Sambanthar miracle bring the young men came back to life

திருமருகல்

Ratnagiriswarar – Manicka Vannar

The temple is praised in the Thevaram hymns of Saint Tirugnana Sambandar. This is the 80th Shiva temple on the southern bank of Cauvery praised in Thevaram hymns.

Legend has it that once a merchant who had seven daughters promised his nephew that he would give his eldest daughter in marriage to him. However, the merchant was greedy and later married her to someone else. He promised his nephew that he would give him his second daughter in marriage. As time went by, one by one he got his first 6 daughters married to other men of wealth. The last daughter was unhappy about her father breaking his word. One day she eloped with that young man planning to get married in another town. On their way, they stopped for the night at Thirumarugal, and that night a snake bit him and he died. The girl was in distress as she had left her parents and the man she was planning to marry was dead and she was stuck in an unfamiliar place. She was crying and lamenting and praying to Siva. 

Thirugnanasambandar happened to pass by on his way to the temple Thirumarugal  in the morning and heard her cries. He was moved by her plight. He went to the temple and sang the song "Sadayay ennumaal Sarani ennumal" pleading to God, explaining the girl's plight. God was moved by the song and resurrected the young man and Thiruganasambandar had them married in front of Siva.

Thirumurai 2.18 

சடையாய் எனுமால்; சரண் நீ எனுமால்;
விடையாய் எனுமால்; வெருவா விழுமால்;
மடை ஆர் குவளை மலரும் மருகல்
உடையாய்; தகுமோ இவள் உள் மெலிவே.

சிந்தாய் எனுமால்; சிவனே எனுமால்;
முந்தாய் எனுமால்; முதல்வா எனுமால்
கொந்(து) ஆர் குவளை குலவும் மருகல்
எந்தாய், தகுமோ இவள் ஏசறவே.

அறை ஆர் கழலும், அழல் வாய் அரவும்,
பிறை ஆர் சடையும் உடையாய்; பெரிய
மறையார் மருகல் மகிழ்வாய்; இவளை
இறை ஆர் வளைகொண்(டு) எழில் வவ்வினையே.

ஒலி நீர் சடையில் கரந்தாய்; உலகம்
பலி நீ திரிவாய்; பழி இல் புகழாய்;
மலி நீர் மருகல் மகிழ்வாய் இவளை
மெலி நீர்மையள் ஆக்கவும் வேண்டினையே.

துணி நீல வண்ணம் முகில் தோன்றி அன்ன
மணி நீலகண்டம் உடையாய்; மருகல்
கணி நீல வண்(டு) ஆர் குழலாள் இவள்தன்
அணி நீல ஒண் கண் அயர்(வு) ஆக்கினையே.

பலரும் பரவப்படுவாய்; சடை மேல்
மலரும் பிறை ஒன்(று) உடையாய்; மருகல்
புலரும் தனையும் துயிலாள் புடைபோந்(து)
அலரும் படுமோ அடியாள் இவளே.

வழுவாள் பெருமான் கழல் வாழ்க எனா
எழுவாள்; நினைவாள் இரவும் பகலும்;
மழுவாள் உடையாய்; மருகற் பெருமான்;
தொழுவாள் இவளைத் துயர் ஆக்கினையே.

இலங்கைக்(கு) இறைவன் விலங்கல் எடுப்பத்
துலங்(கு) அவ் விரல் ஊன்றலும் தோன்றலனாய்
வலம் கொள் மதில் சூழ் மருகல் பெருமான்
அலங்கல் இவளை அலர் ஆக்கினையே.

எரி ஆர் சடையும் அடியும் இருவர்
தெரியாததொர் தீத் திரள் ஆயவனே;
மரியார் பிரியா மருகல் பெருமான்
அரியாள் இவளை அயர்(வு) ஆக்கினையே.

அறி(வு) இல் சமணும் அலர் சாக்கியரும்
நெறி அல்லன செய்தனர்; நின்(று) உழல்வார்;
மறி ஏந்து கையாய்; மருகல் பெருமான்;
நெறி ஆர் குழலி நிறை நீக்கினையே.

வயஞானம் வல்லார் மருகல் பெருமான்
உயர் ஞானம் உணர்ந்(து) அடி உள்குதலால்
இயல் ஞான சம்பந்தன பாடல் வல்லார்
வியன் ஞாலம் எல்லாம் விளங்கும் புகழே.

