Sundarar Thevaaram - Ninda stuti

திருவோணகாந்தன்தளி

Greatness of Temple

Lord Shiva appears in the temple as three Shiva Lingas.  The hymns sung by saint Sundarar are available in the temple.  It is the faith of the people that chanting these hymns would bless them with prosperity.  After passing through the three tier Rajagopuram, the devotees can have the rare darshan of three Lingas – Oneswarar, Kantheswarar and Jalandareswar in separate shrines.  The devotee can also enjoy the darshan of Saint Sundarar and the Feet darshan of Lord in the Arthamandap.  Lord Vayirudhari Vinayaka pours all the boons sought by the devotees.  There is also Omkhara Vinayaka in the temple.  Devotees place their ears close to Him to hear the sacred mantra Ohm, they say.

Temple History

Commanders of demon king Vanasura – Onan and Kanthan were the securities at his fort near a place called Puzhal.  Onan found a swayambulinga in the place and performed severe penance doing abishek with his blood and secured many boons.  Kanthan too found a Linga and was blessed with boons as reward of his impeccable bhakti.  A third demon, Jalandeswararn was also lucky to find a Linga and got many boons from the Lord.  Saint Sundarar who came to this place, found the Lingas buried in an open space.  He was all praise of the demons for their devotion to Lord.  To show the world that even demons were staunch Shiva devotees and to protect the three Lingas, the saint sang in praise of the Lord seeking funds to build a temple.  Lord delayed His response to have more songs from the saint.  He then showed a tamarind tree and disappeared.  Sundarar saw the fruits of tree changing to gold.  Sundarar used the gold and built this temple for the three Swayambu Shiva Lingas.

Mother Kamakshi in Kancheepuram is omnipresent, hence there is no Ambica shrine in any Shiva temple in the place.  So there is no Ambica shrine in Lord Ona Kantheswarar temple too.

Onakandhan Dhali is one among the important Shiva temples in Kancheepuram considered the spiritual capital of Tamilnadu. Lord Shiva is a swayambumurthi in the temple.

Thirumurai 7.5

1. நெய்யும் பாலுந் தயிருங் கொண்டு
    நித்தல் பூசனை செய்ய லுற்றார்
கையி லொன்றுங் காண மில்லைக்
    கழல டிதொழு துய்யி னல்லால்
ஐவர் கொண்டிங் காட்ட வாடி
    ஆழ்கு ழிப்பட் டழுந்து வேனுக்
குய்யு மாறொன் றருளிச் செய்யீர்
    ஓண காந்தன் தளியு ளீரே.

2. திங்கள் தங்கு சடையின் மேலோர்
    திரைகள் வந்து புரள வீசும்
கங்கை யாளேல் வாய்தி றவாள்
    கணப தியேல் வயிறு தாரி
அங்கை வேலோன் குமரன் பிள்ளை
    தேவி யார்கோற் றட்டி யாளார்
உங்க ளுக்காட் செய்ய மாட்டோம்
    ஓண காந்தன் தளியு ளீரே.

3. பெற்ற போழ்தும் பெறாத போழ்தும்
    பேணி உம்கழல் ஏத்து வார்கள்
மற்றோர் பற்றிலர் என்றி ரங்கி
    மதியு டையவர் செய்கை செய்யீர்
அற்ற போழ்தும் அலந்த போழ்தும்
    ஆவற் காலத் தடிகேள் உம்மை
ஒற்றி வைத்திங் குண்ண லாமோ
    ஓண காந்தன் தளியு ளீரே.

4. வல்ல தெல்லாம் சொல்லி உம்மை
    வாழ்த்தி னாலும் வாய்தி றந்தொன்
றில்லை என்னீர் உண்டும் என்னீர்
    எம்மை ஆள்வான் இருப்ப தென்நீர்
பல்லை உக்க படுத லையிற்
    பகல்எ லாம்போய்ப் பலிதி ரிந்திங்
கொல்லை வாழ்க்கை ஒழிய மாட்டீர்
    ஓண காந்தன் தளியு ளீரே.

5. கூடிக் கூடித் தொண்டர் தங்கள்
    கொண்ட பாணி குறைப டாமே
ஆடிப் பாடி அழுது நெக்கங்
    கன்பு டையவர்க் கின்பம் ஓரீர்
தேடித் தேடித் திரிந்தெய்த் தாலும்
    சித்தம் என்பால் வைக்க மாட்டீர்
ஓடிப் போகீர் பற்றுந் தாரீர்
    ஓண காந்தன் தளியு ளீரே.

6. வாரி ருங்குழல் வாள்நெ டுங்கண்
    மலைம கள்மது விம்மு கொன்றைத்
தாரி ருந்தட மார்பு நீங்காத்
    தைய லாள்உல குய்ய வைத்த
காரி ரும்பொழிற் கச்சி மூதூர்க்
    காமக் கோட்டம்உண் டாக நீர்போய்
ஊரி டும்பிச்சை கொள்வ தென்னே
    ஓண காந்தன் தளியு ளீரே.

7. பொய்ம்மை யாலே போது போக்கிப்
    புறத்தும் இல்லை அகத்தும் இல்லை
மெய்ம்மை சொல்லி ஆள மாட்டீர்
    மேலை நாள்ஒன் றிடவுங் கில்லீர்
எம்மைப் பெற்றால் ஏதும் வேண்டீர்
    ஏதுந் தாரீர் ஏதும் ஓதீர்
உம்மை யன்றே எம்பெரு மான்
    ஓண காந்தன் தளியு ளீரே.

8. வலையம் வைத்த கூற்ற மீவான்
    வந்து நின்ற வார்த்தை கேட்டுச்
சிலைஅ மைத்த சிந்தை யாலே
    திருவ டீதொழு துய்யின் அல்லால்
கலைஅ மைத்த காமச் செற்றக்
    குரோத லோப மதவ ரூடை
உலைஅ மைத்திங் கொன்ற மாட்டேன்
    ஓண காந்தன் தளியு ளீரே.

9. வார மாகித் திருவ டிக்குப்
    பணிசெய் தொண்டர் பெறுவ தென்னே
ஆரம் பாம்பு வாழ்வ தாரூர்
    ஒற்றி யூரேல் உம்ம தன்று
தார மாகக் கங்கை யாளைச்
    சடையில் வைத்த அடிகேள் உந்தம்
ஊரும் காடு உடையும் தோலே
    ஓண காந்தன் தளியு ளீரே.

10. ஓவ ணம்மேல் எருதொன் றேறும்
    ஓண காந்தன் தளியு ளார்தாம்
ஆவ ணஞ்செய் தாளுங் கொண்ட
    வரைது கில்லொடு பட்டு வீக்கிக்
கோவ ணம்மேற் கொண்ட வேடம்
    கோவை யாகஆ ரூரன் சொன்ன
பாவ ணத்தமிழ் பத்தும்வல் லார்க்குப்
    பறையுந் தாஞ்செய்த பாவந் தானே.

1. Lord who is ōṇakāntaṉ taḷi.
unless they receive something by worshipping with hands joined your feet wearing Kaḻal, there is not even a single coin in the hands of those who worship you with ghee, milk and curd.
you do not show me a way to save myself who is sinking in the deep pit of sufferings dancing to be when being harassed by the five organs of sense and wandering about

2. if it is kaṅkai who stays on you many caṭai and who throws the waves to roll will not open her mouth will not give any words by way of reply if it is Kaṇapati he is a pot-bellied person.
Kumaraṉ who holds a vēl in his hand is a small child.
you tevi would not admit us into her grace by endowing means of subsistence.
we would not do any service to you as slaves.

3. God!
taking pity on those who praise your feet with love whether they receive anything from you or not and thinking that they have no their support.
you do not do anything which people endowed with intellect do.
in times of misfortune when one has no money and suffering on account of that.
can we lead our lives by mortgaging you?

4. neither do you not say that I have money to give though we praise you saying to the almost of our ability.
how is it that you can demand service from us?
in this world, wandering for alms during the whole of the day time holding a deed skull from which the teeth have fallen.
you do not give up the house-holders life, quickly.

5. dancing and singing without any fault when your devotees gather many times.
you do not think of doing good to those who love you weeping and their hearts melting becoming tender.
even if I become weary wandering in many places searching for you often.
you do not bestow on me your audience.
you do not leave the temple and go else where.
you do not give any support to me who comes to your temple and sing your praises.

6. the daughter of the mountain, who has long eyes like sword, long and black tresses of hair, the young lady who does not leave the big and broad chest which wears a garland of koṉṟai rich with honey.
when the Kāma Kōṭṭam is in the ancient city of Kacci which has big gardens in which clouds crawl for the people to lead a life without worries.
what is the reason for your receiving the alms given by the people of the village, going there?
Is it the idea of concealing your wealth, without giving it to us?

