Lord Siva took the tiger form and grace the hunter

This is the 48th sacred place in the northern bank of Kaveri consecrated by thevaaram.

The Lord of this place graces us as a swayambu moorthi. This place brought in the important Maha Sivarathiri festival, the festival of Siva temples. In this sacred temple, Lord Dakshinamurthi appears in the standing posture with a staff in his hand. Such an icon cannot be seen in any other place. Nandikeswarar is reversed and in the opposite side. There is no Navagraha sanctum in this temple. In the ardha mantapam, on both the sides of the door step, Lord Vishnu and Brahma stand as security guards, a feature that could not be seen anywhere.

This holy temple has no Rajagopuram.  In the front appears Vinayagar.  With five kalasams, the front door alone faces east.  On entering we can see the Nandhi turning faces us eastward.  If we enter the inner temple door, we can see and enjoy the Hunter story imaged in mortar.  In the outer prakaaram are the sanctum of Saptakannikas, Sundaramurthi Vinayagar sanctum and that of Lord Arumuga.

Worshipping Lord Vilvavaneswarar, our sorrows will vanish.  Those who long for marriage and offspring can worship this Lord.  The Lord will grant peace and serenity to those who pray to Him.  The Lord also readily grants the prayers of his devotees who pray for good job opportunities, business enhancement and promotion in job

The command of Ambal:   Valaikkainaayaki  (Sarvajana Rakshaki) of this temple is a powerful deity.  It is significant to perform pooja in the Tuesdays and Fridays between 6.00 p.m. and 7.30 p.m.  At that time, we should stand near the Sri Chakram opposite to Devi, voice out our troubles and worship.  We can feel that Devi talks with us.  While we are praying to Ambal, the priest would perform the ‘deepaaradhnai’ (showing camphor-light) to the Lord, come to the sanctum of Ambal, inform us about our prayer and also the duration of time for that to get fulfilled.  The devotees endorse this that things have happened as told by the priest.

Vedas in the form of Vilvam:  Legends state that the Vedas conduct their tapasya in the form of Vilvam.  It is believed that the Vedas realized that everything would be annihilated during deluge.  So they approached Lord Siva and asked Him the way to get protected from extinction.  The Lord advised them to do tapasya standing as the bael tree.  They did so and hence this holy place came to be known as ‘Vilva Aaranyam’ and the Lord was called ‘Vilvavaneswarar’. Here reside Lord Brahma and Lord Vishnu and so the place is celebrated as the holy place of the Trinity.  Just as the bridal couple sit in a straight line during wedding, the sanctum of the Lord and Ambal appear in straight line.  The belief is that the ailments get dissolved either by taking bath in the theertham or by sprinkling that water on the body.  All doshas or curses will disappear.  In other places it is said that the Sapta Maathas had offered prayer; but here the Sapta Kannigaas (the Seven Virgin goddesses) are said to have worshipped. We can see the six-faced Shanmugar with the peacock and the sacred arc (thiruvacci) carved in single stone.  We can see clearly in the image the nails and the lines of the palm.  Another significant aspect is that the peacock stands turned towards left.

This temple has been consecrated by Saint Arunagirinaathar and also by the three nayanmar, and was erected by King Kulothunga Cholan.  At Tiruvaikkavur, the Divine Couple Siva and Parvathi joyfully stayed.  It remains as a holy place where fear of death is annulled.  The tradition is that only in this place ‘Sivarathiri’ was initiated.

When the sage Thavanidhi was doing tapasya, a hunter came chasing a deer. Since the sage gave protection to the deer, the angered hunter began attacking the sage. Lord Siva at once took the tiger’s form and began driving the hunter.  The frightened hunter ran and climbed on the nearby bael tree.  The tiger also stood under the tree.  The hunter had no other way and so stayed in the tree throughout the night. The hunter thought that he would fall down from the tree if he slept and so he plucked the leaves and dropped them down one after the other.  The leaves fell on Lord Siva in the tiger’s guise.  That was a Maha Sivarathiri day.  The hunter received unawares the grace of the Lord, worshipping Him without any knowledge, fasting and sleepless. The Lord appeared before him and sanctioned moksa (liberation) to him. As he had to die the next day early morning Yama, the Lord of Death came there.  Nandhi Deva discarded him and Lord Siva as Dakshinamurti drove Yama away with a staff in His hand.  He was also angry with Nandhi Deva for having permitted Yama in. Because of his fear to the Lord, Nandhi Deva stopped Yama controlling him with his breath.  Yama was then relieved after he surrendered to Lord Siva.  The legend says that he created a pond before the temple, worshipped the Lord and left the place.

Arulmigu Vilvavaneswarar Tirukkoil, Tiruvaikaavoor – 613 304, Thanjavur District.

Moolavar : Vilvavaneswarar
Amman : Valaikkainaayaki
Thala Virutcham : Vilvam (Bael Tree)
Theertham : Yama Theertham
Old year : 1000-2000 years old
Historical Name : Vaikaavoor
City : Tiruvaikaavoor
District : Thanjavur

Thirumurai 3.71

திருவைகாவூர்

பாடல் எண் : 1

கோழைமிட றாககவி கோளுமில வாகவிசை கூடும்வகையால்
ஏழையடி யாரவர்கள் யாவைசொன சொன்மகிழு மீசனிடமாம்
தாழையிள நீர்முதிய காய்கமுகின் வீழநிரை தாறுசிதறி
வாழையுதிர் வீழ்கனிக ளூறிவயல் சேறுசெயும் வைகாவிலே.

பாடல் எண் : 2

அண்டமுறு மேருவரை யங்கிகணை நாணரவ தாகவெழிலார்
விண்டவர்த முப்புரமெ ரித்தவிகிர் தன்னவன் விரும்புமிடமாம்
புண்டரிக மாமலர்கள் புக்குவிளை யாடுவயல் சூழ்தடமெலாம்
வண்டினிசை பாடவழகார்குயின்மி ழற்றுபொழில் வைகாவிலே.

பாடல் எண் : 3

ஊனமில ராகியுயர் நற்றவமெய் கற்றவை யுணர்ந்தவடியார்
ஞானமிக நின்றுதொழ நாளுமருள் செய்யவல நாதனிடமாம்
ஆனவயல் சூழ்தருமல் சூழியரு கேபொழில்க டோறுமழகார்
வானமதி யோடுமழை நீண்முகில்கள் வந்தணவும் வைகாவிலே.

பாடல் எண் : 4

இன்னவுரு வின்னநிற மென்றறிவ தேலரிது நீதிபலவும்
தன்னவுரு வாமெனமி குத்ததவ னீதியொடு தானமர்விடம்
முன்னைவினை போய்வகையி னான்முழு [ துணர்ந்துமுயல் கின்றமுனிவர்
மன்னவிரு போதுமரு வித்தொழுது சேரும்வயல் வைகாவிலே.

பாடல் எண் : 5

வேதமொடு வேள்விபல வாயினமி குத்துவிதி யாறுசமயம்
ஓதியுமு ணர்ந்துமுள தேவர்தொழ நின்றருள்செ யொருவனிடமாம்
மேதகைய கேதகைகள் புன்னையொடு ஞாழலவை மிக்கவழகார்
மாதவிம ணங்கமழ வண்டுபல பாடுபொழில். வைகாவிலே.

பாடல் எண் : 6

நஞ்சமுது செய்தமணி கண்டனமை யாளுடைய ஞானமுதல்வன்
செஞ்சடையி டைப்புனல்க ரந்தசிவலோகனமர் கின்றவிடமாம்
அஞ்சுடரொ டாறுபத மேழினிசை யெண்ணரிய வண்ணமுளவாய்
மைஞ்சரொடு மாதர்பல ருந்தொழுது சேரும்வயல் வைகாவிலே.

பாடல் எண் : 7

நாளுமிகு பாடலொடு ஞானமிகு நல்லமலர் வல்லவகையால்
தோளினொடு கைகுளிர வேதொழும வர்க்கருள்செய் சோதியிடமாம்
நீளவளர் சோலைதொறு நாளிபல துன்றுகனி நின்றதுதிர
வாளைகுதிகொள்ளமது நாறமலர் விரியும்வயல் வைகாவிலே.

பாடல் எண் : 8

கையிருப தோடுமெய்க லங்கிடவி லங்கலையெ டுத்தகடியோன்
ஐயிருசி ரங்களையொ ருங்குடனெ ரித்தவழ கன்றனிடமாம்
கையின்மலர் கொண்டுநல காலையொடு மாலைகரு திப்பலவிதம்
வையகமெ லாமருவி நின்றுதொழு தேத்துமெழில் வைகாவிலே.

பாடல் எண் : 9

அந்தமுத லாதிபெரு மானமரர் கோனையயன் மாலுமிவர்கள்
எந்தைபெரு மானிறைவ னென்றுதொழ நின்றருள்செ யீசனிடமாம்
சிந்தைசெய்து பாடுமடி யார்பொடிமெய் பூசியெழு தொண்டரவர்கள்
வந்துபல சந்தமலர் முந்தியணை யும்பதிநல் வைகாவிலே.

பாடல் எண் : 10

ஈசனெமை யாளுடைய வெந்தைபெரு மானிறைவ னென்றுதனையே
பேசுதல்செ யாவமணர் புத்தரவர் சித்தமணை யாவவனிடம்
தேசமதெ லாமருவி நின்றுபர வித்திகழ நின்றபுகழோன்
வாசமல ரானபல தூவியணை யும்பதிநல் வைகாவிலே.

பாடல் எண் : 11

முற்றுநமை யாளுடைய முக்கண்முதல் வன்றிருவை காவிலதனை
செற்றமலி னார்சிரபு ரத்தலைவன் ஞானசம் பந்தனு ரைசெய்
உற்றதமிழ் மாலையீ ரைந்துமிவை வல்லவ ருருத்திரரெனப்
பெற்றமர லோகமிக வாழ்வர்பிரி யாரவர்பெ ரும்புகழொடே.

though it is a throat choked with phlegm though the devotees may not sing slowly so as to understand the meanings of the poems.
devotees who are not endowed with much intelligence.
is the place of Civaṉ who rejoices in the words of the poems combined with music which they are capable of, and sung out of love whatever defect there might be.
when the tender coconut matures into a seed falls on the areca-palm.
scatters the rows of cluster of areca-nuts the plaintain fruits which shed and fall and get soaked.
is vaikāvil in which the fields are fall of mire of plaintain fruits.

