Saint Gnanasambandar had sung the glory of Lord of the temple in his Thevaram hymns. This is the 13th Shiva temple in the Pandya region praised in hymns
Sri Kuttrala Nathar Temple, Kuttralam-627 802, Tirunelveli district.
Lord Vallaba Ganapathy graces this holy place. Lord Muruga in the temple prakara appears with a bow in His hand with His consorts Valli and Deivanai facing each other. There are a number of Shivalingas on the water falls rocks as if performing abishek to Lord. The water from the falls - performing abishek to Lord- is considered very sacred bringing benefits to devotees bathing here.
There is a shrine for sage Agasthya and one for his disciple Shivalaya Muni opposite. The statue of Shivalaya Muni is placed under the feet of Sage Agasthya as a mark of respect to his Guru.
The temple has five entrances representing four Vedas and the one being the way of Pilavendhan who came to enjoy the dance of Lord Shiva. The design of the Dwarapalakas is different as if they are in a conversation. This was a Vaishnava temple earlier. One Dwarapalaka is asking the other whether Saga Agasthya came there and the other replying in the negative. The devotee can worship all the Panchaboodha Lingas representing water, earth, fire, vayu and the space here. Of the five stages of Lord Nataraja dance – Golden, silver or Rajatha, copper, Ratna and Chitra- the Chitra Sabha is near the Kuttralanathar temple. Lord Nataraja graces in the form of a painting.
The finger prints of Sage Agasthya on the Linga are still visible. When Agasthya pressed his hands on the head of Lord Perumal, it caused headache to Lord Shiva. As a remedy, a Thaila-oil is applied on the head – Shivalinga Bana – during the 9.30 a.m. puja. This oil is prepared with cow milk, green coconut, sandal and 42 herbals boiled together for 90 days and mixed with pure gingely oil produced by grinding the Ellu in a traditional manner. This abishek Thaila-oil is offered as Prasad to devotees. Also the nivedhana offered to Lord during the Arthajama puja is a medicinal preparation made of a nut called Kadukkai in Tamil along with dry ginger, pepper etc. As Lord is always under the falls water, these are offered to protect Him from cold and fever attacks, it is explained.
Of the Shakti Peetas of Ambika, this is Parasakthi Peeta. Ambika in the temple is praised as Kuzhalvai Mozhi Nayaki. The Wedding festival is celebrated on the Aipasi Pooram star day in October-November. Lord and Mother visit the Agasthya shrine that day to grant their wedding darshan to the sage. The story further goes that while sage Agasthya converted this Perumal temple as a Shiva temple, he changed Sridevi as Kuzhalvai Mozhi Nayaki and Bhoodevi as Parasakthi. Mother Parasakthi is on a peeta of Sri Chakra design. As Bhoomadevi was changed as Parasakthi, this peeta is also praised as Dharani Peeta – Dharani means Earth or Bhoomi.
Nava Sakthi Puja is performed on full-moon night here as the peeta is said to represent the collective grace and power of nine Ambikas. The main nivedhanas are milk and Vada the popular dish of Tamilnadu. As Sakthi is furious in nature, A Shivalinga called Kamakoteeswara is installed before the peeta to soften Her. Devotees worship Parasakthi in the Dharani Peeta on Fridays and Navarathri days with kumkum mixed with rosewater to realize their wishes.
Manakola Nathar Shiv Shrine – Lord Shiva in His wedding posture – is in the prakara. Lord Vishnu with Mother Mahalakshmi offering His sister Ambika to Lord Shiva in wedding, Lord Brahmma as priest conducting the wedding rituals, Sages Agasthya and Brungi are also in this shrine. Those facing delays in their wedding proposals worship here with turmeric, rosewater abisheks offering fragrant garlands and Payasam –porridge nivedhana seeking a suitable match.
There is a shrine for Perumal in the temple praised Nannagara Perumal blessing devotees with boons of their needs. Lord Krishna also is nearby. Special pujas are performed here on Rohini Star days and Purattasi Saturdays in September-October. This Perumal was in the Shiva shrine earlier.
A small shrine is constructed around the jack tree, the sacred tree of the temple with Adhi Kurumbala Easar in the form of a Peeta. The tree yields fruits throughout the year but no one picks them. It is strange that the fruits are of Shivalinga form. Kuttrala Kuravanji, an ancient Tamil literature portraying the life of the Kurava community devoted to Lord Shiva, describes that all the fruits are but Shivalingas. During important festival days, this fruit is offered to Lord Shiva as nivedhana. There is also a jack tree in the prakara dating back to centuries. This tree is revered as Lord Shiva by devotees offering Him all pujas.
