunelveli District, Tamil Nadu.
Mr Gopalakrishnan might assert it as Matsya avatara temple as Veda
was echoed as heard by AZHWAR stating it as LEGEND which has no basis as I
had given the verse of that Azhwar at the end. THIS TEMPLE LIKE MANY
TEMPLES OF INDIA CONTAINS DASAVATARA PAINTINGS IN WHICH MATSYA AVATARAM IS
ALSO ONE. Nārāyaṇa (नारायण), literally “having water as abode” is the name
of a deity as explained in the Śivapurāṇa 2.1.6, while explaining and
enumerating the principles (tattvas):—“from the body of Viṣṇu who thus
exerted himself, water-currents (jaladhārā) of various sorts began to flow
as a result of Śiva’s Māyā. O great sage, the Supreme Brahman in the form
of divine waters pervaded the entire void. A mere contact with the same is
destructive of sins. Viṣṇu, the weary person went to sleep amidst the
waters. He was in that blissful state of delusion for a long time. As
approved in the Vedas, his name came to be established as Nārāyaṇa (Having
water as abode). Excepting for that Primordial Being there was nothing then”.
Veda is Brahmam. Veda narayanana is so simple. On the contrary Vishnu is
presented as human structure, in three positions (only few temples have all
the three positions about which I wrote some time back also) nindra,
amarnda sayana tirukkolam. Not Matsya avatara Vishnu either as utsava nor
as Moolavar. So it is a perumal shetram which has paintings of dasavataram.
Wrongly sited by the compiler. Ofcourse he may not understand this also. KR
IRS 5925. NOW,
This place Mannarkoil is in between Gadananadhi
and Thamirabarani River. Mannarkoil was called Vedapuri during ancient
times, Rajendra Vinnagaram during the Chozha period, and presently called
Mannarkoil. This temple is also called as Kulasekara Alwar Temple.
Moolavar : Sri Veda Narayana Perumal [ NOT VEDA NAYANA AS WRITTEN BY
COMPILER]
Utsavar : Sri Rajagopalaswamy
Thayars : Sri Vedavalli & Bhuvanavalli
Some of the salient features of this temple are….
The temple faces east with a 5-tier Rajagopuram. Paintings to Dasavatar,
the agamas taught by Maha Vishnu and Brahma are in the mukha mandapam walls.
A 4 pillar mandapam is before the Balipeedam. Balipeedam, Dwajasthambam and
Garudan are after the Rajagopuram, under the mandapam. Moolavar Sri
Narayanar is in three postures, on three levels, Standing, Sitting, and
reclining postures. All three levels, Moolavars, and their Consorts are
made of stucco, painted with herbal extracts. Bhrigu Maharishi and
Markandeya Maharishi are also in the sanctum sanctorum. Utsavar Sri
Rajagopala Swamy is with Sridevi, Bhudevi, and Sri Kotha ( Andal ), and
Garudan is in front of Moolavar.
In praharam, Bhuvanavalli Thayar, Vedavalli Thayar, Manavala Mamunigal
sannidhi, Visvaksenar, Ramanujar, Dasavatara sannidhi, Yoga Narasimhar,
Kulasekara Alwar, Paramapada vasal ( Paramapada vasal doors are with
beautifully carved wooden sculptures/reliefs), Thiruvaimozhi mandapam and
vahana mandapam.
Dasavatara Sannidhi ARCHITECTURE
The temple consists of sanctum sanctorum, antarala, ardha mandapam, maha
mandapam, mukha mandapam. There is a 4 pillar mandapam under the mukha
mandapam before Dwajasthambam. The Mukha mandapam pillars have the images
of the Nayaka kings / Donors. The temple is with an Ashtanga Vimanam in
which Moolavar is in three postures. The sanctum sanctorum is on a
adhistanam with jagathy, Vrudha kumudam and prativari. The Bhitti starts
with vedikai. The pilasters are brahmakantha pilasters. The Prastaram
consists of valapi, kapotam with nasikudus and viyyalavari. The first Tala
and second talas are salakara style built with bricks. Moolavar is in
sitting posture with Sridevi and Bhudevi. In the second level, Moolavar is
in a reclining posture. Stucco images of Maha Vishnu, Narasimhar, Brahma,
and Dakshinamrthy are on the tala and Greeava koshtams. The first level and
2nd level interiors are constructed with wood.