Having the mēru mountain which touches the sky as a bow, the god of fire as an arrow, and a serpent as the bow-string the place which is desired by Civaṉ who is different from the world, and burnt the cities of the enemies.
entering into the big lotus flowers fields in which they play and in all the big tanks surrounding the place.
the bees to hum like the attuned pitch for music.
is vaikāvil where in the gardens the Kuyils of exquisite beauty sings in a low tone.

being without any defect devotees who have done superior penance to be rid of the cycle of birth and death, and having studied sacred work teaching the truth and assimilated their contents.
to worship standing for a long time to increase their spiritual wisdom.
is the place of the chief who can always grant his grace to them.
in the fields which are fit for cultivation.
by the side of the fertile tanks surrounding them.
in every garden is vaikāvil where the long raining clouds come close, along with the beautiful moon that shines in the sky.

It is difficult to know with one`s own intelligence the particular form, the particular colour of Civaṉ Civaṉ who has is an ascetic whose form is all the virtues the place where he stays with his grace.
the Karmams done in previous births having been removed.
the sages who try to comprehend the Lord by the proper means is vaikāvil having fields which they reach and worship joining together day and night to blessed with eternal life.

having learnt the vētams and excelling in performing the several sacrifices.
the place of the unequalled one who is always there to be worshipped by the brahmins who are considered to be tevar in this world and who have studied the works of the six religions and assimilated their teachings.
the eminent fragrant screw-pines, mast woodtrees, fetid cassia, common delight of the woods which are very beautiful spread their fragrance.
is vaikāvil which has gardens in which swarms of bees hum like music.

Civaṉ who drank the poison as nectar and stationed it is his neck.
and the chief who is the source of all spiritual wisdom and who accepts us as his protege the place of Civalōkaṉ who concealed in his red caṭai water of kaṅkai the beautiful lamps, the six mantiram of six words and musical compositions having the seven notes, being innumerable is vaikāvil of fields, where young people and many ladies gather after having worshipped god.

daily with many songs.
with wisdom and flawless flowers according to their humble capacity.
the place of the light who grants his grace to those who worship so that their shoulders and hands may derive pleasure.
when the mature coconut falls down from the thick cluster of the coconut trees which grow in every garden to a great height.
when the scabbord leaps.
is vaikāvil having fields in which the flowers blossom for the honey to spread its fragrance the cause for the flowers to blossom is the leaping of the scabbard fish.

the place of the beautiful god who pressed simultaneously the ten heads, to make the body confused, with the twenty hands of the cruel Irāvaṇaṉ one who lifted the mountain.
is the beautiful vaikāvil where all the people of this world combine together in many days considering as the times of worship evening and pleasant morning carrying flowers in their hands.

when these Ayaṉ and Māl the place of Civaṉ when they praise and worship him as the last of all that have ends and the beginning of all that have a beginning, the chief of the immortals, a great persons, our father, and master, who grants his grace to them, staying permanently is the good city of vaikāvil which the devotees who sing his praises with devotion and other devotees who besmear their bodies with holy ash, reach that place with beautiful flowers competing with one another to be earlier than others.

the place of Civaṉ who does not enter into the minds of the buddhists and amaṇar who do not speak praisingly about Civaṉ as one who pervades everything, great one, our father who accepts us as his protege and Īcaṉ.
people of all the country as a whole together, praise in the second person.
is the city of vaikāvil where they scatter many fragrant flowers fit for worship and approach the god whose fame is everlasting.

about tiruvaikāvil of the god who has three eyes and who accepts us as his protege in all ways.
those who are able to recite all the ten Tamiḻ verses which are like garlands and which were composed by Nyāṉacampantaṉ, chief of Cirapuram which is full of wealth of every kind.
will get the name of Uruttirar will live long in the Civalōkam they will live there with the pleasure of having obtained external bliss, without leaving that world.

Lord brought the puja item for Thirugnana Sambandar

In his Thevaram hymn, saint Tirugnanasambandar describes the mastery of Lord Shiva as a singer, dancer and wearing serpent ornaments.  Yet He holds a begging bowl and resides in a Kalli forest praised by devotee scholars.   This is the 18th Shiva temple in Thondai Mandalam region praised in Thevaram hymns.

Lord Shiva appears in the temple as ‘Shakti Dakshinamurthy’ in separate shrine. He is holding the Nectar Pot and the palm leaves in His left hands embracing Mother. Sage Brugu is nearby worshipping the Lord.

Sri Shiva Nandeeswarar Temple, Tirukallil, Tirukandalam-601 103, Oothukottai Taluk, Tiruvallur district.

Sage Brugu has the habit of worshipping Lord Shiva only.  He went to Mount Kailash to worship the Lord.  Lord was with Mother Parvathi.  The sage worshipped Lord only ignoring Mother which hurt Her.  Mother sat very close to Lord to make the sage worship her also.  But the sage took the form of a fly and circumambulated Lord Shiva only.  To teach the sage a lesson that Shiva and Shakti are but one, Lord granted darshan in the Arthanareeswara form – half male and half female.  Yet, the sage still thought that Shiva alone was supreme.

The sage then came down to earth on a pilgrimage and reached this place.  He worshipped the Shivalinga once worshipped by Sage Agasthya with Kallil flowers.  Lord Shiva told the sage that Shiva and Shakti were inseparable and one power alone could not act.  Lord kept Mother on His lap.  The sage understood the truth.

The sage begged the pardon of Ambica for his folly.  Too pleasant with the prayer of the sage, Mother said that he would always be in a state of bliss – Anandam.  Hence, as bliss boon giver, Mother is called Anandavalli.  Mother’s shrine is facing east left of Lord’s shrine.  The left hand of mother shows Her feet while the right is assuring the devotees of all prosperities.

Saint Tirugnanasambandar continued his pilgrimage from Tiruvenbakkam.  On the way, he left puja items on the banks of Kuchasthalai river and went for a bath but could not find them on return.  When he came to this place, he found the baggage in tact near the Swayambulinga.  Lord told Sambandar that he brought the baggage to make him visit this place.  Sambandar sang in praise of Lord.

The temple is situated on the banks of Kuchasthala River.  A lamp is ever burning in the shrines of Lord and Mother that never extinguishes.  As Brugu worshipped Lord with Kalli flowers, He is also named Tirukalleeswarar and the place Tirukallil.  Lord Sri Balasubramanya’s shrine is in between those of Lord and Mother, as he granted darshan to Sage Agasthya.  This is called Somaskanda form.  Lord Balasubramanya-Muruga is holding the Japamala in the right hand and the theertha Kalasa – water pot- in the left with the attributes of Lord Brahmma.

Nandhi in the temple has its own significance.  Lord is named after him as Shiva Nandi Easwarar and the sacred spring Nandi Theertham.

Lord Sundara Vinayaka and Sri Anjaneya are in the prakara while serpent deities-Nagar and Navagrahas the nine planets are under the gooseberry tree.  Those who have lost their belongings perform abishek to Bhairava with Chilli powder hoping to get them back and perform abishek with milk after recovery.

The ground level of north went deeply down due to the weight of the crowd gathered to witness the wedding Lord Shiva and Mother Parvathi.  Lord Shiva asked sage Agasthya to go to south to balance the earth level equally.  Sage Agasthya implored the Lord that He should grant him the wedding darshan at any place he asks for. The sage was relaxing at Tirupalaivanam.  Lord appeared in the dream of the sage and showed this place.  Lord Shiva granted not only His wedding darshan but also the Somaskanda darshan along with Lord Muruga.  Agasthya prayed to Lord that this darshan should ever be available to all devotees. Granting the boon to Sage Agasthya, Lord Shiva rose from here as Swayambu Linga and assumed the name Shiva Nandi Eeswara.

Moolavar: Shiva Nandeeswarar
Urchavar: Somaskandar
Amman: Anandavalli
Thala Virutcham: Kalli
Theertham: Nandi Theertham
Agamam: Shivagama
Old year : 1000-2000 years old
Historical Name : Tirukallil
City : Tirukandalam
District : Thiruvallur

Thirumurai 1.119

திருக்கள்ளில்

பாடல் எண் : 1

முள்ளின்மேன் முதுகூகை முரலுஞ் சோலை
வெள்ளின்மேல் விடுகூறைக் கொடி விளைந்த
கள்ளின்மே யவண்ணல் கழல்க ணாளும்
உள்ளுமே லுயர்வெய்த லொரு தலையே.

பாடல் எண் : 2

ஆடலான் பாடலா னரவங்கள் பூண்டான்
ஓடலாற் கலனில்லா னுறை பதியால்
காடலாற் கருதாத கள்ளின் மேயான்
பாடெலாம் பெரியார்கள் பரசு வாரே.

பாடல் எண் : 3

எண்ணார்மும் மதிலெய்த விமையா முக்கண்
பண்ணார்நான் மறைபாடும் பரம யோகி
கண்ணார்நீ றணிமார்பன் கள்ளின் மேயான்
பெண்ணாணாம் பெருமானெம் பிஞ்ஞ கனே.

பாடல் எண் : 4

பிறைபெற்ற சடையண்ணல் பெடைவண் டாலும்
நறைபெற்ற விரிகொன்றைத் தார்ந யந்த
கறைபெற்ற மிடற்றண்ணல் கள்ளின் மேயான்
நிறைபெற்ற வடியார்கள் நெஞ்சு ளானே.

பாடல் எண் : 5

விரையாலு மலராலும் விழுமை குன்றா
உரையாலு மெதிர்கொள்ள வூரா ரம்மாக்
கரையார்பொன் புனல்வேலிக் கள்ளின் மேயான்
அரையார்வெண் கோவணத்த வண்ணல் தானே.

பாடல் எண் : 6

நலனாய பலிகொள்கை நம்பா னல்ல
வலனாய மழுவாளும் வேலும் வல்லான்
கலனாய தலையோட்டான் கள்ளின் மேயான்
மலனாய தீர்த்தெய்து மாதவத் தோர்க்கே.

