The Kutralanathar Temple boasts a rich history of over 2000 years, believed to have been constructed even before the 5th century B.C. The Sangam literature references the Pothigai hills, suggesting that Kutralam may have been one of the towns during the Sangam period. The Ay dynasty ruled parts of southern India from the early Sangam age until the 10th century A.D. Among the notable rulers of this dynasty, Ay Antiran stands out as an eminent chieftain of the Velir clan, often regarded as the third chain of philanthropists. His name is mentioned in the Purananuru as the lord of Podiyil Malai in the southern Western Ghats.
During the early Sangam era, Kochenganan, a Chola monarch, constructed numerous temples across Tamilakam. He designated a specific tree as the 'holy tree' (Sthala Vriksham) for each shrine. Consequently, the Kutralanathaswami shrine is associated with the jackfruit tree (Artocarpus heterophyllus). This evidence leads scholars to believe that the worship of Kutralanathaswami may have originated during the Sangam period.
Kapiladeva Nayanar, a poet believed to have lived in the 10th century A.D., praises Kutralam town in his poetic work 'Sivaperuman Tiruvandadhi.' Kutralam is recognized as one of the five dance floors of Lord Nataraja (Shiva) and is referred to as the Chitra Sabha. Among the 14 Shiva shrines in the Pandya country, Kutralam is considered the most ancient. Additionally, the Parasakthi Peetam, one of the 64 Sakthi Peetams, is part of the Kutralanathaswami temple and is also known as the Yoga Peetam, Dharani Peetam, and Arutparasakthi Peetam.
Legend :
Agastya Converts Vishnu Shrine to Lord Shiva Shrine: According to legend, an overwhelming crowd of Devas and Rishis attending the wedding of Lord Shiva and Mother Parvathi caused the northern part of the earth to sink while the south began to rise. To balance this, Lord Shiva summoned Sage Agastya, assuring him that his singular weight could resolve the issue. Lord Shiva promised Agasthya that he would be able to witness the wedding from Kutralam, where he would convert the Vishnu shrine into a Shiva shrine by worshipping the Shivalingam according to the Makudagama rules.
Upon arriving at Kutralam, Sage Agasthya was denied entry by the Dwarapalakas of the Vishnu temple. Upset but determined, he went to the nearby Ilanji Kumaran temple, where he fashioned a Linga from white sand and prayed for a vision of Lord Shiva. Lord Muruga then appeared before Agasthya and advised him to enter the temple as a Vaishnava, make Perumal into Shiva, and worship accordingly.
Agasthya entered the temple, marked with Tiruman Nama on his forehead and wearing a Tulsi mala around his neck, while holding Lord Shiva in his heart. During his worship, the conch in Vishnu's hand transformed into a deer, the Tulsi became a crescent moon, the tilak became an eye on the forehead, and the gem on his chest turned into a serpent. As Agasthya pressed Vishnu's head down, it gradually transformed into a Shivalinga. Immediately, he was granted a vision of the wedding between Shiva and Parvathi.
It is believed that the Devas worship Lord Shiva during the day, while Sage Agasthya performs worship at night. The fingerprints of Sage Agastya are said to be visible on the Linga he created, and the Shiva worshipped by Agasthya at Ilanji is honoured as Iruvaluka Nayaka. Devotees are encouraged to worship Iruvaluka Shiva first for maximum benefit before proceeding to Kutralam. The temple retains the conch shape it had as a Vaishnavite shrine, symbolising the power of Mother Mahalakshmi, with the conch sound serving to energise the atmosphere during Shiva pujas.
Dharani Peetam: While converting the Perumal temple into a Shiva temple, Sage Agasthya transformed Sridevi into Kuzhalvai Mozhi Nayaki and Bhoodevi into Parasakthi. Mother Parasakthi is worshipped on a peeta designed as a Sri Chakra. As Bhoomadevi was transformed into Parasakthi, this peeta is revered as Dharani Peeta, where "Dharani" signifies earth or Bhoomi.
The Name: The name Kutralam is derived from "Ku," representing the cycle of births and deaths, and "Thalam," indicating the remedy for this suffering. Worshipping the Lord in Kutralam offers solutions to these existential pains.
Pilavendhan Entrance: The temple features five entrances, symbolising the four Vedas, with the fifth representing the path of Pilavendhan, who came to witness the dance of Lord Shiva.
Unique Posture of Dwarapalakas: The design of the Dwarapalakas is distinctive, appearing as if they are engaged in conversation. One Dwarapalaka is depicted asking the other if Sage Agasthya has arrived, to which the response is negative.
Thaila Oil as Prasadam: When Agasthya pressed his hands onto Lord Perumal’s head, it caused a headache for Lord Shiva. To remedy this, Thaila-oil is applied to the Shivalinga Bana during the 9:30 a.m. puja. This special oil, prepared from cow milk, green coconut, sandalwood, and 42 herbs boiled together for 90 days, is mixed with pure Gingelly oil ground in a traditional manner. This oil is offered as prasadam to devotees.
Kadukkai Nivedhana: During the Arthajama puja, a medicinal offering made from a nut called Kadukkai (in Tamil), along with dry ginger and pepper, is presented to the Lord. Since the deity is constantly beneath the falls, this offering protects him from cold and fever.
Arjuna Reclaims His Lost Linga in Kasi: Legend holds that Arjuna, while in Kasi (now Varanasi), lost a small box containing the Shivalinga he worshipped. Miraculously, he recovered it in Kutralam, where he left it after his usual worship. This Linga is housed in a separate shrine within the Prakara. Devotees who have lost something often worship in this shrine for the return of their lost items. Arjuna is said to have regained the Linga on Panguni Uthiram, a day in March-April.
Administration History :
The temple's administration began with the early Chola and Pandya periods, overseeing construction and renovations, including significant contributions by Rajaraja Chola I. Over time, the Nayak period introduced further developments, enhancing its structure and governance. In the modern era, the temple has been maintained under the control of the Hindu Religious and Charitable Endowments Department of the Government of Tamil Nadu. Recent renovations, such as those in 1925 and subsequent Kumbhabhishekam ceremonies, reflect ongoing community involvement and devotion.