The gandapada miniature bas reliefs are from the episodes of the epic
Ramayan. The Paramapada vasal wooden doors have bas reliefs of Epic Ramayan
and Maha Vishnu’s various forms like Narasimhar, Lakshmi Narayana, Lakshmi
Narasimha, Ramar with Sita and Lakshmana.
Nayaka kings/Donors' sculptures are on the respective mandapam pillars.
HISTORY AND INSCRIPTIONS
About 38 inscriptions were recorded from this temple, which include
Chozhas, Chozha Pandyas, Latter Pandyas, The regional King Kalakkad
Thiruvadi, and Vijayanagara Nayakas. As per the inscriptions Moolavar is
called Vedanarayanan and Utsavar is called Gopalaswamy. Out of the 38
inscriptions, Rajendra Chozha-I, Jadavaraman Sundara chozha Pandyan-I,
Jadavarman Kulasekara Pandayan-I and Maravarman Sundara Pandyan –I’s
inscriptions are important. The earliest inscription belongs to Jadavarman
Sundara Chozha Pandyan’s 4th reign year ( 1024 CE ).
During Chozha and Chozha Pandyas period, “Rajaraja Pandya nattu Mudikonda
Chozha Vinnagar” and Perumal was called as Rajendra Chozha Vinnagarathu
Nintraruliya Paramaswamigal”. Also called as Rajaraja Chaturvedimangalam.
The temple was called as Rajendra Vinnagar, and Perumal was called as
Rajendra chozha Vinnagara Deva, Rajendra Vinnagara Alwar, Gopalaswamy,
Alagiya mannanar and Mannarsvami(n).
As per the Rajendra Chozha’s 24th reign year inscription this temple was
built by the Chera King Rajasimhan, who was ruling under Rajendra Chozha-I.
The Pandya king Māravarman alias Tribhuvana chakravartin Sundara
Pandyadeva’s 14th regnal year, ( Sasanam 814, ARE No 397 of 1916 ) inscription
on the west wall of the Kulasekhara Álvar shrine in the Gōpālasvami temple,
records that, The King 'who was pleased to distribute the Chōla country'
registering an agreement given by the Srivaishnavas of the Rajendra
Vinnagar temple of Rajaraja chaturvēdımangalam to Alvar Sri Parankusa
mamuni, one of the Brahmavsdvāns of the place, stating that they would obey
him in as much as he had been appointed to look after the service in the
shrine of Alvar Kulasekhara perumal set up and endowed by Vasudevan Kēśavan
alias Sendalankaradasar of Mullaippalli ın Malaimandalam.
Rajendra Chozha’s 9th reign year inscription ( Sasanam 815, AR No 400 of 1916
), on the north and west walls of the same shrine, records that
Sendalankaradasar of Mullaippalli in Malaimandalam who set up the shrine of
Kulasēkhara perumal declared the village Vindanūr ın Kurumarat nādu as a
tiruvidaryāttam and settled its boundary disputes ( ) on the strength of an
old document which was now rewritten The village had been formerly surveyed
under royal orders in the 9th year of Rajendra chōla dēva and had been
registered on the first tier of the temple as the tiruvidaiyāttam of
Rājēndraśōla Vinnagar Emberuman in Rājarāja chaturvēdı mangalam in
Madhurantaka valanādu, a sub-division of Rājarāja Pandi nadu.