பாடல் எண் : 7

பொடியார்மெய் பூசினும் புறவி னறவம்
குடியாவூர் திரியினும் கூப்பி டினும்
கடியார்பூம் பொழிற்சோலைக் கள்ளின் மேயான்
அடியார்பண் பிகழ்வார்க ளாதர் களே.

பாடல் எண் : 8

திருநீல மலரொண்கண் டேவி பாகம்
புரிநூலுந் திருநீறும் புல்கு மார்பில்
கருநீல மலர்விம்மு கள்ளி லென்றும்
பெருநீல மிடற்றண்ணல் பேணு வதே.

பாடல் எண் : 9

வரியாய மலரானும் வையந் தன்னை
உரிதாய வளந்தானு முள்ளு தற்கங்
கரியானு மரிதாய கள்ளின் மேயான்
பெரியானென் றறிவார்கள் பேசு வாரே.

பாடல் எண் : 10

ஆச்சியப் பேய்களோ டமணர் குண்டர்
பேச்சிவை நெறியல்ல பேணு மின்கள்
மாச்செய்த வளவயன் மல்கு கள்ளில்
தீச்செய்த சடையண்ணல் திருந்த டியே.

பாடல் எண் : 11

திகைநான்கும் புகழ்காழிச் செல்வ மல்கு
பகல்போலும் பேரொளியான் பந்த னல்ல
முகைமேவு முதிர்சடையன் கள்ளி லேத்தப்
புகழோடும் பேரின்பம் புகுது மன்றே.

if anyone meditates daily on the feet of the god in Kaḷḷil where on the wood apple tree flags made of cloth are found, occuring in the gardens where on the trees which have thorns;
the old rock-horned owl cries.
it is a certainty that he will attain eminence

Civaṉ dances, sings and adorns himself with cobras.
the dwelling place of the god who has no other eating plate except the skull.
great people will praise all the greatness of the god in Kaḷḷil who does not consider any other place except the cremation ground for his dance.

the supreme yōki who sings the four Vētam-s which are full of music, who has three eyes whose eyelids do not close and who shot an arrow on the three forts of his enemies.
who smears on his chest sacred ash beautiful to look at.
who is in Kaḷḷil our Lord who adorned himself with a peacock`s feather has both male and female forms in one body.

the chief who has a crescent on his caṭai.
the chief who has a black neck, who desired a garland of blossomed koṉṟai having honey on which the female bee hums.
who is in Kaḷḷil.
is in the minds of devotees who have restrained them from going astray.

to be received by the residents of that place with fragrant things;
flowers, and words which are not deficient in magnificence.
Civaṉ who is in Kaḷḷil which is surrounded by water on the bank of which gold in deposited.
is the chief who wears in his waist a white loin-cloth.

Civaṉ who receives the alms which does good to those who give it.
who is capable of wielding a battle-axe which gives a fair victory, and a trident.
has a skull which is his begging bowl.
who is in Kaḷḷil.
removing the spiritual impurities of the people who have performed great penance, only he will join them.

if the devotees smear their bodies with sacred ash sumptuously.
if they wander in the places having drunk the honey god from jungles.
and if they utter loud sound ignorant persons will ridicule the nature of the devotees of the Lord in Kaḷḷil which has fragrant flower gardens.

Kaḷḷil where the blue nelumbo flowers unfold their petals is the place which the chief with a big blue neck, in whose chest the part of the tēvi who has bright eyes, like the beautiful blue nelumbo flower, a sacred thread of three strands and sacred ash are combined, always desires.

Civaṉ who is difficult even to be thought of by Piramaṉ who is in a flower of lines and Māl who measured the worlds which were his property as if right.
the Lord in Kaḷḷil which is a rare shrine those who know him will speak about him as a great god.

the talks of the buddhists who behave like pēy and who are fit to be ridiculed and of the low amaṇar are not proper paths.
(people of this world) worship the perfect feet of the chief who has a caṭai resembling fire in colour, and who is in Kaḷḷil which has great and fertile fields of increasing yield.

Pantaṉ who has brilliance like the sun;
who has the increasing wealth of spiritual knowledge and who is a native of Kāḻi which is praised by the people of the four quarters.
To those who praise Kaḷḷil of the Lord who has a caṭai of mature growth to which fragrant buds are attached.
supreme happiness and fame will reach them.

Way to reach Sivalokam

The temple is praised in the hymns of Saint Tirugnanasambandar. This is the 20th holy place shrine in Nadu region praised in Thevaram hymns.

Arulmigu Panangaateeswarar Tirukkoil, Panaiyapuram P.O. 605 603; via-Mundiyampakkam, Villupuram District.

There are three inscriptions in this holy place. The inscriptions of kings Kulotunga Cholan the First, Konerinmai Kondan, Parakesari Aadhi Rajendra Devan are available. In the inscriptions, this temple is noted as Tiruppuravaar Panangaatutaiyaar Temple and the Lord’s name is inscribed as Tiruppanangaatutaiya Mahadevar.

This is the place worshipped by Sun God. In the outer paved corridor are the sanctum of Lord Vinayaka and Arumuga. Nearer to this are the three sacred Palm trees. The sanctum of Goddess is also east facing, the Goddess in the standing posture. Women gate-securities are in mortar-structure. After worshipping Dwara Ganapati and Dhandapani, we can go in and worship Sathyambigai. We can reach the sanctum of the Lord after worshipping the Navagrahas, going around and then paying obeisances to the Flag-post. In the inner paved corridor are the sanctum of Vinayaka, Arumuga, Sani Bhagawan, Navagrahas, Sun, the 63 Nayanmar, Saptamaathas, Lord on the Rishaba vahana, Tirumal, Gajalakshmi, Naalvar, Bhikshaatanar, Dakshinamurthi, Brahma, Linghotbavar, Durga, Chantikeswarar, Nataraja, and Somaskandar. There is a rare image of Tiruneelakantar with his wife, both holding together the staff and praying with joined palms. This is one of the five holy places which have Palm tree as Sacred tree. To distinguish it from the other holy places, this was named ‘Puravaar Panangaatoor’ since it was surrounded by thick woods (puravu: grove, wood / forest).As this holy place was enclosed by the woods of Mullai region, the place is called ‘Puravaar Panangaatoor’. In order to protect the pigeon that surrendered to him Sibi Chakravarthi came forward to yield his eyes. The Lord appreciating his duteous mind, graced the king in return, his lost eyes. Hence, the Lord of this place came to be known as ‘kanparitthu aruliya katavul’.

Daksha abusing Lord Siva performed a yagna. All the devas who attended the yagna and took the yagna-food (avirbhaagam), became the butt of Lord Siva’s fury. As dictated by Lord Siva, Aghora Veerabhadrar went to Daksha’s yagna-hall and punished all the devas. The Sun lost his lustre because of the punishment. Regretting this unpardonable mistake, he went to several holy places, worshipped Lord Siva, prayed to Him with all earnestness and got restored his old bright form that gave light to the entire world. ‘Puravaar Panangaatoor’ is one of the sacred places where the Sun worshipped Lord Siva.

Moolavar: Panangaateeswarar
Amman: Sathyaambikai, Puravammai
Thala Virutcham: Palm Tree
Old year: 1000-2000 years old
Historical Name: Puravaar Panangkaatoor
City :Panaiyapuram
District: Viluppuram

Thirumurai 2.53

திருப்புறவார்பனங்காட்டூர்

பாடல் எண் : 1

விண்ண மர்ந்தன மும்ம தில்களை வீழ வெங்கணை யாலெய் தாய்விரி
பண்ணமர்ந் தொலிசேர் புறவார் பனங்காட்டூர்ப்
பெண்ண மர்ந்தொரு பாக மாகிய பிஞ்ஞ காபிறை சேர்நு தலிடைக்
கண்ணமர்ந் தவனே கலந்தார்க் கருளாயே.

பாடல் எண் : 2

நீடல் கோடல் அலரவெண் முல்லை நீர்ம லர்நிரைத் தாத ளஞ்செயப்
பாடல் வண்டறையும் புறவார் பனங்காட்டூர்த்
தோடி லங்கிய காத யன்மின் துளங்க வெண்குழை துள்ள நள்ளிருள்
ஆடுஞ் சங்கரனே அடைந்தார்க் கருளாயே.

பாடல் எண் : 3

வாளை யுங்கய லும்மிளிர் பொய்கை வார்பு னற்கரை யருகெ லாம்வயற்
பாளை யொண்கமுகம் புறவார் பனங்காட்டூர்ப்
பூளை யுந்நறுங் கொன்றை யும்மத மத்த மும்புனை வாய்க ழலிணைத்
தாளையே பரவுந் தவத்தார்க் கருளாயே.

பாடல் எண் : 4

மேய்ந்தி ளஞ்செந்நென் மென்க திர்கவ்வி மேற்ப டுகலின் மேதி வைகறை
பாய்ந்த தண்பழனப் புறவார் பனங்காட்டூர்
ஆய்ந்த நான்மறை பாடி யாடும் அடிக ளென்றென் றரற்றி நன்மலர்
சாய்ந்தடி பரவுந் தவத்தார்க் கருளாயே.

பாடல் எண் : 5

செங்க யல்லொடு சேல்செ ருச்செயச் சீறி யாழ்முரல் தேனி னத்தொடு
பங்கயம் மலரும் புறவார் பனங்காட்டூர்க்
கங்கை யும்மதி யுங்க மழ்சடைக் கேண்மை யாளொடுங் கூடி மான்மறி
அங்கை யாடலனே அடியார்க் கருளாயே.

பாடல் எண் : 6

நீரி னார்வரை கோலி மால்கடல் நீடி யபொழில் சூழ்ந்து வைகலும்
பாரினார் பிரியாப் புறவார் பனங்காட்டூர்க்
காரி னார்மலர்க் கொன்றை தாங்கு கடவு ளென்றுகை கூப்பி நாடொறும்
சீரினால் வணங்குந் திறத்தார்க் கருளாயே.

பாடல் எண் : 7

கைய ரிவையர் மெல்வி ரல்லவை காட்டி யம்மலர்க் காந்த ளங்குறி
பையரா விரியும் புறவார் பனங்காட்டூர்
மெய்ய ரிவையொர் பாக மாகவும் மேவி னாய்கழ லேத்தி நாடொறும்
பொய்யிலா வடிமை புரிந்தார்க் கருளாயே.

