Kalyana Sundareswarar

The temple is praised by saints Sambandar and Sundarar in their Thevaram hymns.  This is the 23rd Shiva temple on the northern bank of Cauvery praised in Thevaram hymns.

Sri Kalyana Sundareswarar Temple, Tiruvelvikudi, Kuthalam Post-609 801, Nagapattinam district. Phone: +91-4364-235 462.

As the place has the reputation of being the wedding venue of Lord, there is no shrine for Navagrahas the nine planets.  Instead, Lord Himself is sitting the Easanya –northeast corner.

This place is sung by Saivite saints along with the praise of Kuthalam in their hymns also known as Tiruthuruthi.  The wedding of a princess was fixed to a prince here, but her parents died before the event.  The bride side cancelled the marriage.  The prince begged the Lord to get him the princess.  Lord sent a Bhoodha (something like a ghost but used for good purpose), brought the princess and solemnized their wedding.

This is also the place where saint Sundarar had a bath in the Agni theertham and got his disease cured.  It also has the reputation of Lord Shiva offering half of Himself to Shakti.

Mother Parvathi was born to Sage Bharatha in Kuthalam near Tiruvelvikudi.  She performed penance for 16 Mondays on Lord Shiva to have His hand as Her Lord.  Mother made a Linga of sand for the penance.  On the 17th Monday, Lord appeared before Parvathi as Manavaleswarar and promised to marry Her.

Accordingly, the rituals (Velvi in Tamil) were conducted with Brahmma being the head priest for this divine marriage. Hence, the place is named Tiru Velvikudi.

No poet can describe the beauty of smiling mother in the temple.  Lord Shiva blesses all men and women granting their wedding boon.

Thirumurai 7.18 திருவேள்விக்குடியும் திருத்துருத்தியும்

பாடல் எண் : 1

மூப்பதும் இல்லை பிறப்பதும்
இல்லை இறப்பதில்லை
சேர்ப்பது காட்டகத் தூரினு
மாகச்சிந் திக்கினல்லால்
காப்பது வேள்விக் குடிதண்
துருத்திஎங் கோன்அரைமேல்
ஆர்ப்பது நாகம் அறிந்தோமேல்
நாம்இவர்க் காட்படோமே.

பாடல் எண் : 2

கட்டக்காட் டின்னட மாடுவ
ரியாவர்க்கும் காட்சியொண்ணார்
சுட்டவெண் ணீறணிந் தாடுவர்
பாடுவர் தூயநெய்யால்
வட்டக்குண் டத்தில் எரிவளர்த்
தோம்பி மறைபயில்வார்
அட்டக்கொண் டுண்ப தறிந்தோமேல்
நாம்இவர்க் காட்படோமே.

பாடல் எண் : 3

பேருமோர் ஆயிரம் பேருடை
யார்பெண்ணோ டாணுமல்லர்
ஊரும தொற்றியூர் மற்றையூர்
பெற்றவா நாமறியோம்
காருங் கருங்கடல் நஞ்சமு
துண்டுகண் டங்கறுத்தார்க்
காரம்பாம் பாவ தறிந்தோமேல்
நாம்இவர்க் காட்படோமே.

பாடல் எண் : 4

ஏனக்கொம் பும்மிள வாமையும்
பூண்டங்கோர் ஏறுமேறிக்
கானக்காட் டிற்றொண்டர் கண்டன
சொல்லியுங் காமுறவே
மானைத்தோல் ஒன்றுடுத் துப்புலித்
தோஒல் பியற்குமிட்டி
யானைத்தோல் போர்ப்ப தறிந்தோமேல்
நாம்இவர்க் காட்படோமே.

பாடல் எண் : 5

ஊட்டிக்கொண் டுண்பதோர் ஊணிலர்
ஊரிடு பிச்சையல்லால்
பூட்டிக்கொண் டேற்றினை ஏறுவர்
ஏறியொர் பூதந்தம்பால்
பாட்டிக்கொண் டுண்பவர் பாழிதொ
றும்பல பாம்புபற்றி
ஆட்டிக்கொண் டுண்ப தறிந்தோமேல்
நாம்இவர்க் காட்படோமே.

பாடல் எண் : 6

குறவனார் தம்மகள் தம்மக
னார்மண வாட்டிகொல்லை
மறவனா ராய்அங்கோர் பன்றிப்பின்
போவது மாயங்கண்டீர்
இறைவனார் ஆதியார் சோதியா
ராய்அங்கோர் சோர்வுபடா
அறவனா ராவ தறிந்தோமேல்
நாம்இவர்க் காட்படோமே.

பாடல் எண் : 7

பித்தரை ஒத்தொரு பெற்றியர்
நற்றவை என்னைப்பெற்ற
முற்றவை தம்மனை தந்தைக்குந்
தவ்வைக்குந் தம்பிரானார்
செத்தவர் தந்தலை யிற்பலி
கொள்வதே செல்வமாகி
அத்தவ மாவ தறிந்தோமேல்
நாம்இவர்க் காட்படோமே.

பாடல் எண் : 8

உம்பரான் ஊழியான் ஆழியான்
ஓங்கி மலர்உறைவான்
தம்பர மல்லவர் சிந்திப்
பவர்தடு மாற்றறுப்பார்
எம்பர மல்லவர் என்னெஞ்சத்
துள்ளும் இருப்பதாகி
அம்பர மாவ தறிந்தோமேல்
நாம்இவர்க் காட்படோமே.

பாடல் எண் : 9

இந்திர னுக்கும் இராவண
னுக்கும் அருள்புரிந்தார்
மந்திரம் ஓதுவர் மாமறை
பாடுவர் மான்மறியர்
சிந்துரக் கண்ணனும் நான்முக
னும்முட னாய்த்தனியே
அந்தரஞ் செல்வ தறிந்தோமேல்
நாம்இவர்க் காட்படோமே.

பாடல் எண் : 10

கூடலர் மன்னன் குலநாவ
லூர்க்கோன் நலத்தமிழைப்
பாடவல் லபர மன்னடி
யார்க்கடி மைவழுவா
நாடவல் லதொண்டன் ஆரூரன்
ஆட்படு மாறுசொல்லிப்
பாடவல் லார்பர லோகத்
திருப்பது பண்டமன்றே.

If we think over.
our chief.
is not born.
does not grow old.
does not die.
the place where he stays is in the forest.
in addition to that.
among the villages his place of protection are Vēḷvikkuṭi and cool Turutti.
what he ties round his waist is a cobra.
if we had known that before.
we shall not become his devoted slave If we know that shall we not become his devoted slave, then?

our chief.
will dance in the cremation ground which inflicts suffering.
he is very difficult to be seen by anybody however great he may be.
He will dance smearing himself with the well-burnt white holy ash, and sing out of joy those who always chant the maṟai.
maintain the fire which they cause to increase by pouring pure ghee in the round sacrificial pit.
receives and eats the food cooked in that fire see 1st verse

our chief.
he has one thousand names he is neither male nor female.
his place is Oṟṟiyūr Oṟṟiyūr a place that has been mortgaged we do not know how he got other places.
Drinking the poison that rose in the dark and black sea, as nectar.
to the god who thereby had a black neck.
garland is cobra. see 1st verse

our chief Having adorned himself with the hog`s tusk and the shell of a young tortoise.
and riding on a bull also.
even after the devotees say what they have seen about him in the cremation ground which has the nature of a forest.
to be liked by them.
wearing a deer`s skin in the waist;
placing a tiger`s skin on the nape of the neck covers himself with an elephants skin. see 1st verse

our chief except the alms that are offered by the people of the place.
has no other food to feed himself with many kinds of tastes.
rides on a bull having tied round its neck a tether.
and so riding.
eats when the small pūtam comes by his side singing.
catching many cobras in every any hill earns a living by making them dance.
see 1st verse

the wife of the son of our chief is the daughter of the Kuṟavar caste.
It is deception for him to go after a pig having assumed the guise of a killing hunter the supreme god.
and the origin of all things.
being the light.
is the embodiment of all virtues who does not know weakness.
see 1st verse

the supreme god our chief!
is the mother who gave birth to me.
and her mother who is aged.
and the mother of both.
and the father and elder sister.
has a nature akin to mad people it being his wealth to receive alms in the skull of people who are dead He is having such a penance see 1st verse

Civaṉ is not within easy reach of Intiraṉ Uruttiraṉ, Māl who has a discus, and Piramaṉ who dwells in a lotusflower being superior.
will completely destroy the confusion of those who meditate on him.
is not of easy reach to us.
dwelling even in my low mind.
and being in the space, in addition to that see 1st verse

Civaṉ bestowed his grace on Intiraṉ, the king of the tēvar and Irāvaṇaṉ, the king of arakkar.
he chants mantiram.
He sings the great maṟai vētam he holds the young one of a deer.
though he is together with the Māl of red eyes and Piramaṉ of four faces.
He will go into the space alone;
see 1st verse

the King of enemies who bow to him.
the chief of the eminent Nāvalūr the devoted slave of god who always thinks of approaching that god, by performing devoted service without any faults to the devotees of the supreme god and thereby is able to sing the Tamiḻ verses of great beauty.
and who has the name of Ārūraṉ.
those who are able to sing these verses, saying that their is the way to become the devoted slave of god.
it is not difficult of achievement to dwell in the supreme world of Civaṉ it is quite easy As Cuntarar was brought up in the palace of Narasinka Muṉaiyarayar, a petty chieftain, ruling the region round Nāvalūr, he calls himself the King of enemies`

Mother of Prosperity

The glory of Lord of the temple is praised by Saint Gnanasamabandar in his Thevaram hymns.  This is the 56th Shiva temple on the southern banks of Cauvery praised in Thevaram hymns.

Lord Meganathaswami is a swayambulinga.  Those chanting Lalitha Sahasranama and Lalitha Navarathna Mala sitting in the Mother’s shrine are bestowed with all grace and prosperity in life.  This is the birth place of Garuda, Aruna the charioteer of Sun, Vali, Sugriva, Yama and Saneeswara.  Hence, people perform Ayush Homa and Mrutyunjaya Homa in this temple for longevity.  They also offer Pirandai Rice nivedhana placed on a lotus leaf to Lord and eat it for cure from diseases.

