An Old temple dedicated to Kirikrishnan has been discovered as vainshed from the face of the earth. i made a discovery while on a walk along the banks of the kanndian cannal in the kotta theru area in kallidai. pl see the stones are lying every where along the place.
The Kirikrishna Temple in the Kottai Theuvu (Fort Street) in the eastern extremity of the village is on the banks of the Kannadiyan canal. The temple had 10 epigraphs, all belonging to the period of Pandyan second Empire from 1216 to 1310 A.D. The epigraphs had fortunately been copied by the Archaeological department in 1907. Today the temple had virtually disappeared, leaving only a few stone at the basement. The inscriptions and other stones have been appropriated for other uses by the local people.
103 of 1907 – (Tamil) On the south wall of the central shrine in the Kirikrishnan temple in the same village. A record in the fourth year of the Pandya king Jatavarman alias Tribhuvanachakravartin Kulasekharadeva (I, 1190–1217). Records gift of money for a twilight lamp to the temple of Nalayira–Vinnagar–Emberuman at Kallidaikurichi.
104 of 1907 – (Tamil) On the same wall. A record in the twelfth year of the Pandya king Jatavarman alias Tribhuvanachakravartin Kulasekharadeva (I, ? 1910–1217). Records gift of money for offerings to the temple of Nalayira–Vinnagar–Emberuman.
105 of 1907 – (Tamil) On the same wall. A record in the sixth year and one hundred and forty–seventh day of Tribhuvanachakravartin Konerinmaikondan. Provides for the celebration of a festival called Avanivendaraman sandhi after the king's name. Mentions Karumanikkalvan alias Venavudaiyan, who seems to have built the temple of Nalayira–Vinnagar.
106 of 1907 – (Tamil) On the same wall. A record in the sixth year and one hundred and forty–seventh day of Tribhuvanachakravartin Konerinmaikondan. Records the restoration to the temple of lands granted by Karumanikkalvan alais Venavudaiyan but misappropriated by the assembly of Rajaraja–chaturvedimangalam.
107 of 1907 – (Tamil) On the south wall of the central shrine in the same temple. A record in the twenty–second year of the Pandya king Maravarman alias Tribhuvanachakravartin Sundara–Pandyadeva (I, 1216–37), "who took the Chola country and was pleased to perform the anointment of heroies at Mudigonda–Cholapuram." Provides for offerings at the temple of Nalayira–Vinnagar Emberuman.
108 of 1907 – (Tamil) On the same wall. A record in the twenty–second year of the Pandya king Maravarman alias Tribhuvanachakravartin Sundara–Pandyadeva (I, 1216–37), "who took the Chola country and was pleased to perform the anoinment of heroes at Mudigonda–Cholapuram." Records gift of money by a native of Talaichchengadu is Srivaikundam alias Rajendra–Chola–chaturvedimangalam, a brahmadeva in Tiruvaludi–nadu.
109 of 1907 – (Tamil) On the north wall of the same shrine. A record in the third year and one thousand seventy–second day of Tribhuvanachakravartin Konerinmaikondan. Refers to the fifth year of Kulasekharadeva and to the fourth year of the same king. Transfer of some land from the possession of Sundara–Pandya Malaiyarayan to the temple.
110 of 1907 – (Tamil) On the same wall. An unfinished record in the second year of the Pandya king Jatavarman alias Tribhuvanachakravartin Kulasekharadeva (I, ? 1190–1217). Refers to the time of Periyanayanar Srivallabhadeva and to the city of Kattiriyasigamanipuram. (Periyanayanar Sri Vallabha was evidently Jatavarman Srivallabha who was the contemporary of Jatavarman Sundara–Pandya I.)
111 of 1907 – (Tamil) On the same wall. A record in the tenth year of the Pandya king Tribhuvanachakravartin Konerimaikondan Kulasekharadeva. The date is also expressed as the third year and two thousand five hundred and ninety–fourth day. Mentions Punal alias Kshatriya–sikhamanipuram and Manabharanamangalam.
112 of 1907 – (Tamil) On the same wall. A mutilated record of the Pandya king Jatavarman alias Tribhuvanachakravartin Kulasekharadeva (I, ? 1190–1217). The first five lines are engraved in older characters than the rest of the inscription. The latter portion contains the date eleventh year.
The Nageswaramudayar Temple is also in the Kottai Theruvu (Fort street) area and near to muslim road which forms a part of road no 6. This temple is within the compound wall of a rice mill and is more protected from vandalism. But the roof is already caved in and the debris covers the wall. There is reason to believe that all the 14 inscriptions which had been copied by the Department in 1907 are inside the debris. These inscriptions also belong to the same period of the Pandya second Empire.