பாடல் எண் : 8

தூவி யஞ்சிறை மெல்ந டையன மல்கி யொல்கிய தூமலர்ப் பொய்கைப்
பாவில் வண்டறையும் புறவார் பனங்காட்டூர்
மேவி யந்நிலை யாய ரக்கன தோள டர்த்தவன் பாடல் கேட்டருள்
ஏவியெம் பெருமான் என்பவர்க் கருளாயே.

பாடல் எண் : 9

அந்தண் மாதவி புன்னை நல்ல அசோக மும்மர விந்தம் மல்லிகை
பைந்தண் ஞாழல்கள் சூழ்புறவார் பனங்காட்டூர்
எந்தி ளம்முகில் வண்ணன் நான்முகன் என்றி வர்க்கரி தாய்நி மிர்ந்ததொர்
சந்தம் ஆயவனே தவத்தார்க் கருளாயே.

பாடல் எண் : 10

நீண மார்முரு குண்டு வண்டினம் நீல மாமலர் கவ்வி நேரிசை
பாணில் யாழ்முரலும் புறவார் பனங்காட்டூர்
நாண ழிந்துழல் வார்ச மணரும் நண்பில் சாக்கிய ரும்ந கத்தலை
ஊணுரி யவனே உகப்பார்க் கருளாயே.

பாடல் எண் : 11

மையி னார்மணி போல்மி டற்றனை மாசில் வெண்பொடிப் பூசும் மார்பனைப்
பைய தேன்பொழில்சூழ் புறவார் பனங்காட்டூர்
ஐய னைப்புக ழான காழியுள் ஆய்ந்த நான்மறை ஞான சம்பந்தன்
செய்யுள் பாடவல்லார் சிவலோகஞ் சேர்வாரே.

you discharged a cruel arrow to make the three forts which remained in the sky to fall down.
destroyer of all things who has a lady on one half desiring it, in Puṟavār Paṉankāṭṭūr where the sweet sound of spreading melody types gathers together.
Civaṉ who has an eye in the forehead where the crescent stays!
grant your grace to those who come near you.

the long white species of malabar glory lily to blossom.
the pollen of the rows of flowers of arabian jasmine resembling water heap like salt in salt pans.
in Puṟavai Paṉankāṭṭūr where humming bees make a loud noise.
the light to shine brightly by the side of the ear where the women`s ear-ring is shining.
the white men`s ear-ring to jump up.
Civaṉ who bestow auspicious things on devotees and who dances at mid-night;

in Puṟavār Paṉankaṭṭūr, the colourful areca-palm which has spathes, growing by the side of the long bank of the natural tank full of water in which the scabbard and carp roll.
Civaṉ who adorns himself with flowers of javanese wool plant, fragrant koṉṟai and datura flowers!
grant your grace to those who possess the meritorious deed of praising your two feet which wear Kaḻal.

the buffaloes.
grazing grass at daybreak.
and seizing by the mouth the soft ears of corn of the superior variety of paddy.
in Puṟavār Paṉankāṭṭūr in the fields it jumps on the land on the bank of a river fit for cultivation which is beyond it.
shouting with excitement many times as the god who dances singing the four Vētams which were investigated.
grant your grace to those who have meritorious deeds and who praise your feet in which fresh flowers thrown by devotees have fallen.

as the cēl (a fresh water fish) fights with the red coloured carp in Puṟavār Paṉankāṭṭūr the lotus blossoms with the swarms of bees which hum like the music of the small yāḻ.
united with a lady who has the relationship of wife, and a fragrant caṭai in which Kankai and a crescent are staying.
who has on his beautiful hand a young deer!
grant your grace to your devotees.

surrounded by long gardens which are like the great sea, fixing the boundary by the water;
in Puṟavār Paṉankāṭṭūr which the people of this world do not leave every day.
joining their hands in worship saying, the god who bears koṉṟai flowers which blossom profusely in winter.
grant your grace to those who pay homage to you daily in an excellent manner.

in Puṟavār Paṉankāṭṭūr where the beautiful marks the red specie of malabar glory lily, exhibiting like the soft fingers of ladies, unfolds its petals like the beautiful hood of the cobra.
you desired to have in your body as a half a lady.
grant your grace to those who did faithfully service daily praising your feet.

in the expanse of the natural tanks of fresh flowers where the swans of soft gait and downs and internal feathers increase and become bent.
dwelling in Puṟavār Paṉaṅkāṭṭūr where the bees hum loudly.
pressing down the shoulders of the arakkaṉ who was in that position of being caught under the mountain.
grant your grace to those who praise you as the god who ordered his grace to reach him on hearing him sing Cāmavētam.

in Puṟavār Paṉankāṭṭūr surrounded by the beautiful and cool delight of the woods, mast wood trees, flourishing asoka trees, lotus, jasmine, and verdant, cool fetid cassia.
beautiful, Civaṉ who grew tall as a column of fire so as to be difficult for Māl who has the colour of the forming cloud rising high and Piramaṉ of four faces.
grant your grace to those who did penance to have a vision of your form.

the swarm of bees biting the big blue nelumbo flowers drinking the honey found in abundance in Paṉankāṭṭūr humming like the melody nēricai among the melodies, like the music of the yāḻ the camanar who wander naked without shame and cākkiyar who have no friendly feeling, to laugh derisively at you.
Civaṉ who has the right of eating in the skull!
grant your grace to those who desire you.

on Civaṉ who has a beautiful neck like the sable cloud.
who smears on his chest the white sacred ash which has no blemish.
and the master who is in Puṟavār Paṉankaṭṭūr surrounded by gardens having fresh honey.
those who are able to sing the poems of Nyāṉacampantaṉ who had knowledge of the four vētams which he investigated and who is a native of famous Kāḻi.
will reach Civalōkam after death.


Way to reach Sivalokam

Lord grace in the form of chameleon

The temple is praised in the hymns of Saint Tirugnanasambandar. This is the 29th shrine in Thondai region praised in Thevaram hymns.

The temple has two presiding deities Atcheeswarar and Umai Atcheeswarar gracing the devotees from two separate sanctum sanctorums. Also, two Mother-Goddesses Ilangili Ammai and Umayambigai grace from their respective sanctums. Lord Shiva is a Swayambumurthi. Saivite Saint Tirunavukkarasar mentions this temple in Kshetra Kovai hymns. Saint Gnanasambandar has praised this temple in his Thevaram hymns. Demons Tharaka and Vidyunmali destroyed by Lord Shiva are the Dwarapalakas. Meditation Nandhi is before Umai Atcheeswarar shrine.

Sri Atcheeswarar Temple, Achirupakkam, Kancheepuram district.

Lord Atchipureeswarar is also praised as Acheswarar and Achu Kondu Arulia Thevar.  Lord Vinayaka is known as Achu Muri Vinayaka.  The Rajagopuram is of five tier structure.  Lord Srinivasa with Mother Alamelumanga Thayar graces in a shrine in Prakara.

It is strongly believed that prayer to Lord Atchipureeswarar would elevate the devotee to ruling position with management abilities.  Also as the Lord is in the form ‘Letters – Akshara’ the devotee will shine in education.  Participation in the special pujas would relieve the devotees from various doshas following them from birth to birth and also remove obstacles in the way of professional progress and ensure peace of mind.

Maharshis Kanva and Gauthama worshipped Lord in this temple.

While a Pandya King was on a pilgrimage to Lord Shiva shrines, the axis of his car was broken.  While his men were repairing the wheel, the king noticed a golden chameleon (pachondhi – a lizard-like creature often found climbing trees and changing is colours) and followed it.  The creature hid itself in a Sarakondrai tree. When his men axed the tree, it began to bleed but the chameleon could not be traced despite all efforts. Lord appeared in the dream of the king and told him that He appeared here in the guise of the creature to inform that He was there as a swayambu.

The king, taking the command of the Lord decided to build the temple.  He came across a Shiva devotee Trinetradhari and sought his help in the undertaking.  Leaving the job to the devotee, king proceeded on his pilgrimage.  When he came to meet the devotee, he saw the temple with two presiding deities in two sanctum sanctorum.  One was in the middle of the temple with a flag post (kodi maram) and Nandhi for Atchipureeswarar and the second behind this opposite to the Rajagopuram for Umai Atchipureeswarar.  In this sanctum, Lord graces in the Shiva-Parvathi wedding form behind the Shivalinga.

When the king asked the devotee for this form, the devotee said, “Lord who graced you, graced me too in the form of chameleon.  I built one sanctum for the Lord who graced you as Umai Atcheeswarar – (the word Umai means “You” the king) and one for Emai Atcheeswarar (Emai meaning Me the devotee) which is the main sanctum.”  The King agreed to the formula.  Emai Atcheeswarar the Swayambulinga is considered prominent.  The flag post and Nandhi are slightly away from the Rajagopuram.

The devotee, Trinetradhari graces in the shrine of Sarakondrai Easwarar under the tree in a worshipping form.  Flowers blossom in the tree only during the Chithirai festival days.

Lord Achumuri Vinayaka (Vinayaka who broke the axis of the car of Lord Shiva – this story forms part of the history of the temple) graces outside the temple facing west.  This event is mentioned in the first Tirupugazh of saint Arunagirinathar as Achiru Vinayaka.  It is believed that prayer to Achiru Vinayaka would help the devotee to defeat the obstacles coming in the way of his/her endeavours.

Three cruel demons Tharaka, Kamalaksha and Vidyunmali, proud of the boons and the resultant powers they gained from Lord Brahamma through their intense penance, began to harass the Devas violently. Unable to face their onslaught, Devas appealed to Lord Shiva for protection and freedom.  Lord Shiva combined both earth and heaven and marched against the demons.  According to rules, every work should start with Vinayaka worship.  Lord Shiva is no exception.  In his hurry to wage the war against the demons to save Devas, He forgot this protocol.  Devas too, having Lord Himself with them ignored Vinayaka. Angry Vinayaka stopped Lord Shiva’s march by breaking the axis of His car. Axis in Tamil means Achu.  Realizing the mistake, Lord asked Vinayaka to help in His mission.  Son immediately obeyed.  This event took place here.  Hence, the place came to be known as Achu Iru Bagam (where axis broke) and later Achirupakkam came to stay.  Lord is Atcheeswarar.