Sun worshipped in the temple for relief from a curse and got back His glittering power.  Mother Kali had worshipped Lord and Mother here.

Sage Kashyapa had two wives Vinatha and Karthru.  They prayed to Lord Shiva seeking child boon.  Lord gave them an egg each and asked them to keep it safe for a year.  Garuda was born from the egg of Vinatha.  Later Garuda became the Vahan of Lord Vishnu.  As nothing came out from her egg, Karthru hurriedly broke it only to find a disfigured child.  She sought the pardon of Lord Shiva for her hasty action.  Lord Shiva not only pardoned her and blessed the child to become the charioteer of Sun bearing the name Aruna and the Sun rise would be called Arunodhaya.  Aruna became a Shiva devotee and performed severe penance for His darshan.  Sun mocked at Aruna that one with physical defects cannot reach Kailash for Darshan.  Aruna did not give in his efforts and succeeded finally.  Lord Shiva granting darshan to Aruna, cursed Sun too to lose his shining.  Shocked Sun placed Lord Parameswara and Mother Parvathi on an elephant, worshipped them and got back his shining power.  That Lord Shiva is Lord Meganatha in this temple under the Gajabrushta Vimana designed as the back part of an elephant.  There are three Kalasas on the Vimana.  The name of the place Meeyachur has the story of Sun recovering his shining power.

Presiding deity Meganatha Swami is facing east.  Mother Lalithambika, also praised as Soundarya Nayaki is seated on the Sri Chakra throne majestically as an empress.

As Mother Meenakshi in Madurai and Sri Andal in Srivilliputhur, Mother Durga in this Meeyachur temple is holding a parrot.  Durga with a parrot is rare in temples.

Durga in Tirusuhula Nathar temple in Chennai Tirishulam and in Chinnamanur Manickavasagar Temple in Theni district have this feature.  Mother Durga with 8 hands in Tirumeeyachur temple is praised as Sukha Brahmma Durga Devi.  Proably, this name ought to have been derived after the name of Sukha Brahmma Rishi with a parrot nose, son of Sage of Veda Vyasa.  She looks all smiling though standing on demon Mahishasura – a Shanta Swarupini.  It is believed that this parrot is taking the message of the devotees to Mother Lalithambika through Durga Matha.  Even today, devotees can see a parrot flying from Durga shrine to Lalithambika shrine during evenings.

Lord Hayagriva is the disciple of Mother Lalithambika.  He taught the greatness of Lalitha Sahasranama to Sage Agasthya.  Sage asked Hayagriva which was the suitable place to chant this great hymn.  Lord said that the sage should visit a place on earth where Mother graces in the name of Manonmani.  Sage, with his devout wife Lopamudra came to Tirumeeyachur and chanted Lalitha Sahasranama before Mother Lalithambika.  Pleased with his devotion, Mother appeared before the sage and his wife in the form of Navaratnas-nine precious stones.  Sage Agasthya worshipped Mother with his own hymn Lalitha Navaratna Mala.

There are two Shiva shrines in the temple. Lord is in Linga form.  Saint Tirugnana Sambandar had sung the glory of Lord in the shrine under the Rajagopuram and Saint Tirunavukkarasar had praised the Lord in the Ilankoil in the north prakara of the temple.  This is a temple of Mother importance.

Yama the God of death and the deity of Sadhya Star worshipped Lord Shiva performing abishek with 1008 conches.  These conches have the power of granting longevity.  Yama brought the sacred plant Pirandai belonging to the creeper category to earth.  He offered rice nivedhana prepared with this pirandai to Lord.  This is followed now by devotees for relief from diseases and for longevity.

Though Mother Lalithambika was dressed with all jewels as an Empress, one jewel,  anklets at Her feet were absent.  A devotee woman had a dream as if she was fixing the anklet to Mother. She immediately offered the anklets to mother.  Following this incident, now, devotees seeking wedding, child and education boons offer anklets to Mother Lalithambika.

The devotee can have the darshan of the shrines of Lords Brahmma,Vishnu and Lingodhbava (Shiva) standing in between the two Vimanas.  Lord Chandikeswara graces with four faces.  The sculpture of Kshetra Puraneswara is very beautiful.  The Mother part of the sculpture appears angry from one side and smiling and soft from the other side.

Dreaded demon Pandasura was harassing sages and Devas.  They surrendered at the feet of Mother Parasakthi for protection.  Responding to their appeal, Devi rose from a Yaga Gunda, mounted on the Sri Chakra Rath with the name Lalithambika, waged the war against the demon and destroyed him.  She was  very furious then.  Lord Shiva asked Mother to go to Earth, assume the name Manonmani and perform penance and shed her fury.   Mother came to this place and became soft and merciful.  She created Vak Devathas-deities ruling words- and asked them to sing Her praise with 1000 names.  This became the holy Lalitha Sahasraname beginning with the words, Sri Mathre meaning “Mother of prosperity”.

 Moolavar :  Meganathaswami
  Urchavar : Panchamurthi
  Amman / Thayar :Lalithambika, Soundarya Nayaki
  Thala Virutcham :Mandharai, Vilwa
  Historical Name : Tirumeeyachur
  City : Thirumeeyachur
  District : Tiruvarur

Sri Lalithambika-Meganathaswami Temple, Tirumeeyachur-609 405, Tiruvarur district.

Thirumurai 2.62 திருமீயச்சூர்

பாடல் எண் : 1

காயச் செவ்விக் காமற் காய்ந்து கங்கையைப்
பாயப் படர்புன் சடையிற் பதித்த பரமேட்டி
மாயச் சூரன் றறுத்த மைந்தன் றாதைதன்
மீயச் சூரே தொழுது வினையை வீட்டுமே.

பாடல் எண் : 2

பூவார் சடையின் முடிமேற் புனல ரனல்கொள்வர்
நாவார் மறையர் பிறையர் நறவெண் டலையேந்தி
ஏவார் மலையே சிலையாக் கழியம் பெரிவாங்கி
மேவார் புரமூன் றெரித்தார் மீயச் சூராரே.

பாடல் எண் : 3

பொன்னேர் கொன்றை மாலை புரளு மகலத்தான்
மின்னேர் சடைக ளுடையான் மீயச் சூரானைத்
தன்னேர் பிறரில் லானைத் தலையால் வணங்குவார்
அந்நே ரிமையோ ருலக மெய்தற் கரிதன்றே.

பாடல் எண் : 4

வேக மதநல் லியானை வெருவ வுரிபோர்த்துப்
பாக முமையோ டாகப் படிதம் பலபாட
நாக மரைமே லசைத்து நடமா டியநம்பன்
மேக முரிஞ்சும் பொழில்சூழ் மீயச் சூரானே.

பாடல் எண் : 5

விடையார் கொடியார் சடைமேல் விளங்கும் பிறைவேடம்
படையார் பூதஞ் சூழப் பாட லாடலார்
பெடையார் வரிவண் டணையும் பிணைசேர் கொன்றையார்
விடையார் நடையொன் றுடையார் மீயச் சூராரே.

பாடல் எண் : 6

குளிருஞ் சடைகொண் முடிமேற் கோல மார்கொன்றை
ஒளிரும் பிறையொன் றுடையா னொருவன் கைகோடி
நளிரும் மணிசூழ் மாலை நட்ட நவினம்பன்
மிளிரும் மரவ முடையான் மீயச் சூரானே.

பாடல் எண் : 7

நீல வடிவர் மிடறு நெடியர் நிகரில்லார்
கோல வடிவு தமதாங் கொள்கை யறிவொண்ணார்
காலர் கழலர் கரியி னுரியர் மழுவாளர்
மேலர் மதியர் விதியர் மீயச் சூராரே.

பாடல் எண் : 8

புலியி னுரிதோ லாடை பூசும் பொடிநீற்றர்
ஒலிகொள் புனலோர் சடைமேற் கரந்தா ருமையஞ்ச
வலிய திரடோள் வன்க ணரக்கர் கோன்றன்னை
மெலிய வரைக்கீ ழடர்த்தார் மீயச் சூராரே.

பாடல் எண் : 9

காதின் மிளிருங் குழையர் கரிய கண்டத்தார்
போதி லவனு மாலுந் தொழப்பொங் கெரியானார்
கோதி வரிவண் டறைபூம் பொய்கைப் புனல்மூழ்கி
மேதி படியும் வயல்சூழ் மீயச் சூராரே.

பாடல் எண் : 10

கண்டார் நாணும் படியார் கலிங்க முடைபட்டைக்
கொண்டார் சொல்லைக் குறுகா ருயர்ந்த கொள்கையார்
பெண்டான் பாக முடையார் பெரிய வரைவில்லா
விண்டார் புரமூன் றெரித்தார் மீயச் சூராரே.

பாடல் எண் : 11

வேட முடைய பெருமா னுறையு மீயச்சூர்
நாடும் புகழார் புகலி ஞான சம்பந்தன்
பாட லாய தமிழீ ரைந்து மொழிந்துள்கி
ஆடு மடியா ரகல்வா னுலகம் அடைவாரே.

Civaṉ in the most exalted place fixed in his ruddy and spreading caṭai Kankai which came rushing down, and destroyed Kāmaṉ who had a beautiful body.
(People of this world!
) destroy all your Karmams by worshipping Miyaccūr of the father of the one who cut the cūr of treacherous nature in the past.

Civaṉ bears water on his caṭai coiled into a crown, which is full of flowers, and holds fire.
chants vētams with his tongue.
wears a crescent.
holds a white skull filled with intoxicating liquor.
converting the mountain into a bow for fixing arrows, drawing from it the excessive fire as an arrow;
Civaṉ in Mīyaccūr burnt the three cities of the enemies.

Civaṉ wears a garland of golden koṉṟai, rolling over his chest;
the god in Mīyaccūr who has many caṭais which are shining like lightning.
those who bow their heads to Civaṉ who has no equal.
it is not difficult for them to reach that world of the celestials which is fit for them.

covering with a skin to frighten the elephant of must, speed and beauty.
being a half with Umai.
to sing songs of praise.
Civaṉ who danced having fastened a cobra on his waist.
is the god in Mīyaccūr surrounded by gardens against which clouds rub when moving.

