Pulakeshin II was the most illustrious Emperor of the Chalukya Dynasty. Considered the most powerful ruler during his times, he had defeated even two other powerful emperors, Harshavardhana and Mahendravarma Pallava. However, there was an end to his uninterrupted victories. Narasimhavarma Pallava I, a rare Indian ruler who had never experienced a defeat, routed him repeatedly. The Copper Plates of Kuram record the triumph of Narasimha over the Chalukyan army in three places. Manimangalam, a suburb of the current Chennai city, is one of those sites.
This historic battlefield, a quiet village until a few decades ago and a busy developing locality nowadays, is dotted with many temples. Among them, there were three Chola-era Vishnu shrines. One temple was lost without any trace. The second temple is Rajagopala Swami Temple, which is comparatively bigger and popular. The third temple, known as Vaikuntha Perumal Temple, is historically significant. But, it has lost its glory and is in dilapidated condition. This article is aimed at promoting this lesser-known temple.
(Note: I have been visiting the temple since 2014. I have curated a heritage trip to this site. I have written about this temple in my blog many years ago. However, I thought I should write a notably long article that covers all aspects entirely. Hence, I spent a considerable amount of time collecting details to write this article. I believe this write-up would be helpful, at least to some extent, to those who are interested in history, heritage and religion. If this article kindles people's interest in regularly visiting this temple, I would be happy.)
Introduction
Manimangalam is situated at a distance of 10 km west of Tambaram, the southern suburb of Chennai. Google Map location (coordinates) is provided at the end of the article.
Once a magnificent structure, but now amidst encroachments, the ancient temple of Lord Vishnu (called Vaikuntha Perumal) is located in a street name "Nadu Theru" in the center of the village. The shrine, built during the Chola period, has contributions possibly from the Pandya and Vijayanagara Kings.
History
The earliest reference about the village is from Kuram Copper Plates in the 7th century CE. However, the oldest inscription of the temple is after around 350 years, from Rajaraja Chola I. The latest inscription belongs to Vijayanagara King Devaraya II in the mid of the 15th century CE.
A total of ten inscriptions are found in the temple complex. The number of inscriptions from each King is listed below.
Rajaraja Chola I - 3 inscription2
Rajendra Chola I - 1 inscription
Kulottunga Chola III - 1 inscription
Jatavarma Sundara Pandya II - 1 inscription
Maravarman Kulasekhara Pandya I - 1 inscription
Devaraya II - 1 inscription
Unknown - 2 inscriptions
None of the inscriptions talks about the temple construction. They all record various gifts granted for temple administration. However, based on the available inscriptions, we could assume that the temple was constructed by Rajaraja Chola I or a former Chola King such as Parantaga Chola II.
From the inscriptions, we understand that the presiding deity of the temple, Vaikuntha Perumal, was known as Tiruvayppadi Krishna Perumal or Tiruvayypadi Alwar in the olden days. From these records, it appears that the deity is Krishna and not Vishnu.
There is a possibility that the other temple of Rajagopala Swami might also be of Krishna and not Vishnu. Read my article about the other temple here, where I have listed down the reasons for the same. As per a record from 1800s, there was another temple named Krishna Swami in the same village. Also, the inscriptions of Rajagopla Swami state that the village was called Dwarapuri or Van Dwarapuri.
I wonder if Pallavas originally built all these three temples of Krishna, the hero of the Mahabharata war, to commemorate their victory against the Chalukyas. Did the Cholas rebuilt them into structural temples and continue to call them Krishna? In due course, probably due to iconographical features, people started referring to these sculptures as Vishnu?
A brief description along with critical information about all the inscriptions can be seen below. Please note that they are listed down in chronological order.
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| Inscription stones as steps |
Inscription # 1
Reference - A.R. No. 292 of 1897
Location - Outer walls of the temple complex
Period - 989/90 CE
King - Rajaraja Chola I
Language - Tamil
It records the gift of 96 sheep for the purpose of regularly lightening lamps in Tiruvayappadi Sri Krishna Perumal. (The King's name is mentioned as Rajakesarivarman. I believe it refers to Rajaraja Chola I.)
Inscription # 2
Reference - A.R. No. 289 of 1897 and Epigraphica Indica V
Location - Outer walls of the temple complex
Period - 27th April 999 CE
King - Rajaraja Chola I
Language - Tamil
It records the gift of 800 kulis of land to Tiruvayappadi Sri Krishna Perumal by the village council.
Inscription # 3
Reference - A.R. No. 290 of 1897 and Epigraphica Indica V
Location - Outer walls of the temple complex
Period - 1005/6 CE
King - Rajaraja Chola I
Language - Tamil
It also talks about the same gift of 800 kulis of land to Tiruvayappadi Sri Krishna Perumal by the village council, similar to the previous inscription #7.
Inscription # 4
Reference - A.R. No. 283 of 1897
Location - On a pillar in front of the shrine
Period - 11th century CE
King - Rajendra Chola I
Language - Tamil
The inscription gives usual introduction glorifying the King.
Inscription # 5
Reference - A.R. No. 291 of 1897
Location - Outer walls of the temple complex
Period - End of 12th century CE
King - Kulottunga Chola III
Language - Tamil
It records the gift of land to Tiruvayyapadi Alvar (the presiding deity).
Inscription # 6
Reference - A.R. No. 286 of 1897
Location - South wall of the main shrine
Period - 1286/87 CE
King - Jatavarma Sundara Pandya II
Language - Tamil
Inscription # 7
Reference - A.R. No. 285 of 1897
Location - South wall of the main shrine
Period - 1306/07 CE
King - Maravarman Kulasekhara Pandya I
Language - Tamil
It records the gift of a palm garden.
Inscription # 8
Reference - A.R. No. 288 of 1897
Location - North wall of the main shrine
Period - 15th century CE
King - Devaraya II
Language - Tamil
An incomplete record on which the date was lost.
Inscription # 9
Reference - A.R. No. 284 of 1897
Location - West wall of the main shrine
Period - Unknown
King - Unknown
Language - Tamil
Inscription # 10
Reference - A.R. No. 287 of 1897
Location - South wall of the main shrine
Period - Unknown
King - Unknown
Language - Tamil
Temple
The glorious temple is in sad state today. Only a dilapidated shrine is left, which enshrines the gigantic image of Vaikuntha Perumal. He is found seated and flanked by his consorts Sri Devi and Bhoo Devi. He holds sankha (conch) and Sudarshana chakra (discus) in his upper arms. His lower right arm is in Abhaya mudra (the sign of protection). His lower left arm rests on his lap. (As I understand, this mudra is called Uri hasta). Sri Devi holds lotus in her left arm and Bhoo Devi has lily in her right arm.
All these three beautiful Chola-era sculptures remain unknown devoid of devotees and festivals.
I am not sure what happened to the utsava (processional) bronze icons of the temple.
Not all the inscriptions that I mentioned earlier in this article are there in the temple. Many inscriptions are not found. A lot of broken pillars with inscriptions are found scattered outside the shrine.
A Ganesha icon, which is not related to this temple, is kept in the Maha mandapa.
From all sides, the temple is encroached. I can only pray Vaikuntha Perumal to protect himself not to get lost like his neighbor Krishna Swami.
Happy travelling.
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