Moolavar: Two presiding in separate sanctum sanctorum for Atcheeswarar and Umai Atcheeswarar
Amman : Also two in separate sanctorums Ilangili Ammai and Umayambigai
Thala Virutcham:  Sara Kondrai
Theertham : Deva, Banu and Conch theerthas
Agamam: Kameekam
Old year : 1000-2000 years old
Historical Name: Achu Iru Bagam
City: Achirupakkam
District: Kanchipuram

Thirumurai 1.77


திருஅச்சிறுபாக்கம்

பாடல் எண் : 1

பொன்றிரண்டன்ன புரிசடைபுரளப் பொருகடற்பவளமொ டழனிறம்புரையக்
குன்றிரண்டன்ன தோளுடையகலங் குலாயவெண்ணூலொடு கொழும்பொடியணிவர்
மின்றிரண்டன்ன நுண்ணிடையரிவை மெல்லியலாளையோர் பாகமாப்பேணி
அன்றிரண்டுருவ மாயவெம்மடிக ளச்சிறுபாக்கம தாட்சிகொண்டாரே.

பாடல் எண் : 2

தேனினுமினியர் பாலனநீற்றர் தீங்கரும்பனையர்தந் திருவடிதொழுவார்
ஊனயந்துருக வுவகைகடருவா ருச்சிமேலுறைபவ ரொன்றலாதூரார்
வானகமிறந்து வையகம்வணங்க வயங்கொளநிற்பதோர் வடிவினையுடையார்
ஆனையினுரிவை போர்த்தவெம்மடிக ளச்சிறுபாக்கம தாட்சிகொண்டாரே.

பாடல் எண் : 3

காரிருளுருவ மால்வரைபுரையக் களிற்றினதுருவுகொண் டரிவைமேலோடி
நீருருமகளை நிமிர்சடைத்தாங்கி நீறணிந்தேறுகந் தேறியநிமலர்
பேரருளாளர் பிறவியிற்சேரார் பிணியிலர்கேடிலர் பேய்க்கணஞ்சூழ
ஆரிருண்மாலை யாடுமெம்மடிக ளச்சிறுபாக்கம தாட்சிகொண்டாரே.

பாடல் எண் : 4

மைம்மலர்க்கோதை மார்பினரெனவு மலைமகளவளொடு மருவினரெனவும்
செம்மலர்ப்பிறையுஞ் சிறையணிபுனலுஞ் சென்னிமேலுடையரெஞ்சென்னிமேலுறைவார்
தம்மலரடியொன் றடியவர்பரவத் தமிழ்ச்சொலும்வடசொலுந் தாணிழற்சேர
அம்மலர்க்கொன்றை யணிந்தவெம்மடிக ளச்சிறுபாக்கம தாட்சிகொண்டாரே.

பாடல் எண் : 5

விண்ணுலாமதியஞ் சூடினரெனவும் விரிசடையுள்ளது வெள்ளநீரெனவும்
பண்ணுலாமறைகள் பாடினரெனவும் பலபுகழல்லது பழியிலரெனவும்
எண்ணலாகாத விமையவர்நாளு மேத்தரவங்களோ டெழில்பெறநின்ற
அண்ணலானூர்தி யேறுமெம்மடிக ளச்சிறுபாக்கம தாட்சிகொண்டாரே.

பாடல் எண் : 6

நீடிருஞ்சடைமே லிளம்பிறைதுலங்க நிழறிகழ்மழுவொடு நீறுமெய்பூசித்
தோடொருகாதினிற் பெய்துவெய்தாய சுடலையிலாடுவர் தோலுடையாகக்
காடரங்காகக் கங்குலும்பகலுங் கழுதொடுபாரிடங் கைதொழுதேத்த
ஆடரவாட வாடுமெம்மடிக ளச்சிறுபாக்கம தாட்சிகொண்டாரே.

பாடல் எண் : 7

ஏறுமொன்றேறி நீறுமெய்பூசி யிளங்கிளையரிவையொ டொருங்குடனாகிக்
கூறுமொன்றருளிக் கொன்றையந்தாருங் குளிரிளமதியமுங் கூவிளமலரும்
நாறுமல்லிகையு மெருக்கொடுமுருக்கு மகிழிளவன்னியு மிவைநலம்பகர
ஆறுமோர்சடைமே லணிந்தவெம்மடிக ளச்சிறுபாக்கம தாட்சிகொண்டாரே.

பாடல் எண் : 8

கச்சுமொள்வாளுங் கட்டியவுடையர் கதிர்முடிசுடர்விடக் கவரியுங்குடையும்
பிச்சமும்பிறவும் பெண்ணணங்காய பிறைநுதலவர்தமைப் பெரியவர்பேணப்
பச்சமும்வலியுங் கருதியவரக்கன் பருவரையெடுத்ததிண் டோள்களையடர்வித்
தச்சமுமருளுங் கொடுத்தவெம்மடிக ளச்சிறுபாக்கம தாட்சிகொண்டாரே.

பாடல் எண் : 9

நோற்றலாரேனும் வேட்டலாரேனு நுகர்புகர்சாந்தமொ டேந்தியமாலைக்
கூற்றலாரேனு மின்னவாறென்று மெய்தலாகாததொ ரியல்பினையுடையார்
தோற்றலார்மாலு நான்முகமுடைய தோன்றலுமடியொடு முடியுறத்தங்கள்
ஆற்றலாற்காணா ராயவெம்மடிக ளச்சிறுபாக்கம தாட்சிகொண்டாரே.

பாடல் எண் : 10

வாதுசெய்சமணுஞ் சாக்கியப்பேய்க ணல்வினைநீக்கிய வல்வினையாளர்
ஓதியுங்கேட்டு முணர்வினையிலாதா ருள்கலாகாததோ ரியல்பினையுடையார்
வேதமும்வேத நெறிகளுமாகி விமலவேடத்தொடு கமலமாமதிபோல்
ஆதியுமீறு மாயவெம்மடிக ளச்சிறுபாக்கம தாட்சிகொண்டாரே.

பாடல் எண் : 11

மைச்செறிகுவளை தவளைவாய்நிறைய மதுமலர்ப்பொய்கையிற் புதுமலர்கிழியப்
பச்சிறவெறிவயல் வெறிகமழ்காழிப் பதியவரதிபதி கவுணியர்பெருமான்
கைச்சிறுமறியவன் கழலலாற்பேணாக் கருத்துடைஞானசம் பந்தனதமிழ்கொண்
டச்சிறுபாக்கத் தடிகளையேத்து மன்புடையடியவ ரருவினையிலரே.

which is dense like accumulated gold, to roll over like the coral that grows in the ocean that dashes against the shore, and the colour of the fire.
adorns in his chest which has two shoulders which are like the hills, and have shining sacred thread with fine sacred ash.
desiring a lady of gentle nature who has a minute waist like the lightning which has accumulated.
our god who has two forms, male and female from the distant past.
has Acciṟupākkam as his possession as of hereditary right.

Civaṉ is sweeter than honey.
smears himself with sacred ash which is as white as milk.
is sweet like the juice of the sweet sugar-cane.
will bestow many boons on those who worship his holy feet, their bodies to melt thinking we have not the good fortune of enjoying the happiness like the souls.
will not ride on any vehicle except the bull.
transcending the abode of the celestials which is full of pleasures only.
has a powerful form which is easily worshipped by the people of this world.
our god who covered himself with the skin of an elephant.
see 1st verse.

running after a lady assuming the form of a male elephant which is like a big mountain and a embodiment of pitch darkness.
having on the erect caṭai a lady in the form of water.
the spotless god who smeared himself with sacred ash and rode with joy on a bull.
has got unbounded grace.
is not born like other beings, except that he assumes a form which he wishes;
out of his free will.
has no diseases.
has no death.
dances in the evening when darkness is dense to be surrounded by groups of pēy.
see 1st verse.

the devotees who approach his feet resembling flowers, to praise him.
as one who adorns his chest with a garland of a blue nelumbo flowers.
who is united with the daughter of the mountain.
who has on his head a crescent resembling the red flower and water with a beautiful dam.
who dwells on our heads.
the tamiḻ language and the vaṭacol to take shelter under his feet.
our god who wore beautiful koṉṟai flowers.
see 1st verse.

Civaṉ wore on his head a crescent that moves in the sky.
the flood is inside the spread out caṭai.
sang the vētams which can be set to music.
and has no blemish except many kinds of fame.
the god who remained beautifully with the sound of the praise of countless celestials who do not wink daily.
our god who rides on a vehicle of a bull which is eminent.
see 1st verse.

the young crescent to shine on the long and big caṭai.
smearing holy ash on his body, and holding a brilliant battle-axe.
wearing in one ear a womens` ear-ring.
dances in the hot cremation ground.
having a skin as his dress.
our god who dances when the cobra which is capable of dancing spreads its hood and dances, to be praised by the pūtam-s and pēy-s, night and day, having the cremation ground as the stage.
see 1st verse.

riding on a bull.
smearing his body with sacred ash.
being united without separation with a lady who is a junior in age;
granting her half of his body.
beautiful garlands of koṉṟai, young and cool crescent, the flowers of bael, fragrant jasmine flowers, yarkam flowers, and flowers of palas tree, pointed-leaved ape flowers and tender leaves of indian mesquit to add beauty.
our god who adorned his caṭai with a river.
see 1st verse.

ladies whose forehead are like the crescent have tied in their dresses girdle and a bright sword.
the ladies who are like divine damselves to esteem him as a great person, with the paraphernalia of a big umbrella, a small umbrella made of peacocks feathers, yaks` tail and other things to make the crowns emitting ray to glitter.
causing the strong shoulders of the arakkaṉ who lifted the big mountain and who thought of the affection lavished on him and his own strength by his people.
our god who instilled fear into his mind and then gave his grace.
see 1st verse.

though people have not performed penance.
though they did not perform any sacrifices.
though they have not the bright sandal paste for enjoyment and holding garlands in their hands and do not praise him.
Civaṉ has a nature which could not be approached even by thinking we can reach him in this way.
our god who could not be seen by their own efforts to reach the feet and head, by Māl who takes many incarnations and Piramaṉ of four faces.