7. passing away time by false words.
you are neither outside the temple nor inside it.
you would not admit as your protege your devotees by telling truthful world.
you are incapable of giving anything in the days to come;
you do not wish for any service from us except arguing your case till we become your protege.
in whatever we look at things you do not give us anything.
you do not consider attentively anything our Lord!
the fact of being our master is not myself having been in this birth;
but it begins from precious births.

8. Having heard the news of the god of death holding a noose standing above in the sky.
except thinking of saving myself by worshipping with joined hands with a mind that you gave me as strong as the stone.
I would not be united with you having destroyed the six internal enemies of men, the six emotions namely Kāmam Ceṟṟam, Kurōtam, lopam, matam, varuta desire, rancour, wrath, miserliness, arrogance and malice, which are mentioned in philosophical works

9. God who placed Kaṅkaiyaḷ on the caṭai as your wife as you had no other place!
what is it that the devotees receive from you by doing service to your holy feet with love?
your garland worn on the chest is cobra.
you have no rightful place to dwell;
if you say I have oṟṟaiyūr It is by its name it means it is mortgaged to some body else;
it is not yours.
your dwelling place is ārūr whose place is your dwelling place your place of residence is cremation ground.
your dress too is skin.

10. the Lord who is in ōṇakāntāṉ tāḷi and who rides on a bull that has the nature of being discarded.
fabricating a bond of slavery and admitting ārūraṉ as his protege.
tying a cotton cloth and silk cloth as dress in the waist at that time.
to those who can sing the ten tamiḻ verses which are in the form of pā, describing and arranging in his songs in an order the form in which he stood with only a loin-cloth when he did the service of praising him with songs, approaching him according to his command.

the sins committed by them will gradually vanish.

Mattru Urai Nather - God who confirmed the touch of gold

திருப்பாச்சிலாச்சிராமம்

Moolavar : Mattrurai Varadar, Brhammapreeswarar, Sameevaneswarar
Amman / Thayar: Balambikai
Thala Virutcham: Vilwa
Theertham: Annamam Poigai, Silambaru
Agamam / Pooja: Shivagama
Old year : 1000-2000 years old
Historical Name: Tirupalasiramam
City : Tiruvasi
District: Tiruchchirappalli

Temple Speciality 

Lord graces under a Rudraksha Pandal in the sanctum sanctorum. Adhikara Nandhi-vehicle of Lord Shiva appears with His consort under the Rajagopuram-main tower. Planet Sun is with His consort Prathyusha Devi while the other planets are facing him. There is a Sahasralinga Shrine in the prakara.

Greatness Of Temple 

The region was once called Mazhanadu ruled by Kolli Mazhavan.  His daughter was suffering from a severe disease which could not be cured by any doctor of the time.  The king simply left the daughter with the Lord to cure her and went away.  Saint Tirugnanasambandar came to this place during his pilgrimage and found the girl suffering.  The king explained to the saint the sick story of his daughter and begged him for remedy.  Saint Sambandar sang ten verses (Pathigam) in praise of Lord Nataraja.  Pleased with the prayer of the Saint, Lord Nataraja changed the disease of the princess as Muyalagan and danced on it.  The princess was cured and stood straight.

Based on this event, Lord Nataraja appears here with His hair tied and dancing on a serpent.  He is praised as Sarpa Nataraja.  This is a rare darshan of the Lord. Lord Nataraja in the form without Muyalagan, the dwarf demon, underfoot.

Mother Balambika was born as the daughter of a trader Kamalan and performed penance under the Vanni tree and had the hands of the Lord.  Mother is gracing in separate shrine facing west standing on a Lotus petal.  The Dwarapalakis (woman securities) are worshipped by women tying the yellow thread with a cradle.  It is believed that Ambica receives their appeals through them.  During the Arthajama (night) pujas, it is first offered to Ambica and next to Lord.  Mothers of new-born children and parents worried about children with Bala doshas perform abishek to Mother seeking Her grace for the well being of the children.

Prayers:

People pray to Lord lighting lamps with Iluppai oil for family welfare and removal of evil effects surrounding the family. People also pray to Mother seeking child boon.

Temple History 

Saint Sundarar used to get gold from Lord Shiva to feed and maintain Shiva devotees following him.  After worshipping the Lord in Tiruvanaika, he came to this temple and sang in praise of the Lord seeking gold.  Lord Shiva kept mum.  Angry Sundarar sang another Pathigam (ten verses) in a loud voice questioning whether there is one called Lord Shiva.  Sundarar got the gold.  Yet he was doubtful about its purity and was closely looking at it.  Two men came there and asked the saint why he was looking at the gold.  Sundarar sought their help in the valuation.  One of them confirmed the purity of the metal while the other approved it.  Both disappeared instantly. Sundarar sang again saying that he did not mean to doubt the Lord.  Lord appeared before him and said that He alone was the assessor and His companion was Lord Vishnu.  Hence the Lord is named Mattru Urai Nather – God who confirmed the touch of gold – Mattru means the touch of the gold.

Thirumurai 7.14

1. வைத்தனன் தனக்கே தலையும் என் நாவும்

    நெஞ்சமும் வஞ்சமொன் றின்றி

உய்த்தனன் தனக்கே திருவடிக் கடிமை

    உரைத்தக்கால் உவமனே யொக்கும்

பைத்தபாம் பார்த்தோர் கோவணத் தோடு

    பாச்சிலாச் சிராமத்தெம் பரமர்

பித்தரே யொத்தோர் நச்சில ராகில்

    இவரலா தில்லையோ பிரானார்.

2.அன்னையே என்னேன் அத்தனே என்னேன்
    அடிகளே யமையுமென் றிருந்தேன்
என்னையும் ஒருவன் உளனென்று கருதி
    இறைஇறை திருவருள் காட்டார்
அன்னமாம் பொய்கை சூழ்தரு பாச்சி
    லாச்சிரா மத்துறை அடிகள்
பின்னையே அடியார்க் கருள்செய்வ தாகில்
    இவரலா தில்லையோ பிரானார்.

3. உற்றபோ தல்லால் உறுதியை உணரேன்

    உள்ளமே அமையுமென் றிருந்தேன்

செற்றவர் புரமூன் றெரியெழச் செற்ற

    செஞ்சடை நஞ்சடை கண்டர்

அற்றவர்க் கருள்செய் பாச்சிலாச் சிராமத்

    தடிகள்தாம் யாதுசொன் னாலும்

பெற்றபோ துகந்து பெறாவிடி லிகழில்

    இவரலா தில்லையோ பிரானார்.

4. நாச்சில பேசி நமர்பிற ரென்று

    நன்றுதீ தென்கிலர் மற்றோர்

பூச்சிலை நெஞ்சே பொன்விளை கழனிப்

    புள்ளினஞ் சிலம்புமாம் பொய்கைப்

பாச்சிலாச் சிராமத் தடிகளென் றிவர்தாம்

    பலரையும் ஆட்கொள்வர் பரிந்தோர்

பேச்சிலர் ஒன்றைத் தரவில ராகில்

    இவரலா தில்லையோ பிரானார்.

5. வரிந்தவெஞ் சிலையால் அந்தரத் தெயிலை

    வாட்டிய வகையின ரேனும்

புரிந்தஅந் நாளே புகழ்தக்க அடிமை

    போகும்நாள் வீழும்நா ளாகிப்

பரிந்தவர்க் கருள்செய் பாச்சிலாச் சிராமத்

    தடிகள்தாம் யாதுசொன் னாலும்

பிரிந்திறைப் போதிற் பேர்வதே யாகில்

    இவரலா தில்லையோ பிரானார்.

6. செடித்தவஞ் செய்வார் சென்றுழிச் செல்லேன்

    தீவினை செற்றிடும் என்று

அடித்தவம் அல்லால் ஆரையும் அறியேன்

    ஆவதும் அறிவர்எம் மடிகள்

படைத்தலைச் சூலம் பற்றிய கையர்

    பாச்சிலாச் சிராமத்தெம் பரமர்

பிடித்தவெண் ணீறே பூசுவ தானால்

    இவரலா தில்லையோ பிரானார்.

7. கையது கபாலங் காடுறை வாழ்க்கை

    கட்டங்க மேந்திய கையர்

மெய்யது புரிநூல் மிளிரும்புன் சடைமேல்

    வெண்டிங்கள் சூடிய விகிர்தர்

பையர வல்குற் பாவைய ராடும்

    பாச்சிலாச் சிராமத்தெம் பரமர்

மெய்யரே யொத்தோர் பொய்செய்வ தாகில்

    இவரலா தில்லையோ பிரானார்.

8. நிணம்படு முடலை நிலைமையென் றோரேன்

    நெஞ்சமே தஞ்சமென் றிருந்தேன்

கணம்படிந் தேத்திக் கங்குலும் பகலும்

    கருத்தினாற் கைதொழு தெழுவேன்

பணம்படும் அரவம் பற்றிய கையர்

    பாச்சிலாச் சிராமத்தெம் பரமர்

பிணம்படு காட்டில் ஆடுவ தாகில்

    இவரலா தில்லையோ பிரானார்.