90 of 1907 – (Tamil) On the south wall of the central shrine in the Nagesvaramudaiyar temple. A record in the eleventh year of the Pandya king Maravarman alias Tribhuvanachakravartin Sri–Vikrama–Pandyadeva (1282-?). Records sale of land to the temple of Nilaiyudaiya–Pandya–Isvaramudaiyar at Kalladakurichchi, the southern hamlet of Sri–Rajaraja–chaturvedimangalam, a brahmadeva in Mulli-nadu.
91 of 1907 – (Tamil) On the same wall. A record in the eleventh year of Tribhuvanachakravartin Konerinmaikondan. The date is given a second time as the ninth year and the 1438th day. Records gift of land. The temple seems to be described as in the above. Another inscription in the ninth year and 1430th day is found at the bottom of this.
92 of 1907 – (Tamil) On the west wall of the same shrine. A record in the ninth year of the Pandya king Maravarman alias Tribhuvanachakravartin Sundara–Pandyadeva (I,1216-35), "who was pleased to present the Chola counry." Registers an endowment for those who recite the tirumurai.
93 of 1907 – (Tamil) On the north wall of the same shrine. A record in the sixth year of the Pandya king Maravarman alias Tribhuvanachakravartin Sri–Sundara–Pandyadeva (I, 1216-35) "who was pleased to take the Chola country." Records gift of money for a lamp by Achchan Tikkan of Maylaikodu in Malaimandalam.
94 of 1907 – (Tamil) On the same wall. A fragmentary record of the Pandya king Jatavarman Kulasekhara I (1190-1217). Contains a portion of the introduction commencing with the words puvinkilattimevi virriruppa, etc.
95 of 1907 – (Grantha and Tamil) On the south wall of the mantapa in front of the same shrine. An incomplete record. Mentions the temple of Nalayira–isvaramudaiya–Nayanar at Kalladaikurichchi and the village of Tirumadavanur in Andanadu, a disstrict of Pandi–mandalam.
96 of 1907 – (Tamil) On the east wall of the mantapa infront of the central shrine in the Nagesvaramudaiyar temple. A record in the twenty–first year (Kumbha Purva 6, Thursday, Satabhishaj) of the Pandya king Maravarman alias Tribhuvanachakravartin–Sundara–Pandyadeva (I, 1216–37), "who was pleased to take the Chola country." Records gift of money for oil by a native of Malabar (Malai–mandalam). See Ep. Ind., Vol. X, p. 138, where the date is pointed out to be Thursday, January 29, A.D. 1237.
97 of 1907 – (Tamil) On the south wall of the shrine of the Goddess in the same temple. A record in the ninth year and 1403rd day of the Pandya king Jatavarman alias Tribhuvanachakravartin Kulasekharadeva (I?). Records gift of land to the temple of Nalayira–Isvaramudaiyar at Kalladaikurichi.
98 of 1907 – (Tamil) On the same wall. A record in the thirty–third year of the Pandya king Maravarman alias Tribhuvanachakravartin Kulasekharadeva (1268–1308), "who was pleased to take every country." Registers a gift by the artisans (kanmalar) of Kalladaikurichchi alias Kshatriyasikhamanipuram to the shrine of the Goddess in the temple of Nalayira–Isvaramudaiya–Nayanar. The English equivalent of the date (Mithuna 12, New Moon, Mrigasirsha) was June 7, A.D. 1301, Wednesday. Mr. Sewell infers from this that the outer limits for the king's accession should be June 8 and June 27 of 1268.
99 of 1907 – (Tamil) On the same wall. A record in the twenty–fifth year of the Pandya king Jatavarman alias Tribhuvanachakravartin Kulasekharadeva (I, ? 1190–1217). Records gift of money for offerings by Achchan Tiruvikkiraman of Malaikodu in Malaimandalam. Mentions Srivallabhan alias Uttama–Pandya–Brahmadhirajan.
100 of 1907 – (Tamil) On the west wall of the same shrine. A record in the fifth year of the Pandya king Maravarman alias Tribhuvanachakravartin Sundara–Pandyadeva (I, 1216–37) "who was pleased to take the Chola country." Records gift of money for offerings and twilight lamps.
101 of 1907 – (Tamil) On the north wall of the same shrine. A mutilated record in the twentieth year of the Pandya king Maravarman alias Tribhuvanachakravartin Kulasekharadeva (I, or II?). Seem to record the laying out of a flower–garden in the name of the king.
102 of 1907 – (Tamil) On the same wall. A record in the sixth year of the Pandya king Maravarman alias Tribhuvanachakravartin Sundara Pandyadeva (I, 1216–37), "who was pleased to take the Chola country". Records gift of money for a lamp to the temple of Nalayira–Isvaramudaiyar.