Pandya king Maravarman alias Tribhuvana Chakravartin Sundara Pandyadeva’s
4th + 1st reign year inscription ( Sasanam 816, AR No 998 of 1916 ), on the
north wall of the same shrine, records the gift of the village of
Velāñjõlai to the shrine of Kulasēkhara perumal by the kara navans of the
tantra headed by the chief military officers in the imperial service (
Sengöl vēlaikkarar ) of Parikkiragam Dēvēndra vallabha of Urimaiyalagiyan
ın Vadavari nādu. The record also grants the privilege of using the excess
water of the tank Melakkulam by channels to other tanks.
The Pandya king Māravarman alias Tribhuvana chakravartin Sundara
Pandyadeva’s 4th + 1st reign year inscription (Sasanam 817, No 399 of 1916),
on the north and west bases of the same shrine, records the villagers of
Puliyūr alias Nripa chūdāmūni nallür in Tenvari nādu having assembled
together as ūr granted the flow [ of excess water of their tank, to other
tanks ].
The Pandya king Jatavarman alias Tribhuvana Chakravartin Kulasekharadeva’s
13th + 6th reign year inscription (Sasanam 818, AR No 402 of 1916 ), on the
east wall of the same shrine, records, that the Sri Vaishnavas of Rajendra
Vinnagar in Rajarāja chaturvēdimangalam granted to Sendalankaradasar a
pidipadu under the following circumstances. The latter having got the
release of certain lands in Vindanür alias Avani mārtāndapuram, the
ownership of which was disputed by the residents of Puliyür in Tenvari nadu
and of Srivallabha chaturvēdımangalan in Kurumarai nadu, in the boundary
dispute already referred to in No 815 above, the nagarattār of Vindanür
granted the kārānmar of these lands to Sendalankaradasar of the Kulasēkhara
perumal shrine [ The king on the occasion of his presence at the
Nalayiravan tirumandapam to hear the Tiruppāvas, remitted all the taxes on
these lands including kadamai and antarāyām ]. Probably there are gaps in
the text.
The Pandya king Maravarman alias Tribhuvana chakravartin Sundara
Pandyadeva's 22nd reign year inscription ( Sasanam 819, AR No. 401 of 1916
), on the east wall of the same shrine, the King who having taken the
Chōla country was pleased to perform the virābhishēka at Mudikondaśōlapuram
registering the sale of garden belonging to two widows without sons, of
Rajaraja chaturvēdimangalam for 123 ānai achchu to the shrine of
Kulasēkhara perumāl by their representatives ( mudukan ), [one a son-in-law
and other the father. It is stated that before doing this, the widows
appealed to their jñātes for help, but failing to get it, other jñātes
permitted them to dispose of the lands as they liked ]. The Epigraphical
report gives the regnal year as 20, the fortnight vahula paksha, and the
nakshatra as Uttara Phalguni ( Uttıram ).
The inscriptions as per Sasanam 820, AR No 403 of 1916, on the east base
of the same shrine, record an order of the chief god Gopalasvami of the
temple, granting the kadamai of Nādālvan kulam for meeting the expenses of
offerings, etc, on the day of Ardra in the month of Makara when he went in
procession and stood in front of the shrine of Kulasekhara. The gift was
made to Sendalankaradasar, at the suggestion of Tiruvaranga Nārāyaņan.
As per the Sasanam 821, the inscription on the north wall of the central
shrine in the temple of Raja Gōpālasvamin, otherwise known as Mannarsvamin,
records a much damaged and copied corruptly. Probably two inscriptions are
mixed up. The first seems to be a record of a Pandya king with the title
Jatāvarman.
The second one seems to be of the 3rd regnal year of the Chola king
Adhirajendradeva. It Mentions Rajarāja Chaturvēdımangalam, a brahmadēya in
Rajaraja pandinādu alias Mudikondasõla valanādu and the vaikhānasas,
conducting worship in the temple. The record seems to register some gift of
money and paddy for worshipping the god for the health of the king (
tirumēninanrāga ).
The Chōla viceroy, Jatāvarman alias Sundara Chola Pandyadeva’s 4th reign
year inscription ( Sasanam 822, AR No 107 of 1905), on the same wall,
records the gift of some land to the temple of Rajendra Vınnagara Alvar in
Rajarāja chaturvēdımangalam, a brahmadēya in Rājarāja pandya nadu alias
Mudikondaśōla valanādu.
