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.
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
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.
No comments:
Post a Comment
Note: Only a member of this blog may post a comment.