9. குழைத்துவந் தோடிக் கூடுதி நெஞ்சே

    குற்றேவல் நாள்தொறுஞ் செய்வான்

இழைத்தநாள் கடவார் அன்பில ரேனும்

    எம்பெரு மானென்றெப் போதும்

அழைத்தவர்க் கருள்செய் பாச்சிலாச் சிராமத்

    தடிகள்தாம் யாதுசொன் னாலும்

பிழைத்தது பொறுத்தொன் றீகில ராகில்

    இவரலா தில்லையோ பிரானார்.

10. துணிப்படும் உடையுஞ் சுண்ணவெண் ணீறுந்

    தோற்றமுஞ் சிந்தித்துக் காணில்

மணிப்படு கண்டனை வாயினாற் கூறி

    மனத்தினால் தொண்டனேன் நினைவேன்

பணிப்படும் அரவம் பற்றிய கையர்

    பாச்சிலாச் சிராமத்தெம் பரமர்

பிணிப்பட ஆண்டு பணிப்பில ராகில்

    இவரலா தில்லையோ பிரானார்.

11. ஒருமையே யல்லேன் எழுமையும் அடியேன்

    அடியவர்க் கடியனு மானேன்

உரிமையால் உரியேன் உள்ளமும் உருகும்

    ஒண்மலர்ச் சேவடி காட்டாய்

அருமையாம் புகழார்க் கருள்செயும் பாச்சி

    லாச்சிரா மத்தெந்தம் மடிகள்

பெருமைகள் பேசிச் சிறுமைகள் செய்யில்

    இவரலா தில்லையோ பிரானார்.

12. ஏசின அல்ல இகழ்ந்தன அல்ல

    எம்பெரு மான்என்றெப் போதும்

பாயின புகழான் பாச்சிலாச் சிராமத்

    தடிகளை அடிதொழப் பன்னாள்

வாயினாற் கூறி மனத்தினால் நினைவான்

    வளவயல் நாவல்ஆ ரூரன்

பேசின பேச்சைப் பொறுத்தில ராகில்

    இவரலா தில்லையோ பிரானார்.

I set apart my head, tongue and my heart to Civaṉ only to the exclusion of other gods.

I have directed my service to his holy feet to the exclusion of other gods, without any deception.

If I myself say this it will amount to falsehood.

tying a cobra with a spread-out hood.

wearing only a loin-cloth.

our superior god who is in Paccilāccirāmam.

resembling almost a mad man.

though he does not take the slightest pity on me.

there is no other master who will protect me except him;

what can I do?

I did not think of my mother as my companion.

I did not think of my father as my companion.

I thought that my God was enough for me.

he will not show me his grace little by little in the midst of his thoughts about his devotees thinking of me that there is also one like me.

the god who dwells with pāccilāccirāmam surrounded by natural tanke where swans live in large numbers.

if he grants his grace only after death and does not do so in this birth itself.

there is no other master to protect me except him in this birth;

what can I do?

except when I am beset with difficulties I do not know what is good for me.

I was thinking that my mind would suffice for me.

Civaṉ of red caṭai in whose neck there is poison and who destroyed the three cities of enemies to be consumed by fire.

the god in pāccilāccirāmam who grants his grace to those who have given up all attachments.

though I may beg saying all that I can say.

pitying me when he feels happy.

and though he does not pity me when he does not feel happy.

there is no other master who protect me except him;

what can I do?

my mind!

Civaṉ in pāccilāccirāmam which has fields in which gold can be produced and has natural tanks in which flocks of birds are making noise.

saying about some that these are our people and about some others that they strangers.

does not praise what others say as good nor despise as bad.

and moreover does not flatter people.

he will admit as his servants people of all sorts.

thereafter he does not speak any kind word having love towards them.

though he does not give anything to me there is no other master who can protect me, what can I do.

though Civaṉ destroyed the forts that wandered in the sky with a cruel bow of many bands, and is hand-hearted.

the god in paccilāccirāmam who grants his grace to those who cherish with love him, thinking that those days when one performs service to god are praiseworthy and those days when one does not perform service to god are wasted days.

in my case whatever I may say it will not reach his ear though he has the nature of leaving me in the twinkling of the eye.

there is no other master to protection except him;

what can I do?

I won`t go to the place where people who perform sinful penance live, fearing the blemish that will come to me by committing mistakes.

I do not know service to anyone except service to his feet which is equal to penance.

our god knows well my nature being such.

he holds in his hand a trident, prominent among weapons.

Our supreme God in pāccilāccirāmam.

though his nature is besmearing himself with the pasts of sacred white ash mixed with water.

there is no other master to protect me except him what can I do?

a skull is in the hand.

Civaṉ lives in the cremation ground.

he holds a battle-axe in his hand.

on the chest there is a sacred thread of there strands.

one who is different from this world and wears on his shining golden caṭai a white crescent.

our supreme god in pāccilāccirāmam where beautiful ladies who have waists comparable to the hood of cobras, perform dance.

appearing like a truthful person.

if he commits false acts.

There is no other master to protect me except him;

what can I do?

without thinking that this body which has fat, would be permanent.

I decided that my mind belonged to god by right.

mixing myself with the crowd of devotees night and day pressing him.

I worship him intentionally with joined hands;

this being so.

our supreme god in pāccilāccirāmam who holds in his hand a cobra having a hood.

if he dances in the cremation ground having corpses.

There is no other master to protect me except him;

what can I do?

my mind!

you reach god daily, your heart having melted running with joy to perform menial service to him though some people who cannot live beyond the destined span of life, are naturally without love.

The god who bestows his grace on those if they invoke the name.

Civaṉ is our god`, and who is in pāccilāccirāman whatever you might request him.

though if he does not give anything pardoning wrong.

There is no other master to protect me except him;

what can I do?

a loin cloth torn from a big cloth.

sacred ash in the form of a fragrant power and other appearances.

thinking of the greatness of these things.

if I see them.

I who am his devotee presume to have seen in my mind Civaṉ who has a blue neck and will praise him with my tongue;

when that is so.

god who holds in his hand a cobra which serves him as an ornament.

and our supreme Lord in pāccilāccirāmam.

having admitted me into his grace having bound me to him.

though he does not grant me anything.

There is no other master to protect me except him;

what can I do?

I am not a servant of God in this single birth.

I have been his servant in all the seven prarious births.

not only that;

I became the servant of his servants also.

He has very right to sell me and to mortgage me.

my heart also melts.

you do not show me your red feet which are like the flowers and which are my great companions our god in pāccilāccirāmam who grants his grace to great people who have fame which is not easy of attainment.

talking tall things.

if he does low things.

There is no other master to protect me except him;

what can I do?

neither these words are intentionally despising the Lord.

nor are they words of abuse.

Civaṉ whose fame has spread far and wide as is called affectionately as our Lord by his devotees.

to worship with joined hands the feet of the Lord in pāccilāccirāmam.

on many days.

ārūraṉ, a native of nāvalūr of fertile fields.

praising his fame which is the function of the mouth.

and meditating on that in his mind.

if he does not forgive the words spoken.

there is no other master who can protect me except him;

what can I do?

Sundarar Murthi received gifts of pearl and diamond chains in Thirunagaikaronam

திருநாகைக்காரோணம்

Greatness of  Temple

Emperor Mushukunda got seven Lingas from Indira for the helps he had rendered him.  These Lingas were small – Vidanga in size.  The Emperor installed the Linga in Seven Places called Saptha Vidanga sthalas.  This is one such Sthalas with a Linga so beautiful made of Ruby.  Hence, the Lord is named Sundara (beautiful) Vidangar.  Lord Thyagaraja is in a separate shrine right of the sanctum sanctorum.  In majority of the temple, people can see only the face of Lord Thyagaraja.  During the Vaikasi Visaka and Margazhi Tiruvadirai festivals, Lord is dressed (Alankara) showing His right hand and feet.  Lord comes in procession waving His hands to and fro and in a dancing form.  This dance is called Paara Vaara Natanam.

The eyes of Mother Ambica is blue in colour as sea showing Her mercy as vast and deep as sea.  Hence, named Neelayadakshi-blue eyed.  She is also Karundhadanganni.  She has Her own shrine with a flag post-Kodi Maram.  Ambica graces as a virgin.  Aadi Pooram is very grandly celebrated in the temple.  Her shrine is designed as a Rath.  On the festival day, Mother comes in procession in a Rath made purely in crockeryware.

As Ambica is a virgin, Lord sent Nandhi Deva to be Her guard.  But Nandhi expressed his wish to be with Lord for ever seeing Him.  Lord said that he can have His darshan though with Ambica.  Nandhi in the temple is seen with its neck turned towards Lord with one eye on Ambica and other on the Lord.  Hence, the Nandhi is known as Twin View Nandhi (Irattai Parvai in Tamil).  Those having vision problems pray to this Nandhi.

