And a few temples stand at the meeting point of all three.<\/span><\/p>\n The Abathsahayeswarar Temple at Sendamangalam<\/strong>\u00a0near Viluppuram <\/b>belongs to that category. It is not merely an old Shiva temple. It is a temple connected with one of the most dramatic phases of Tamil history: the decline of the Cholas, the rise of the Pandyas, and the political assertion of the Kadava chiefs.<\/span><\/p>\n Sendamangalam itself is an important name in Tamil history. In the final years of Kulothunga Chola III<\/strong>, the Chola power had started weakening. In 1231 CE, Maravarman Sundara Pandyan<\/strong> defeated Raja Raja Chola III<\/strong>, effectively marking one of the last serious blows to Chola authority. Around this time, Kopperunsinga<\/strong>, the Kadava king, took advantage of the political situation and strengthened his own position.<\/span><\/p>\n Kopperunsinga was connected with the Cholas by marriage and had also served in the Chola administration. But history often changes through such men. When the empire weakened, he converted Sendamangalam into a military stronghold and garrison. It was here that Raja Raja Chola III and his family were imprisoned, before he was later released after the intervention of the Hoysala king Viranarasimha<\/strong>.<\/span><\/p>\n So, when we enter this temple, we are not merely entering a place of worship. We are entering a space that once stood inside a fort, in a capital of the Kadava rulers.<\/span><\/p>\n Sendamangalam was also known by another name: Jananatha Chaturvedi Mangalam<\/strong>.<\/span><\/p>\n The suffix Chaturvedi Mangalam<\/strong> indicates a Brahmin settlement, a place associated with people learned in the four Vedas. This means Sendamangalam was not just a military centre. It was also a sacred and learned settlement.<\/span><\/p>\n The temple inscriptions refer to the place as Jananatha Chaturvedi Mangalam alias Sendamangalam<\/strong>. They also record the old name of the presiding deity as Vanilaikandeeswaramudaiyar<\/strong>. Today, He is worshipped as Abathsahayeswarar<\/strong>.<\/span><\/p>\n The name Abathsahayeswarar itself is beautiful. It means the Lord who helps during danger or distress. Given the political history of this place, the name sounds even more meaningful.<\/span><\/p>\n The present temple is managed by the Archaeological Survey of India<\/strong>.<\/span><\/p>\n This temple was once located within the fort of Kopperunsinga. Perhaps because of that reason, almost everything here appears large. The shrine, the mandapas, the Nandi, the icons and even the spaces between the structural layers give a sense of scale.<\/span><\/p>\n Unlike many temples that developed only as sacred centres, this one seems to have functioned within a fortified political landscape. The remains of old brick structures of the fort can still be seen near the northeast corner of the compound wall. These remains quietly remind us that this was once a place of power, not merely devotion.<\/span><\/p>\n Kopperunsinga’s father, Ezhisai Mohana Manavala Perumal<\/strong>, ruled this region earlier, keeping Sendamangalam as his capital. Later, Kopperunsinga strengthened the place further and made it central to his authority.<\/span><\/p>\n The temple faces east.<\/span><\/p>\n There is an outer gopuram and an inner gopuram, but both survive only with their bases. The towers above are missing. Between the two gopura structures, the area is open to the sky. Massive circular pillars, some broken, are seen here. The absence of the superstructure and the exposed space create a strange impression. One can feel both grandeur and loss at the same time.<\/span><\/p>\n The temple has a layered layout. It may be understood as a seven-part axial arrangement consisting of the moolasthana<\/strong>, antarala<\/strong>, ardha mandapa<\/strong>, maha mandapa<\/strong>, mukha mandapa<\/strong>, inner gopura<\/strong> and outer gopura<\/strong>.<\/span><\/p>\n This long, layered progression itself gives the temple a majestic character. One does not directly walk into the sanctum. One passes through spaces, mandapas, broken remains, pillars, and memory.<\/span><\/p>\n The presiding deity is Abathsahayeswarar<\/strong>, a large Shiva Linga placed on a circular peetham.<\/span><\/p>\n As per inscriptions, He was earlier known as Vanilaikandeeswaramudaiyar<\/strong>. This old name gives us a glimpse into the temple\u2019s earlier identity before later devotional names became popular.