The inscription ( Sasanam 823, AR No 388 of 1916 ), on the north wall of
the mandapa in front of the central shrine in the temple, an undated
inscription records ordering that Anandavalli [ was to be appointed ) third
Kuds in the temple of Alagiya mannanar of Rajaraja chaturvēdimangalam, a
brahmadēyam in Mulli nādu, in place of Valli Manikkamālai and her set who
formerly occupied the third kudi [but were now transferred to the fourth].
A much damaged 1599 CE, inscription ( Sasanam 824, No 383 of 1916), on the
south wall of the same mandapa records the appointment of a certain Sankara
nayınar as the dharmakarta and accountant of the temple by the god and his
servants assembled together in the Kulasēkhara mandapa underneath the
canopy called Udayamartāndan pandal.
The inscriptions recorded in sasanam 825, 826, 827 and 828 are much damaged
fragment inscriptions.
As per the Sasanam 829, this is a highly damaged inscription. Seems to
register the gift of some land to the temple of Rajendra chōla Vinnagara
dēva in Rajaraja chaturvēdı mangalam of Mullinādu, a subdivision of
Mudikondasōla valanādu. Mentions the Chera king Rajasingavarman. Probably
this is the same as AR No. 144 of 1905 on the south wall of the central
shrine in the temple If so it belongs to the reign of the Chōla Pandya
viceroy, Jațavarman alias Sundara Chola Pandya.
As per the Sasanam 830, this is a fragmentary inscription records the Chola
king Udaiyar Sri Rajendra choladeva and his son the Chola Pandya viceroy
Sundara Chola Pandya, Seems to make some provision for burning a perpetual
lamp in the temple.
The Chola king Parakēsarivarman alias [ Udaiyar ] Rajendra Choladeva’s 24th
reign year inscription ( Sasanam 831 ), records that 'who captured
Pūrvadēśam, Gangai and Kadāram' mentioning the 16th year of his son and
viceroy Udaiyar Sundara [ Chola ] Pandyadeva. Only the date portion, and
even that with many gaps, is available The day of the year also seems to
have been mentioned, but it is mutilated.
This is probably the same as AR No 112 of 1905 on the south wall of the
central shrine in the temple, registering a gift of land From the
Epigraphical report it is learned that the 24th year of Rajendra Chōla-I
corresponded to the 15th year of his son and viceroy Sundara Chōla Pandya
But our text gives the regnal year of the latter as the sixteenth.
The Pandyan king Jatavarman alias Tribhuvana chakravartin Kula
sekharadeva’s 13th + 1st reign year inscription ( Sasanam 832 ) records
that, the brahmadēya village of Mulli nadu. The remaining portion of the
record is not available.
The Pandya king Tribhuvana chakravartin Śri Kulasekhara Perumal’s 15th +
1st reign year inscription ( Sasanam 833 ), begins with the meykkīrtti,
"Pūtala Madandai". The king is evidently Jatāvarman Kulas'ēkharadēva.
As per the Sasanam 834, 835, 836, 837 and 838 are highly damaged.
The 1587 CE inscription ( Sasanam 839, AR No 395 of 1916), on the inner
gõpura, right of entrance, records the appointment of two dancing girls
for the twelfth kottu in the temple. The Epigraphical report gives the date
as Kollam 763 and adds Arpasi 1 tāds, Dhanishtha, corresponding to CE.1587,
October 1.
1. தென்னிந்திய கோயில் சாசனங்கள் பகுதி - II.
2. South Indian inscriptions Volume XLI and XIV
3. நெல்லை கட்டபொம்மன் மாவட்டம் கையேடு, Published by Tamil Nadu
Archaeological Department.
Kulasekara Alwar,..... one of the 12 Alwars, was born at Thiruanjaikalam of
Chera Nadu in a Royal family. Later he conquered Pandya Country and ruled.