Civaṉ has a flag on which the forms of a bull is drawn.
has the appearance of a crescent shining on the caṭai.
sings and dances surrounded by the army of pūtam.
wears a garland of koṉṟai which the male bee with lines reaches with its female.
Civaṉ in Miyāccūr has the gait like that of a bull;

Civaṉ has a shining crescent and beautiful koṉṟai on his cool caṭai which is coiled into a crown.
the pearless one.
Civaṉ who practises dance bending his hand in the cool evening when there is light everywhere.
the Lord in Mīyaccūr has a shining cobra.

Civaṉ has a blue neck.
is tall.
has no one else to be compared to him.
no one can understand the idea of his assuming many beautiful forms.
wears kaḻal on his leg.
has the skin of an elephant.
has a battle-axe.
has a crescent on his head.
creates everything.
is in Mīyaccūr

Civaṉ wears as a dress the skin flayed from a tiger.
smears himself with a fine powder of holy ash.
concealed on a single caṭai the water which makes a big sound.
as Umai was frightened the Lord in Mīyaccūr crushed under the mountain the king of the arakkar, who was cruel and has round shoulders, to languish.

Civaṉ wears a shining mens` ear-ring in his (right) ear.
has a black neck.
assumed the form of fire which shot up, to be worshipped by Piramaṉ in the (lotus) flower, and Māl the Lord in Mīyaccūr surrounded by fields where buffaloes rest plunging into the water of the natural tank where in the flowers the bees with lines hum loudly pecking into them for honey.

camanar who have bodies that make on lookers to feel shame.
and buddhists who have a robe soaked in the bark of marutam, as their dress.
people with superior doctrines will not approach the words of those two people.
has a lady as one half.
the Lord in Mīyaccūr burnt the three cities of the enemies with the big mountain as the bow

where the Lord of many forms dwells.
meditating on Civaṉ and reciting all these ten tamiḻ verses composed by Nyāṉacampantaṉ who is native of pukali and who desires mīyaccūr which has great fame.
devotees who dance out of joy will reach the extensive heaven after life in this world.

Agasthya make Perumal a Siva Lingam and worship Lord - Chitra Sabha

Saint Gnanasambandar had sung the glory of Lord of the temple in his Thevaram hymns.  This is the 13th Shiva temple in the Pandya region praised in hymns

Sri Kuttrala Nathar Temple, Kuttralam-627 802, Tirunelveli district.

Lord Vallaba Ganapathy graces this holy place.  Lord Muruga in the temple prakara appears with a bow in His hand with His consorts Valli and Deivanai facing each other. There are a number of Shivalingas on the water falls rocks as if performing abishek to Lord.  The water from the falls - performing abishek to Lord- is considered very sacred bringing benefits to devotees bathing here.

There is a shrine for sage Agasthya and one for his disciple Shivalaya Muni opposite.  The statue of Shivalaya Muni is placed under the feet of Sage Agasthya as a mark of respect to his Guru.

The temple has five entrances representing four Vedas and the one being the way of Pilavendhan who came to enjoy the dance of Lord Shiva.  The design of the Dwarapalakas is different as if they are in a conversation.  This was a Vaishnava temple earlier.  One Dwarapalaka is asking the other whether Saga Agasthya came there and the other replying in the negative.  The devotee can worship all the Panchaboodha Lingas representing water, earth, fire, vayu and the space here.  Of the five stages of Lord Nataraja dance – Golden, silver or Rajatha, copper, Ratna and Chitra- the Chitra Sabha is near the Kuttralanathar temple.  Lord Nataraja graces in the form of a painting.

The finger prints of Sage Agasthya on the Linga are still visible.  When Agasthya pressed his hands on the head of Lord Perumal, it caused headache to Lord Shiva.  As a remedy, a Thaila-oil is applied on the head – Shivalinga Bana – during the 9.30 a.m. puja.  This oil is prepared with cow milk, green coconut, sandal and 42 herbals boiled together for 90 days and mixed with pure gingely oil produced by grinding the Ellu in a traditional manner.  This abishek Thaila-oil is offered as Prasad to devotees.  Also the nivedhana offered to Lord during the Arthajama puja is a medicinal preparation made of a nut called Kadukkai in Tamil along with dry ginger, pepper etc.  As Lord is always under the falls water, these are offered to protect Him from cold and fever attacks, it is explained.  

Of the Shakti Peetas of Ambika, this is Parasakthi Peeta.  Ambika in the temple is praised as Kuzhalvai Mozhi Nayaki.  The Wedding festival is celebrated on the Aipasi Pooram star day in October-November.  Lord and Mother visit the Agasthya shrine that day to grant their wedding darshan to the sage. The story further goes that while sage Agasthya converted this Perumal temple as a Shiva temple, he changed Sridevi as Kuzhalvai Mozhi Nayaki and Bhoodevi as Parasakthi.  Mother Parasakthi is on a peeta of Sri Chakra design.  As Bhoomadevi was changed as Parasakthi, this peeta is also praised as Dharani Peeta – Dharani means Earth or Bhoomi.

Nava Sakthi Puja is performed on full-moon night here as the peeta is said to represent the collective grace and power of nine Ambikas.  The main nivedhanas are milk and Vada the popular dish of Tamilnadu.  As Sakthi is furious in nature, A Shivalinga called Kamakoteeswara is installed before the peeta to soften Her.  Devotees worship Parasakthi in the Dharani Peeta on Fridays and Navarathri days with kumkum mixed with rosewater to realize their wishes. 

Manakola Nathar Shiv Shrine – Lord Shiva in His wedding posture – is in the prakara.  Lord Vishnu with Mother Mahalakshmi offering His sister Ambika to Lord Shiva in wedding, Lord Brahmma as priest conducting the wedding rituals, Sages Agasthya and Brungi are also in this shrine.  Those facing delays in their wedding proposals worship here with turmeric, rosewater abisheks offering fragrant garlands and Payasam –porridge nivedhana seeking a suitable match.

There is a shrine for Perumal in the temple praised Nannagara Perumal blessing devotees with boons of their needs.   Lord Krishna also is nearby.  Special pujas are performed here on Rohini Star days and Purattasi Saturdays in September-October.  This Perumal was in the Shiva shrine earlier.

A small shrine is constructed around the jack tree, the sacred tree of the temple with Adhi Kurumbala Easar in the form of a Peeta.  The tree yields fruits throughout the year but no one picks them.  It is strange that the fruits are of Shivalinga form.  Kuttrala Kuravanji, an ancient Tamil literature portraying the life of the Kurava community devoted to Lord Shiva, describes that all the fruits are but Shivalingas.  During important festival days, this fruit is offered to Lord Shiva as nivedhana.   There is also a jack tree in the prakara dating back to centuries.  This tree is revered as Lord Shiva by devotees offering Him all pujas.

Arjuna lost in Kasi – now Varanasi - his small box containing the Shivalinga he was worshipping.  Surprisingly, he got it back in this place.  He left this Linga here itself after his usual worship.  This Linga is in the Prakara in a separate shrine.  Those who had lost anything worship in this shrine for recovery of the object they missed.  Arjuna got back this Linga on the Panguni Uthiram day in March-April.  Special pujas are performed in the shrine on this day. 

From this shrine, the devotee can have a view of the Linga, Vinayaka facing west, the vimana Tirikooda hills and the Kuttralam falls.

The Chitra Sabha-hall of paintings is a separate shrine near Kuttralanathar temple.  This Sabha or hall is made of copper.  Lord Nataraja in the form of paintings appears as Tirupura Thandava Murthi.  It is in this hall, sage Agasthya pressed the head of Lord Vishnu changing Him as a Shivalinga.  The miracles (Tiruvilayadal) played by Lord Shiva and various forms of Lord Dakshinamurthi are beautifully painted here with colours made of herbals. 

A 10 day festival-Margazhi Tiruvadhirai in December-January dedicated to Lord Nataraja is grandly celebrated with car festival.  The Arati shown to Lord Nataraja is offered in His dancing style, known as Thandava Deepa Aradhana.  Lord Nataraja is dressed in white and green using fragrant Marikozhundu.  This puja is followed during the Chithirai Brahmmotsavam in April-May also. 

Ku means the cycle of births and deaths.  Thalam means the remedy for this pain. Worshipping Lord in Kuttralam offers the solution.

Due to an unmanageable crowd of Devas, Rishis to attend the Wedding of Lord Shiva with Mother Parvathi, north began to sink due the heavy weight and south began to rise up.  To balance the ground level, Lord Shiva called Sage Agasthya to go south and said his single weight alone could solve this problem.  Lord also assured the sage that he would be able to have the wedding darshan from Kuttralam itself, because, he changed Vishnu to Shivalinga and worshipped Him according to Makudagama rules here.  Agasthya took the command of Lord and reached Kuttralam.

But the Dwarapalakas of the erstwhile Vishnu temple denied entry to the sage.  The sage, though upset, went to the nearby Ilanji Kumaran temple, made a Linga with the white sand and prayed for Shiva darshan. Lord Muruga appeared before the sage and suggested that he may enter the temple as a Vaishnava, make Perumal a Shiva and worship his Lord.

Agasthya entered the temple with Tiruman Nama on the forehead, Tulsi mala around the neck and worshipped holding Lord Shiva in his heart.  The conch in Vishnu’s hand changed into deer, Tulsi into crescent moon, Tilak as forehead eye and the ratna in the chest as the serpent.  Agasthya pressed the head of Vishnu with his hand letting it go down and down till it got the form of a Linga.  Agasthya got the Shiva Parvathi wedding darhsan immediately here itself.   It is still believed that the Devas are worshipping the Lord in the temple during the day and Sage Agasthya during the night.  The finger prints of Sage Agasthya on the Linga are still visible. 

Lord Shiva worshipped by Agasthya at Ilanji is praised as Iruvaluka Nayaka.   It is suggested that devotees should worship Iruvaluka Shiva first before proceeding to Kuttralam for full gain.

The temple was in the shape of a conch when it was a Vaishnavite shrine.  It is so now too.  The devotee can observe this form on his/her way to Shenbagadevi temple.  Conch represents the power of Mother Mahalakshmi.  The sound gives energy.  Hence, conch is blown during Shiva pujas.  