The Kosakkudi Perumal Temple is situated south of railway station, near the eastern outer signal. It is bigger than the earlier two temples mentioned. This ruin still remains a majesty and beauty of its own. Here also the roof has caved in.
The 3 epigraphs are covered by thorny bushes. One of the inscriptions is by Jatavarman Vira Pandyan, who describes himself as the conqueror of Elam, Kongu, Chola and Chera territories. The epigraph cover the period as others.
No. 115 (Page No 78)
(A. R. No. 115 of 1907)
Kallidaikurichi, Ambasamudram Taluk, Tirunelveli District Kosakkudi-Perumal temple on the south wall of the central shrine This is much damaged.
The name of the king be read as Kulasekharadeva. It mentions the temples of Kulasekharam-udaiyar-Nayinar Periyapiran and Nalayira-Ichchuvaram-[Udaiyar].
No. 116 (Page No 79)
(A. R. No. 116 of 1907)
Kallidaikurichi, Ambasamudram Taluk, Tirunelveli District
Kosakkudi-Perumal temple on the same wall
This is damaged inscription dated in Kollam 613, Margali 8. It records an endowment of two ma of land made to the temple of Periya-Piran at Maditkurichchi in Mulli-nadu evidently by the then ruler, while he was staying in his ‘new’ residence at Tirunelveli in Kilvembu-nadu to provide for the daily service in the temple called the virakeralan-sandi (after the donor). It gives the details of distribution of the rice after the offering among the several members of the temples establishment .
The Kollam year 613 corresponds to Saka 1359 and A.D. 1437-38.
115 of 1907 – (Tamil) On the south wall of the central shrine in the Kosakkudi–Perumal temple in the same village. A much damaged record. Mentions Nayanar–Nalayira–Ichchuvara–mudaiyar.
116 of 1907 – (Tamil) On the same wall. Mentions in K.A. 663, the village of Madikurichchi in Mulli–nadu and Virakeralan sandi. The temple is called Nayanar–Periyapiran.
117 of 1907 – (Tamil) On the east wall of the mantapa in front of the same temple. A record in the twenty–eighth year of the Pandya king Jatavarman alias Tribhuvanachakravartin Vira–Pandya–deva. Seems to provide for feeding Brahmanas and for the bhiksha of ekadanda and tridanda sanyasins. (The Ekadandins and Tridandins are Advaitic and Visishtadvaitic sanyasins respectively. The king might be the same as he who came to the throne in 1253 and who "conquered Kongu, Ilam and Solamandalam and anointed victor at Perumbarrappuliyur.")
C.P. No. 9 of 1913 – (called the Vellangudi plates of Venkta I). – A record, dated in S. 1520, Vilambi, in the time of Emperor Venkatapati I, making the gift, to several Brahmanas, of the village of Vellangudi, the hamlet of Kalladaikurichchi, renamed Virabhupasamudram, in Mulli–nadu in Tiruvadi desa. The gift was in 261 shares and at the instance of Vira Krishna Naik of Madura (The latter was the same as Kumara Krishnappa or Periya Virappa, joint ruler with Visvanatha II. 1573–95)
The Temple has no Idol for Worship, No 
Ambal or Garuda
We request to you kindly help us to revive the the temple.
I had been to Swami Chadaudayar Koil. Its been set in a natural beauty surrounded by Hills and paddy fields in midst of forests a few kms from Pappankulam . I had a good darshan of the swami . There are 3 devis Puliguli Amman, Durga and Bhadra Kali and with Sasta. 
He is with Periya Karuswami ,chinna karupa swami and Agrohra Veerabhadra.
Sri Varasiddhi Ganapathy is the deity of this gramam. On the banks of the river there is a Sivan 
temple and n this street there is Sri Mahadeva Iyer Bhajanai Mandapam wher
e special Harikanthas, sivaratri mahotsavam, thirupuga are held. Last Kumbhabhishekam was performed in 1936 according to inscriptions in the temple. Apart from Sri Adi Varaha Perumal, all other temples are situated on banks of
There is another legend which states that originally the area now occupied by Sri Varahapuram Street was in the hands of Muslims and the brahmin streets were therefore divided into two 
distinct entities, with consequent discomfort and inability to observe the caste rules. According to the legend the Muslims moved to southern areas and the street was constructed. We have seen Kothai Aditya Varman resorting to resettle the Muslims from a particular locality in his capital to another locality. This new agraharam has also another name Veerappapuram. This name came perhaps due to the fact that Veerappa Nayaka who had already involved himself with inscriptions in other temples in the village constructed the Mandapam in the centre of the Agraharam, where the deity Lakshmi Varaha is taken for a ceremonial halt during certain festivals. Mudaliappapuram and Thimma Raja puram Agraharams must have been built at same time as this Mandapam, after the memory of Dalawa Ariyanatha Mudaliyar and General Saluva Thimma of Vijayanagar.