Nandhi seen with it neck turned 

Generally, temples are closed if a death occurs in a nearby place.  In this place, the garlands and the clothes – vastras used for the Lord is placed on corpse.  A fisherman, Adhipathar attained salvation with the grace of Lord Shiva in this place.  Remembering this event, as a mark of respect to the community, this practice is followed in this temple. The body is placed before the temple without closing the doors.  The garland and the vastras used for the Lord are placed on the body.

During festival procession, Lord goes round the Mada Veedhis (Streets) and return to the temple.  But Lord beginning his procession from this temple, goes to seven places – Poigainallur, Poravacherry, Sikkal, Palur, Vadagudi, Thethi and Nagoor.  Maharaja Salija worshipped Lord Shiva and performed puja in these seven places.  The present system is to remember this history.

Against the practice of Lord coming in the Vrushab vahan on Pradosham days,  Lord Vishnu too accompanies Lord Shiva in the guise of Mohini.  When the milk ocean was churned, Nectar came out and was served by Lord Vishnu to Devas.  Devas failed to pray to Lord Shiva who swallowed the Halahala poison to save the world.  Realizing their folly, they begged the pardon of the Lord.  Showing His mercy to them, Lord Shiva danced on Nandhi.  This dance took place at the Pradosham time.  Lord Vishnu’s Mohini Avtar took place a little before this time.  This Vishnu darshan is available to the devotees on Pradosham day only. 

Emperor Dasaratha came to know that Planet Saturn would be splitting the Rohini star causing severe famine in his country.  He planned to fight Saturn to prevent him from doing so.  Sun God advised Dasaratha to drop his plan but to beg Saturn to change his transit route in public interest.  Saturn also admired the earlier plan of the emperor to meet him in war for the sake of his subjects without any selfish motive personally.  The planet yielded to the emperor’s wish.  Remembering this event, all the planets (Navagrahas) in the temple are facing west-the Lord.

Fisherman Athipathar was a staunch Shiva devotee.  When he went for fishing, he would offer the first to Lord Shiva.  At a stage, he was getting only one fish each day but did not break away from his commitment.  He offered them to Lord and returned without any catch.  He got a golden fish one day.  Though every one prevented him from throwing it into the sea, Athipathar resolutely stood by his commitment and threw it into the sea.  He was awarded with salvation and a place among the 63 Nayanmars. The event is celebrated on the Ayilyam star day in Aavani month (August-September).  Athipathar goes in catamaran when fishermen place two gold fishes in the net as if caught in the net.  Lord Shiva will appear on the sea shore.  Athipathar performs pujas to Lord Shiva with the golden fishes.  Shiva will grace darshan to Athipathar.  So goes the festival grandly.

    அழுகிணி சித்தர் அதிர்ஷ்டானம்

As a child adamantly demanding the mother to get its wish, there was a Siddha in the place called Azhuguni Chithar – crying adamantly for a wish.  He used to cry in the shrine of Mother Neelayadakshi demanding salvation.  He was the disciple of Gorakka Siddha.  He stayed in the temple, cried for getting his demand.  Mother spoke to Lord Shiva of the issue.  Lord granted salvation to Azhuguni Chithar.   His Jeeva Samadhi is in this temple.  Special pujas are performed to Siddha on Vaikasi Visakam day.  Also special pujas are performed here offering porridge (Payasam in Tamil) as nivedhana on poornima –full moon – days.

Lord Vinayaka graces His darshan wearing a serpent around His body with another one another one above His head as an umbrella.  He is worshipped as Nagabarana Vinayaka.  Those facing adverse serpent planet effects perform milk abishek to Nagabarana Vinayaka at Rahu Kalam times.  Also during the transit of these planets in the zodiac circle, special pujas are performed here to please the planets.

Lord Bhairava, usually appearing with His dog vehicle, has Lion – Simha as his vahan.  When Sage Pundarika worshipped Lord Shiva here, Holy Ganga sprang up in this place along with Lord Bhairava.  He is gracing as Kala Samhara Bhairava in this temple.  The Simha vahan is behind Him. It is believed that Lord Shiva Himself is gracing the devotees who hit Yama the God of Death.  As Lord Kala Bhairava is facing South, devotees pray to him for longevity.  As He looks furious, two smiling Vinayakas are installed before Him.

There is a shrine for Mother Ashta Bhuja (eight hands) Kali in the temple.

The deities for the eight directions have their due place in the temple.  Mother Gajalakshmi in Her sitting form graces the devotees with two elephants offering abishek.  Lord Dakshinamurthi is in the ghoshta wall with His four disciples.  As the temple is on a sea shore, it is said that Lord Shiva is ruling the region as a king, hence the name Shiva Rajadhani –capital of Shiva Kingdom.

The temple is greatly praised by the three celebrated saints Sambandar, Appar and Sundarar in their Thevaram hymns.  Sundarar received gifts of pearl and diamond chains, a horse and cosmetic things. Sages Markandeya, Gauthama, Vasishta, Kashyapa, Pulasthya, Agasthya and Angirasa (Saptha Rishis) had worshipped Lord Shiva in this temple.

Behind the Linga in the sanctum sanctorum is the Somaskanda form of Lord Shiva.  Lord Shiva comes to the sea for a bath on the Masi Magam day in February-March.

The idol of Lord Muruga is made with 12 hands with weapons.   He is praised in the Tirupugazh hymns of saint Arunagirinathar.  The Zodiac circle is in the Mandap.  People pray from here for relief from planetary problems. The event of sage Pundarika entering the shrine of Lord Shiva and merging with Him is celebrated during the Arthajama Puja (the last puja of the day) on the Ayilyam star day in the month of Aani-June-July.  Sri Chandikeswara shrine is on the side of prakara.

Temple History 

Sage Pundarika as advised by Sage Kanwa performed penance on Lord Shiva seeking salvation.  Granting His darshan, Lord embraced the sage and granted salvation.  As a rule, the soul merges with the Lord attaining salvation.  But in this case Lord embraced with the body (Kayam in Tamil) with that of Sage (Aaroganam).  Hence Lord is named Kaya (body) Aarogana (embracing) Easwarar-Lord – Kayaroganeswarar.

King of serpents prayed to Lord and got a girl child.  It had three breasts in birth itself.  The king was sad to see this abnormality.  Lord Shiva assured the king that one breast will disappear when a king of Surya dynasty visited his place.  When king Shalisuhan came there, one breast of the girl disappeared.  Happy Naga king gave his daughter to Shalisuhan in marriage.  As Naga king worshipped here, the place came to be known as Nagai Karonam.  Now it is Nagapattinam.

Thirumurai 7.46

1. பத்தூர்புக் கிரந்துண்டு பலபதிகம் பாடிப்

    பாவையரைக் கிறிபேசிப் படிறாடித் திரிவீர்

செத்தார்தம் எலும்பணிந்து சேவேறித் திரிவீர்

    செல்வத்தை மறைத்துவைத்தீர் எனக்கொருநாள் [ இரங்கீர்

முத்தாரம் இலங்கிமிளிர் மணிவயிரக் கோவை

    யவைபூணத் தந்தருளி மெய்க்கினிதா நாறும்

கத்தூரி கமழ்சாந்து பணித்தருள வேண்டும்

    கடல்நாகைக் காரோண மேவியிருந் தீரே.

2. வேம்பினொடு தீங்கரும்பு விரவியெனைத் தீற்றி

    விருத்திநான் உமைவேண்டத் துருத்திபுக்கங் கிருந்தீர்

பாம்பினொடு படர்சடைக ளவைகாட்டி வெருட்டிப்

    பகட்டநான் ஒட்டுவனோ பலகாலும் உழன்றேன்

சேம்பினொடு செங்கழுநீர் தண்கிடங்கிற் றிகழுந்

    திருவாரூர் புக்கிருந்த தீவண்ணர் நீரே

காம்பினொடு நேத்திரங்கள் பணித்தருள வேண்டுங்

    கடல் நாகைக் காரோண மேவியிருந் தீரே.

3. பூண்பதோர் இளவாமை பொருவிடைஒன் றேறிப்

    பொல்லாத வேடங்கொண் டெல்லாருங் காணப்

பாண்பேசிப் படுதலையிற் பலிகொள்கை தவிரீர்

    பாம்பினொடு படர்சடைமேல் மதிவைத்த பண்பீர்

வீண்பேசி மடவார்கை வெள்வளைகள் கொண்டால்

    வெற்பரையன் மடப்பாவை பொறுக்குமோ சொல்லீர்

காண்பினிய மணிமாட நிறைந்தநெடு வீதிக்

    கடல்நாகைக் காரோண மேவியிருந் தீரே.

4. விட்டதோர் சடைதாழ வீணைவிடங் காக

    வீதிவிடை யேறுவீர் வீணடிமை யுகந்தீர்

துட்டரா யினபேய்கள் சூழநட மாடிச்

    சுந்தரராய்த் தூமதியஞ் சூடுவது சுவண்டே

வட்டவார் குழல்மடவார் தம்மைமயல் செய்தல்

    மாதவமோ மாதிமையோ வாட்டமெலாந் தீரக்

கட்டிஎமக் கீவதுதான் எப்போது சொல்லீர்

    கடல்நாகைக் காரோண மேவியிருந் தீரே.