Download Thirumurai 2.18 Sadaiyaa enumal : http://yadi.sk/d/HI9dJra59acZF

sadaiyaa yenumaal sara'n:nee yenumaal
vidaiyaa yenumaalveruvaa vizhumaal
madaiyaar kuva'lai malarum marukal
udaiyaay thakumoa iva'lu'n melivae.

si:nthaa yenumaal sivanae yenumaal
mu:nthaa yenumaal muthalvaa enumaal
ko:nthaar kuva'lai kulavum marukal
e:nthaay thakumoa iva'lae sa'ravae.

a'raiyaar kazhalum azhalvaa yaravum
pi'raiyaar sadaiyum udaiyaay periya
ma'raiyaar marukal makizhvaa yiva'lai
i'raiyaar va'laiko'n dezhilvav vinaiyae.

oli:neer sadaiyi'r kara:nthaa yulakam
pali:nee thirivaay pazhiyil pukazhaay
mali:neer marukal makizhvaa yiva'lai
meli:neer maiya'laak kavumvae'n dinaiyae.

thu'ni:nee lava'n'nam mukilthoan 'riyanna
ma'ni:nee laka'ndam udaiyaay marukal
ka'ni:nee lava'ndaar kuzhalaa'l iva'lthan
a'ni:nee lavo'nka'n ayarvaak kinaiyae.

palarum paravap paduvaay sadaimael
malarum pi'raiyon 'rudaiyaay marukal
pularu:n thanaiyu:n thuyilaa'l pudaipoa:n
thalarum padumoa adiyaa 'liva'lae.

vazhuvaa'l perumaan kazhalvaazh kavenaa
ezhuvaa'l :ninaivaa'l iravum pakalum
mazhuvaa 'ludaiyaay maruka'r perumaan
thozhuvaa 'liva'laith thuyaraak kinaiyae.

ilangkaik ki'raivan vilangkal eduppath
thulangkav viraloon 'ralu:nthoan 'ralanaay
valangko'l mathilsoozh maruka'r perumaan
alangkal iva'lai alaraak kinaiyae.

eriyaar sadaiyum adiyum iruvar
theriyaa thathortheeth thira'laa yavanae
mariyaar piriyaa maruka'r perumaan
ariyaa'l iva'lai ayarvaak kinaiyae.

a'rivil sama'num alarsaak kiyarum
:ne'riyal lanasey thanar:nin 'ruzhalvaar
ma'riyae:n thukaiyaay maruka'r perumaan
:ne'riyaar kuzhali :ni'rai:neek kinaiyae.

vayagnaa namvallaar maruka'r perumaan
uyargnaa namu'nar:n thadiyu'l kuthalaal
iyangnaa nasampa:n thanapaa dalvallaar
viyangnaa lamellaam vi'langkum pukazhae.

Translation
this lady will say, one who has a catai!
` she says you are my refuge` says, one who has a bull`.
she falls on the ground frightened Civaṉ who has as his abode marukal where blue nelumbo flowers that grow in the sluices to the fields blossom.
is it proper for this lady to suffer mental fatique?

this lady says, Civaṉ is my mind!
` says, Civaṉ` says, one who is primordial` says, the cause of all things.
our father who is in marukal where bunches of blue nelumbo flowers are shining`.
is it proper for this lady to be troubled in mind.

Civaṉ who wears a Kaḻal making sound, has a cobra that has poison in its mouth, and a catai which bears the crescent!
you rejoice in staying in marukal where great brahmins who have learnt the vētams live.
you took away the bangles that are worn in the wrist and snatched her beauty.

you concealed in your caṭai water which makes a sound.
you wander throughout the world for alms.
you have fame that has blame attached to it.
you rejoice in staying in marukal which has plenty of water.
you desired this lady to become enfeebled also.

Siva having a beautiful blue throat resembling a dark blue cloud! This girl with beautiful hair where balck bees buzz around worships thiru-marugal. You have made this girl, who has beautiful bright blue lotus like eyes, faint due to extreme distress. (Is this befitting you to let this girl suffer such anguish? Please show your grace on this poor girl).

Siva! You are worshipped by many. You wear a crescent moon on your matted locks. This girl in thiru-marugal has remained awake all night till daybreak and had been worshipping you all that time. Will this devout girl now go to her place and be subjected to the slander of the town? (Is this befitting you to let this girl suffer such anguish? Please show your grace on this poor girl).

this lady will wake up from sleep saying, Let the feet of our Lord live long, without failing.
she will meditate on them night and day.
one who has a weapon of a battle-axe!
the Lord in marukal!
you made this lady who worship you, to suffer.

when the King of ilaṅkai lifted the mountain.
when Civaṉ fixed firmly his toe to make him confused.
becoming dazed wihout knowing what to do the Lord in marukal surrounded by a fortified wall, from left to right, and received boons from you!
you made this lady who wears a garland the subject of slanderous talk.