At one stage he renounced his royal position and undertook pilgrimage to Vishnu
Temples and finally came to Vedapuri. He was attracted by Sri
Vedanarayanan’s beauty and served at this temple till he attained mukti. He
had written 105 verses of Perumal Thirumozhi of Nalayira Divya prabandham
on Thirukannapuram, Thiruvazhi, Thiruchitrakoodam and Thiruvathakode. He
was called as Kulasekara Perumal, Kollikavalan, Koodal Nayagan, and Kozhikon.
The idols of Rama, Sita, Lakshmana and Krishnar, worshipped by Sri
Kulasekara Alwar is still in the sanctum sanctorum. He was praised by
Ramanujar, Manakkal Nambi and Manavala Mamunigal.
ராமாநுஜர் அருளிய தனியன்
இன்னமுதமூட்டுகேன் இங்கே வா பைங்கிளியே !
தென்னரங்கம் பாடவல்ல சீர்ப்பெருமாள் - பொன்னின்
சிலைசேர் நுதலியர்வேள் சேரலர்கோன் எங்கள்
குலசேகரன் என்றே கூறு.
மணக்கால் நம்பி அருளிய தனியன்
ஆரம்கெடப் பரன் அன்பர் கொள்ளாரென்று அவர்களுக்கே வாரம்கொடு குடப்பாம்பில்
கையிட்டவன் - மாற்றலரை வீரங்கெடுத்த செங்கோல் கொல்லிகாவலன் வில்லவர்கோன்
சேரன் குலசேகரன் முடிவேந்தர் சிகாமணியே.
மணவாளமாமுனிகள் அருளிய உபதேசரத்தினமாலை பாடல்
மாசிப்புனர்பூசம் காண்மின் இன்று மண்ணுலகீர்
தேசு இத்திவசத்துக்கு ஏது என்னில் - பேசுகின்றேன் கொல்லிநகர்க்கோன் குலசேகரன்
பிறப்பால்
நல்லவர்கள் கொண்டாடும் நாள்.
Manavala Mamunigal… one of the 12 Alwars, was born in1370 CE, at Alwar
Thirunagari and was named Azhagiya Manavalan. He was called Azhagiya
Manavala Nayanar, Periya Jeeyar, Yatheenthrapravanar, Sri Ramanujar
Ponnadi, etc,. He learned Bashyam from Kanchi Thirumalachariyar, Thava and
Grantham from Koorakulothamadasa. He had written 9 Viyakyanas, which
includes some in Nalayira Divayaprabandham. He had 8 disciples called
ashtadickajangal. The first disciple is Vanamamali Jeeyar. He was praised
as..
உபதேசரத்தினமாலையில் மாமுனிகள் பற்றிய பாடல்
மன்னுயிர்காள் இங்கே மணவாளமாமுனிவன்
பொன்னடியாம் செங்கமலப்போதுகளை - உன்னிச்
சிரத்தாலே தீண்டில் அமானவனும் நம்மை
கரத்தாலே தீண்டல் கடன்
Xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx
The Vedanarayana Swami temple at Nagalapuram, Chittor, A. P., is dedicated
to Lord Vishnu’s matsya (fish) avatar*. One can see the main deity in
Matsya avatar in the sanctum sanctorum.* Perumal is seen along with His
consorts Sridevi and Bhoodevi. The main idol depicts Lord Vishnu with
Shanku & Sudarshana Chakrapeculiar in the upper half of the and in the form
of Matsya (no feet are visible)u, in the lower half is . The Sudarshana
Chakra is seen in the form of Prayoga (ready to be released).
A unique feature of this temple is the falling of Sun Rays on the
idol once a year. During the 12th, 13th, and 14th Day of the Phalguna month
(February – March), the sun rays would fall on the Lord in the sanctum
sanctorum during the sunset (6 PM to 6.15PM). On the first day, the sun
rays will fall at the feet of the Lord. On the second day, the rays would
fall on the chest and on the third day, the rays would fall on the
forehead. The sun rays reach the Lord not through the ceiling or any
opening in the temple, but through the entrance of the temple.