Civaṉ who has a mighty act which removed the virtuous acts of camaṇar who indulge in religious and the pēy-s who are cākkīyar (buddhists) has such a nature that it cannot be thought of by those who have studied works and listened to words of wisdom.
being himself the vētam-s and the paths laid down in the vētam-s.
our god who is the beginning and end of all things and who is like the lotus and the big moon with a form without blemish.

the chief of the residents of Kāḻi where the fragrance spreads and where in the fields the young prawn strike against the fresh flower in the natural tanks which have flowers with honey, and the blue nelumbo flowers pours honey to fill the mouth of the frog.
the great person born in Kavuṇiya Kōttiram.
the devotees who have warm love and who praise the god in Acciṟupākkam with the help of the tamiḻ verses of Nyāṉacampantaṉ who has the doctrine of not cherishing with love the feet of any other god except the feet of Civaṉ who holds in his hand a small deer.
have no acts that cannot be overcome.

changing my words into His words

The temple is praised in the hymns of saint Tirugnanasambandar with a poetic beauty describing the environment of the place filled with plays of elephants and peacocks in pairs, where Lord acknowledges his song as His own.  It is in this place of all beauty, named Ilambayankattoor, Lord Shiva has chosen His Abode.    This is 13th shrine in Thondaimandalam region praised Thevaram hymns.

The temple is noted for its three important attributes–Murthy, Sthala and Theertha- Glory of Lord, Sacredness of the land and the spring.  Mother graces facing south on the Sri Chakra Peeta.  Rice is offered as nivedhana.

Lord Shiva here is named Deiva Nayaka Easwarar after the event of his assuming the Commandership of the Deva forces against the demons.  He is also praised as Arambeswarar as He graced the Aramba women belonging to the celestial world.  The place was named after this event as Arambayankattoor that changed as Ilumbiyankattor in the days that followed.  Moon-Chandra worshipped Lord Shiva after a dip in the Mallika Pushkarini theertha and got relieved from the curse of Daksha.  It is firmly believed that the soul would be totally relieved from the cycle of births and deaths, if one bathes in the Mallika Pushkarini Theertha.

On His march to destroy the demons to protect the Devas, Lord Shiva passed through this place, once a forest of dense Jasmine trees.  Lord Vinayaka broke the axis of Lord’s chariot as He passed without worshipping Him.  Lord Vishnu held the car from falling down.  The kondrai garland on Shiva’s neck fell down and became a swayambulinga.

Saint Tirugnanasambandar was returning through this way after visiting Shiva temples.  Lord Shiva in the guise of an old man asked the saint to sing the praise of  Lord who was in that place, but the saint could not see and returned.  Lord again intercepted the saint in the form a cow, showed the place and insisted His demand.  Saint was too happy and sang in praise of the Lord.

Arambas-virgins of the celestial world, prayed to Lord to help them keep their alluring beauty perennially. Lord appeared before them as Yoga Dakshinamurthy and granted their boon.  Prayer to Lord Yoga Dakshinamurthy will grace the devotee an enticing personality, it is believed.  Lord Shiva, worshipped by the virgins is gracing us near the entrance of the temple facing west ensuring all the 16 benefits as education, prosperity, courage, success etc. – 16 Peru in Tamil.

Sri Deivanayaka Easwarar Temple, Tiru Ilambayankattoor, Kancheepuram district.

Moolavar: Deivanayaka Easwarar
Amman : Kanakakujambikai
Thala Virutcham: Mara Mallikai Jasmine
Theertham : Mallika Pushkarini
Agamam : Kameekam
Old year : 1000-2000 years old
Historical Name : Ilambayankattoor
City : Ilambayankattoor
District : Kanchipuram
State : Tamil Nadu

Thirumurai 1.76

திருஇலம்பையங்கோட்டூர்

பாடல் எண் : 1

மலையினார்பருப்பதந் துருத்திமாற்பேறு மாசிலாச்சீர்மறைக் காடுநெய்த்தானம்
நிலையினானெனதுரை தனதுரையாக நீறணிந்தேறுகந் தேறியநிமலன்
கலையினார்மடப்பிணை துணையொடுந்துயிலக் கானலம்பெடைபுல்கிக் கணமயிலாலும்
இலையினார்பைம்பொழி லிலம்பையங்கோட்டூ ரிருக்கையாப்பேணியென்னெழில்கொள்வதியல்பே.

பாடல் எண் : 2

திருமலர்க்கொன்றையா னின்றியூர்மேயான் றேவர்கடலைமகன் றிருக்கழிப்பாலை
நிருமலனெனதுரை தனதுரையாக நீறணிந்தேறுகந் தேறியநிமலன்
கருமலர்க்கமழ்சுனை நீண்மலர்க்குவளை கதிர்முலையிளையவர் மதிமுகத்துலவும்
இருமலர்த்தண்பொய்கை யிலம்பையங்கோட்டூ ரிருக்கையாப்பேணியென்னெழில்கொள்வதியல்பே.

பாடல் எண் : 3

பாலனாம்விருத்தனாம் பசுபதிதானாம் பண்டுவெங்கூற்றுதைத் தடியவர்க்கருளும்
காலனாமெனதுரை தனதுரையாகக் கனலெரியங்கையி லேந்தியகடவுள்
நீலமாமலர்ச்சுனை வண்டுபண்செய்ய நீர்மலர்க்குவளைக டாதுவிண்டோங்கும்
ஏலநாறும்பொழி லிலம்பையங்கோட்டூ ரிருக்கையாப் பேணியென்னெழில் கொள்வதியல்பே.

பாடல் எண் : 4

உளங்கொள்வாருச்சியார் கச்சியேகம்ப னொற்றியூருறையுமண் ணாமலையண்ணல்
விளம்புவானெனதுரை தனதுரையாக வெள்ளநீர்விரிசடைத் தாங்கியவிமலன்
குளம்புறக்கலைதுள மலைகளுஞ்சிலம்பக் கொழுங்கொடியெழுந்தெங்குங் கூவிளங்கொள்ள
இளம்பிறைதவழ்பொழிலிலம்பையங்கோட்டூ ரிருக்கையாப் பேணியென் னெழில்கொள்வதியல்பே.

பாடல் எண் : 5

தேனுமாயமுதமாய்த் தெய்வமுந்தானாய்த் தீயொடுநீருடன் வாயுவாந்தெரியில்
வானுமாமெனதுரை தனதுரையாக வரியராவரைக்கசைத் துழிதருமைந்தன்
கானமான்வெருவுறக் கருவிரலூகங் கடுவனோடுகளுமூர் கற்கடுஞ்சாரல்
ஏனமானுழிதரு மிலம்பையங்கோட்டூ ரிருக்கையாப்பேணியென் னெழில்கொள்வதியல்பே

பாடல் எண் : 6

மனமுலாமடியவர்க் கருள்புரிகின்ற வகையலாற்பலிதிரிந் துண்பிலான்மற்றோர்
தனமிலானெனதுரை தனதுரையாகத் தாழ்சடையிளமதி தாங்கியதலைவன்
புனமெலாமருவிக ளிருவிசேர்முத்தம் பொன்னொடுமணிகொழித் தீண்டிவந்தெங்கும்
இனமெலாமடைகரை யிலம்பையங்கோட்டூ ரிருக்கையாப்பேணியென் னெழில்கொள்வதியல்பே.

பாடல் எண் : 7

நீருளான்றீயுளா னந்தரத்துள்ளா னினைப்பவர்மனத்துளா னித்தமாவேத்தும்
ஊருளானெனதுரை தனதுரையாக வொற்றைவெள்ளேறுகந் தேறியவொருவன்
பாருளார்பாடலோ டாடலறாத பண்முரன்றஞ்சிறை வண்டினம்பாடும்
ஏருளார்பைம்பொழி லிலம்பையங்கோட்டூ ரிருக்கையாப்பேணியென் னெழில்கொள்வதியல்பே.

பாடல் எண் : 8

வேருலாமாழ்கடல் வருதிரையிலங்கை வேந்தனதடக்கைக ளடர்த்தவனுலகில்
ஆருலாமெனதுரை தனதுரையாக வாகமோரரவணிந் துழிதருமண்ணல்
வாருலாநல்லன மாக்களுஞ்சார வாரணமுழிதரு மல்லலங்கானல்
ஏருலாம்பொழிலணி யிலம்பையங்கோட்டூ ரிருக்கையாப்பேணியென் னெழில்கொள்வதியல்பே.

பாடல் எண் : 9

கிளர்மழைதாங்கினா னான்முகமுடையோன் கீழடிமேன்முடி தேர்ந்தளக்கில்லா
உளமழையெனதுரை தனதுரையாக வொள்ளழலங்கையி லேந்தியவொருவன்
வளமழையெனக்கழை வளர்துளிசோர மாசுணமுழிதரு மணியணிமாலை
இளமழைதவழ்பொழி லிலம்பையங்கோட்டூ ரிருக்கையாப்பேணியென் னெழில்கொள்வதியல்பே.

பாடல் எண் : 10

உரிஞ்சனகூறைக ளுடம்பினராகி யுழிதருசமணருஞ் சாக்கியப்பேய்கள்
பெருஞ்செல்வனெனதுரை தனதுரையாகப் பெய்பலிக்கென்றுழல் பெரியவர்பெருமான்
கருஞ்சினைமுல்லைநன் பொன்னடைவேங்கை களிமுகவண்டொடு தேனினமுரலும்
இருஞ்சுனைமல்கிய விலம்பையங்கோட்டூ ரிருக்கையாப்பேணியென் னெழில்கொள்வதியல்பே.

பாடல் எண் : 11

கந்தனைமலிகனை கடலொலியோதங் கானலங்கழிவளர் கழுமலமென்னும்
நந்தியாருறைபதி நான்மறைநாவ னற்றமிழ்க்கின்றுணை ஞானசம்பந்தன்
எந்தையார்வளநக ரிலம்பையங்கோட்டூ ரிசையொடுகூடிய பத்தும்வல்லார்போய்
வெந்துயர்கெடுகிட விண்ணவரோடும் வீடுபெற்றிம்மையின் வீடெளிதாமே.