<\/span><\/p>\n A two-tier stucco nagara vimana<\/strong> rises above the sanctum. The shrine is large, matching the overall scale of the temple. The Shiva Linga too has a commanding presence.<\/span><\/p>\n The antarala is unusually spacious. In many temples, the antarala is a small connecting chamber between the sanctum and the mandapa. Here, it is huge. In fact, the large size of the antarala matches the general nature of this temple, where the architectural spaces and the icons are all unusually big.<\/span><\/p>\n A brass Nandi is found facing the Shiva Linga in this area.<\/span><\/p>\n In the outer corridor, facing the main shrine, we find the bali peetha<\/strong>, the broken base of a deepastambha, and a huge and beautiful Nandi<\/strong>.<\/span><\/p>\n The Nandi is one of the striking features of the temple. Its size suits the fort-temple character of Sendamangalam. This is not a small village Nandi quietly sitting before a modest shrine. This is a large, commanding Nandi, facing the Lord with dignity.<\/span><\/p>\n The broken deepastambha base nearby adds to the sense of antiquity. Many parts of this temple survive as fragments, but even these fragments speak.<\/span><\/p>\n The temple has large mandapas with impressive pillars. The entrance to the mukha mandapa is from the southern side. As one enters, several beautiful bas-relief sculptures can be seen on the pillars.<\/span><\/p>\n The pillar designs show late-Chola and early-Kadava features. This is an important transition phase in Tamil temple architecture. The Chola idiom had not disappeared, but the Kadava style and local political identity had started asserting themselves.<\/span><\/p>\n The mandapas are not empty architectural spaces. They carry history through their proportions, pillars and sculptural details.<\/span><\/p>\n In the northeast part of the main Shiva temple is a hundred-pillared mandapa<\/strong>.\u00a0<\/span>A <\/span>Vasantha mandapa<\/strong> is also found in the outer corridor. A few broken antique sculptures are kept in the prakara, reminding us again that this site has gone through damage, change and preservation over many centuries.<\/span><\/p>\n The koshta of the main shrine has new images of Ganesha<\/strong> and Dakshinamurti<\/strong>. A few-centuries-old Lingodbhava<\/strong> is also found in the koshta.<\/span><\/p>\n The temple is known for some unusual iconographic features. One of them is Dakshinamurti seated on Rishabha<\/strong>. This is not the usual form seen in most Shiva temples, where Dakshinamurti is seated under a banyan tree as the supreme teacher.\u00a0<\/span><\/p>\n Another unusual feature is the image of Murugan with six faces but only six arms<\/strong>. Six-faced Murugan is common, but He is usually shown with twelve arms in many iconographic traditions. The six-armed form here makes the image special.<\/span><\/p>\n A beautiful old Bhairava<\/strong> icon is also found. He has ten arms and is accompanied by his shwana (dog) vahana. This is one of the notable sculptures of the temple. Apart from this old Bhairava, newer images of Bhairav is also found in the prakara.<\/span><\/p>\n An ancient Chandra<\/strong> icon is also preserved here. New images of Chandra and Navagrahas are seen in the temple prakara. Newly made stucco images of Nataraja<\/strong>, Sivakami<\/strong> and Manickavasagar<\/strong> are also found.<\/span><\/p>\n In the huge ardha mandapa, new icons of Ganesha<\/strong>, Durga<\/strong> and Chandikeshwara<\/strong> have been installed.<\/span><\/p>\n Like many living temples, Sendamangalam Abathsahayeswarar Temple is not frozen in one period. Old icons, new icons, broken sculptures and later additions all stand together.<\/span><\/p>\n To the north, within the temple complex, there is a separate east-facing shrine for Periya Nayaki Amman<\/strong>.<\/span><\/p>\n Her formal name is Tiru Kamakottamudaiya Periya Nachiyar<\/strong>. She is shown standing with four arms. The shrine is large and important, not merely a small subsidiary sannidhi.<\/span><\/p>\n The presence of a separate east-facing Amman shrine within the complex adds to the grandeur of the temple. It also reflects the importance given to the goddess in the ritual layout of the temple.<\/span><\/p>\n The temple also has a connection with the Mahabharata<\/strong> through its sthala puranam.