Siva of thiru-marugal! When You stood as an infinite column of fire, Brahma and Vishnu could not see your flaming red matted locks and the Holy feet. Devotees are always close to you. You have made this precious girl suffer so much. (Is this befitting you to let this girl suffer such anguish? Please show your grace on this poor girl).

nthinking Jains and the numerous Buddhists always wander and do not follow the right path. O Siva, the Lord of thiru-marugal! You hold a fawn in your hand. You have destroyed the mental balance this curly haired girl. (Is this befitting you to let this girl suffer such anguish? Please show your grace on this poor girl).

who have attained spiritual knowledge live in thiru-marugal. By constantly meditating on the Holy feet of Siva of thiru-marugal, ~njAna samba~ndhan has attained the ultimate knowledge. ~njAna samba~ndhan, who has Siva like knowledge, has composed these songs. The fame of those who sing these songs will span the whole wide world.


The miracle connected with this decade is mentioned in periya puranam, tirunanacampanta nayanar puranam, verses 423-483

Sivan who owns all, dwells in the very centre of self

Thirumurai 8.21

திருவாசகம்-கோயில் மூத்த திருப்பதிகம்

1. உடையாள் உன்றன் நடுவிருக்கும்
    உடையாள் நடுவுள் நீயிருத்தி
அடியேன் நடுவுள் இருவீரும்
    இருப்ப தானால் அடியேன்உன்
அடியார் நடுவு ளிருக்கும்அரு
    ளைப் புரியாய்பொன் னம்பலத்தெம்
முடியா முதலே என்கருத்து
    முடியும் வண்ணம் முன்னின்றே.

2. முன்னின் றாண்டாய் எனைமுன்னம்
    யானும் அதுவே முயல்வுற்றுப்
பின்னின் றேவல் செய்கின்றேன்
    பிற்பட் டொழிந்தேன் பெம்மானே
என்னின் றருளி வரநின்று
    போந்தி டென்னா விடில்அடியார்
உன்னின் றிவனார் என்னாரோ
    பொன்னம் பலக்கூத் துகந்தானே.

3. உகந்தா னேஅன் புடைஅடிமைக்
    குருகா உள்ளத் துணர்விலியேன்
சகந்தான் அறிய முறையிட்டால்
    தக்க வாறன் றென்னாரோ
மகந்தான் செய்து வழிவந்தார்
    வாழ வாழ்ந்தாய் அடியேற்குன்
முகந்தான் தாரா விடின்முடிவேன்
    பொன்னம் பலத்தெம் முழுமுதலே.

4. முழுமுத லேஐம் புலனுக்கும்
    மூவர்க்கும் என் றனக்கும்
வழிமுத லேநின் பழவடி யார்திரள்
    வான்குழுமிக்
கெழுமுத லேயருள் தந்திருக்க
    இரங்குங் கொல்லோஎன்
றழுமது வேயன்றி மற்றென்
    செய்கேன் பொன்னம் பலத்தரைசே.

5. அரைசே பொன்னம் பலத்தாடும்
    அமுதே என்றுன் அருள்நோக்கி
இரைதேர் கொக்கொத் திரவுபகல்
    ஏசற் றிருந்தே வேசற்றேன்
கரைசேர் அடியார் களிசிறப்பக்
    காட்சி கொடுத்துன் னடியேன்பால்
பிரைசேர் பாலின் நெய்போலப்
    பேசா திருந்தால் ஏசாரோ.

6. ஏசா நிற்பர் என்னைஉனக்
    கடியான் என்று பிறரெல்லாம்
பேசா நிற்பர் யான்தானும்
    பேணா நிற்பேன் நின்னருளே
தேசா நேசர் சூழ்ந்திருக்குந்
    திருவோ லக்கம் சேவிக்க
ஈசா பொன்னம் பலத்தாடும்
    எந்தாய் இனித்தான் இரங்காயே.

7. இரங்கும் நமக்கம் பலக்கூத்தன்
    என்றென் றேமாந் திருப்பேனை
அருங்கற் பனைகற் பித்தாண்டாய்
    ஆள்வா ரிலிமா டாவேனோ
நெருங்கும் அடியார் களும்நீயும்
    நின்று நிலாவி விளையாடும்
மருங்கே சார்ந்து வரஎங்கள்
    வாழ்வே வாவென் றருளாயே.