* There are only two known temples in India where Lord Vishnu
graces His devotees in the form of Matsya (in the form of Fish). They are,
Vedanarayana Swamy temple, Nagalapuram, Chittoor, Andra Pradesh and Matsya
Narayana Swamy Temple, Hegdal, Bellary, Karnataka (appears small in size)
[References:- (1)
https://hindupost.in/dharma-religion/vedanarayana-swamy-temple-nagalapuram-andhra-pradesh/
<https://hindupost.in/dharma-religion/vedanarayana-swamy-temple-nagalapuram-andhra-pradesh/>]*
So many temples are Matsya temples as written by the compiler is
superficial, non applied mind article which is just some copy and paste*
K Rajaram IRS 5925*
On Fri, 5 Sept 2025 at 18:00, 'gopala krishnan' via KeralaIyers <
[email protected]> wrote:
> MATSYAVATHARA TEMPLE- MANNAR KOVIL-TIRUNELVELI DISTRICT- TAMILNADU-
> COMPILED
>
> Dear friends,
>
> *Wish you all a very happy Onam*. This is the day of remembrance of king
> Mahabali and Vamana Avathara of Lord Mahavishnu. There are many temples
> dedicated to Vamana in Kerala and Tamilnadu. Will be in other states also.
>
> Generally Onam is celebrated by all Keralites any where in the world.
> Tamil Brahmins settled in Kerala celebrated Upakarma also on the next day.-
> Avittam along with Other state Brahmins. Since Upakarma is performed also
> based on Thithi, this year it had been in August 2025.
>
> *I just thought about the temples for first incarnation- viz -Matsya(fish)
> . Google search gave me the following data:-*
>
> While temples dedicated to Mahavishnu's Matsya (fish) incarnation are
> rare, they can be found in several states across India. Many are located in
> South India, with notable sites in Andhra Pradesh, Karnataka, and Tamil
> Nadu.
>
> Andhra Pradesh
>
> Sri Vedanarayana Swamy Temple, Nagalapuram: Located in the Chittoor
> district near Tirupati, this is one of the most prominent Matsya temples.
> The deity here is known as Vedanarayana because he recovered the Vedas from
> the demon Somakudu.
>
> Vedanarayana (Matsyavatara) Temple, Mulakaluru: This temple is in the
> village of Mulakaluru, located near Narasaraopet in the Guntur district.
>
> Karnataka
>
> Sri Matsya Narayana Gudi, Bengaluru: Situated on Omkar Hills in South
> Bengaluru, this temple is dedicated to Sri Matsya Narayana Swamy.
>
> Shri Matsya Avatara Temple, Heggadhal: This is an ancient temple in the
> Bellary district of Karnataka.
>
> Tamil Nadu
>
> Matsya Narayana Temple, Uthandi, Chennai: Located on the East Coast Road
> (ECR) near the Bay of Bengal, this is a *more modern temple* featuring a
> large, open-air statue of Lord Matsya Narayana.
>
> Rajagopala Swami Temple, Mannarkoil: In this ancient temple near
> Ambasamudram in the Tirunelveli district, Lord Matsya is one of the deities
> worshipped. The Vaishnava saint Kulasekhara Alwar is associated with this
> site.
>
> Kerala
>
> Sree Malsyavathara Mahavishnu Temple, Meenangadi: This temple is located
> in the Wayanad district, on the Kozhikode-Mysore National Highway.
>
> Mootoli Sree Mahavishnu Temple, Kakkodi: Situated in the Kozhikode
> district.
>
> Perumeenpuram Vishnu Temple, Kakkur: Also located in the Kozhikode
> district, this temple features an idol of Matsya, and a ceremony known as
> "minut" (feeding the fish) is performed.