Arjuna lost in Kasi – now Varanasi - his small box containing the Shivalinga he was worshipping. Surprisingly, he got it back in this place. He left this Linga here itself after his usual worship. This Linga is in the Prakara in a separate shrine. Those who had lost anything worship in this shrine for recovery of the object they missed. Arjuna got back this Linga on the Panguni Uthiram day in March-April. Special pujas are performed in the shrine on this day.
From this shrine, the devotee can have a view of the Linga, Vinayaka facing west, the vimana Tirikooda hills and the Kuttralam falls.
The Chitra Sabha-hall of paintings is a separate shrine near Kuttralanathar temple. This Sabha or hall is made of copper. Lord Nataraja in the form of paintings appears as Tirupura Thandava Murthi. It is in this hall, sage Agasthya pressed the head of Lord Vishnu changing Him as a Shivalinga. The miracles (Tiruvilayadal) played by Lord Shiva and various forms of Lord Dakshinamurthi are beautifully painted here with colours made of herbals.
A 10 day festival-Margazhi Tiruvadhirai in December-January dedicated to Lord Nataraja is grandly celebrated with car festival. The Arati shown to Lord Nataraja is offered in His dancing style, known as Thandava Deepa Aradhana. Lord Nataraja is dressed in white and green using fragrant Marikozhundu. This puja is followed during the Chithirai Brahmmotsavam in April-May also.
Ku means the cycle of births and deaths. Thalam means the remedy for this pain. Worshipping Lord in Kuttralam offers the solution.
Due to an unmanageable crowd of Devas, Rishis to attend the Wedding of Lord Shiva with Mother Parvathi, north began to sink due the heavy weight and south began to rise up. To balance the ground level, Lord Shiva called Sage Agasthya to go south and said his single weight alone could solve this problem. Lord also assured the sage that he would be able to have the wedding darshan from Kuttralam itself, because, he changed Vishnu to Shivalinga and worshipped Him according to Makudagama rules here. Agasthya took the command of Lord and reached Kuttralam.
But the Dwarapalakas of the erstwhile Vishnu temple denied entry to the sage. The sage, though upset, went to the nearby Ilanji Kumaran temple, made a Linga with the white sand and prayed for Shiva darshan. Lord Muruga appeared before the sage and suggested that he may enter the temple as a Vaishnava, make Perumal a Shiva and worship his Lord.
Agasthya entered the temple with Tiruman Nama on the forehead, Tulsi mala around the neck and worshipped holding Lord Shiva in his heart. The conch in Vishnu’s hand changed into deer, Tulsi into crescent moon, Tilak as forehead eye and the ratna in the chest as the serpent. Agasthya pressed the head of Vishnu with his hand letting it go down and down till it got the form of a Linga. Agasthya got the Shiva Parvathi wedding darhsan immediately here itself. It is still believed that the Devas are worshipping the Lord in the temple during the day and Sage Agasthya during the night. The finger prints of Sage Agasthya on the Linga are still visible.
Lord Shiva worshipped by Agasthya at Ilanji is praised as Iruvaluka Nayaka. It is suggested that devotees should worship Iruvaluka Shiva first before proceeding to Kuttralam for full gain.
The temple was in the shape of a conch when it was a Vaishnavite shrine. It is so now too. The devotee can observe this form on his/her way to Shenbagadevi temple. Conch represents the power of Mother Mahalakshmi. The sound gives energy. Hence, conch is blown during Shiva pujas.
Amman / Thayar : Kuzhalvai Mozhi, Parasakthi (two Ambica shrines)
Theertham : Shiva Madhu Ganga, North falls, River Chitra
Agamam / Pooja : Magudagamam
Old year : 1000-2000 years old
Historical Name : Tirikooda Malai
City : Kuttralam
District : Tirunelveli
Thirumurai 2.71
திருக்குறும்பலா
பாடல் எண் : 1
திருந்த மதிசூடித் தெண்ணீர் சடைக்கரந்து தேவிபாகம்
பொருந்திப் பொருந்தாத வேடத்தாற் காடுறைதல் புரிந்தசெல்வர்
இருந்த விடம்வினவி லேலங்கமழ் சோலையின வண்டியாழ்செய்
குருந்த மணநாறுங் குன்றிடஞ்சூழ் தண்சாரற் குறும்பலாவே.