8. அருளா தொழிந்தால் அடியேனை
    அஞ்சேல் என்பார் ஆர்இங்குப்
பொருளா என்னைப் புகுந்தாண்ட
    பொன்னே பொன்னம் பலக்கூத்தா
மருளார் மனத்தோ டுனைப்பிரிந்து
    வருந்து வேனை வாவென்றுன்
தெருளார் கூட்டங் காட்டாயேல்
    செத்தே போனாற் சிரியாரோ.

9. சிரிப்பார் களிப்பார் தேனிப்பார்
    திரண்டு திரண்டுன் திருவார்த்தை
விரிப்பார் கேட்பார் மெச்சுவார்
    வெவ்வே றிருந்துன் திருநாமந்
தரிப்பார் பொன்னம் பலத்தாடுந்
    தலைவா என்பார் அவர்முன்னே
நரிப்பாய் நாயேன் இருப்பேனோ
    நம்பி இனித்தான் நல்காயே.

10 .நல்கா தொழியான் நமக்கென்றுன்
    நாமம் பிதற்றி நயனநீர்
மல்கா வாழ்த்தா வாய்குழறா
    வணங்கா மனத்தால் நினைந்துருகிப்
பல்கால் உன்னைப் பாவித்துப்
    பரவிப் பொன்னம் பலமென்றே
ஒல்கா நிற்கும் உயிர்க்கிரங்கி
    யருளாய் என்னை உடையானே.

Download Thirumurai 8.21 Kovil Mutha Thirupathigam: http://yadi.sk/d/cciOYDjmACERu

The Goddess who owns all,
dwells in the very centre Of Your self;
You dwell in the very centre Of Her self.
If it is true that You Two be pleased to dwell centred In me,
then deign to so grace me that I – Your servitor –,
Should dwell in the midst of Your devotees.
O Primal Ens of Ponnambalam that knows no end Be Pleased to fructify this – my wish and prayer.

O God who delights to dance in Ponnambalam !
You manifested Yourself before me and ruled me.
I also endeavoured to merit it by obeying Your Behests.
O God,
I had,
alas,
lagged behind.
If abiding in me in abounding grace,
You do Not question me thus:
``Wherefore are you so?
`` And say:
``Come along!
`` will not devotees Standing in Your Presence ask you:
``Who may this person be?

O Ens Absolute enshrined in Ponnambalam!
You are Delighted by the willing servitude of Your loving Devotees.
I,
the unfeeling one,
know not to melt In devotion.
So,
with the world as witness,
if I make A complaint,
will they not say:
``This does not become You.
`` You are pleased to cause them thrive who Perform yagas and are poised in the righteous way.
O Lord,
if I am not blessed with a darshan Of Your visage,
I will perish,
for sure.

O Source Absolute!
You are the source of guidance To,
not only the pentad of senses but to the Trinity Also.
You are indeed the source granting grace To Your thickly-thronging hereditary servitors.
Seeking Your mercy that will poise me in grace And peace,
I but weep and cry.
What else can I do?
O King of ponnambalam !

`O Sovereign !
O nectarean Dancer of Ponnambalam!
` Thus I hail You seeking Your grace,
poised Like the heron that awaits its coveted prey.
Thus,
Even thus,
I remain,
night and day,
In angst agony,
wilting.
While You have blessed Your servitors who have reached the shore Of Moksha,
and revealed Yourself to them,
You do not grace me with Your reassuring word And remain silent like ghee not yet manifest In the curdled milk.
At this,
will not The world at large dispraise You?

O Empyrean Light !
O Lord-God !
O our Father who dances In Ponnambalam !
Your devotees will reproach me;
Others will speak of me as Your servitor.
I stand here Yearning for Your grace.
Now at least,
in mercy Bless me to hail Your levee where Your loving devotees Are in attendance.

`The Lord of Ambalam will take pity on me.
` Thus,
Even thus,
I stood rejoicing.
You commandeered Me in a rare way and ruled me.
Should I become like unto unclaimed wealth?
Whilst You and Your thronging servitors are Engaged in the aeviternal and divine play,
O our Life,
be pleased to bid me come to Your side.

O Gold !
O Dancer in Ponnambalam !
Deeming me As worthy,
You barged into me and ruled me.
If You cease to grace me,
who is here that will Assure me thus:
``Fear not!
`` Parted from You I wilt,
with my manam befuddled.
Saying:
``Come hither!
`` if You do not reveal to me Your Assembly of enlightened and redeemed Servitors,
I will perish.
Then,
will You not be laughed at?