>
> Gujarat
>
> Shankhodara Temple, Bet Dwarka: This temple is dedicated to Matsyavatara
> and is located on the island of Bet Dwarka
>
> *I thought I may post about the Rajagopala swamy temple , Mannarkovil
> near Amba Samudram today using my leisure time. Hope a divine reading at
> your leisure time*
>
> Gopalakrishnan 5-09-2025
>
> Introduction
>
> The Arulmigu Rajagopalaswami Kulasekara Alwar Temple is an ancient
> Vaishnava temple located in Mannarkoil, which is about 5 kilometers west of
> Ambasamudram in Tamil Nadu. The temple is notable for its unique Ashtanga
> Vimana with the *main deity, Rajagopalaswamy, depicted in standing,
> sitting, and reclining postures at different levels*, and for being the
> place where Kulasekara Azhvaar attained liberation.
>
> This is a magnificent three-storied temple that overlooks the lush forests
> and mountains of the Western Ghats. One can see many inscriptions in this
> historical temple dating back to the *Chola period*. Situated right
> between the Thamirabharani and the Gadananathi rivers, this temple built by
> a Chola king has seen *significant contributions from Chera, Pandya and
> Nayak kings.*
>
> This temple is also called the Kulasekara Perumal temple after Kulasekara
> Azhvar, one of the 12 Vaishnavite saints, who attained moksha here. *A
> Chera king, Kulasekara Azhvaar, defeated Chola and Pandya kings and was a
> dominant force in his prime.* He spent his last 35 years serving Lord
> Vishnu by doing daily pooja and abhishekham. It is in recognition of this
> service that the temple is called Kulasekara Perumal koil, the only
> historical Perumal koil to be directly named as an Azhvaar Perumal koil.
>
> Legend
>
> The primary legend of the Veda Narayana temple in Mannarkoil centers on
> Kulasekhara Azhwar, a devoted Vishnu worshipper who came to the temple, heard
> the "sound of the Vedas" echoing through the area, and chose to stay for
> the rest of his life, eventually reaching the Lord's feet there. The temple
> is also known for the deity being in three postures—standing, sitting, and
> reclining—representing different forms of Perumal, and the local belief
> that the deity is a manifestation of Lord Vishnu's Matsya Avatar who saved
> the Vedas.
>
> Historical Inscriptions
>
> One finds several inscriptions relating to significant contributions made
> by rulers dating back to the Chozha and Chera period. Rajendra Chozha made
> big contributions to this temple in the 11th century AD, so much so that
> this place was referred to as Rajendra Vinnagaram. Later, Chera King
> Rajasimman donated several pieces of land to this temple. Jatavarma Chozha
> Pandya as well as Nayak kings also made contributions to the Mannar Koil.
> There are also interesting inscriptions on the floor of the temple right at
> the entrance.
>
> Temple Features:
>
> Three-Tiered Vimanam:The temple features a unique three-tiered (Ashtanga)
> Vimanam with the main deity Lord Rajagopalaswamy depicted in three
> postures.
>
> Ground Level: Standing posture.
>
> First Tier: Sitting posture with Sridevi and Bhudevi.
>
> Second Tier: Reclining posture (Sayana Kolam).
>
> Kulasekara Azhvaar Shrine: A separate shrine is dedicated to Kulasekara
> Azhvaar, who is said to have spent his last years and attained Moksham
> (liberation) here.
>
> Architecture: The temple showcases exquisite architecture with sculptured
> images of various sages, Alwars, and depictions from the Ramayana on its
> pillars and wooden doors.
>
> History: The area was once called Rajendra Vinnagaram due to King Rajendra
> Chozha's contributions to the temple.
>
> Location and Access:
>
> Location: Mannarkoil is a village a few kilometers from the Thirunelveli
> to Tenkasi Road, near Ambasamudram.
>
> Travel: You can reach the temple from Ambasamudram via local bus,
> auto-rickshaw, or cab.
>
> Significance: The temple is a significant Vaishnavite shrine and follows
> the Tenkalai Sampradayam.