Moolavar : Kuttrala Nathar
Amman / Thayar :  Kuzhalvai Mozhi, Parasakthi (two Ambica shrines)
Theertham : Shiva Madhu Ganga, North falls, River Chitra
Agamam / Pooja : Magudagamam
Old year : 1000-2000 years old
Historical Name : Tirikooda Malai
City : Kuttralam
District : Tirunelveli

Thirumurai 2.71 

திருக்குறும்பலா

பாடல் எண் : 1

திருந்த மதிசூடித் தெண்ணீர் சடைக்கரந்து தேவிபாகம்

பொருந்திப் பொருந்தாத வேடத்தாற் காடுறைதல் புரிந்தசெல்வர்

இருந்த விடம்வினவி லேலங்கமழ் சோலையின வண்டியாழ்செய்

குருந்த மணநாறுங் குன்றிடஞ்சூழ் தண்சாரற் குறும்பலாவே.

பாடல் எண் : 2

நாட்பலவுஞ் சேர்மதியஞ் சூடிப் பொடியணிந்த நம்பானம்மை

ஆட்பலவுந் தானுடைய வம்மா னிடம்போலும் அந்தண்சாரல்

கீட்பலவுங் கீண்டுகிளை கிளையன் மந்திபாய்ந் துண்டுவிண்ட

கோட்பலவின் றீங்கனியை மாக்கடுவ னுண்டுகளுங் குறும்பலாவே.

பாடல் எண் : 3

வாடற் றலைமாலை சூடிப் புலித்தோல் வலித்துவீக்கி

ஆட லரவசைத்த வம்மா னிடம்போலும் அந்தண்சாரல்

பாடற் பெடைவண்டு போதலர்த்தத் தாதவிழ்ந்து பசும்பொனுந்திக்

கோடன் மணங்கமழுங் குன்றிடஞ்சூழ் தண்சாரற் குறும்பலாவே.

பாடல் எண் : 4

பால்வெண் மதிசூடிப் பாகத்தோர் பெண்கலந்து பாடியாடிக்

கால னுடல்கிழியக் காய்ந்தா ரிடம்போலுங் கல்சூழ்வெற்பில்

நீல மலர்க்குவளை கண்டிறக்க வண்டரற்றும் நெடுந்தண்சாரல்

கோல மடமஞ்ஞை பேடையொ டாட்டயருங் குறும்பலாவே.

பாடல் எண் : 5

தலைவாண் மதியங் கதிர்விரியத் தண்புனலைத் தாங்கித்தேவி

முலைபாகங் காதலித்த மூர்த்தி யிடம்போலும் முதுவேய்சூழ்ந்த

மலைவா யசும்பு பசும்பொன் கொழித்திழியும் மல்குசாரல் 

குலைவாழைத் தீங்கனியு மாங்கனியுந் தேன்பிலிற்றுங் குறும்பலாவே.

பாடல் எண் : 6

நீற்றே துதைந்திலங்கு வெண்ணூலர் தண்மதியர் நெற்றிக்கண்ணர்

கூற்றேர் சிதையக் கடிந்தா ரிடம்போலுங் குளிர்சூழ்வெற்பில்

ஏற்றேன மேன மிவையோ டவைவிரவி யிழிபூஞ்சாரற்

கோற்றே னிசைமுரலக் கேளாக் குயில்பயிலுங் குறும்பலாவே.

பாடல் எண் : 7

பொன்றொத்த கொன்றையும் பிள்ளை மதியும் புனலுஞ்சூடிப்

பின்றொத்த வார்சடையெம் பெம்மா னிடம்போலும் பிலயந்தாங்கி

மன்றத்து மண்முழவ மோங்கி மணிகொழித்து வயிரமுந்திக்

குன்றத் தருவி யயலே புனறதும்புங் குறும்பலாவே.

பாடல் எண் : 8

ஏந்து திணிதிண்டோ ளிராவணனை மால்வரைக்கீழ் அடரவூன்றிச்

சாந்தமென நீறணிந்த சைவ ரிடம்போலுஞ் சாரற்சாரல்

பூந்தணறு வேங்கைக் கொத்திறுத்து மத்தகத்திற் பொலியவேந்திக்

கூந்தற் பிடியுங் களிறு முடன்வணங்குங் குறும்பலாவே.

பாடல் எண் : 9

அரவி னணையானு நான்முகனுங் காண்பரிய அண்ணல்சென்னி

விரவி மதியணிந்த விகிர்தர்க் கிடம்போலும் விரிபூஞ்சாரல்

மரவ மிருகரையு மல்லிகையுஞ் சண்பகமு மலர்ந்துமாந்தக்

குரவ முறுவல்செய்யுங் குன்றிடஞ்சூழ் தண்சாரற் குறும்பலாவே.

பாடல் எண் : 10

மூடிய சீவரத்தர் முன்கூறுண் டேறுதலும் பின்கூறுண்டு

காடி தொடுசமணைக் காய்ந்தா ரிடம்போலுங் கல்சூழ்வெற்பில்

நீடுயர் வேய்குனியப் பாய்கடுவ னீள்கழைமேல் நிருத்தஞ்செய்யக்

கூடிய வேடுவர்கள் குய்விளியாக் கைமறிக்குங் குறும்பலாவே.

பாடல் எண் : 11

கொம்பார் பூஞ்சோலைக் குறும்பலா மேவிய கொல்லேற்றண்ணல்

நம்பா னடிபரவு நான்மறையான் ஞானசம் பந்தன்சொன்ன

இன்பாய பாட லிவைபத்தும் வல்லார் விரும்பிக்கேட்பார்

தம்பால தீவினைகள் போயகல நல்வினைகள் தளராவன்றே.

wearing a crescent to make it waxing.

concealing the clear water in the caṭai.

combining with the tevi in one half of the body.

the god who desired dwelling in the cremation-ground with a form not suited to that.

if one asks about the place he remains.

it is the dwarf jack tree which is in the cool slopes surrounded by hilly places where the fragrance of wild-lime tree spreads and where in the plantation of fragrant cardamom the swarms of bees hum like the music produced in yāḻ.

wearing a full moon having all the sixteen phases.

Civaṉ who adorned himself with the sacred ash.

the place of the father who knows several ways of admitting us as his protege.

is Kuṟampalā in which the big male monkey runs about having eaten the jack fruit eaten by the female monkey which jumps from branch to branch, tearing the jack fruit into many portions in the beautiful and cool slope.

wearing on the head a garland of dried skulls;

having securely tied a tiger`s skin.

the place of the father who tied a dancing cobra.

when the singing female bee makes the bud blossom in the beautiful and cool slope, the pollen being unfolded.

in the whirlpool which brings pure gold.

is Kuṟumpalā in the cool slope surrounded by a hill where the fragrance of white species of malabar glory lily spreads.

wearing on the head a crescent as white as milk.

dancing and singing being united with a lady in one half.

in the mountain surrounded by boulders.

is Kuṟumpalā where the beautiful and ignorant male peacock dances with its female in the high and cool slope where the bee shouts with excitement to make blue nelumbo flower unfold its petals and blossom like the eye.

the bright crescent worn on the head to spread its rays.

bearing the cool water.

the place of the god who has a form and who is warmly attached to the half of tēvi who has breasts.

in the slope which is flourishing and where in the mountain surrounded by mature bamboos the springs descend carrying away pure gold.

is Kuṟumpalā where the sweet fruits of plantains having clusters and mango fruits give out honey in drops.

Civaṉ wears a shining sacred thread which is soaked in sacred ash.

wears a cool crescent.

has a frontal eye.

the place of Civaṉ who removed the beauty of the god of death having destroyed it.

in the mountain which is everywhere cool.

in the beautiful slope where the male wild hog and its female combine with other beasts and descend.

is Kuṟumpalā where hearing the special species of tēṉ humming like music, the indian cuckoo practises it.

wearing on the head koṉṟai which has bunches of flowers like gold, a crescent, and water.

the place of our Lord who has a long catai to hang from the nape.

bearing the flood of the Kaṅkai.

the muḻavu with a black paste smeared on its head to increase its resonance being played in a high pitch in the meeting place sifting ashore the gems.

pushing the diamonds is Kuṟumpalā where the water in the stream from the hill over-flows by the side.

fixing the toe firmly to press down under the big mountain Irāvaṇaṉ who had strong, and crowded shoulders rising high.

the place of Civaṉ who smears sacred ash as sandal paste.

in the slopes where the clouds gather on hill-tops rain drizzling.

is Kuṟumpalā where the female elephant which has hairs on the head and male elephant break off the bunches of beautiful cool and fragrant east indian Kino-tree and, carrying them on their heads to the conspicuous, bow before god, joining together.

god who could not be seen by Māl who reclines on a sarpent bed and Piramaṉ of four faces.

the place of Civaṉ who is different from the world and who adorned his head with a crescent combining with other things.

is Kuṟumpalā situated in the cool slope surrounded by hills where on the slope of extensive area on both sides, the bees drink the honey in the saffron tree, jasmine, and champak when they blossom and the bottle flower tree puts forth buds as if it is laughing.

the place of Civaṉ who destroyed buddhists who cover themselves with an upper cloth by name Civaram, and camaṇar whose stomachs are filled up by eating the first half portion of their food and then eating the second half and drink fermented gruel.

in the mountain surrounded by big boulders.

as the male monkey jumps to make the very high bamboo bend.

and dances standing on the long bamboo.

the hunters who gathered there.

making a sound `Kuy` is Kuṟumpalā where they wave the open hand as a sign of disapproval.

the god who has a bull capable of killing and who dwells with desire under the Kuṟumpalā in the garden full of branches.

those who can recite these ten verses which are delightful and those who listen to them with desire.

those evil acts that are with them to leave them and go far away from them.

goods acts will not become enfeebled.

Cosmic Dance of Lord Siva in Thiruvalangadu - Rathna Sabha

Saints Sambandar, Tirunavukkarasar and Sundar had praised the Lord of the temple in their celebrated Thevaram hymns.   This is the 15th temple in Thondai region in Thevaram hymns.

Lord Shiva graces as a swayambumurthy in the temple. Of the five celebrated dance fame temples of Lord Shiva, this is the Gem Sabha – Rathna Sabha. It is in this temple that Lord addressed the Great Shiva devotee Karaikal Ammayar as “Ammaye”. Ammayar enjoyed the dance performance of the Lord standing upside down. Ammayar reached this temple by head as she thought walking by feet to Lords shrine was a sin. She reached the state of bliss here.