A Study of Well-settled in wonderfully designed dwellings by S.S. Kavitha
Study reveals advantageous features of a group of 1200 houses in an agraharam of Kallidaikuruchi in Tirunelveli district
house, bungalow, palace, flats and so on, marking a gradual progress in architecture. However, even in the days of advanced civilisation the dwellings of certain communities have retained their hoary features. Modernism has not been able to make any deep inroad into their tradition, if a study of a group of 1200 houses of Brahmins in an agraharam of Kallidaikuruchi in Tirunelveli district by 30-member group architecture students of Thiagarajar College of Engineering is any indication.
The team, led by III year architecture students with the support of juniors and seniors and guidance by staff members, documented a 14th century old settlement, which has remained a silent spectator to a changing world.
The students selected the settlement for its static image of the dynamic entity, artfully designed layout, unique architectural style, regional landscape, political, social, economic and climatic responses and proceeded their study based on physical features, socio-economic and cultural value of the settlement, document of existing housing and other built-up areas and analyzed the visual value.
The group also attempted to analyze architectural transformation in the settlement over a period of time, find out the degree of change in the settlement by documentation process, to diagnose the layout of the settlement, determine inherent construction techniques specific to the settlement and examine the climatic and physical influences on the settlement to achieve a comfort level of living.
The study group found that row housing pattern reduced the exposure of external wall surfaces to the sun, as the houses were constructed wall to wall, and also reduced the flow of heat into the house.
The narrow openings enhanced the velocity in which air flowed into the building. The movement of warm air around the house was minimized and helped to keep the interiors cool and comfortable.
To further minimize the discomfort of warm climate, direct openings and large volumes were avoided; they said and added that clear-storey openings were provided for effective ventilation.
On the street side, where the walls were exposed to direct sun and rain, the use of `thinnai' and `pandhal' provided shade and protection while the steep pitched roofs at an angle of 45 degree drained rainwater efficiently.
The successive layers of country tiling in the roof trapped the heat and provided effective insulation.
The settlement had only linear houses with three to six meter breadth and 60 to 100 meters length.
From the pial (thinnai), thalvaram, the house ends with a garden that gave way to the channel that flowed behind the houses.
There is another temple for Sastha or Ayyappan in the Sri Varahapuram Agraharam limits. Sastha is a deity beloved on both sides of
Sasta Preeti
Sasta Preeti is a festival dedicated to Sri Dharma Sasta Guardian deity of the place. A Saturday is chosed in Tamil month of Aadi, preferably last Saturday the festival takes place. The Function is known as “Periya Aadi Yantram” , here the deity is invoked in a Kuttivika along with His Consorts, His Son Chella Pillai and His Servants (Sangalli Bhuthatan,Yakshi). The Abhishekam is performed to the deity using all materials, plastered with sandal, jewels, flowers and fruits and rice is offered to him. All families are invited to the festival.
30 years back, In Adi Varaha Perumal Temple, where the deity is invited, is kept in the Sasta Mandapam, pujas takes place, and Aaradhanai takes place after the pujas are completed with verses from Vedas being recited. A Council meeting of Karathaiyar Brahmana Samooham takes place. The Brahmins are fed with food in all the mandapams of the temple after the pujas are over, the deities and his servants are taken to the bathing ghat of the Chidambarawer koil in pattanaianrpuram gramam and given ritualistic bathing in the kanndian canal. When returning from the bath, sasta sthruti is sung to pacify the deities and is ceremously led back to the temple by nadaswarams. The procedure takes place again in the night.
As the Karathaiyar Palayam Brahmana Samooham has properties in kerala, every where is a Sasta Preeti held in kerala, representation from Kallidaikurichi is there and special respects are being given to the representatives.
Since the lands were purchased in name of Lord Sasta, a special tax is collected from all residents of this street and given to Lord Sasta on sasta preeti day. There is another temple dedicated to Lord Siddhi Vinayakar on banks of Kanndian canal. There is a mandapam dedicated to Sri Venugopala Swami where all regular and major functions are conducted
The
Kothai Aditya Varma came to the throne of Venad in 1469 and ruled till 1484 A.D. He is also known as Chempaka Aditya Varma. He ruled over a territory comprising the present districts of Quilon, 
The earliest inscription in the Lakshmi Varaha temple of 653 M.E. (1478 A.D.) records some gifts made to the deity of temple called 'Jnanappiran' by one Thiruvengadamudayan of Kadirarayanpatti, hailing from Cherakumaran Sub divison of Raja Raja Chaturvedi Mangalam. The second inscription of 655 ME (1480 A.D.) records another gift to the temple by a brahmin. The third inscription of 671 M.E (1496 A.D.) deals with a gift of twenty Mas of land for conducting a puja in this temple known as 'Veera Keralan Sandhi'. The fourth inscription 698 ME (1524 A.D.) deals with a gift of paddy made by Kaikolan Kumarar Marthandan of Cherakumaran Sub division, falling with the area served by 'Jnanapiran' temple, in favour of the God in another temple known as 'Pavalakkoothar' for celebrating the Kartika Depam festival in the temple, a Vishnu temple. It may be noted that the Kartika festival is observed normally in Siva temples. This inscription thus indicates the broadminded universality of religious faith.