Civaṉ is in the mountain, Kayilāyām.
dwells permanently in paruppatam (śrīsailam in āndhra pradesh), turutti, māṟpēṟu, maṟaikkāṭu of spotless fame.
the spotless god who rode on a bull with joy, smearing himself with sacred ash changing my words into his words [[Campantar lost his soul`s faculty of perception and has gained spiritual experience of the soul in which it merges its individuality in Civaṉ, the supreme being.
]] the young female deer which is united with its male sleeps with it.
the flocks of male peacocks which live in the gardens embrace their females and make a screeching sound.
it is proper for him, having desired ilampaiyaṅkōṭṭūr as his residence, to take away my beauty?

Civaṉ who wears attractive koṉṟai flowers.
who remains in Niṉṟiyūr.
the chief of the celestials.
the immaculate god in Tirukkaḻippālai.
changing my words into his words.
the spotless Civaṉ who rides on a bull with joy having smeared himself with sacred ash.
the tall blue nelumbo flowers growing in the tanks which have fragrant blue indian water-lilies.
ilampaiyaṅkōṭṭūr which has cool natural tanks having big flowers more like the eyes in the young ladies of which resemble the full moon who have shining see 1st verse.

Civaṉ is a boy.
is an old person.
is the master of all living beings.
is the god of death who bestows his grace on his devotees by kicking the cruel god of death who separates life from the body, long ago.
changing my words into his words.
the god who held in the palm a glowing fire.
the bees hum like melody types in the tanks where big blue water-lilies grow.
ilampaiyankōṭṭūr which has gardens which spread the sweet smell of cardamom and where the blue nelumbo flowers growing in water rise high above the level of water shed their pollen when they unfold.
see 1st verse.

Civaṉ is seated on the heads of those who meditate on him.
is in ēkampam in Kacci.
the chief of aṇṇāmalai who dwells in oṟṟiyūr.
speaks changing my words as his own words.
the spotless god who bore on his spread out caṭai the floods.
the stag to leap to make impressions of its hoofs.
the mountains also to rever the sounds.
the fertile creepers growing high spread on the bael tree everywhere.
iḻampaiyankōṭṭūr which has gardens on which the young crescent crawls.
see 1st verse.

Civaṉ as sweet as honey is as sweet as nectar and bestows immortality.
is himself the god also.
is the fire, the water, and the air, and if we investigate, is the sky also.
changing my words as his words.
the strong youth who wanders having tied in the waist a cobra with lines on its body.
the place where the female monkey with black fingers jumps over with its male for the deer living in the forest to be frightened.
in the hot slopes having stones.
ilampaiyaṅkōṭṭūr where wild hogs and wild cows are wandering.
see 1st verse.

except the ability of bestowing his grace on devotees in whose minds Civaṉ moves about.
has nothing else to eat except for alms for which he wanders, has no other wealth.
changing my words into his words.
the chief who bore on his hanging caṭai a young crescent.
the streams that flow in all the millet farms come collecting the pearls in the stubbles of grain along with gold and gems;
sifting them.
the bank where in all places packs of beasts reach.
see 1st verse.

civan is in the water, in the fire and in the sky.
is in the minds of those who meditate on him.
is in the place where people praise him daily.
changing any words into his words.
the unequalled god who rides with joy on a white bull which is unequalled.
the songs and dances of the people of this world never cease.
which has green gardens which is beautiful inside and where the swarm of bees which have internal wings sing like music, humming melody-types.
see 1st verse.

Civaṉ who pressed down the big hands of the kings of ilaṅkai which has waves coming to the shore from the sea from its very bottom.
changing my words which are full of meaning as his words.
the chief who wanders having adorned his chest with a cobra.
in the gardens which have fertility and where elephants wander when harmless beasts with long bodies join them.
ilampaiyankōṭṭūr made beautiful by trees growing tall.
see 1st verse.

the unequalled god whose feet at the lower end and head on the upper end could not be measured though Māl who held a mountain as an umbrella to protect the cows and cowherds from the increasing downpour of rain and the four-faced god, Piramaṉ;
searched for them.
the unequalled god who held in his palm a bright fire, changing as his words my words with which I invoke him from my heart.
the drops of water that are in the bamboos pour down as heavy rain.
in the evening when the rock snakes wander adorning the mountain side with their jewels.
ilampaiyaṅkōṭṭūr which has gardens on which drizzling clouds seem to crawl.
see 1st verse.

having bodies in which the clothes shripped off from the body.
the camaṇar who wander.
and the buddhists who are like pēy.
Civaṉ who is like the great wealth which both of them could not get.
changing my words as his words.
the great god who is worshipped by great people and who wanders to receive alms that is given.
in the east indian Kino trees which have flowers like superior gold and in the arabian jasmine which grow by the side of the black mountain pool.
ilampaiyaṅkōṭṭūr where big tanks are found in plenty where the intoxicated vaṇṭu hums with swarms of tēṉ [[vaṇṭu and tēṉ are different varieties of bees.
]] see 1st verse.

in the shrine where Civaṉ dwells and which is known by the name of Kaḻumalam where back waters are increasing, due to the waves of sound which appear on the roaring ocean which has its own smell of fish.
Nyāṉacampantaṉ who is the sweet companion of refined Tamiḻ and who has learnt the four Vētam-s by rote, repeating them often.
those who are able to recite all the ten verses which are combined with music composed on Ilampaiyaṅkōṭṭūr, the wealthy city of our father, will attain salvation in this birth itself, living having gone there with the residents of heaven, as their acute sufferings are utterly ruined

Beautiful Nandhi Devar in Srisailam

Lord of the temple is praised by Saivite Saints Gnanasambandar, Appar and Sundarar in their Thevaram hymns.  This is the only the temple in north praised in Thevaram hymns.

Lord Shiva is a swayambumurthi. This the birth place of Bhagwan Nandhi. This is the only Shiva temple in Andhra Pradesh praised Thevaram hymns. Srishailam is one among the 12 Jothirlinga Sthalas of Lord Shiva.

The temple is open from 5.00 a.m. to 3.00 p.m. and from 5.30 p.m. to 10.00 p.m. Devotees are permitted to perform the pujas themselves only during the morning for a fee of Rs. 600/=.

Sri Mallikarjunar Temple, Sri Shailam-518 100 (Tiru Parupatham), Andhra Pradesh.

The temple is at the top of the hill facing east with Gopurams-towers on four sides.  The main entrance is at eastern gopuram.  There is a Nandhi made of stone in front hall at the entrance.  Lord Siddhi Vinayaka blesses the devotees at the entrance.  There are six temples said to have been built by Pandavas.  There is also a temple built in marbles for Lord Shanmuga.  Temples of Mother Rajarajeswari, Mother Annapoorani, Lord Sahasralingeswarar and Pancha Nadeeswaram are of spiritual importance.  The South Tower is called Ranga Mandapam.  The marriage hall-kalyana mandapam is at the east entrance.

Mechanized boats are available to visit Nagarjuna dam.  There are chatrams for the convenience of the devotee.  The temple is 3 km upward from the foot of the hills.  As the temple is in a dense forest region, private vehicles are prohibited from 8.00 p.m. to 6.00 a.m next morning.  Only Government buses are allowed.  The devotee crowd is huge on Mondays and Fridays.

Chandra Gupta was the ruler of Mallikapuri region.  His daughter Chandrarekha, a Shiva devotee was worshipping Lord with jasmine and Arjuna flowers available in the region, hence the name Mallikarjuna of Lord here.  It is the faith of the Hindus that worshipping Nandhi Bhagwan during the Pradosha days even in small temples promises their wishes, the benefit of doing so at Srishailam, the very birth place of Nandhi is certainly manifold promising total salvation.

Sri Shailam in Andhra Pradesh is one among the 12 Jyothilinga Sthalas.  If Mount Kailash is the capital of Shiva sthalas, Sri Shailam occupies the second place.  The holy land is third in  rank among the 51 Shakti Peetas of Mother Uma.  It is said that the benefits of offering lakhs of alms-Dhans at Kurukshetra, bathing 2000 times in holy Ganga, performing penance on the banks of Narmada, living thousand years in Kasi can be derived by worshipping Lord Mallikarjuna once in life time, declares Skanda Maha Purana.

The hill is but Nandhi Himself on whom Lord Shiva is seated and ruling.  It is in this place  Nandhi became the vahan of Lord Shiva.  It is very beautiful.  While the Shiva shrine is at a lower level, Mother Pramarambal shrine is up by 30 steps.  The statue of devotee Mallamma shedding Bhakti tears is so realistic that no visitor can afford to miss.  There is a mutt here where Pandavas are said to have stayed.  The foot prints of Bheema are carved on a rock.  As Lord Shiva stood here with His trident, this is placed on the Vimana of Lord Mallikarjuna.

Sage Siladha performed severe penance on Lord Shiva seeking child boon.  Two sons were born to him, Nandhi and Parvathan.  Sanakadhi Rishis called on the sage and said that Nandhi would live on earth only for a short while.  Siladha fell in grief.  Nandhi assured his father and said that he would win death by his penance on Lord Shiva.  Pleased with his penance, Lord Shiva appeared and made him His vahan and also passed the order that devotees should come to Him only after being allowed by Nandhi.  Nandhi’s place of penance is at the foot of the hills known as Nandiyal.  His brother also performed penance of Lord and became a hill Parvatha Hill Parvatha Malai in Tamil.

Moolavar : Mallikarjuna, Srishaila Nathar, Sri Parupathanahar

Amman / Thayar :  Pramarambal, Parupatha Nayaki

Thala Virutcham :  Marudha tree

Theertham : Pala river

Old year : 1000-2000 years old

Historical Name : Thiruparupatham

City : Srishailam

District : Kurnool

State :  Andhra Pradesh

Thirumurai 1.118

திருப்பருப்பதம்

பாடல் எண் : 1

சுடுமணி யுமிழ்நாகஞ் சூழ்தர வரைக்கசைத்தான்
இடுமணி யெழிலானை யேறல னெருதேறி
விடமணி மிடறுடையான் மேவிய நெடுங்கோட்டுப்
படுமணி விடுசுடரார் பருப்பதம் பரவுதுமே.