Sri Vandarkuzhali-Vadaranyeswarar Temple, Tiruvalangadu – 609 810, Tiruvallur district.

The region was a jungle of banyan trees where Lord Shiva rose as a swayambu.  Lord is hence named Vada Aaranya Easwarar – Lord of jungle of north.

Woman Saint Karaikal Ammayar sung her Mootha Tirupathigam in this temple.  The Rath of the temple is so aesthetically constructed as a Lotus Flower.

Two demons Sumba and Nisumba chose this banyan jungle for their stay and began harassing the Devas.  They appealed to Mother Shiva Parvathi for protection.  Mother Parvathi created a furious Kali and destroyed the demons.  Kali consumed the blood of the demons and their army and grew more furious.

At the request of Sage Munjikesa Karkodaka, Lord Shiva reached the place.  Kali challenged the Lord for a dance and said that she would give her right in the place to the Lord if He won.  The dance began.  Lord dropped His ear ring on the ground, picked it by the toe of His left leg and fixed it back on His ear in the dance.  Kali accepted her defeat and said that she could not do such a marvelous dance.  Lord Shiva said that He alone was equal to Her and said further that those coming to worship Him here, should worship Her first to reap the full benefit of the worship.  Since then, Kali has Her own temple to grace the devotees.

Moolavar : Vadaranyeswarar, Thevar Singha Peruman
Amman / Thayar:  Vandarkuzhali
Old year : 1000-2000 years old
City : Tiruvalangadu
District : Thiruvallur

Thirumurai 4.68

திருவாலங்காடு

பாடல் எண் : 1

வெள்ளநீர்ச் சடையர் போலும் விரும்புவார்க் கெளியர் போலும்
உள்ளுளே யுருகி நின்றங் குகப்பவர்க் கன்பர் போலும்
கள்ளமே வினைக ளெல்லாங் கரிசறுத் திடுவர் போலும்
அள்ளலம் பழனை மேய வாலங்காட் டடிக ளாரே.

பாடல் எண் : 2

செந்தழ லுருவர் போலுஞ் சினவிடை யுடையர் போலும்
வெந்தவெண் ணீறு கொண்டு மெய்க்கணிந் திடுவர் போலும்
மந்தமாம் பொழிற்ப ழனை மல்கிய வள்ளல் போலும்
அந்தமி லடிகள் போலு மாலங்காட் டடிக ளாரே.

பாடல் எண் : 3

கண்ணினாற் காம வேளைக் கனலெழ விழிப்பர் போலும்
எண்ணிலார் புரங்கண் மூன்று மெரியுணச் சிரிப்பர் போலும்
பண்ணினார் முழவ மோவாப் பைம்பொழிற் பழனை மேய
அண்ணலா ரெம்மை யாளு மாலங்காட் டடிக ளாரே.

பாடல் எண் : 4

காறிடு விடத்தை யுண்ட கண்டரெண் டோளர் போலும்
தூறிடு சுடலை தன்னிற் சுண்ணவெண் ணீற்றர் போலும்
கூறிடு முருவர் போலுங் குளிர்பொழிற் பழனை மேய
ஆறிடு சடையர் போலு மாலங்காட் டடிக ளாரே.

பாடல் எண் : 5

பார்த்தனோ டமர் பொருது பத்திமை காண்பர் போலும்
கூர்த்தவா யம்பு கோத்துக் குணங்களை யறிவர் போலும்
பேர்த்துமோ ராவ நாழி யம்பொடுங் கொடுப்பர் போலும்
தீர்த்தமாம் பழனை மேய திருவாலங் காட னாரே.

பாடல் எண் : 6

வீட்டினார் சுடுவெண் ணீறு மெய்க்கணிந் திடுவர் போலும்
காட்டினின் றாடல் பேணுங் கருத்தினை யுடையர் போலுங்
பாட்டினார் முழவ மோவாப் பைம்பொழிற் பழனை மேயார்
ஆட்டினா ரரவந் தன்னை யாலங்காட் டடிக ளாரே.

பாடல் எண் : 7

தாளுடைச் செங் கமலத் தடங்கொள்சே வடியர் போலும்
நாளுடைக் காலன் வீழ வுதைசெய்த நம்பர் போலும்
கோளுடைப் பிறவி தீர்ப்பார் குளிர்பொழிற் பழனை மேய
ஆளுடை யண்ணல் போலு மாலங்காட் டடிக ளாரே.

பாடல் எண் : 8

கூடினா ருமை தனோடே குறிப்புடை வேடங் கொண்டு
சூடினார் கங்கை யாளைச் சுவறிடு சடையர் போலும்
பாடினார் சாம வேதம் பைம்பொழிற் பழனை மேயார்
ஆடினார் காளி காண வாலங்காட் டடிக ளாரே.

பாடல் எண் : 9

வெற்றரைச் சமண ரோடு விலையுடைக் கூறை போர்க்கும்
ஒற்றரைச் சொற்கள் கொள்ளார் குணங்களை யுகப்பர் போலும்
பெற்றமே யுகந்தங் கேறும் பெருமையை யுடையர் போலும்
அற்றங்க ளறிவர் போலு மாலங்காட் டடிக ளாரே.

பாடல் எண் : 10

மத்தனாய் மலையெ டுத்த வரக்கனைக் கரத்தோ டொல்க
ஒத்தினார் திருவி ரலா லூன்றியிட் டருள்வர் போலும்
பத்தர்தம் பாவந் தீர்க்கும் பைம்பொழிற் பழனை மேய
அத்தனார் நம்மை யாள்வா ராலங்காட் டடிக ளாரே.


the god in Ālaṅkāṭu adjoining Paḻaṉai full of mire has on his caṭai water which is in the form of floods.
is easy of approach to those who desire him.
is the friend to those who rejoice, the recesses of their hearts melting.
will remove all deceitful acts without the slightest trace of them to remain with the devotees.
this word in this and the folowing verses the particle of comparison is used as a mere expletive without any comparison .

see 1st verse.
has a form resembling red fire.
has an angry bull.
smears on his body the well-burnt white sacred ash.
is the flourishing god of unbounded liberality who is in paḻaṉai which has garden in which there is gentle southern wind.
is the god without death.

Civaṉ opened his frontal eye for the fire to rise and consume kāmavēḷ cupid will laugh;
for the fire to consume all the three forts of the enemies.
the god who is the paḻaṉai which has verdant gardens and where muḻavam does not cease from being played to the accompaniment of melody-types.
is the god in ālaṅkāṭu who admits us as his slave.

see 1st verse.
has eight shoulders;
has a neck in which there is the poison of irritation in the tongue which he consumed smears the fine powder of white sacred ash that is found in the burning groundwhich has shrubbery.
has a form which is one half a lady.
has a caṭai in which he places the river, kaṅkai and dwells with desire in paḻaṉai which has cool gardens.

the Lord in ālaṅkāṭu which is adjoining paḻaṉai which has holy waters.
fighting with pārttaṉ in a battle.
he will test the intensity of his piety.
will know the qualities by discharging arrows of sharp ends firing them in the bow.
will grant him after that a quiver with arrows,

Civaṉ smears on his body burnt white sacred ash of those who died has the intention of desiring dance standing in the cremation ground.
dwells in paḻaṉai which has flourishing gardens and where the muḻavu is played to the accompaniment of vocal music.
the god in ālaṅkāṭu caused the cobra to dance.

Civaṉ has red feet which possess greatness and which are like the red-louts with a stem.
is the trustworthy god who kicked kālaṉ who remembers the span of life allotted to every living being, to fall on the earth.
will remove the birth which is full of evils.
the deity in ālaṅkāṭu is the chief who admits us as his slave and dwells in paḻaṉai of cool gardens.

Civaṉ was united with Umai with a form which suggested love wore Kankaiyāḷ has a caṭai which absorbed her.
chanted the cāma vētam.
the god in ālaṅkāṭu and who is in paḻṉai adjoining it which has verdant gardens.
danced to be witnessed by kāḷi This is a local legend.
Civaṉ danced with one leg poised upward and defeated kāḷi in the competition of dance.

Civaṉ will rejoice about the qualities of those who do not esteem the words of the buddhists who act as spys and cover their bodies with a costly robe and the camanar who are naked.
has the greatness of riding on a bull, sitting high on it.
the god in ālaṅkāṭu will know the sufferings of his devotees and remove them.

Civaṉ struck against, fixing firmly his holy toe, to make the arakkaṉ who was proud and lifted the mountain to faint, along with his hands.
granted his grace afterwards.
the father who is in paḻaṉai of verdant gardens and who removes the sins of his devotees.
and the god in ālaṅkāṭu will admit us as his protege.

temple design causes sound resembling the waves of sea

Legend has it that the Devas are said to have prayed to Siva to relieve Indra of the sin of having slain the demon Vriddirasuran. Brahma is said to have worshipped Siva by creating ten Sivalingams at this shetram. The annual festival is celebrated during the Tamil month of Thai. The design of the temple is such that it causes a sound resembling the waves of sea, heard in the Dakshinamurthy shrine. 

Praised by Ganasambandar and Tirunavukkarasar in Thevaram hymns Origin of Vedas, holds Mazhu, Taught essence of scriptures, rings Dancing in ears, handsome, king of Kattupalli, my Lord, I sing His glory. This is the 9th temple on the southern bank of Cauvery

Lord Agneeswara is a swayambu Linga. In the Navagraha shrine (9 Planets) against the general traditions, all the planets are facing Sun planet. As Agni (God of Fire) worshipped, the temple is named Agneeswaram.

Sri Agneeswarar Temple, Tirukattupalli Post – 613 104, Thanjavur district.

Moolavar : Agneeswarar, Theeyadiappar
Historical Name: Melai Tirukattupalli
City: Tirukattupalli
District: Thanjavur
State:  Tamil Nadu

வேதனார் வெண்மழு ஏந்தினார் அங்கமுன் ஓதினார் உமையொரு கூறனார் ஒண்குழைக் காதினார் கடிபொழில் சூழ்ந்த காட்டுப்பள்ளி நாதனார் திருவடி நாளும்நின்று ஏத்துமே.