What could have been the reasons which prompted Kothai Aditya Varman to build a temple for Lakshmi Varaham in Kallidaikurichi? It could not be his devotion to his 'Ishtadevata' only. Perhaps he wanted to build a duplicate of Sri Varaham temple at
We have a Mandapam built on the Banks of the river where Aarattu Festival takes place .
Adi Varaha Perumal is the presiding Deity of this Gramam. The gramam is formed of
Chitirai, Veedhi Ulla, fifth day of the Brahmotsavam ,
Garuda sevai,
10th day Ratha utsavam ,
11th day Aaratu, dazzling fireworks, a grand poo palaku is conducted after the aaratu.
Vaikunda Ekadesi sadhyam, Avani Dwadesi morning sadhyam ,
in the tamil month of Thai masa Laksha deepam, Sanga Abhishekam are being conducted
There is a Sri Rama Bhajanai Mandapm where Bhajans,thiru kalyanams Gokulashtami are held for past 85 years without break for 10 days with religious flavour.
First Lord of the Universe Lord Vinayaka and Lord Rama with Lakshmana and Sita are the presiding deities of this gramam. Pillaiyar is called as Ratnagarba Ganapathy. In 1948, 1986 and 1999 kumbhashekams were held at the temple. In 1981 A Chandi Homam was performed in this temple in presence of His Holiness Abhinava Vidya theertha and Bharathi theertha Mahaswamigal. In 2002 Centenary celebrations were held for 11 days during Ramanavami. Chaturdi utsavam, Navaratri, Mahadeva Ashtami, Sankatahara Chaturdi are held every day.
3rd, 4th and 5th days of Adi Varaha Perumal Brahmotsavam are held in this gramam
Many Illustrious Sons of Kallidaikurichi belong to this place.
Among all gramams of Kalyanapuri/Kallidaikurichi - Thonthivilagam is one. Historically situated along the banks of
The gramam is named after this lord. In
The Lord’s Idol was carried from Tanjore District Kartha Manikam a village next to Nachiyar Koil by a family on their head centuries back. A special Treatise called Sada Purshani was written by Sri Anantha Krishnan Sastrigal in this gramam in 1916 while serving in government service.As per his wish a utsavar moorthy was sculpted and kept for worship during Chaturdi festival. In 1961 and 1999 Kumbhishekam was performed for this temple.
- Vaithiappapuram
Sri Vathiappapuram Gramam is the one of ancient places to be situated in Kallidaikurichi. Sri Subramanya Swami with His Consorts Valli and Devasena rule and preside over the gramam. Sri Siddhi Vinayakar, Sri Dharma Sasta with His Consorts Purna and Pushakala and Sri Kasi Viswanthar with Vislalakshi are other deities in the temple.
In tamil month of Karthikai , after the Sandhya kala poojas are over, there is a Vedic prayanam takes place in which no of recitations are noted about 250 times, if there is any mistake committed , a special prasanam is performed to find out where is the mistake is committed , in this way again the same procedure is repeated .
This is a special feature in this gramam. This is referred to as Refresher Course .Vedas is recited every day of the month. Important Festivals like Skanda Shasti, Mahadeva Ashtami, Vaikasi Visakam and 6th day of the Brahmotsawamof Sri Adi Varaha Perumal takes place at the gramam with religious flavour and bhakti.
parts of the world attended the function. Skanda Sasthi was held at the temple amist heavy downpour yet The Lord seem dizzled in his battle against Suran
Vedanta Bhagavatar was born in 1878 in Kallidaikurichi.He came of a family of Sanskrit scholars who were attached as teachers of Sanskrit and shastras to the Tiruvadudurai math.His father was Muthu Shastrigal who was holding this respected position in the math.Observing the talent of the young Vedantam the head of the Tiruvadudurai adinam consulted Muthu Shastrigal and placed vedantam and the celebrated nagaswaram artiste Tirumarugal Natesa pillai under Vidwan Melattur Ramaswami Iyer for being brought up as a musician. Vedantam qualified himself not only as a vocalist but also as an early performer of Harikatha.This, he learnt from Tanjavur Krishna Bhagavatar and Tiruppayanam Pancapakesa shastrigal.He gave his first performance at the age of 17 in the Melatheru bhajanai matam in Kallidaikurichi.His family were also traditional shrividya upasakas.