5. மிண்டாடித் திரிதந்து வெறுப்பனவே செய்து

    வினைக்கேடு பலபேசி வேண்டியவா திரிவீர்

தொண்டாடித் திரிவேனைத் தொழும்புதலைக் கேற்றுஞ்

    சுந்தரனே கந்தமுதல் ஆடைஆ பரணம்

பண்டாரத் தேயெனக்குப் பணித்தருள வேண்டும்

    பண்டுதான் பிரமாண மொன்றுண்டே நும்மைக்

கண்டார்க்குங் காண்பரிதாய்க் கனலாகி நிமிர்ந்தீர்

    கடல்நாகைக் காரோண மேவியிருந் தீரே.

6. இலவவிதழ் வாயுமையோ டெருதேறிப் பூதம்

    இசைபாட இடுபிச்சைக் கெச்சுச்சம் போது

பலவகம்புக் குழிதர்வீர் பட்டோடு சாந்தம்

    பணித்தருளா திருக்கின்ற பரிசென்ன படிறோ

உலவுதிரைக் கடல்நஞ்சை அன்றமரர் வேண்ட

    உண்டருளிச் செய்ததுமக் கிருக்கொண்ணா திடவே

கலவமயி லியலவர்கள் நடமாடுஞ் செல்வக்

    கடல்நாகைக் காரோண மேவியிருந் தீரே.

7. தூசுடைய அகலல்குல் தூமொழியாள் ஊடல்

    தொலையாத காலத்தோர் சொற்பாடாய் வந்து

தேசுடைய இலங்கையர்கோன் வரையெடுக்க அடர்த்துத்

    திப்பியகீ தம்பாடத் தேரொடுவாள் கொடுத்தீர்

நேசமுடை அடியவர்கள் வருந்தாமை அருந்த

    நிறைமறையோர் உறைவீழி மிழலைதனில் நித்தல்

காசருளிச் செய்தீர்இன் றெனக்கருள வேண்டுங்

    கடல்நாகைக் காரோண மேவியிருந் தீரே.

8. மாற்றமேல் ஒன்றுரையீர் வாளாநீ ரிருந்தீர்

    வாழ்விப்பன் எனஆண்டீர் வழியடியேன் உமக்கு

ஆற்றவேல் திருவுடையீர் நல்கூர்ந்தீ ரல்லீர்

    அணியாரூர் புகப்பெய்த வருநிதிய மதனில்

தோற்றமிகு முக்கூற்றில் ஒருகூறு வேண்டுந்

    தாரீரேல் ஒருபொழுதும் அடியெடுக்க லொட்டேன்

காற்றனைய கடும்பரிமா ஏறுவது வேண்டுங்

    கடல்நாகைக் காரோண மேவியிருந் தீரே.

9. மண்ணுலகும் விண்ணுலகும் உம்மதே ஆட்சி

    மலையரையன் பொற்பாவை சிறுவனையுந் தேறேன்

எண்ணிலிஉண் பெருவயிறன் கணபதிஒன் றறியான்

    எம்பெருமான் இதுதகவோ இயம்பியருள் செய்யீர்

திண்ணெனஎன் னுடல்விருத்தி தாரீரே யாகில்

    திருமேனி வருந்தவே வளைக்கின்றேன் நாளைக்

கண்ணறையன் கொடும்பாடன் என்றுரைக்க வேண்டா

    கடல்நாகைக் காரோண மேவியிருந் தீரே.

10. மறியேறு கரதலத்தீர் மாதிமையே லுடையீர்

    மாநிதியந் தருவனென்று வல்லீராய் ஆண்டீர்

கிறிபேசிக் கீழ்வேளூர் புக்கிருந்தீர் அடிகேள்

    கிறியும்மாற் படுவேனோ திருவாணை யுண்டேல்

பொறிவிரவு நற்புகர்கொள் பொற்சுரிகை மேலோர்

    பொற்பூவும் பட்டிகையும் புரிந்தருள வேண்டும்

கறிவிரவு நெய்சோறு முப்போதும் வேண்டுங்

    கடல்நாகைக் காரோண மேவியிருந் தீரே.

11. பண்மயத்த மொழிப்பரவை சங்கிலிக்கும் எனக்கும்

    பற்றாய பெருமானே மற்றாரை யுடையேன்

உண்மயத்த உமக்கடியேன் குறைதீர்க்க வேண்டும்

    ஒளிமுத்தம் பூணாரம் ஒண்பட்டும் பூவும்

கண்மயத்த கத்தூரி கமழ்சாந்தும் வேண்டுங்

    கடல்நாகைக் காரோண மேவியிருந் தீரென்

றண்மயத்தால் அணிநாவல் ஆரூரன் சொன்ன

    அருந்தமிழ்கள் இவைவல்லார் அமருலகாள் பவரே.

Civaṉ who dwelt with desire in Nākaikkārōṇam on the sea-shore!
entring into many villages and eating begging alms singing many garlands of songs.
speaking lies to girls who are as beautiful as a portrait.
you wander indulging in mischief.
having adorned yourself with the bones of gods who are dead.
wander riding upon a bull.
you hid your wealth.
you do not take pity on me even on a single day and say I have nothing to give you a neck-lace of pearls giving me a string of rubies, and diamonds which are very much glittering.
you must bestow on me sandal-paste mixed with sweet-smelling musk, to smear on my body.

having made me enjoy the mixture of the bitter margose leaves and sweet sugar-cane juice margosa stands for worldly pleasures and sugar-cane juice for the pleasure derived from God`s grace.
when I requested you for a means of livelihood.
you entered into Turutti and stayed there without coming out of it.
showing the cobras and the spreading catai shall I brook if you frighten and allure me?
I wandered following you many times you yourself who has the colour of fire and entered into tiruvārūr where in the cool moats arrow-head aquatic plant and purple indian water-lily are prominent, and stayed there.
you must give me varieties of silk known as Kāmpu and nēttiram.

you were dwelling with desire in nākaikkārōṇam on the sheashore, which has long streets full of beautiful storeys which are pleasing to look at.
you have adorned yourself with the shell of a young tortoise.
mounting on a fighting bull assuming an ugly form.
to be seen by all.
speaking flattering words;
you do not give up receiving alms in a lifeless skull.
you have the nature of placing on the spreading caṭai a crescent along with a cobra.
if you snatch the white bangles from the hands of ladies by speaking unnecessary words.
will the beautiful daughter of the king of mountains brook it?
please tell me.

the caṭai which is loosened to hang low.
the vīṇai to appear beautiful and conspicuous.
you mount and ride on a bull in the streets.
you liked slaves without any profit to you.
performing dance to be surrounded by the pēys which are mischievous.
having a beautiful form.
is it proper to wear on the head a spotless crescent.
is it fitness or an act of penance to cause the ladies who have long tresses of hair which they dress as a circle, to be infatuated with love?
when are you going to give me bars of gold to remove all my distress?
please tell me.

you are seated with desire in nākaikkārōṇam on the sea-shore.
wandering by indulging in vain acts.
committing only detestable acts.
you wander according to your whim speaking words which are useless.
beautiful god who does not bestow your grace, having accepted as your protege me who is wandering doing humble services to you.
you must order from your treasury, dress, sandal-paste and ornaments.
is there any evidence for anybody having seen you before?
you rose high as a column of fire difficult to be seen by goda Māl and Piramaṉ who had seen you on other occasions

riding on a bull with Umai who has lips like the flowers of the red-flowers of the silk-cotton tree.
the pūtam to sing.
in the noon when sacrificial fire is maintained, to receive the alms given.
you wander entering into many houses.
what a cruelty is the manner by which you keep quiet and do not order silk and sandal-paste!
when the immortals requested you in the distant past.
as you had unbounded compassion which made you not to turn a deaf ear to their request, you consumed the poison which rose in the ocean which is always moving.
you were in wealthy nākaikkārōṇam on the sea-shore, where ladies who are as tender as the peacock with a big tail, dance.

coming as on mutual under-standing when you tried to remove the love-quarrel which did not end, of the lady speaking pure words and a broad waist on which a valuable cloth is worn.
pressing down the King of the inhabitants of Ilaṅkai, whose body was lustrous when he lifted the mountain.
when he sang divine music you gave him a chariot and a sword.
the devotees who have love towards you to eat their food without suffering from hunger, during scarcity.
you granted daily one coin in vīḻimiḻalai where brahmins full of vēdic lore live.
you must grant me also like that a coin as subsistance allowance for a day.

