The origins of the Koneswaram Temple have been estimated through an analysis of carved reliefs on the temple's ruins, historical literature, and inscriptions found in royal charters dating from the 5th to the 18th centuries. It is believed that Koneswaram was founded before 400 B.C., although the exact date remains unclear. Evidence suggests the shrine possesses classical antiquity, with construction of Hindu temples becoming prevalent due to the faith of local and mercantile communities during the Sangam period.
Kaviraja Varothiyan's Tamil poem, inscribed on the Konesar Kalvettu—the 17th-century stone inscription chronicle of the temple—dates the shrine's establishment to approximately 1580 B.C. Archaeologists note that its initial phase likely consisted of a rock cave and multilayered brick shrine styles, commonly constructed for Tamil deities during the Sangam period.
Contemporary historians such as S. Pathmanathan and Paul E. Peiris suggest that Koneswaram has a recorded history dating back to 300 B.C., with mentions in the Vayu Purana. Peiris highlights that Koneswaram was recognized as one of the five Iswarams of the Hindu deity Shiva in Lanka before the sixth century B.C., serving as a significant centre of worship long before the arrival of the mythical exile, Vijaya, attributed to around 543—505 B.C. Koneswaram is considered the easternmost of these Iswarams, with the others being Naguleswaram (Keerimalai), Thiruketheeswaram (Mannar), Munneswaram (Chilaw), and Tenavaram (Tevan Thurai). The historian Diogo de Couto, in the 16th century, added the Ramanathaswamy Temple at Rameswaram to this esteemed group of temples.
Other accounts suggest that the worship of Eeshwara by mythical royals, such as Kuveni, existed on the island before the arrival of Vijaya. While Pathmanathan agrees with Peiris regarding the temple's significance, he posits that Koneswaram was most likely established as a Hindu shrine by mercantile communities from the Kalinga region of India in the fourth century B.C., where another Shiva temple dedicated to Gokarnasvamin is located in the Mahendra mountains.
The 18th-century Tamil chronicle, Yalpana Vaipava Malai, connects Vijaya and his seven hundred followers to the shrine, stating they undertook extensive repairs of the five Eswaram’s upon their arrival, integrating with local tribes and forming matrimonial alliances with the Tamil kingdom through Pandyan queens. The Encyclopædia Britannica appears to support this view, attributing the shrine's establishment to Tamil migrants in its 1974 volume, while other sources like Encyclopedia Americana and New International Encyclopedia note that early Tamil rulers erected a temple with a thousand columns on the hilltop.
King Ellalan Manu Needhi Cholan, around 205 B.C., and Prince Kulakottan of the Chola Dynasty made significant renovations to the Koneswaram Temple and the Kantalai Tank, which was vital for irrigating the plains belonging to the shrine. Kulakottan’s reign is alternatively cited as spanning between 1580 B.C. and 1250 A.D. Through the patronage of various Tamil dynasties during the early classical to mediaeval eras, the temple flourished in the early centuries of the First Millennium. During its zenith, Hindus constructed at least three grand stone temples with gopura on Swami Rock: one dedicated to Vishnu-Thirumal, another to the goddess, and the principal temple of the complex dedicated to Lord Shiva at its highest point.
Legend :
The Koneswaram Temple is steeped in rich legends, reflecting its deep historical and cultural significance in Hindu tradition.
Worship by Divine Figures : One prominent legend holds that Shiva at Koneswaram was worshipped by Indra, the king of the gods. According to another tale, King Ravana from the epic Ramayana and his mother worshipped Lord Shiva in the sacred form of a lingam at Koneswaram around 2000 B.C. The cleft of Swami Rock is attributed to Ravana's immense strength. It is said that Ravana’s father-in-law, Maya, constructed the Ketheeswaram temple in Mannar. Legend has it that Ravana brought a swayambhu lingam from the temple to Koneswaram, part of the sixty-nine lingams he transported from Mount Kailash.
The Legend of the Smiling Infant : James Emerson Tennent recounts a charming Tamil legend linked to the Temple of the Thousand Columns atop Swami Rock. An oracle predicted that a great peril loomed over the dominion of a king in the Deccan, which could only be averted by sacrificing his infant daughter. To save her, she was placed on a sandalwood ark and sent adrift at sea, eventually reaching an area south of Trincomalee, known in the mid-19th century as "Pālanakai," or "smiling infant," now called Panagai. The girl was adopted by the local king and grew to rule over his territories. Meanwhile, the Hindu prince Kullakottan, upon learning from the Puranas that the rock at Trincomalee was a sacred fragment of the Koneswara parwatia, a part of the golden mountain of Meru, journeyed to Swami Rock and constructed a temple dedicated to Shiva. The princess, upon hearing of his arrival, initially sent an army to expel him, but ultimately married him to end the conflict. She later attached vast rice fields in Thampalakamam and built the great Kantalai tank to support the temple and irrigate the surrounding plains. Upon her death, Kullakottan is said to have shut himself inside the pagoda at Swami Rock, later found transformed into a golden lotus on the Shiva altar.
Sage Agastya’s Journey : The Dakshina Kailasa Manmiam, a chronicle on the temple's history, recounts that Sage Agastya travelled from Vetharaniam in South India to the Parameswara Shiva temple at Tirukarasai—now in ruins—on the banks of the Mavilli Kankai, before proceeding to worship at Koneswaram. From Koneswaram, he went to Maha Tuvaddapuri to honour Lord Ketheeswarar and eventually settled on the Podiya Hills.
Dutch Legends and Francina van Reede : Dutch legends associated with a Hindu pillar from the ruins on Swami Rock refer to an inscription found on the re-erected monument, dated to 1687. The inscription commemorates Francina van Reede, Lady of the Manor of Mydrecht, who is mentioned in the diaries of the Dutch Governor of Ceylon, Gustaaf Willem van Imhoff. In his 1738 account, he notes visiting "Pagoodsberg" or "Pagoda Hill" on a trip from Jaffna to Trincomalee, where he observed the name of Francina van Reede inscribed on a pillar. This pillar is said to mark the spot where Francina, daughter of the late Commissaris Generaal van Reede, tragically ended her life by jumping into the sea after seeing her betrothed sail away to Holland. Some historians suggest this story conflates with practices where idol-worshipping sailors venerated the site from the sea. Records indicate that Francina remarried in 1694, while other interpretations propose that the pillar was erected to commemorate her farewell to her father as he sailed past, symbolising human affection. This site is also referred to as "Lover's Leap," in connection with her legend.
King Gajabahu I's Transformation : Another legend states that in 113 A.D., King Gajabahu I marched from his southern strongholds to the Konesar Kovil with the intention of demolishing it and converting it into a Buddhist temple. However, upon nearing the Kantalai tank, he miraculously regained his sight thanks to a Hindu, leading him to convert to Hinduism. This tank is believed to have been named "Kandalai," meaning "eye grows" in Tamil, in recognition of this miraculous event.
Administration History :
The Koneswaram Temple has a rich administrative history dating back to ancient times, originally managed by local Tamil kings and influential families. During the colonial period, the Dutch and later the British assumed control, leading to significant changes in its governance. After gaining independence, the temple fell under the administration of the Government of Sri Lanka, which has since been responsible for its preservation and management. Today, it continues to be a significant religious and cultural site, managed in accordance with the traditions of Hindu worship and local customs.