It has been in existence at least since 1000 CE although myths surrounding the temple associate it with the popular Indian epic Ramayana, and its legendary hero-king Rama.

The main Shiva temple owns extensive property in the surrounding villages, ownership of which was affirmed when the region was part of the medieval Kotte Kingdom.

Due to religious and demographic change after the late 18th century, most surrounding villages and towns are not directly associated with the temple administration and maintenance.

Proximity to the trading routes and to the port provided an opportunity for transmission of ideas and people from India to Sri Lanka.

[6] The temple began under the patronage of Pattuva chiefs and was probably constructed during the early part of the 10th century CE.

The Kali temple is a popular sorcery and cursing shrine associated with animal sacrifices and spirit possession.

The temple dedicated to the Sinhala deity Ayyanayake (Aiyyanar to the Tamils) is administered by a local Sinhalese family.

[5] Munneswaram, along with Koneswaram (Trincomalee), Naguleswaram (Keerimalai), Thiruketheeshwaram (Mannar), forms the five ancient temples (Ishwarams) dedicated to Shiva in the region including Sri Lanka.

[6][10] The first known reconstruction of the temple was recorded in a grant made by Kotte Kingdom King Parakrakrama Bahu VI (1412/1415–1467).

[4] The Portuguese, after their arrival in Sri Lanka in 1505, began a campaign of forced conversion and destruction of many Buddhist and Hindu temples around the island.

They destroyed the Munneswaram temple completely in 1578 CE with the exception of the basement, and used the core of the building as a Roman Catholic chapel.

[12][14][15] Following the destruction, the Munneswaram Pattuva area came under the control of the expanding Kingdom of Sitawaka, led by its king Rajasinghe I (1581–1593), who continuously harassed the Portuguese during his reign.

The Kalasam or Kotha on top was made of silver, a work of art displaying affinity to South India's Dravidian architecture.

According to a Tamil legend, Sinhala Buddhists who hail from outside of Pattuva, Munneswaram is primarily a goddess temple, currently associated with Kali, and also a popular place of sorcery.

The legend further postulates that another Sinhalese female deity, Pattini, prevented Kali from devouring human beings and made her settle down in Munneswaram.

According to that myth, the king, who was afflicted with an incurable skin disease, was cured after taking a bath in the ruined temple's holy pond.

A sacred pond is situated in front of the Siva temple and a fig tree stands by the side of it.

[4] According to anthropologists Richard Gombrich and Gananath Obeyesekere, the cult of Kali reached Sri Lanka via South India.

A myth that has Kali landing at the town of Chilaw, and residing in Munneswaram, has made the temple a popular place of visit for cursing and sorcery purposes.

Since the 1960s a number of Sinhalese Buddhist shrines dedicated to Kali have sprung up all over the island, especially in urban areas.

The annual Munneswaram festival is an important part of the temple calendar and it attracts Hindus, Buddhists, Catholics and even Muslims.

Booths are erected outside for the sale of food, drink, brassware, pottery, cloth and holy images.

On the penultimate day of the festival there is a procession, when the image of the goddess is placed upon a huge wooden chariot and pulled around the temple by devotees.

After the holy bath, the procession goes back to the temple along a route through Chilaw, accompanied by traditional Nadeswaram and Thavil musicians.