He learnt Dikshitar kritis from Subbarama Dikshitar and also Ambi Dikshitar.With Ambi Dikshitar he had come and stayed for some years in Madras to propagate Dikshitar's kritis by both teaching and publication.He published an edition of the Kamalamba navavarana kritis in the year 1936 with texts,translation and notation.
He did the kathakalakshepam the Lalitopakhayna in Tiruvarur.He also came into contact with other famous figures of that time in the musical field, Konerirajapuram Vaidyanatha Iyer and Sarabha Sastrigal with the latter accompanying him on the flute in several Harikatha performances.
He specialised in Ragam,Tanam and Pallavi and it is worth noting that at that he prepared and published a book entitled 'Sangeetha Tatva Pradarshini' otherwise called 'Pallavi Parijatam'.His brother Kallidaikurichi Ramalinga Bhagavatar accompanied him in the concerts.
He was also a composer and has composed one hundred compositions including a varna in poorvikalyani.The media of the songs are sanskrit,telegu and Tamil and the deities are mostly Devi,Subrahamanya and Shiva.
He was given the Sangita kalanidhi by the Music Academy in the year 1940.When he presided over the Academy's conference in 1940, the lakshanas of ragas like saurashtra,arabhi,sama and varali and ahiri were discussed and defined.In his presidential address he emphasised the importance of sahitya and the need for singing the texts of the songs correctly and with the knowledge of the meaning. He took sanyasa in the same year and passed away.
Kallidaikurichi - A Personalities Study
Sila Salipuram, Kshatriya Singapuram, Raja Raja Chaturvedi Mangalam, Sigamanipuram are the some of the names given to Kallidaikurichi in the Vedas.
Those days, there used to be marriages held almost every day. Once Sringeri Jagadguru Sri Narasimha Bharathi came to the place, he heard the enchanting sounds of nadaswaram, he immediately named the palace as Kalyanapuri to the place - Kallidaikurichi and this is found in the records of the inscriptions.
In the Centre the Temple dedicated to Sri Adi Varaha Perumal or Lakshmipathy Perumal stands, in the south stands the Manenthiappar Temple and North direction another Perumal temple.
The Village under the control of Karathaiyar Palayam Brahmana Samooham has eight gramams under its control.
1. Vaithiappapuram
2. Thottivalagapuram
3. Ramachandrapuram
4. Thennur Gramam
5. Sri Varahapuram
6 Pattanainarpuram
7 Moulippapuram and
8. Ekabarapuram.
Some of the Illustrious Sons who have born and had been successful in their respective fields.
Industries:
1. Sri S.N.N Sankaralingam Iyer and their Family
2. Sri K.R Sundaram Iyer and their Family
3. Sri K.Eswara Iyer and their Family
4. Sri R.S.A Sankar Iyer and their Family
5. Sri A. Natarajan Iyer
6. Sri R.Ramasundaram Iyer and their Family.
Government Services:
1. Sri R.Sivaramakrishnan Iyer – Acct General
2. Sri Lakshminarayan - Chief Engineer – Bihar
Medical Service:
Sri Mahadeva Iyer – Text Book of Surgery – Heart Surgeon
Vedic Pundits:
1. Sri Brahmashri Vedanta Dikshidar
2. Sri Brahmashri Yagna Dikshidar
3. Sri Brahmashri Sakthi Dikshidar
4. Sri Brahmashri Ayya Sastrigal
5. Sri Brahmashri Kulathu Dikshidar
Present Generations Sri Ramakrishna Dikshidar
Sri Viswaweshwar Dikshidar
Appadurai / Sankaran Vadhayars
Kulathu Sastrigal
Historian: Sri Nilakantha Sastri
Bhajans / Bhakti: Sri Veda Ayya Swamigal
Freedom Fighters who have laid their lives:
Sri Yageshwara Sharma, Sri Gomathi Sankar Dikshidar, Dr T.C Sankar Iyer and his wife/ His Brothers and Tyagi Subramanian
Dance / Music:
Vedanta Bhagavathar
Ramalinga Bhagavathar
Sankara Narayana Bhagavathur
Mirudagam Siva Kumar
E.Krishnan – Dance
Hari Krishnan
Sri Yogeshwar alais Ramakrishnan is said have attained Siddhi at Kallidaikurichi.