you do not give any reply to my request you keep silent.
you voluntarily admitted me as your slave saying I shall help you to live.
I am a hereditary slave to you you have plenty of wealth.
you have not become poor.
in the heap of rare wealth which you have accumulated in beautiful ārūr.
I must get one third of the three portions, which I think I must get.
I will not allow you to go beyond out at any time, if you do not give me;
I shall catch hold of your legs.
I want a galloping horse whose speed is like the wind;
to ride upon.

your rule extends over this world and the heaven.
I shall not trust the beautiful daughter of the King of the mountains and the child Murukaṉ.
Kaṇapati who has a big belly and eats enormously does not know anything except his food.
What shall I request and get from him?
my Lord!
is this proper for your family as a whole?
please tell me.
if you do not grant me a means of livlihood for my body to be strong.
I now obstruct you to make your holy form to feel pain.
you need not speak about me with detest afterwards as one who is hard-hearted and cruel

you hold a young deer in your hand!
if it is greatness you have it in abundance.
you admitted me as your slave, having won in the case against me saying I shall give you great treasure hoard speaking deceitful words.
you entered into Kīḻvēḷūr and stayed there.
my god!
if there is your royal order.
shall I be deceived by you?
I shall not.
you must grant me a dagger made of gold which is glittering, and a seal, flower made of gold to wear on the head, and a silken belt to wear on the waist I must get thrice in a day food, curry and rice, and ghee to be mixed with these two.

the god who is the support for paravai and caṅkili whose words are music itself, and for me.
whom else shall I have as my support?
you must fulfil the wants of your slave well-known to you.
ornaments of string of bright pearls, bright silk, and flowers.
I want sandle-paste from which the fragrance of musk which is pleasing to the eye, spreads.
praising Civaṉ as, the god who dwelt with desire in nākaikkārōṇam, being very near to and intimate, with him.
those who are capable of reciting these tamiḻ verses composed by ārūraṉ, born in beautiful nāvalūr.
will becomes rules of the world of the immortals

Thiruvaiyaru is known as Dakshina Kailasam (Southern Kailash)

Thirumurai 6.97

7. அலைத்தோடு புனற்கங்கை சடையிற் கண்டேன்
    அலர்கொன்றைத் தாரணிந்த வாறு கண்டேன்
பலிக்கோடித் திரிவார்கைப் பாம்பு கண்டேன்
    பழனம் புகுவாரைப் பகலே கண்டேன்
கலிக்கச்சி மேற்றளியே யிருக்கக் கண்டேன்
    கறைமிடறுங் கண்டேன் கனலுங் கண்டேன்
வலித்துடுத்த மான்தோல் அரையிற் கண்டேன்
    மறைவல்ல மாதவனைக் கண்ட வாறே.

I beheld the rushing,
billowy Ganga in His matted hair;
I beheld Him decked with a garland of blown konrai;
I beheld a snake in His hand as He rushed forth seeking alms;
I beld Him during the day as He entered Pazhanam;
I beheld Him enshrined at noisy Kacchi Metrali;
I beheld His dark throat and also the fire;
I beheld on His waist The tightly-worn deer-skin;
it is thus,
even thus,
that I beheld The great tapaswi of the Vedas.
(Was it even so that you beheld Him?)

Thirumurai 6.55

1. வேற்றாகி விண்ணாகி நின்றாய் போற்றி
    மீளாமே ஆளென்னைக் கொண்டாய் போற்றி
ஊற்றாகி உள்ளே ஒளித்தாய் போற்றி
    ஓவாத சத்தத் தொலியே போற்றி
ஆற்றாகி அங்கே அமர்ந்தாய் போற்றி
    ஆறங்கம் நால்வேத மானாய் போற்றி
காற்றாகி யெங்குங் கலந்தாய் போற்றி
    கயிலை மலையானே போற்றி போற்றி.

You stand as ether and other elements,
praise be!
You have me as Your servitor not to be manumitted,
praise be!
You lie concealed within as the spring,
praise be!
You are the sound of continuous sonance,
praise be!
As energy You abide there,
praise be!
You became The six Angas and the four Vedas,
praise be!
As wind,
You pervade everywhere,
praise be!
O Lord of Mount Kailas,
praise be!
praise be!
O Siva! You are the five elements! You have me as your permanent slave. You hid yourself inside as the source of all joy. You are the eternal sound! You are the power in the five elements. You are the four vedas and the six angas. You pervade everywhere as the wind. O Lord of Kailasa mountain! I praise you again and again.

திருவையாறு

Temple Speciality

Lord Shiva in the temple is a swayambumurthy. If one calls the name Aiyarappa loudly from a particular spot in the temple, it echoes seven times. Circumambulating the temple prakaras is a usual tradition but this is prohibited in this temple.

It is note worthy that devout Saivite Saint Appar – Tirunavukkarasar worshipped here and had the Mount Kailash darshan from here.  He had his holy bath in the Manasa Sarovar at Kailash and returned from the Tiruvaiyaru tank.  This Surya Pushkarini Theertha is all sacred.

Prohibition to circumambulate the shrine: 

Lord Shiva in the temple is a swayambumurthy.  It is believed that His long and thick turf is spread throughout the place behind the shrine.  As a devotee cannot afford to tread on the Jatamudi of Lord, circumambulation is prohibited.

Lord Dakshinamurthi in the prakara has a special significance.  Lord Vishnu had worshipped Him.  He is only Guru in Tamilnadu worshipped by Perumal-Vishnu.  He is praised a as Soouru Hari Shivayoga Dakshinamurthy.  In the place of Muyalagan – symbol of ignorance – we usually see under His feet, there is a tortoise. The architectural skill of the temple is such that multiple echoes could be heard if one loudly calls Aiyarappa standing at a particular place.  Foreign engineers had tried to find out this miracle but could not till this day.

Of the Navagraha importance, the place belongs to Sun.  He is facing west.  The temple has five corridors-prakaras.  Devotees choose the prayer hall (Mukthi Mandap) for mental piece.

Mother Dharma Samvardhini is praised as Lord Mahavishnu in this place.  Hence, there are no Vishnu temples around this place.

Thirumurai 6.38

7. எல்லா உலகமு மானாய் நீயே
    ஏகம்ப மேவி யிருந்தாய் நீயே
நல்லாரை நன்மை யறிவாய் நீயே
    ஞானச் சுடர்விளக்காய் நின்றாய் நீயே
பொல்லா வினைக ளறுப்பாய் நீயே
    புகழ்ச்சே வடியென்மேல் வைத்தாய் நீயே
செல்வாய செல்வந் தருவாய் நீயே
    திருவையா றகலாத செம்பொற் சோதீ.

It is You indeed who became all the worlds;
It is You who preside over Yekampam;
You,
in sooth,
know the worth of the goodly ones;
You glow as the bright Lamp of Gnosis;
You will Annul all evil Karma;
You placed Your glorious foot on me;
You only are the conferrer of true wealth;
You are the ruddy and auric Flame That parts not from Tiruvaiyaaru.

திருப்பூவணம்

Temple Information 

The place is also known by other names as Pushpavanakasi, Pithurmokshapuram, Bhaskarapuram, Lakshmipuram, Brahmmapuram and Rasavadhapuram.  Lord Pushpavaneswarar with His consort Soundaryanayaki had played many miracles. As this is a place with fragrant gardens, it is called Poovanam.  Lord Pushpavaneswarar blesses his devotees relieving them of all hardships.  The place is considered very sacred as this qualifies the three important standards of Murthy, Sthala and Theertha according to our scriptures.

Greatness of Temple

During the Puranic Age, one Darma Yagnan was carrying his father’s ashes – asthi to Rameswaram from Kasi-now Varanasi.  He stayed in this place for a while for rest.  His friend accompanying him opened the pot containing the asthi but was surprised to find flowers in the pot and not asthi.  But he did not reveal the truth to his friend.  Reaching Rameswaram, while opening the pot, they found only asthi and not the flower.  Now, the friend told Darmayagna what he found earlier.  They returned back with the pot to Tirupuvanam and found the flower when they opened the pot.

As what was simply asthi-ash in Kasi turned into a flower in Tirupuvanam, the place is considered 16 times holier than Kasi.  The proverb here goes “it is a veesam more than Kasi” claiming greater reputation than Kasi.   Those unable to go to Kasi to immerse the ashes of the departed ones in River Ganga do it here in Vaigai River and light the Moksha Deepa.

When saint Tirugnanasambandar visited this place, he saw Shivalingas in every particle of river sand and could not walk on the banks to reach the other side of the river.  He prayed to the Lord singing His praise from where he was.  Nandhi, the bull vehicle of Lord Shiva was hiding the Lord from Gnanasambandar.  Lord Shiva asked the Nandhi to move by the side to grant His darshan to the saint.  We see Nandhi in the temple a little away on the side representing this event.