பாடல் எண் : 2
நாட்பலவுஞ் சேர்மதியஞ் சூடிப் பொடியணிந்த நம்பானம்மை
ஆட்பலவுந் தானுடைய வம்மா னிடம்போலும் அந்தண்சாரல்
கீட்பலவுங் கீண்டுகிளை கிளையன் மந்திபாய்ந் துண்டுவிண்ட
கோட்பலவின் றீங்கனியை மாக்கடுவ னுண்டுகளுங் குறும்பலாவே.
பாடல் எண் : 3
வாடற் றலைமாலை சூடிப் புலித்தோல் வலித்துவீக்கி
ஆட லரவசைத்த வம்மா னிடம்போலும் அந்தண்சாரல்
பாடற் பெடைவண்டு போதலர்த்தத் தாதவிழ்ந்து பசும்பொனுந்திக்
கோடன் மணங்கமழுங் குன்றிடஞ்சூழ் தண்சாரற் குறும்பலாவே.
பாடல் எண் : 4
பால்வெண் மதிசூடிப் பாகத்தோர் பெண்கலந்து பாடியாடிக்
கால னுடல்கிழியக் காய்ந்தா ரிடம்போலுங் கல்சூழ்வெற்பில்
நீல மலர்க்குவளை கண்டிறக்க வண்டரற்றும் நெடுந்தண்சாரல்
கோல மடமஞ்ஞை பேடையொ டாட்டயருங் குறும்பலாவே.
பாடல் எண் : 5
தலைவாண் மதியங் கதிர்விரியத் தண்புனலைத் தாங்கித்தேவி
முலைபாகங் காதலித்த மூர்த்தி யிடம்போலும் முதுவேய்சூழ்ந்த
மலைவா யசும்பு பசும்பொன் கொழித்திழியும் மல்குசாரல்
குலைவாழைத் தீங்கனியு மாங்கனியுந் தேன்பிலிற்றுங் குறும்பலாவே.
பாடல் எண் : 6
நீற்றே துதைந்திலங்கு வெண்ணூலர் தண்மதியர் நெற்றிக்கண்ணர்
கூற்றேர் சிதையக் கடிந்தா ரிடம்போலுங் குளிர்சூழ்வெற்பில்
ஏற்றேன மேன மிவையோ டவைவிரவி யிழிபூஞ்சாரற்
கோற்றே னிசைமுரலக் கேளாக் குயில்பயிலுங் குறும்பலாவே.
பாடல் எண் : 7
பொன்றொத்த கொன்றையும் பிள்ளை மதியும் புனலுஞ்சூடிப்
பின்றொத்த வார்சடையெம் பெம்மா னிடம்போலும் பிலயந்தாங்கி
மன்றத்து மண்முழவ மோங்கி மணிகொழித்து வயிரமுந்திக்
குன்றத் தருவி யயலே புனறதும்புங் குறும்பலாவே.
பாடல் எண் : 8
ஏந்து திணிதிண்டோ ளிராவணனை மால்வரைக்கீழ் அடரவூன்றிச்
சாந்தமென நீறணிந்த சைவ ரிடம்போலுஞ் சாரற்சாரல்
பூந்தணறு வேங்கைக் கொத்திறுத்து மத்தகத்திற் பொலியவேந்திக்
கூந்தற் பிடியுங் களிறு முடன்வணங்குங் குறும்பலாவே.
பாடல் எண் : 9
அரவி னணையானு நான்முகனுங் காண்பரிய அண்ணல்சென்னி
விரவி மதியணிந்த விகிர்தர்க் கிடம்போலும் விரிபூஞ்சாரல்
மரவ மிருகரையு மல்லிகையுஞ் சண்பகமு மலர்ந்துமாந்தக்
குரவ முறுவல்செய்யுங் குன்றிடஞ்சூழ் தண்சாரற் குறும்பலாவே.
பாடல் எண் : 10
மூடிய சீவரத்தர் முன்கூறுண் டேறுதலும் பின்கூறுண்டு
காடி தொடுசமணைக் காய்ந்தா ரிடம்போலுங் கல்சூழ்வெற்பில்
நீடுயர் வேய்குனியப் பாய்கடுவ னீள்கழைமேல் நிருத்தஞ்செய்யக்
கூடிய வேடுவர்கள் குய்விளியாக் கைமறிக்குங் குறும்பலாவே.