Sri Yoga Dakshinamurthy graces in the Prakara around the presiding deity. The main tower (Rajagopuram) is of a five tier model. The flag post (Kodimaram or Dwajasthamba) is covered by copper. Lord Vinayaka graces from the right side. Inside the temple on the right is the Goddess-Mother’s shrine facing south. She graces in a standing form with Dwarapalakas at the entrance of the shrine. There is also a Vinayaka within the shrine. Lord Arthanareeswara is with Lingodhbava. Next is the shrine of Lord Muruga with His consorts Valli and Deivanai. Then follows the shrines of Kasi Viswanatha with Mother Visalakshmi, Gajalakshmi, Durga.

On the right side of front hall (Maha Mandapam) are Bhairava and Nalvar the four – the authors of Thevaram and Tiruvasagam – Gnanasambandar, Tirunavukkarasar, Sundarar and Manickavasagar. Daily pujas are conducted properly as per rules. 

Devotees pray for removal of obstacles in marriage talks, excellence in education and prosperity.

Brahmma the Creator, Sun, Bagiratha and Queen of Urayur worshipped Lord in the temple. Following the worship by Agnideva (God of Fire), the temple is named Agneeswaram.The temple was renovated during the rule of Uthama Cholan. The epigraphy has mention of Sundara Pandian and Konerinmaikondan. The name of Goddess is mentioned as Azhagammai.

Pujas are conducted four times a day. Water is brought from Cauvery for Panguni Uthiram festival. Devotees having a dip in Karthikai Sundays, Masimagam, Panguni Uthiram and Vaikasi Visagam are blessed with immense benefits.

The consecration of the temple (Kumbabishekam) was performed in the year 1983. As the word Palli is attributed to Jains, it is believed that Jains would have stayed here. Also a statue of 24th Theerthangara is taken from this place. Jain Acharyas are called Theerthangaras. The temple was also renovated by Aditya Chola I.

The story goes that a servant of King of Urayur brought some Sevvandhi flowers meant for Shiva Puja and gave it to the king. The king in turn gave them to his two wives. The elder wife offered it to Lord Shiva while the other wore it on her head. While Tirukattupalli where the first wife lived grew into fame, Urayur where the second wife lived met with destruction. 

Presiding deity Agneeswarar is a swayambulinga. All the planets in the Navagraha shrine are facing Sun.

Thirumurai 3.29

மேலைத்திருக்காட்டுப்பள்ளி

பாடல் எண் : 1

வாருமன் னும்முலை மங்கையோர் பங்கினன்
ஊருமன் னும்பலி உண்பதும் வெண்டலை
காருமன் னும்பொழில் சூழ்ந்தகாட் டுப்பள்ளி
நீருமன் னுஞ்சடை நிமலர்தந் நீர்மையே.

பாடல் எண் : 2

நிருத்தனார் நீள்சடை மதியொடு பாம்பணி
கருத்தனார் கடிபொழில் சூழ்ந்தகாட் டுப்பள்ளி
அருத்தனார் அழகமர் மங்கையோர் பாகமாப்
பொருத்தனார் கழலிணை போற்றுதல் பொருளதே.

பாடல் எண் : 3

பண்ணினார் அருமறை பாடினார் நெற்றியோர்
கண்ணினார் கடிபொழில் சூழ்ந்தகாட் டுப்பள்ளி
விண்ணினார் விரிபுனல் மேவினார் சடைமுடி
அண்ணலார் எம்மையா ளுடையஎம் மடிகளே.

பாடல் எண் : 4

பணங்கொள்நா கம்அரைக் கார்ப்பது பல்பலி
உணங்கலோ டுண்கலன் உறைவது காட்டிடைக்
கணங்கள்கூ டித்தொழு தேத்துகாட் டுப்பள்ளி
நிணங்கொள்சூ லப்படை நிமலர்தம் நீர்மையே.

பாடல் எண் : 5

வரையுலாம் சந்தொடு வந்திழி காவிரிக்
கரையுலாம் இடுமணல் சூழ்ந்தகாட் டுப்பள்ளித்
திரையுலாம் கங்கையும் திங்களும் சூடியங்
கரையுலாங் கோவணத் தடிகள்வே டங்களே.

பாடல் எண் : 6

வேதனார் வெண்மழு வேந்தினார் அங்கமுன்
ஓதினார் உமையொரு கூறனார் ஒண்குழைக்
காதினார் கடிபொழில் சூழ்ந்தகாட் டுப்பள்ளி
நாதனார் திருவடி நாளும்நின் றேத்துமே.

பாடல் எண் : 7

மையினார் மிடறனார் மான்மழு வேந்திய
கையினார் கடிபொழில் சூழ்ந்தகாட் டுப்பள்ளித்
தையலோர் பாகமாத் தண்மதி சூடிய
ஐயனார் அடிதொழ அல்லல்ஒன் றில்லையே.

பாடல் எண் : 8

சிலைதனால் முப்புரஞ் செற்றவன் சீரினார்
மலைதனால் வல்லரக் கன்வலி வாட்டினான்
கலைதனார் புறவணி மல்குகாட் டுப்பள்ளி
தலைதனால் வணங்கிடத் தவமது ஆகுமே.

பாடல் எண் : 9

செங்கண்மால் திகழ்தரு மலருறை திசைமுகன்
தங்கையால் தொழுதெழத் தழலுரு ஆயினான்
கங்கையார் சடையினான் கருதுகாட் டுப்பள்ளி
அங்கையால் தொழும்அவர்க் கல்லல்ஒன் றில்லையே.

பாடல் எண் : 10

போதியார் பிண்டியார் என்றவப் பொய்யர்கள்
வாதினால் உரையவை மெய்யல வைகலும்
காரினார் கடிபொழில் சூழ்ந்தகாட் டுப்பள்ளி
ஏரினால் தொழுதெழ வின்பம்வந் தெய்துமே.

பாடல் எண் : 11

பொருபுனல் புடையணி புறவநன் னகர்மன்னன்
அருமறை யவைவல்ல வணிகொள்சம் பந்தன்சொல்
கருமணி மிடற்றினன் கருதுகாட் டுப்பள்ளி
பரவிய தமிழ்சொல்லப் பறையுமெய்ப் பாவமே.

Civaṉ has on his one half a young lady on whose breasts a bodice is worn always he eats the alms received in villages in the white skull this is the nature of the spotless Civaṉ on whose caṭai water stays and who is in Kāṭṭuppaḷḷi surrounded by gardens on which clouds stay.

Civaṉ, the dancer he has a purpose in adorning his long caṭai with a crescent and a cobra.
is the object to be seen with the physical eye in addition to being the abstract idea to be construed by the inward eye, in Kāttuppaḷḷi surrounded by fragrant gardens.
worshipping the two feet of Civaṉ who has united in himself a lady of beauty as one half is the only act that will bring benefit

Civaṉ gave out the abstruse maṟai which are to be sung with melody has an eye on the forehead in Kāṭṭuppaḷḷi surrounded by fragrant gardens has on his caṭai coiled into a crown the spreading water of Kaṅkai which was formerly in heaven our god who accepted us as his servants, is the master .

Civaṉ ties in his waist a cobra having a hood eats the alms collected in many places in the dried skull he dwells in the cremation ground this is the nature of the spotless Civaṉ who holds a trident on which there is fat and who is in Kāṭṭuppaḷḷi which is worshipped by the groups of pious people with joined hands, and praised It is hinted that people should not despire him for the above reasons but take refuge in him and should get themselves redeemed .

in Kāṭṭuppaḷḷi surrounded by sand brought and deposited in the banks by the Kāviri which descends from the mountain with the fertile sandal trees How beautiful is the form of the god who wears a loin cloth in the waist and wears the crescent and Kaṅkai with waves moving.

People of this world!
Civaṉ who is praised by the vētams one who revealed the vetams held in his hand a white hot fire chanted the six aṅkams long ago has Umai as one half wears a bright men`s ear-ring in one ear praise daily being steadfast, the holy feet of the master in Kāṭṭuppaḷḷi surrounded by fragrant gardens.

Civaṉ who has a black-neck who holds a deer and battle-axe in his hands.
the father in Kāṭṭuppaḷḷi surrounded by fragrant gardens there will be no sufferings if one worships the feet of the father who adorned himself with the cool crescent, having on one half a young lady .

Civaṉ destroyed the three cities with a bow he destroyed the strength of the strong arakkaṉ by a famous mountain It will be equal to penance if one pays obeisance by bending the head to Kaṭṭuppaḷḷi which is made beautiful by forest which is full of deer .

Māl with naturally red eyes and Piramaṉ who has four faces one for each quarter and who is seated in the eminent lotus flower to worship with their hands prostrating and then getting up one who took the form of fire to those who worship with their joined palms Kāṭṭuppaḷḷi desired by Civaṉ who has on his caṭai Kankai there will not be the slightest suffering .

those buddhists who revere the pīpal tree and the amaṇar who revere the acōka tree, whose religious doctrines are a bundle of lies their religious disputations are not contain any truth happiness will come to one if he daily, having the form of a caivaite, worship with joined hands falling before god and getting up, Kāṭṭuppaḷḷi surrounded by fragrant gardens on which sable clouds settle

the words of beautiful campantaṉ who is well-versed in the abstruse vētams and who is the eminent person in the good city of puṟavam which is made beautiful on all sides by the water which dashes against the bunds with its waves the sins that attaches to the body will diminish and disappear if one receites the tamiḻ verses in praise of Kāṭṭuppaḷḷi which the god with a neck resembling sapphire desires as holy.

Mercury for education, speech, music, astrology, mathematics, sculpture, medicine and languages

This shrine is located near Sirkazhi. The presiding deity is Venkadar, Swetaraneswarar and Ambal Pann Moitta Inmozhiyaal, Brahma Vudya Nayaki. The sthala vriksham is Aalamaram and the Theertham Surya Theertham. Thiru Nyana Sambandar composed the Pathigam.

There is separate shrine for Mercury (Budhan). Mercury is the significator for Education, knowledge, speech, music, astrology, mathematics, sculpture, medicine, scholarship in languages.  Those with Mercury weak in natal horoscope there will be lack of knowledge and can caused sickness by nerves. For remedies people take bath in the theertham and worship Lord.  Mercury is ruler of musicians, arts and acting. 