Mahadeva Bagavatar
Mahadeva Bhagavatar was a soft colossus in the realm of Carnatic Music, a devoted disciple of the Dikshita Parampara and a forgotten factor. He came under the tutelage of the legendary Sangita Kalanidhi Vedanta Bhagavatar at the tender age of nine and served him for over two decades. He accompanied Vedanta Bhagavatar and Ramalinga Bhagavatar in their Harikathas and Kutcheris for many years. His grip on laya was fabulous - only one finger beat even in the rendition of an 8-kalai pallavi. Perhaps, he was the only musician to have rendered pallavis in Lakshmeesha, Ragavardhana and Simhanandana Talas. Yet, he lived in unsung glory and led the life of a recluse.
Mahadeva Bhagavatar was one of the triumvirate (along with Anantakrishna Iyer and Sundaram Iyer) who transcribed several rare compositions of Dikshitar, from the cadjan-leaf treasure belonging to Ambi Dikshitar in 1935. This perhaps was the salient contribution of Mahadeva Bhagavatar to posterity. His faith in Dikshitar was immense and absolute, bordering on the impossible. One of Bhagavatar's outlandish views was that there should be at least one composition of Dikshitar for each naama of the Lalita Sahasranaama. Another pet theory was that Dikshitar's Adhisthana at Ettayapuram is the place where Dikshitar's mortal remains are buried.
Mahadeva Bhagavatar was a staunch Shrividya upasaka and took formal Deeksha. He was a close associate of Swami Vimarshananda.
He gave up performing in public in 1954 and restricted himself to teaching Dikshitar's compositions. Those who learnt under him include Sangita Kalanidhis R. Vedavali & Umayalpuram K. Sivaraman, Dr. N. Ramanathan, Suguna Purushottaman, Ranganayaki Parthasarathy and myself.
The Madras Music Academy did recognize his contributions during the Dikshitar Bi-Centenary celebrations in 1975. A few years back the Academy conferred the "Sangeeta Kala Acharya" title on the Bhagavatar.This nonagenarian was one of the votive forces behind the Guruguhanjali movement and also received the Guruguhanjali award. He was like an April rose, that blooms only in the early spring. His loss is irreparable and his demise heralds the closure of a one-man institution.
A NOTE ON KALLIDAIKURICHI DR. E. S. SANKARANARAYANA IYER
Kallidaikurichi Sangeetha Saahithya Vidwan Dr. E. S. Sankaranarayana Iyer (Dr. E.S.S.) (1881 ? 1947) was an exceptional man of various talents and multifaceted personality. He was a practising medical man, composer of classical Carnatic music (in Tamil, Telugu and Sanskrit), a sportsman, animal-lover and a freedom fighter and above all, a great human being.
He acquired the knowledge of medicine by working under an English doctor attached to Palayamkottai General Hospital, who, convinced of Dr.ESS?s knowledge and skill, issued the certificate to Dr.ESS for practicing as a doctor (both medicine & surgery) . He used his acquired skill for the benefit of the rural population in particular. He rendered free medical treatment to the poor section of the society.
During Pre-Independence period when actually the second World War was in progress (1936-1941) the availability of allopathic medicine was extremely limited. Dr. ESS effectively produced medicines for various illness, combining the various forms of medicines like Ayurvedic, Unani, Siddha and Allopathic etc. Infact, he was making I.V. Solutions by collecting the rain water and there are occasions when the Government Hospital in Palayamkottai have approached him for these I.V. Solutions in emergencies when they ran out of supplies.
His second love was carnatic music. He was an avid listener of good music and a practical critic and in this process, developed skills for composing keerthanams in Tamil, Telugu, and Sanskrit. For this purpose, he upgraded his proficiency in Tamil and learnt Telugu and Sanskrit all by undergoing special instructions from the Pandits in those languages. Most of his compositions were written either in dry palmyra leaves or in standard exercise notebooks. However, he could not publish his composition and propagate the same. In this context, it will not be out of place to mention that he had been a regular attender of Music Academy right from its inception till 1946. But, he passed away all of a sudden in the beginning of December 1947 when he was actually planning to come down to Madras to attend the music season. His association with the organizers of Music Academy as well as the great musicians of that time (who did not have the present day advantages of modern sound system and instruments) was very cordial and excellent. In fact, he was one of the Founder Members of ?Expert Committee? of Music Academy who were evaluating the Music Concerts and also holding discourses on carnatic music particularly during the music season in Madras during December- January every year.
Also he has to his credit, many compositions of Katha Kalakshebam like Valli Thirumanam etc. In fact, he himself used to conduct these Katha Kalakshebams. These Katha Kalakshebams have been lost and the family members are trying to trace them. Also he has written the life history of Bala Gangadhar Thilak as a Kalakshebam and published a book ?Thilakar Vijayam?.