<\/span><\/p>\n According to the local tradition, the Pandavas worshipped Shiva here<\/strong> during their exile. Such legends are common across Tamil temples, but they are not to be dismissed merely as stories. They show how a place becomes sacred in the imagination of the people.<\/span><\/p>\n For the devotees, the temple is not only connected with Kadava history and Chola decline. It is also part of the sacred journey of the Pandavas.<\/span><\/p>\n The inscriptions of the temple are very important.<\/span><\/p>\n They belong to the period of Kopperunsinga<\/strong>, who ruled from 1229 to 1278 CE, and also to the Vijayanagara king Harihara II<\/strong>. These inscriptions confirm the historical importance of the temple across different political periods.<\/span><\/p>\n The inscriptions mention the deity as Vanilaikandeeswaramudaiyar<\/strong> and the place as Jananatha Chaturvedi Mangalam alias Sendamangalam<\/strong>.<\/span><\/p>\n One inscription records the donation of land by Kopperunsinga to the temple after he was blessed with a male child. This gives us a personal side of the king. He was not merely a military ruler or political opportunist. Like many rulers of his time, he also expressed devotion through temple donations.<\/span><\/p>\n Another inscription is even more striking. It speaks about the donation of land and gold to the family of a person called Peththan Nayakar<\/strong>, who sacrificed his life through Navakandam<\/strong> for the uninterrupted functioning of temple activities even during war.<\/span><\/p>\n This is a powerful record. Navakandam, the act of self-sacrifice by cutting one\u2019s own head, belongs to a fierce devotional and heroic tradition. The inscription shows that the temple\u2019s functioning was considered so important that even during war, people were willing to make extreme sacrifices to ensure its continuity.<\/span><\/p>\n The history of Sendamangalam cannot be separated from the fall of the Cholas.<\/span><\/p>\n Raja Raja Chola III was defeated during a period when the Pandyas were rising strongly. When he fled from Thanjavur, Kopperunsinga captured him near Thellaru and imprisoned him at Sendamangalam along with his family. Later, the Hoysala king Viranarasimha intervened and secured his release.<\/span><\/p>\n This event shows how far the Cholas had fallen from their earlier imperial glory. The dynasty that had built Thanjavur, Gangaikonda Cholapuram and countless temples across South India had reached a stage where its king could be imprisoned by a regional chief.<\/span><\/p>\n And Sendamangalam stood at the centre of that moment.<\/span><\/p>\n This is why the temple feels historically heavy. The stones here do not merely represent devotion. They belong to a landscape of war, imprisonment, shifting alliances and political ambition.<\/span><\/p>\n![](\"https:\/\/blogger.googleusercontent.com\/img\/b\/R29vZ2xl\/AVvXsEhrgebRwwTyHiMHx1XR807bKUswxWLWTGVhaG3GKH26sbxOkQv4lZzk-_YAqkdCOvGPUBTqijSwf1DPOTXer_RTfOYNAJC7qFnv3X-YteSX7baA_xXa8imhYyTqUrzRgIe3gwgJwtbVGMGG4OvoLRySnRG4ufILG3x9WClpS9RVg7BBeTabiYFbYtgInRcy\/s3940\/Sendhamangalam-AbathsahayeeswararTemple%20(39).jpg\")
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<\/span><\/p>\nJananatha Chaturvedi Mangalam<\/span><\/h2>\n
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<\/span><\/p>\nA Temple Inside a Fort<\/span><\/h2>\n
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<\/span><\/p>\nEntrance and Temple Layout<\/span><\/h2>\n
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<\/span><\/p>\nAbathsahayeswarar in the Sanctum<\/span><\/h2>\n
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<\/span><\/p>\nThe Great Nandi and Outer Corridor<\/span><\/h2>\n
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<\/span><\/p>\nThe Mandapas<\/span><\/h2>\n
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<\/span><\/p>\nKoshta Deities and Other Icons<\/span><\/h2>\n
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<\/span><\/p>\nPeriya Nayaki Amman<\/span><\/h2>\n
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<\/span><\/p>\nMahabharata Connection<\/span><\/h2>\n
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<\/span><\/p>\nInscriptions<\/span><\/h2>\n
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<\/span><\/p>\nSendamangalam and the Last Phase of Chola Power<\/span><\/h2>\n