The entrance of the temple is with a five tier tower-Gopura.  Lord Shiva graces with a Rudraksha body.  Shivalinga in the temple has a trident symbol.  Mother Soundaryanayaki graces from the right of the Lord.   There are five theerthas in the temple of which Manikarnikai is distinct from others.  Sage Agasthya was able to consume the whole sea water as he consumed Manikarnika theertha first.  This the place where king Nala, Brahmma, Vishnu, Sage Gautama, Sun, Sri Mahalakshmi, Sage Agasthya, Goraka Siddha worshipped Lord Shiva, according to scriptures. 

Temple History 

There lived in Tirupuvanam a dancer woman Ponnaiyal by name.  As a staunch devotee, she spent all her earnings from the dancing programmes in feeding Shiva devotees.  She had a desire to sculpt Lord Poovananathar in pure gold.  To fulfill her desire, Lord came in the guise of a siddha and advised her to melt all the brass, lead and copper articles in the house at night which will turn into gold.  The dancer followed the advice of the Siddha and her joy knew no bounds to see adequate gold to make the idol of the Lord.  With the gold she got through the alchemy miracle, the dancer made out a beautiful idol of the Lord and in her ecstasy, she embraced the idol and kissed it on the cheek.  The nail symbol of Ponnaiyal is visible on the procession deity.

Miracle

ord Shiva is a swayambumurthi in the temple. This is holy place where Lord Shiva played his miracle play – Tiruvilayadal – Alchemy-Rasavada play. 

Thirumurai 6.18

1. வடியேறு திரிசூலந் தோன்றுந் தோன்றும்
    வளர்சடைமேல் இளமதியந் தோன்றுந் தோன்றும்
கடியேறு கமழ்கொன்றைக் கண்ணி தோன்றுங்
    காதில்வெண் குழைதோடு கலந்து தோன்றும்
இடியேறு களிற்றுரிவைப் போர்வை தோன்றும்
    எழில்திகழுந் திருமுடியு மிலங்கித் தோன்றும்
பொடியேறு திருமேனி பொலிந்து தோன்றும்
    பொழில்திகழும் பூவணத்தெம் புனித னார்க்கே.

Behold His sharp trident!
Behold the young moon On His well-grown matted hair!
Behold the fresh-blown and fragrant konrai-chaplet!
Behold the white kuzhai and the todu in His ears on either side!
Behold the shroud of the hide of the tusker That did trumpet like thunder!
Behold the comely crown dazzling bright!
Behold His body radiant with ash!
Thus is He,
even thus is He-- our Lord Of Poovanam which is girt with gardens.

Thirumurai 6.95

8. அத்தாவுன் அடியேனை அன்பா லார்த்தாய்
    அருள்நோக்கில் தீர்த்தநீ ராட்டிக் கொண்டாய்
எத்தனையும் அரியைநீ எளியை யானாய்
    எனையாண்டு கொண்டிரங்கி யேன்று கொண்டாய்
பித்தனேன் பேதையேன் பேயேன் நாயேன்
    பிழைத்தனகள் அத்தனையும் பொறுத்தா யன்றே
இத்தனையும் எம்பரமோ ஐய ஐயோ
    எம்பெருமான் திருக்கருணை யிருந்த வாறே.

O Father,
by sheer love you drew me,
Your slave,
to You And bathed me in the flood of Your beign look;
You,
the infinitely rare,
became easy of access to me;
Pitying me,
You claimed and blessed and accepted me;
Did You not forgive all my trespasses-- those Of a mad man,
a fool,
a ghoul and a dog?
Is all this for my sake?
Alas,
alas!
Behold the blessed grace of Him--my Lord!

Thirumurai 12.21

195. நன்மைபெரு கருள்நெறியே
   வந்தணைந்து நல்லூரின்
மன்னுதிருத் தொண்டனார்
   வணங்கிமகிழ்ந் தெழும்பொழுதில்
உன்னுடைய நினைப்பதனை
   முடிக்கின்றோம் என்றவர்தம்
சென்னிமிசைப் பாதமலர்
   சூட்டினான் சிவபெருமான்.

When the sempiternal servitor supernal, treading
The way of grace of ever-increasing goodliness
Arrived there, he bowed before the Lord; as he rose up,
Saying; “We fructify your cherished desire”
Lord-Siva touched his head with His flower-feet.

Thirunavukarasar Thevaaram Arul Anubavam

The place is named Tirupazhanam for its green environment and fertile fields. Once, a young Brahmin boy, chased by the God of Death, Yama ran in panic and surrendered at the feet of Lord Shiva in the temple. The Lord appeared before him and saved him from the clutches of death. As the Lord saved the boy from the danger of death, He is praised as Abath Sahayeswarar – (Abathu-danger, Sahayam-help).

The main tower is too ancient in three tier model. There is no flag post in the temple. It has a Balipeeta and Nandhi. There are shrines for Lord Vinayaka and Muruga. The vahanas (the vehicle idols of Gods) are stored in the right of the front hall. After worshipping Vinayaka and proceeding further on the left, there are shrines of Sapthamadhas (seven virgins), Vinayaka, Venugopala and Shivalingas in different names, Nataraja Sabha, Bhairava and Navagrahas the nine planets.

Thirumurai 4.12

5. மண்பொருந்தி வாழ்பவர்க்கும் மாதீர்த்த வேதியர்க்கும்

விண்பொருந்து தேவர்க்கும் வீடுபேறாய் நின்றானைப்

பண்பொருந்த விசைபாடும் பழனஞ்சே ரப்பனையென்

கண்பொருந்தும் போதத்துங் கைவிடநான் கடவேனோ. 

Civaṉ who was freedom from sufferings and attainment of eternal bliss.

to the people who live in this earth, to the very pure brahmins.

to the tēvar who live in heaven.

and my father in Paḻaṉam where music is sung to be appropriate to melodies.

will I give up thinking of him even at the time of my death?

Thirumurai 4.105

1. தன்னைச் சரணென்று தாளடைந் தேன்றன் னடியடையப்

புன்னைப் பொழிற்புக லூரண்ணல் செய்வன  கேண்மின்களோ

என்னைப் பிறப்பறுத் தென்வினை கட்டறுத் தேழ்நரகத்

தென்னைக் கிடக்கலொட் டான்சிவ லோகத் திருத்திடுமே. 

I approached the feet of the god in Pukalūr which has a garden of mast-wood trees, as my refuge.

Hear what all he does when I approached his feet.

completely exterminating my birth cutting as under completely the bondage of my karmams.

has decided that I should not dwell in the seven kinds of hells.

he will fix me permanently in civalōkam.

Thirumurai 5.50

1. எங்கே யென்னை யிருந்திடந் தேடிக்கொண்

டங்கே வந்தடை யாள மருளினார்

தெங்கே தோன்றுந் திருவாய்மூர்ச் செல்வனார்

அங்கே வாவென்று போனா ரதென்கொலோ.

Civaṉ in Tiruvāymūr where cocoanut trees are conspicuously visible from a distance.

searching for the place where I was, enquiring where it was and finding it.

told me about his marks of distinction out of grace, coming there.

he went ordering me you come there what is the reason for that?

Thirumurai 5.91

10. தெள்ளத் தேறித் தெளிந்துதித் திப்பதோர்

உள்ளத் தேற லமுத வொளிவெளி

கள்ளத் தேன்கடி யேன்கவ லைக்கடல்

வெள்ளத் தேனுக்கெவ் வாறு விளைந்ததே. 

when Civaṉ made my mind clear.

recognised myself and became clear the sweet honey that is produced in the mind.

the space that has the rays of nectar.

how was that honey produced in me who is full of deceit, fit to be despised, and has an ocean full of water which is only cares and anxieties?

Thirumurai 6.77

1. பாட அடியார் பரவக் கண்டேன்

    பத்தர் கணங்கண்டேன் மொய்த்த பூதம்

ஆடல் முழவம் அதிரக் கண்டேன்

    அங்கை அனல்கண்டேன் கங்கை யாளைக்

கோட லரவார் சடையிற் கண்டேன்

    கொக்கி னிதழ்கண்டேன் கொன்றை கண்டேன்

வாடல் தலையொன்று கையிற் கண்டேன்

    வாய்மூ ரடிகளைநான் கண்ட வாறே.

I beheld Him hailed by singing servitors;

I beheld The holy assembly of bhaktas;

I beheld The circling Bhootas play the muzhavam,

sounded During His dance;

I beheld the fire in His hand;

I beheld Ganga,

kaantal and serpent in His matted hair;

I beheld the feather of heron and the konrai;

I beheld a dry skull in His hand;

thus,

even thus,

I beheld the holy Lord of Vaaimoor.

Thirumurai 6.14

1. நினைந்துருகும் அடியாரை நைய வைத்தார்

    நில்லாமே தீவினைகள் நீங்க வைத்தார்

சினந்திருகு களிற்றுரிவைப் போர்வை வைத்தார்

    செழுமதியின் தளிர்வைத்தார் சிறந்து வானோர்

இனந்துருவி மணிமகுடத் தேறத் துற்ற

    இனமலர்கள் போதவிழ்ந்து மதுவாய்ப் பில்கி

நனைந்தனைய திருவடியென் தலைமேல் வைத்தார்

    நல்லூரெம் பெருமானார் நல்ல வாறே.