>
> The sanctum
>
> The highlight of this temple has to be its Ashtanga vimana, meaning 3
> floors of sanctum sanctorum, one above the other. On the ground floor, Lord
> Vishnu is in the standing position. Right above it, on the first floor is
> the lord in a seated position. And on top of it, on the second floor is the
> lord in a reclining position. The top most tier is the most beautiful as it
> has intricated wooden carvings on its walls and ceilings and which were
> added by the Chera kings. *Due to the Ashtanga vimana, one can see the
> temple from a different perspective.*
>
> The main deity is Lord *Veda Narayana Perumal* and his consorts are
> goddesses Vedavalli Thaayar and Bhuvanavalli Thaayar. The main deity faces
> east and the Utsavar is Rajagopalaswamy with Garuda (a specialty and a
> feature found only at the Srivilluputhur divya desman).
>
> Architecture and deities
>
> This east facing Rajagopalaswamy temple has one entrance and two
> prakarams, an ardhamandapam and a mahamandapam. *The main deity, Lord
> Vedanarayana perumal’s idol is made of Sudha model with different herbs.*
> The temple campus is also known as Vedapuri as the sound of Vedas is always
> heard here.
>
> As we take a walk around and up the temple, *we can see the shrines of
> goddesses Vedavalli and Bhuvanavalli, Lord Narasimha, Lord Visvaksena*,
> and the *idols of the Vaishnava saint Kulasekara Azhvaar, Vaishnava
> acharyas Ramanuja and Manavala Mamuningal.*
>
> *There are life size statues of Lord Rama and other gods*, kings with
> folded hands forming part of the monolithic pillars. Just above the
> foundation inscriptions at regular intervals are little square of 5 inches,
> that have scenes of the Ramayana sculpted on them. The yali row is also
> gorgeous with riders and with some elephants as well.
>
> Devotees visit the temple
>
> As this is a holy land with echoes of the Vedas, people visit this temple
> to pray for a strong academic foundation, to get married, to pray for
> children and for overall family welfare and improvement in occupation.
>
> For poojas and offerings .
>
> Normal poojas as in other Vishnu temples . Devotees can Contact :
> PS. Narasimha Gopalan Acharya@ 04634 252874 / 318408 for offerings and
> special poojas
>
> Festivals:
>
> 1) 10 day Brahmotsavam in Chithirai month (April 15 to May 15)
>
> 2) Procession of Azhvaar in Pushpa Pallaku in Thai month (January 15 to
> February 15)
>
> 3) Theppotsavam in Masi month (February 15 to March 15)
>
> 4) This temple has come to be known as Kulasekara Perumal Koil, the only
> historical Perumal koil to be directly named as an Azhvaar Perumal koil.
> One also finds the Kulasekara Azhvaar Sannidhi with the Holy Flag Post
> (Kodi Maram) dedicated to him, a speciality (for Azhvaars) not seen in any
> other Perumal koil.
>
> How to reach there:
>
> *Mannarkoil is located about 7 kilometers away from Ambasamudram, the
> nearest large town*. The nearest bus station and railway station would be
> Ambasamudram, which is connected well with the cities of Tirunelveli,
> Tenkasi and Madurai. The nearest airport would be Tuticorin, about 80 kms
> away.
>
> Temple timings:
>
> The temple is open from 7 AM to 11 AM and from 5 PM to 7:30 PM.
>
> Big Efforts of Narasimha Gopalan Acharya
>
> Thanks to the single-handed effort of Shri. Narasimha Gopalan Acharya, who
> belongs to the Periya Nambi ancestry, a once dilapidated temple is now
> seeing truly significant renovation worth a lot of commendation.
>
> Northern side of the temple now full of Shenbagam trees. The fact that the
> number of Shenbagam flowers that one sees here cannot be seen in any other
> Divya Desam is testimony to the passionate service provided by Shri.
> Narasimha Gopalan.
>
> In his praise of Lord Vishnu in the Naalayira Divya Prabandham, Kulasekara
> Azhvaar refers only to Shenbagam flowers and hence this flower is said to
> be very sacred.
>
> Administration
>
> The temple is under HR and CE Government of Tamilnadu.
>
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