Legend has it that Indra, Airavatam, Budhan(Mercury), Surya and Chandra are said to have worshipped here. Similar to the legend of Markandeya, a sage by name Swetaketu is said to have been saved from the clutches of death by the grace of Shiva here. It is also believed that Shiva took the fierce Aghoramurthy form, to vanquish the demon Maruttuvan, who has misused the “soolam” given as a boon by Siva. Meikkandaar the author of Sivagnanabodham is said to have been born by the grace of Swetaranyeswarar and there is a shrine to him on the banks of the Agni Theertham.

City : Thiruvenkadu

District : Nagapattinam

Thirumurai 2.48 

Download Thirumurai 2.48 MP3 http://yadi.sk/d/3D3XwvkK9avcc

திருவெண்காடு

பாடல் எண் : 1

கண்காட்டு நுதலானுங் கனல்காட்டுங் கையானும்

பெண்காட்டு முருவானும் பிறைகாட்டுஞ் சடையானும்

பண்காட்டு மிசையானும் பயிர்காட்டும் புயலானும்

வெண்காட்டி லுறைவானும் விடைகாட்டுங் கொடியானே.

பாடல் எண் : 2

பேயடையா பிரிவெய்தும் பிள்ளையினோ டுள்ளநினை

வாயினவே வரம்பெறுவ ரையுறவேண் டாவொன்றும்

வேயனதோ ளுமைபங்கன் வெண்காட்டு முக்குளநீர்

தோய்வினையா ரவர்தம்மைத் தோயாவாந் தீவினையே.

பாடல் எண் : 3

மண்ணொடுநீ ரனல்காலோ டாகாய மதியிரவி

எண்ணில்வரு மியமான னிகபரமு மெண்டிசையும்

பெண்ணினொடாண் பெருமையொடு சிறுமையுமாம் பேராளன்

விண்ணவர்கோன் வழிபடவெண் காடிடமா விரும்பினனே.

பாடல் எண் : 4

விடமுண்ட மிடற்றண்ணல் வெண்காட்டின் றண்புறவின்

மடல்விண்ட முடத்தாழை மலர் நிழலைக் குருகென்று

தடமண்டு துறைக்கெண்டை தாமரையின் பூமறையக்

கடல்விண்ட கதிர்முத்தம் நகைகாட்டுங் காட்சியதே.

பாடல் எண் : 5

வேலைமலி தண்கானல் வெண்காட்டான் றிருவடிக்கீழ்

மாலைமலி வண்சாந்தால் வழிபடுநன் மறையவன்றன்

மேலடர்வெங் காலனுயிர் விண்டபினை நமன் றூதர்

ஆலமிடற் றானடியா ரென்றடர வஞ்சுவரே.

பாடல் எண் : 6

தண்மதியும் வெய்யரவுந் தாங்கினான் சடையினுடன்

ஒண்மதிய நுதலுமையோர் கூறுகந்தா னுறைகோயில்

பண்மொழியால் அவன்நாமம் பலவோதப் பசுங்கிள்ளை

வெண்முகில்சேர் கரும்பெணைமேல் வீற்றிருக்கும் வெண்காடே.

பாடல் எண் : 7

சக்கரமாற் கீந்தானுஞ் சலந்தரனைப் பிளந்தானும்

அக்கரைமே லசைத்தானும் அடைந்தயிரா வதம்பணிய

மிக்கதனுக் கருள்சுரக்கும் வெண்காடும் வினைதுரக்கும்

முக்குளநன் குடையானு முக்கணுடை யிறையவனே.

பாடல் எண் : 8

பண்மொய்த்த வின்மொழியாள் பயமெய்த மலையெடுத்த

உன்மத்த னுரநெரித்தன் றருள்செய்தா னுறைகோயில்

கண்மொய்த்த கருமஞ்ஞை நடமாடக் கடன் முழங்க

விண்மொய்த்த பொழில்வரிவண் டிசைமுரலும் வெண்காடே.

பாடல் எண் : 9

கள்ளார்செங் கமலத்தான் கடற்கிடந்தா னெனவிவர்கள்

ஒள்ளாண்மை கொளற்கோடி யுயர்ந்தாழ்ந்து முணர்வரியான்

வெள்ளானை தவஞ்செய்யு மேதகுவெண் காட்டானென்

றுள்ளாடி யுருகாதா ருணர்வுடைமை யுணரோமே.

பாடல் எண் : 10

போதியர்கள் பிண்டியர்கள் மிண்டுமொழி பொருளென்னும்

பேதையர்க ளவர்பிறிமின் அறிவுடையீ ரிதுகேண்மின்

வேதியர்கள் விரும்பியசீர் வியன்றிருவெண் காட்டானென்

றோதியவர் யாதுமொரு தீதிலரென் றுணருமினே.

பாடல் எண் : 11

தண்பொழில்சூழ் சண்பையர்கோன் றமிழ்ஞான சம்பந்தன்

விண்பொலிவெண் பிறைச்சென்னி விகிர்தனுறைவெண்காட்டைப்

பண்பொலிசெந் தமிழ்மாலை பாடியபத் திவைவல்லார்

மண்பொலிய வாழ்ந்தவர்போய் வான் பொலியப் புகுவாரே.

the Lord who has on his forehead an eye which is fire?

has on his hand fire, has a lady on his form, has a crescent on his matted locks of hair.

is in the form of music which has many paṇs.

is in the form of cloud which nourishes the vegetation.

and who resides in Veṇkāṭu.

has a banner in which the bull is exhibited.

Devils will not approach people.

if they are possessed by them they will go away from those people.

people will be granted boon like getting issued and other boons which they have in their minds.

people should not have even the slightest doubt about these.

sins will not afflict those who bathe in the water of the three tanks in Veṇkāṭu of the Lord who has Umai whose shoulders resemble the bamboo, on his half, [[This stanza is connected with the birth of meykaṅtār, the author of Siva Nyana Botham]]

the renowned personage who is small as well as big, who has male and female halves, who is the eight directions, the life in this world and the life after that, the eight forms, which are the five elements, moon, sun and esteemed person who performs sacrifices.

the Lord desired Veṇkāṭu as his place, to be worshipped by the king of the residents of heaven

in the cool jungle of Veṇkāṭu of the Lord who has a neck which drank the poison.

mistaking the reflection in the water of the flower of the curved fragrant screw-pine, whose petals have unfolded, to be the white crane.

the fish Keṇtai, which moves swiftly in the tank, hides under the lotus flower.

the lustrous pearl which left the sea seems to be showing its teeth

at the feet of the Lord in Veṇkāṭu which has cool sea-shore gardens flourishing by the sea.

after the life of Kālaṉ who came to attack upon the good brahmin who worshipped with a great quantity of fragrant sandal-paste and garlands, was separated (by the Lord) the messagers of Namaṉ will be afraid of attacking people who are devotees of the Lord who has poison in his neck.

[[The story contained in this verse is about Cuvētakētu who worshipped god in this shrine;

this is found in the puraṇam about this shrine]]

the Lord has borne on his matted locks of hair the cool crescent and the cruel cobra together.

the temple where the Lord who is happy to have on his form Umai who has a forehead resembling the bright crescent, as a half.

when devotees are chanting his many names with words as sweet as melodies.

is Veṇkāṭu where the green parrot is perched majestically on the black palmyra tree on which white clouds rest.

the Lord who gave the discus to Māl who tied round his waist bones.

and who has the good three tanks - which drive away sins and Veṇkāṭu which showered grace in an abundant measure when the white-coloured elephant by name Ayirāvatam reached that place and worshipped the Lord is the Lord who has three eyes.

[[The three tanks are referred to in this verse also]]

the temple in which the Lord who crushed the chest of the madcap who lifted the mountain to make the lady of sweet words like melodies to be seized with fear, and then bestowed his grace, in the distant past, resides.

the blue peacock of dense stars in its tail to dance.

and the sea to roar.

is Veṇkāṭu where in the garden which covers the sky bees with lines make a sound.

these two one of whom is seated in the red lotus of abundant honey and the other who is lying on the (milky) ocean) one who is difficult to be known though ran and flew high and went on digging the earth to be claimed as his good proteges by Civaṉ.

we will not recognise the knowledge of those whose hearts do not become tender and melt out of love thinking of the Lord in eminent Veṇkāṭu where the white-coloured elephant (Airāvatam) did penance, as worthy of being called knowledge.

they who are buddhists and jains who talk harshly and arrogantly are ignorant persons who say that their words are real doctrines leave their company.

those who are endowed with sense!

Listen to what I say.

you understand that those who say the Lord is in Veṇkāṭu of great extent, and eminence desired by the vētiyar (brahmins) will not have even the slightest evil.

about Veṇkāṭu where the god different from the world has on his head a white crescent which shines in the sky, resides.

(sung by) Nyāṉacampantaṉ well-versed in Tamiḻ, and chief of the residents of Caṇpai which is surrounded by cool gardens.

those who are able to recite these ten verses which are like a garland of centamiḻ which thrives by its melody.

will live in this world flourshingly and ascending heaven will reside there to add splendour to the heaven.

even a broken needle would not accompany the soul during the last journey

The temple is praised by Saint Tirugnanasambandar in his Thevaram hymns.  This is the 10th Shiva temple on the northern bank of Cauvery praised in Thevaram hymns.

This is the birth place of saint Pattinathar. Lord Shiva is a swayambumurthy in the temple.

Sri Pallavaneswarar Temple, Poompuhar, Nagapattinam.       

Historical Name: Pallavaneswaram, Kaviripoompattinam
City:  Poompuhar
District: Nagapattinam
State : Tamil Nadu

Lord Anugnai Vinayaka is the main Vinayaka of the temple.  The Shiva Linga in the sanctum sanctorum is big in size.  Sage Kalava Maharshi had worshipped here.  Sage Pattinathar is in a separate shrine facing north.  The sculptures of Pattinathar’s wife, Mother and Lord Shiva who grew as his son are on the vimana of this shrine.  Brahmmotsavam is not celebrated for Shiva in this temple but for Pattinathar only, known as Adiyar Utsav meaning festival of devotee.  Also, there is no flag post-Kodimaram in the temple.     