As a lover of sports (scope for which was very much limited before Independence of India) he used to accompany sports loving groups irrespective of caste, creed and age and even used to bike the distance and enjoy the thrills of sports. As a great Freedom Fighter, he was a well-known Congress Man and was accepted as a follower of Mahatma Gandhiji. But he was not imprisoned in-spite-of his well-known activities on freedom fighting as the British Government dared not to touch him. He used to wear only genuine hand spun and hand woven ?Khader? clothings. He had the pleasure and privilege of hoisting the National Flag at the main pole of the village, Kallidaikurichi. He passed away within 4 months of India attaining Independence thus depriving the down-trodden poor rural population of free medical service and fatherly advice.
He was a great lover of animals and particularly cattle and used to have continuous interactions with veterinary doctors for ensuring well-being of the cattle in the rural areas. During epidemics of rhinder pests affecting the cattle and proving to be fatal, he mobilised many veterinary doctors and along with cowherds organised a number of teams to visit rural areas and to give preventive inoculations which almost practically arrested the spreading of the epidemics in that area. In this process, he not only saved the animals from almost certain death, but also saved the families of cowherds who are dependent on these cattle.
In a small way, he was also an engineer even with limited tools available. In his laboratory, he used to make even surgical equipment which he effectively used in many emergency cases requiring surgical treatments, which could not be referred to the nearest hospital namely Palayamkottai General Hospital. In this process, he has saved many lives and prolonged the life span of many people.
Even while working and treating patients, he was always humming and reciting the compositions of great composers like Thiagaraja, Muthuswami Dikshidar etc. He used to approach all problems with great humane approach including listening to the problems of the people without any bias and coolly without any haste and thus created a niche in the minds of the local rural population.
After his demise in December 1947, his compositions had gone into archives as his children had spread all over India and could not devote their time, having been busy in the up bringing of their own families. However, in the year 1966, his seventh daughter and 13th offspring Smt. Saraswathi Sankaran took great trouble in-spite-of the limited financial and logistic support from the family members and acquaintances, brought out Volume I of the compositions of Dr.ESS. It was a great commendable effort and a fitting recognition to a great soul, though belated.
In 1993, during the occasion of a family gathering, a need was felt for going through the archives, to bring out all the compositions of Dr.ESS and publish them, which needed lot of work like setting Tune, Talam, Padam and Raga for the balance compositions. In this process, assistance was rendered by Sri S.Natarajan and Smt. Sharada Natarajan (last daughter of Dr.E.S.S) to Smt. Saraswathi Sankaran. At this point of time, they were aged 70, 68, and 70 respectively. In-spite-of physical limitations, they took lot of efforts thus mentally taxing themselves substantially to bring out Volume II & Volume III.
In this context, looking to the special responsibilities imposed upon the trio and their physical limitations, it was decided to form the ?Maragatham Sankaranarayanan Trust? by the members of the family with the able directives and guidance of senior members of the family. The Maragatham Sankaranarayanan Trust is propagating the compositions of Dr.E.S. Sankaranarayana Iyer through annual concerts and endowments in some sabhas of Chennai which conduct competitions based on compositions of Dr.E. S. Sankaranarayana Iyer.
Karathaiyar Palayam Brahmana Samooham
The Karanthayar Palayam Samooham was an association of Brahmin merchants of Kallidaikurichi, who were engaged in banking and other mercantile activities in Kerala, Tamilnadu and Ceylon. They used to finance local and external trade, by using payment-on-sight hundies, of 90 days and 120 days and longer durations. They also used to assist in trading the finer count varieties of cloth from Pandya country, in return for the hill produce of Kerala. In the course of their mercantile activity, the Brahmins of Kallidaikurichi used to travel a lot in convoys of bullock carts, often carrying goods and passengers with escorts of armed retainers. 
They need to halt at every 15th or 20th mile. Sathrams of caravan serais were therefore necessary with trustworthy staff stationed at each place. The Samooham used to arrange for these services being provided to all the brahmins of the village, at a reasonable cost. These satharms had local properties in places like Kottarakara, Kayamkulam, Cochin and other places. The Samooham provided these services under the facade of religion. It was a multipurpose organization, similar to the ancient merchant guilds like 'Anjuvannam' and 'Arunootuvar' etc. Today this economic purpose of the Samooham has disappeared, but the cultural and religious aspects remain.
Karanthayar Palayam Brahmana Samooham
Sri Lakshmipathy Seva Samithi : Sri Lakshmipathy Perumal Temple
Sri Subramanya Seva Samithi Sri Subramanya Temple
Thoothovilagam Gramma Brahmana Samooham Pillaiyar Temple
Sri Varahapuram Brahmana Samooham
Sri Sasta
Sri SiddhiVinayaka Samithi
Siddhi Vinayaka Temple - Srivarahapuram
Sri Ekabarapuram Gramma Brahmana Trust
Pillaiyar,Sivan And Perumal Temples