பாடல் எண் : 11
கொம்பார் பூஞ்சோலைக் குறும்பலா மேவிய கொல்லேற்றண்ணல்
நம்பா னடிபரவு நான்மறையான் ஞானசம் பந்தன்சொன்ன
இன்பாய பாட லிவைபத்தும் வல்லார் விரும்பிக்கேட்பார்
தம்பால தீவினைகள் போயகல நல்வினைகள் தளராவன்றே.
wearing a crescent to make it waxing.
concealing the clear water in the caṭai.
combining with the tevi in one half of the body.
the god who desired dwelling in the cremation-ground with a form not suited to that.
if one asks about the place he remains.
it is the dwarf jack tree which is in the cool slopes surrounded by hilly places where the fragrance of wild-lime tree spreads and where in the plantation of fragrant cardamom the swarms of bees hum like the music produced in yāḻ.
wearing a full moon having all the sixteen phases.
Civaṉ who adorned himself with the sacred ash.
the place of the father who knows several ways of admitting us as his protege.
is Kuṟampalā in which the big male monkey runs about having eaten the jack fruit eaten by the female monkey which jumps from branch to branch, tearing the jack fruit into many portions in the beautiful and cool slope.
wearing on the head a garland of dried skulls;
having securely tied a tiger`s skin.
the place of the father who tied a dancing cobra.
when the singing female bee makes the bud blossom in the beautiful and cool slope, the pollen being unfolded.
in the whirlpool which brings pure gold.
is Kuṟumpalā in the cool slope surrounded by a hill where the fragrance of white species of malabar glory lily spreads.
wearing on the head a crescent as white as milk.
dancing and singing being united with a lady in one half.
in the mountain surrounded by boulders.
is Kuṟumpalā where the beautiful and ignorant male peacock dances with its female in the high and cool slope where the bee shouts with excitement to make blue nelumbo flower unfold its petals and blossom like the eye.
the bright crescent worn on the head to spread its rays.
bearing the cool water.
the place of the god who has a form and who is warmly attached to the half of tēvi who has breasts.
in the slope which is flourishing and where in the mountain surrounded by mature bamboos the springs descend carrying away pure gold.
is Kuṟumpalā where the sweet fruits of plantains having clusters and mango fruits give out honey in drops.
Civaṉ wears a shining sacred thread which is soaked in sacred ash.
wears a cool crescent.
has a frontal eye.
the place of Civaṉ who removed the beauty of the god of death having destroyed it.
in the mountain which is everywhere cool.
in the beautiful slope where the male wild hog and its female combine with other beasts and descend.
is Kuṟumpalā where hearing the special species of tēṉ humming like music, the indian cuckoo practises it.
wearing on the head koṉṟai which has bunches of flowers like gold, a crescent, and water.
the place of our Lord who has a long catai to hang from the nape.
bearing the flood of the Kaṅkai.
the muḻavu with a black paste smeared on its head to increase its resonance being played in a high pitch in the meeting place sifting ashore the gems.
pushing the diamonds is Kuṟumpalā where the water in the stream from the hill over-flows by the side.
fixing the toe firmly to press down under the big mountain Irāvaṇaṉ who had strong, and crowded shoulders rising high.
the place of Civaṉ who smears sacred ash as sandal paste.
in the slopes where the clouds gather on hill-tops rain drizzling.
is Kuṟumpalā where the female elephant which has hairs on the head and male elephant break off the bunches of beautiful cool and fragrant east indian Kino-tree and, carrying them on their heads to the conspicuous, bow before god, joining together.
god who could not be seen by Māl who reclines on a sarpent bed and Piramaṉ of four faces.
the place of Civaṉ who is different from the world and who adorned his head with a crescent combining with other things.
is Kuṟumpalā situated in the cool slope surrounded by hills where on the slope of extensive area on both sides, the bees drink the honey in the saffron tree, jasmine, and champak when they blossom and the bottle flower tree puts forth buds as if it is laughing.
the place of Civaṉ who destroyed buddhists who cover themselves with an upper cloth by name Civaram, and camaṇar whose stomachs are filled up by eating the first half portion of their food and then eating the second half and drink fermented gruel.
in the mountain surrounded by big boulders.
as the male monkey jumps to make the very high bamboo bend.
and dances standing on the long bamboo.
the hunters who gathered there.
making a sound `Kuy` is Kuṟumpalā where they wave the open hand as a sign of disapproval.
the god who has a bull capable of killing and who dwells with desire under the Kuṟumpalā in the garden full of branches.
those who can recite these ten verses which are delightful and those who listen to them with desire.
those evil acts that are with them to leave them and go far away from them.
goods acts will not become enfeebled.
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