He made the devotees that melt thinking of Him To melt the more;

He caused all evil deeds to flee away From Him;

He mantled Himself in the hide of the tusker Of unabated wrath;

He wore on His crest The shoot of a glowing crescent;

when the thronging Celestials whose gemmy crowns-- decked With rare and choice flowers,

bowed at His feet,

they became Wet with the honey that flowed out of the blowing blooms;

He set on my head such hallowed feet;

Good indeed is what our Lord of Nalloor has wrought.

Thirunavukarasar Thevaaram Nyanam

Thirumurai 4.75

4. உடம்பெனு மனைய கத்து வுள்ளமே தகளி யாக
மடம்படு முணர்நெய் யட்டி யுயிரெனுந் திரிம யக்கி
இடம்படு ஞானத் தீயா லெரிகொள விருந்து நோக்கில்
கடம்பமர் காளை தாதை கழலடி காண லாமே.

in the house which is the body.
having the heart as the hollow of the lamp into which oil is poured pouring the ghee of the limited knowledge of the soul acquired by the senses which is combined with ignorance.
fixing the wick which is life if one meditates burning the lamp with the fire of the extensive spiritual wisdom, without any other activity of the mind.
one can obtain a vision of the feet wearing Kalal of Civan who is the father of the youth, Murukan, who is partial to the Katampa tree.

Thirumurai 4.76

2. மெய்ம்மையா முழவைச் செய்து விருப்பெனும் வித்தை வித்திப்
பொய்ம்மையாங் களையை வாங்கிப் பொறையெனு நீரைப் பாய்ச்சித்
தம்மையு நோக்கிக் கண்டு தகவெனும் வேலி யிட்டுச்
செம்மையு ணிற்ப ராகிற் சிவகதி விளையு மன்றே.

doing the ploughing which is truth.
sowing the seeds of love.
removing the weeds of false-hood.
irrigating the field with water of forbearance.
realising self by turning the wisdom internally and seeing god.
constructing the fence of impartiality to protect the crop.
if they are steady in the right conduct.
eternal bliss will be produced.

திருவன்னியூர்

Greatness of Temple

The shrine for the four saivite saints known as Nalvar is in the front mandap.  Ambica shrine is on the right.  Presiding Lord shrine is just opposite.  Dwarapalakas are sculpted in stone.  Sculptures of Saint Appar, Agni, Gowri, a Shivalinga, milking Kamadenu, Vrushabaruda are in line on the walls of sanctum sanctorum.

Mother Parvathi performed penance here to be born as daughter of sage Katyayana and to have the hand of the hand of Lord in wedding.  Lord appeared before Mother Parvathi and married Her in Tiruvezhi Mizhalai.  Hence, this place is considered as an ideal place of worship for removal of obstacles in marriage matters.  Those suffering from blood pressure and heat related ailments bathe in the theertha in the temple and offer a preparation made of wheat as nivedhana.  Those facing delays in their building works, bring seven bricks to the temple so that the construction goes without delay.  Of the Panchamurthis in the temple, the Somaskanda Murthi looks very beautiful.

Temple History

Daksha while performing a yajna, intentionally avoided Lord Shiva and invited others to participate in the yajna.  Agni is one among those attended the yajna.  For attending a yajna to humiliate Lord Shiva, Agni was punished by Badrakali and Veerabadra and had to bear their curse.  Agni could not attend any yajna then with his curse.  This resulted in the failure of monsoon creating drought.  Agni came to this place, worshipped Lord Shiva and got relieved of his curse.  As Agni worshipped here, Lord is praised as Agnipureeswarar and the sacred spring Agni Theertham.  

Thirumurai 5.26

3. ஞானங் காட்டுவர் நன்னெறி காட்டுவர்
தானங் காட்டுவர் தம்மடைந் தார்க்கெலாம்
தானங் காட்டித்தன் தாளடைந் தார்கட்கு
வானங் காட்டுவர் போல்வன்னி யூரரே.

Civan in vanniyur.
will show the way to spiritual wisdom will show the way to obtain it.
will show the place to obtain it, for those who approached him.
will show heaven and the rule over it, for those who approached his feet by showing the place.

திருச்சோற்றுத்துறை

Greatness of Temple 

As the very name of the Lord Chottruthurai Nathar suggests, Lord not only offers adequate food to His devotees but it also means that He ensures total salvation to the souls.  The place, Tiru Chottru Thurai is one among the seven places where Lord fed His devotees.  This is the third among the Ezhur-seven places beginning from Tiruvaiyaru, Tirupazhanam.  Saints Ramalinga Vallalar and Arunagiriar had praised this temple in their hymns.   Lords Brahmma and Vishnu, Sage Gautama, Sun God and Indira worshipped Lord in this temple.  Indira got a highest position.  Sage Gautama attained salvation. 

The wedding festival of Nandhi Bahagwan and Suyam Prakasai daughter of Sage Vyakrapada is celebrated on the Punarvasu star day in the month of Panguni-March-April.

Brahmmotsavam is celebrated for Lord Aiarappar in Chithirai-April-May.  On the final day of the festival, Nandideva-Suyam Prakasai and Aiyarappar-Aramvalartha Nayaki begin their festival journey in separate palanquins from Tiruvaiyaru at about 6.00 a.m. and reach Tirupazhanam where they are received by Lord Aabathsahayar and Mother Periyanayaki.  They join the group and proceed to Tiruchottruthurai.  They are received at the border by Lord Chottruthurai Nathar and Mother Annapoorani.  Feeding takes place here.  The procession continues towards Tiruvedikudi.

Entering the temple, a vast prakara welcomes the devotee. Southeast of this prakara is the Shrine of Mother Ambica facing east.  She is praised Oppilambikai and Annapoorani.  As Lord Shiva-Chottruthurai Nathar is pouring endless wealth on His devotees, He worshipped as Tholaya Selvar.  Mother Annapoorani is half of Shiva taking all care of Her devotees.  Poverty and ailments vanish from those who place themselves at Her feet.

Lord Vinayaka and Lord Muruga are on the two sides of Rajagopuram.  Next is the large Mandap with Lord Nataraja Sabha, leading directly to the sanctum sanctorum.  Lord Arumugha’s shrine is on the south prakara facing east and shrine of Lord Mahavishnu facing east followed by a sculpture depicting Sage Gautama worshipping the Lord.  Proceeding further after worshipping Adhikara Nandhi we have the darshan of Tholaya Selvar-Chottruthurai Nathar.

Temple History

Once, a severe famine struck the place.  A Shiva devotee, Arulalan by name, men, women and children were suffering from starvation.  Arulalan cried to Lord that He should come to rescue the people to save them from starvation deaths.  The priest  stopped coming to the temple long back.  A temple staff coming to light a lamp in the evening also fell down due to hunger.  The temple was dark.  Arulalar, sitting in the dark temple wept and dashed against the entrance steps and cried for help.  It suddenly began to rain incessantly and the whole place was inundated with flood water. 

A bowl came floating in floods.  Arulalar picked it up.  He heard a voice saying that it was a Akshaya Patra which will never go dry and would be feeding the people to quench their hunger.  Rice, dal, ghee and curry poured from the divine bowl.  People’s joy knew no bounds.

Thirumurai 5.33

2. முத்தி யாக வொருதவஞ் செய்திலை
அத்தி யாலடி யார்க்கொன் றளித்திலை
தொத்து நின்றலர் சோற்றுத் துறையர்க்கே
பத்தி யாய்ப்பணி செய்மட நெஞ்சமே.

ignorant mind!
you have not done even a little of penance to attain salvation.
you have not given to Civan`s devotees anything with love.
Do service at least hereafter with piety only to Civan in Corruturai where in the gardens bunches of flowers blossom in all seasons.

Thirumurai 5.32

1. கொடிகொள் செல்வ விழாக்குண லைஅறாக்
கடிகொள் பூம்பொழிற் கச்சியே கம்பனார்
பொடிகள் பூசிய பூந்துருத் திந்நகர்
அடிகள் சேவடிக் கீழ்நா மிருப்பதே.

Ekampanar in Kacci which has fragrant flower garden, and never-ceasing bustle due to shouting and dancing, in the flourishing festivals where the flag is hoisted in temples.
we stay under the lotus red feet of Civan who besmears himself with sacred ash and who is in the city of Punturutti.

Thirumurai 5.37

3. ஞான மாகிய நன்குண ரானையார்
ஊனை வேவ வுருக்கிய வானையார்
வேன லானை யுரித்துமை யஞ்சவே
கான லானைகண் டீர்கட வூரரே.

Civan is like the elephant which has well understood which is called spiritual knowledge.
flaying the elephant which had become emaciated by the hot summer, to make Umai frightened.
Civan in Katavur is the elephant that does not live in the forest.
is the elephant who melted the body to transform it as love itself.