பாடல் எண் : 2

நோய்புல்கு தோறிரைய நரைவரு நுகருடம்பில்
நீபுல்கு தோற்றமெல்லா நினையுள்கு மடநெஞ்சே
வாய்புல்கு தோத்திரத்தால் வலஞ்செய்து தலைவணங்கிப்
பாய்புலித் தோலுடையான் பருப்பதம் பரவுதுமே.

பாடல் எண் : 3

துனியுறு துயர்தீரத் தோன்றியோர் நல்வினையால்
இனியுறு பயனாத லிரண்டுற மனம்வையேல்
கனியுறு மரமேறிக் கருமுசுக் கழையுகளும்
பனியுறு கதிர்மதியான் பருப்பதம்பரவுதுமே.

பாடல் எண் : 4

கொங்கணி நறுங்கொன்றைத் தொங்கலன் குளிர்சடையான்
எங்கணோ யகலநின்றா னெனவரு ளீசனிடம்
ஐங்கணை வரிசிலையா னநங்கனை யழகழித்த
பைங்கண்வெள் ளேறுடையான் பருப்பதம் பரவுதுமே.

பாடல் எண் : 5

துறைபல சுனைமூழ்கித்தூமலர் சுமந்தோடி
மறையொலி வாய்மொழியால் வானவர் மகிழ்ந்தேத்தச்
சிறையொலி கிளிபயிலுந் தேனின மொலியோவாப்
பறைபடு விளங்கருவிப் பருப்பதம் பரவுதுமே.

பாடல் எண் : 6

சீர்கெழு சிறப்போவாச் செய்தவ நெறிவேண்டில்
ஏர்கெழு மடநெஞ்சே யிரண்டுற மனம்வையேல்
கார்கெழு நறுங்கொன்றைக் கடவுள திடம்வகையால்
பார்கெழு புகழோவாப் பருப்பதம் பரவுதுமே.

பாடல் எண் : 7

புடைபுல்கு படர்கமலம் புகையொடு விரைகமழத்
தொடைபுல்கு நறுமாலை திருமுடி மிசையேற
விடைபுல்கு கொடியேந்தி வெந்தவெண் ணீறணிவான்
படைபுல்கு மழுவாளன் பருப்பதம் பரவுதுமே.

பாடல் எண் : 8

நினைப்பெனு நெடுங்கிணற்றை நின்றுநின் றயராதே
மனத்தினை வலித்தொழிந்தே னவலம்வந் தடையாமைக்
கனைத்தெழு திரள்கங்கை கமழ்சடைக் கரந்தான்றன்
பனைத்திரள் பாயருவிப் பருப்பதம் பரவுதுமே.

பாடல் எண் : 9

மருவிய வல்வினைநோ யவலம்வந் தடையாமல்
திருவுரு வமர்ந்தானுந் திசைமுக முடையானும்
இருவரு மறியாமை யெழுந்ததோரெரிநடுவே
பருவரை யுறநிமிர்ந்தான் பருப்பதம் பரவுதுமே.

பாடல் எண் : 10

சடங்கொண்ட சாத்திரத்தார் சாக்கியர் சமண்குண்டர்
மடங்கொண்ட விரும்பியராய் மயங்கியோர் பேய்த்தேர்ப்பின்
குடங்கொண்டு நீர்க்குச்செல்வார் போதுமின் குஞ்சரத்தின்
படங்கொண்ட போர்வையினான் பருப்பதம் பரவுதுமே.

பாடல் எண் : 11

வெண்செநெல் விளைகழனி விழவொலி கழுமலத்தான்
பண்செலப் பலபாட லிசைமுரல் பருப்பதத்தை
நன்சொலி னாற்பரவு ஞானசம் பந்தனல்ல
ஒண்சொலி னிவைமாலை யுருவெணத் தவமாமே.

Civaṉ tied round his waist a cobra that spits a gem which emits rays.
riding on a bull without riding on a beautiful elephant tied with bells that produce a sound;
we shall praise the paruppatam which has lustre given by the big gems that lie in the high peak, where Civaṉ who has a neck beautified by the poison, dwells with desire.

when the skin which is attached to diseases shrinkles.
think of all your appearances with which you are attached in this body which enjoys sensual pleasures, when grey hairs appear.
my ignorant mind which thinks of ever so many things!
bowing your head, going from left to right;
with our mouth full of his praises.
we shall praise the paruppatam of Civaṉ who wears as dress the skin of a tiger that pounces on its prey.

having born to be removed from the sufferings which give you disgust.
(my mind!
) do not be double-minded as upi cam get a good benefit by a virtuous act done previously;
verse no.
6, we shall praise parupatam of Civaṉ who sears a crescent of cool rays, where the langur climbs on the fruit trees and leaps towards the bamboo.

Civaṉ wears a garland of fragrant koṉṟai which has honey.
has a cool caṭai.
the place of Civaṉ who is praised as the god who remains to remove our diseases we shall praise the paruppatam of Civaṉ who has a white bull of tender eyes and who destroyed the beauty of Anaṅkam who has five arrows and a bow of many bandages [[Anaṅkaṉ is not used in its derivative sense.]]

to be praised with joy by the celestials who bathe in the mountain springs which have many ghats running carrying flawless flowers, and chanting the true words of the Vētam-s according to their accent.
where the noise made by the wings of the parrots and the noise made by the bees are prevailing always.
we shall praise the Paruppatam of shining streams which make a sound like the sound of the drum,

my ignorant mind which is very active!
if you wish for the path of penance which is never separated from eminence and fame.
do not be double minded (see verse no.3) we shall praise paruppatam whose many kinds of fame in this world never ceases;
which is the place of the god who wears fragrant koṉṟai which blossoms profusely in the appropriate season of winter.

holding a flag on which the form of a bull is drawn, the fully-blossomed lotus which has spreading petals incense other fragrant substances and fragrant garlands which are fastened to be pleased on the holy head.
we shall praise paruppatam of Civaṉ who has the weapon of a battle-axe and who smears well-burnt white sacred ash.

I definitely decided in my mind without confusion, standing for a long time near the deep well of thoughts.
in order that sufferings might not reach me.
we shall praise paruppatam which has streams in which collection of fish, by name paṉai leap;
belonging to Civaṉ who concealed on his fragrant caṭai Kankai, a collection of water which came with a great noise.

in order that sufferings that are the fruits of the irresistible acts to which we are accustomed and become prostrate.
Māl who has tirumagal on his chest and Piramaṉ who has four faces.
we shall praise paruppatam of Civaṉ who grew erect like a big mountain in the midst of the fire which rose high so that both of them could not know the head and feet.

(People of this world!
) having the desire of possessing ignorance by the cākkiyar and the low camaṇar who have deceptive religious works.
getting confused.
those who want to draw water from the mirage taking a pot, go, we shall worship paruppatam of Civaṉ who has covered himself with the cloth of a skin flayed from an elephant.

the native of Kaḻumalam which has the bustle of festivals and fields in which white paddy and red paddy are produced.
on paruppatam where music is sung along with songs set to the tune of melody types.
it is equal to penance if one repeats many times these verses which were composed using beautiful and good words by Nyāṉacampantaṉ who praises god with good words.

Friend of Lord Shiva

Saint Sundarar had the privilege of having Lord Shiva as his constant companion and is praised as Thambiram Thozhar-Friend of Lord Shiva.  In his hymn, he says that the day would be inauspicious if he did not think of the Lord and adds that even if he forgets Him, his tongue would not forget chanting His name Nama Shivaya.   This is the 6th temple in Kongu Region praised in Thevaram hymns.

Historians are not able to estimate the age of the Vanni tree of the temple. It is too ancient. If a leaf of the tree is put in a pot of water, the purity lasts for years. Those carrying Theertha Kavadi –Water Pots-to Palani for Panguni Uthiram (March-April) festival place this leaf in the water pots.

Sri Magudeswarar Temple, Tirupandikodumudi, Kodumudi, Erode district.

Those afflicted with Ragu planet adverse effects pray here for removal of obstacle in wedding proposals and for child boon.  People perform abhishek to Lord Vinayaka with a number of pots of water equal to their age.  Those facing adverse effects of serpent planets should install a stone Nagar under the Vanni tree.  Devotees also perform Navagraha puja and tie the Mangal Sutra to plantain tree.

It is the faith of the people that performing abishek with Cauvery water to a Vinayaka under Arasu and Vembu trees coupled together for realizing wedding and child boon. Installation of Naga idols by devotees around the temple takes place very often.

Lord Brahmma has three faces in this temple against four attributed to him.  Vanni Tree is supposed to be His fourth face.  Sages Agasthya and Bharadwaja had Lord Shiva’s wedding darshan here.  Nagar worship (serpent worship) is popular here as the divine serpent Adisesha was for instrumental for the coming up of the temple.

Sri Anjaneya appears with biting teeth taking the Sanjeevi hill northward– the hill that contains wealth of herbals.  There is a bell on his tail.  Lord Vyakrapada Vinayaka graces in a pillar in Perumal shrine. Vinayaka has the feet of a tiger and the face of an elephant, a very rare form.  Lord Magudeswarar is also praised as Malai Kolundeeswarar and Mother as Soundaryanayaki and Vadivudainayaki.

A competition arose between Adisesha and Vayu the God of Winds about their might.  They put the Meru mount at a centre which was tightly held by Adisesha.  Vayu blew with all velocity to push Adisesha.  Meru split into seven pieces, each as a Gem Shivalinga.  The diamond piece fell in Kodumudi.  This is a place for Naga worship.  Majority of the devotees come here seeking relief from adverse effects of serpent planets.

Moolavar : Magudeswarar

Amman / Thayar : Tirupurasundari, Madurabashini
Thala Virutcham : Vanni
Theertham : Deva theertham, Brahmma theertham
Agamam : Shivagama
Old year :  2000-3000 years old
Historical Name : Tirupandikodumudi
City : Kodumudi
District : Erode

Thirumurai Songs for Download:

http://namasivayavalga.blogspot.com/2013/09/my-tongue-will-go-on-saying-your-holy.html