Pattinathar festival is celebrated for 12 days in Aadi month-July-August.  The 10th day covers the event of Lord Shiva granting salvation to saint Pattinathar, celebrated in a very grand manner.

Lord Shiva as Marudavanar, Shiva Sharma and Suselai couple who brought Him up, Pattinathar, his disciple Badragiriar, Nayadiar and Mother Guhambica with Lord Muruga on Her lap are the procession deities in the temple.

The temple is facing the Bay of Bengal.  All the planets in the Navagraha Mandap are facing the Lord-west.  Lord Muruga graces with His consorts Valli and Deivanai in the prakara in a standing form.  The peacock vehicle is absent in the shrine.  There are two Mothers Durga in the Prakara with demon Mahisha not seen under one Durga.   There are two Chandikeswaras.  River Cauvery enters the sea just near this place, hence the place is named Kaviri Puhum Pattinam.  The present name of the place is Poompuhar.

There lived in this region a Shiva devotee couple Sivanesar and Gnanakamalambikai.  They were blessed with a son named Tiruvenkadar.  He was a marine trader.  At 16, Tiruvenkadar married one Sivakalai but had no issues though years passed by.  To grace them, Lord Shiva was born to Siva Sarmar and Suseelai, a poor couple.  The child was named Marudavanar.  Lord Shiva appeared in their dream and advised them to give Marudavanar to Sivanesar in adoption. 

Marudavanar, now the adopted son of Tiruvenkadar continued the marine trade of the family.  Returning from his business travel one day, Marudavanar gave a box to the mother and left out.  Tiruvenkadar anxiously opened the box to see the wealth brought by the son but was shocked to see the box containing a dung cake made with husk.  Throwing it in anger he found written on the cake, “even a broken needle would not accompany the soul during the last journey.”  Tiruvenkadar learnt the truth and renounced his family life at once.   He prayed to Lord Shiva to bless him with salvation.  Lord appeared before him and assured that his wish would be granted at an appropriate time.  Known as Pattinathar then as he was born in Kavirpoom Pattinam, he attained salvation in Tiruvottriyur.

காவிரிப்பூம்பட்டினத்துத்திருப்பல்லவனீச்சரம்

thirumurai 1.65

பாடல் எண் : 1

அடையார்தம் புரங்கண்மூன்று மாரழலில் லழுந்த
விடையார்மேனி யராய்ச்சீறும் வித்தகர் மேயவிடங்
கடையார்மாட நீடியெங்கும் கங்குல் புறந்தடவப்
படையார்புரிசைப் பட்டினஞ்சேர் பல்லவ னீச்சரமே.

பாடல் எண் : 2

எண்ணாரெயில்கண் மூன்றுஞ்சீறு மெந்தைபிரா னிமையோர்
கண்ணாயுலகங் காக்கநின்ற கண்ணுதல் நண்ணுமிடம்
மண்ணார்சோலைக் கோலவண்டு வைகலுந் தேனருந்திப்
பண்ணார்செய்யும் பட்டினத்துப் பல்லவ னீச்சரமே.

பாடல் எண் : 3

மங்கையங்கோர் பாகமாக வாணில வார்சடைமேற்
கங்கையங்கே வாழவைத்த கள்வ னிருந்தவிடம்
பொங்கயஞ்சேர் புணரியோத மீதுயர் பொய்கையின்மேற்
பங்கயஞ்சேர் பட்டினத்துப் பல்லவ னீச்சரமே.

பாடல் எண் : 4

தாரார்கொன்றை பொன்றயங்கச் சாத்திய மார்பகலம்
நீரார்நீறு சாந்தம்வைத்த நின்மலன் மன்னுமிடம்
போரார்வேற்கண் மாதர்மைந்தர் புக்கிசை பாடலினாற்
பாரார்கின்ற பட்டினத்துப் பல்லவ னீச்சரமே.

பாடல் எண் : 5

மைசேர்கண்ட ரண்டவாணர் வானவ ருந்துதிப்ப
மெய்சேர்பொடிய ரடியாரேத்த மேவி யிருந்தவிடங்
கைசேர்வளையார் விழைவினோடு காதன்மை யாற்கழலே
பைசேரரவா ரல்குலார்சேர் பல்லவ னீச்சரமே.

பாடல் எண் : 6

குழலினோசை வீணைமொந்தை கொட்ட முழவதிரக்
கழலினோசை யார்க்கவாடுங் கடவு ளிருந்தவிடஞ்
சுழியிலாருங் கடலிலோதந் தெண்டிரை மொண்டெறியப்
பழியிலார்கள் பயில்புகாரிற் பல்லவ னீச்சரமே.

பாடல் எண் : 7

வெந்தலாய வேந்தன்வேள்வி வேரறச்சாடி விண்ணோர்
வந்தெலாமுன் பேணநின்ற மைந்தன் மகிழ்ந்தவிடம்
மந்தலாய மல்லிகையும் புன்னைவளர் குரவின்
பந்தலாரும் பட்டினத்துப் பல்லவ னீச்சரமே.

பாடல் எண் : 8

தேரரக்கன் மால்வரையைத் தெற்றி யெடுக்கவவன்
றாரரக்குந் திண்முடிக ளூன்றிய சங்கரனூர்
காரரக்குங் கடல்கிளர்ந்த காலமெலா முணரப்
பாரரக்கம் பயில்புகாரிற் பல்லவ னீச்சரமே.

பாடல் எண் : 9

அங்கமாறும் வேதநான்கு மோதுமய னெடுமால்
தங்கணாலு நேடநின்ற சங்கரன் றங்குமிடம்
வங்கமாரு முத்தமிப்பி வார்கட லூடலைப்பப்
பங்கமில்லார் பயில்புகாரிற் பல்லவ னீச்சரமே.

பாடல் எண் : 10

உண்டுடுக்கை யின்றியேநின் றூர்நக வேதிரிவார்
கண்டுடுக்கை மெய்யிற்போர்த்தார் கண்டறி யாதவிடந்
தண்டுடுக்கை தாளந்தக்கை சார நடம்பயில்வார்
பண்டிடுக்கண் டீரநல்கும் பல்லவ னீச்சரமே.

பாடல் எண் : 11

பத்தரேத்தும் பட்டினத்துப் பல்லவ னீச்சரத்தெம்
அத்தன்றன்னை யணிகொள்காழி ஞானசம் பந்தன்சொற்
சித்தஞ்சேரச் செப்புமாந்தர் தீவினை நோயிலராய்
ஒத்தமைந்த வும்பர்வானி லுயர்வினொ டோங்குவரே.

the place desired by the skilful person who destroyed, having a form riding on a bull, the three cities of the enemies to be engulfed by the fire of unbearable heat.
the storeyed houses with gates are everywhere high to make the night to feel its place outside.
is pallavaṉiccaram which is within paṭṭiṉam which a wall of enclosure filled with weapons.

the chief, and my father, who destroyed the three cities of enemies.
the place where the god who has an eye on the forehead and who is as precious as the eye for tēvar and who protects the world, resides.
the beautiful bees having drunk the honey daily in the garden in the fertile place.
is pallavaṉīccaram in pattiṉam where they (bees) hum like music.

Having a young lady on one half.
and having on the matted locks of hair on which there is a bright crescent.
the place of the thief who placed Kaṅkai to reside there.
in the natural tanks where water rises in its level when the surging waves of the deep sea reaches them.
is pallavaṉiccaram in paṭṭiṉam, where lotus flowers are growing (in the tank)

the koṉṟai which blossoms like garlands and shining like gold adorning the broad chest.
the place where the spotless god who has (on his chest) sacred ash of great efficacy and sandal paste, resides permanently.
as the youths, and ladies who have eyes resembling vēl fit for warfare enter and sing songs; (on account of that) is pallavaṉīccaram in pattiṉam where the people of the world enjoy pleasure (by hearing them).

the god with a black neck.
He pervades the universe which is in the form of an egg.
to be praised by the residents of the celestial world.
and to be praised by the devotees who smear their bodies with sacred ashes.
the place where the aforesaid Lord resides.
ladies wearing bangles on their hands.
and who have waists comparable to the serpent having a hood.
is pallavaṉīccaram where they reach the feet of the Lord with love and devotion.

the place where the Lord dances to make the anklets produce a big sound, the muḻavu to produce a sound like thunder, the drum with one face are beaten, the music of flute and vīṇai as accompaniments, dwells the clear waves draw water when the tides rise in the sea with eddies, to throw the products of the sea.
is pallavaṉīccaram in pukār where people of spotless character throng.

Having destroyed completely the sacrifice performed by takkaṉ who was charred.
the place where the strong one resides gladly to be worshipped by all the beings of the celestial world descending and coming to the earth.
is pallavaṉīccaram in pattiṉam where the jasmine of mild fragrance, puṉṉai (mast wood tree) and flourishing Kuravu (bottle-flower tree) spread like a pantal.

when the arakkaṉ who had a chariot, removed the big mountain by joining both his hands.
the place of caṅkaraṉ who pressed down his strong heads on which garlands were fixed tightly.
to know the time when the sea which is diminished by the clouds drawing from it, rose to cover the earth.
is pallaṉīccaram in pukār where the marks of destruction of deluge are visible on the earth.

the tall Māl and Ayaṉ who is always reciting the four vētams and the six ankams.
the place where caṅkaram who was searched for by their ordinary eyes, and appeared before them stays.
the long sea to toss within itself oysters, profuse pearls and ships.
is pallavaṉiccaram in pukār where spotless people crowd.

jains who eat well, are naked and who wander to be laughed at by the people.
the shrine which could not be seen and known by those who cover their bodies by robes prepared by soaking in myrtle dye.
is pallavaṉīccaram which bestows grace upon those who are trained to dance to the accompaniment of lute, utukkai, cymbals and takkai (a kind of drum) to remove their sufferings which were with them for a long time.

people who can recite them with concentration of mind.
the (ten) verses on our father in pallavaṉīccaram situated in paṭṭiṉam praised by devotees, by Nyāṉacampantaṉ of beautiful Kāḻi.
will be without sins and diseases.
they will rise high with greatness in the heaven which is the residence of tēvar, and which is fixed up as a place suitable for them.