They will laugh,
feel delighted and make sweet Sounds as though their tongues are treated with honey.
Gathering in groups they will descant on Your glory,
Listen to Your praises and praise them that praise You.
Remaining apart they will chant Your hallowed names.
They will say:
``O Chief that dances in Ponnambalam!
`` Will I,
in their presence,
remain distressed and denigrated?
O Lord,
grace me – the dog –,
henceforth,
at least.

O God who owns me !
``You will not leave me,
without Bestowing grace on me.
`` Thus convinced,
I chant Your name with tear-filled eyes.
I hail You And extol You with faltering tongue,
set my Manam on You and melt;
I contemplate You,
Times without number,
hail you as Ponnambalam Itself and stand languishing.
Unto me who is such grant grace,
in mercy.

Any devotee who masters these songs will easily get rid of their karma

Sambandar, Sundarar   Thevaram   Vedamotu vediyarkal velvi mutalaakap Podinotu pothumalar kontu punaikinra Naathan ena nallirulmun aatukuzhai thaazhum Kaathavan iruppathu karuppariyalure.This is the 27th place of the holy places situated in the northern banks of river Kaveri, celebrated by Thevaram.

King Vichitraangan with his wife Suseelai came to this place and worshipped to beget issues.  He was blessed with a child and the happy King erected this beautiful temple – so says history.  Since Sun god worshipped in this place, this place came to be known as ‘Thalaignaayiru’.  Lord Brahma informed the sage Vasishta that all the good deeds performed in this holy place would multiply tenfold. The legend states that sage Vasishta  installed a Lingam here, worshipped it and blessed with highest wisdom.  72 maharishis have attained ‘mukthi’ or liberation after worshipping the deity here. Those who come and worship here will not be in the mother’s womb in the next janma is the belief.  That is, they will not be born again. The traditional belief is that they will reach the feet of Lord Siva.  Hence, this holy place is called ‘Karuppariyalur’.

Relief of Hanuman’s dosham or curse:  Lord Rama, in order to be relieved off the dosham of killing Ravana during the war, wanted perform Siva pooja.  He asked Hanuman to bring a Sivalingam in a few hours time.  Hanuman accepted the command and went towards the northern side.  Since he did not return within the stipulated time, Lord Rama created a Lingam in the sand, installed it and worshipped.  Where Lord Rama performed pooja to Lord Siva became ‘Rameswaram’.  Hanuman was sad to know that the Lingam was installed before he returned.  And he also pulled that Lingam by binding it with his tail, but could not do so.  Because of his action, Hanuman was penalized.  Lord Rama advised him that if he performed tapasya to Lord Siva, he would get rid off the penalty.  Accordingly, Hanuman did tapasya and Lord Siva appeared before him and said: “ Hanuman! You go to Kanmapuram also called Thalaignayiru and worship. You will be relieved of this curse.”  Thus the Lord graced him.  Hanuman, as directed by the Lord, came to Thalaignayiru, worshipped the deity and got free of his curse. Surprised at the immense benevolence of Lord Siva, he installed a Lingam in his own name at the North-eastern part of this sacred place and began worshipping it.  Now, this place is known as ‘Thirukkurakkaa’.

Meganaathan was the son of Ravana.  Since he won Lord Indra in the war, he was known as ‘Indrajit’.  Once, Indrajit was flying in his pushpaka vimaanam across the sky.  Suddenly the flight of the vimaanam was impeded.  When he looked down he understood that he was flying over Siva’s temple and so this impediment had happened to him.  Indrajit was sad and he worshipped the deity of this place after taking bath in the sacred theertham.  He also tried to shift this wonderful Lingam to Lankapuri.  But he could not and fell unconscious in the process.  Ravana came to know about this incident.  He surrendered to the Lord’s feet, pleaded to Him to pardon his son and bestow blessings on him.  The kind Lord did so.  Hence, the deity of this sacred place is called ‘Kutram Poruttha Naathar’.

Thirumurai 2.31 திருக்கருப்பறியலூர்

1. சுற்றமொடு பற்றவை துயக்கற வறுத்துக்
குற்றமில் குணங்களொடு கூடுமடி யார்கள்
மற்றவரை வானவர்தம் வானுலக மேற்றக்
கற்றவ னிருப்பது கருப்பறிய லூரே.

2. வண்டணைசெய் கொன்றையது வார்சடைகண்மேலே
கொண்டணைசெய் கோலமது கோளரவி னோடும்
விண்டணைசெய் மும்மதிலும் வீழ்தரவொ ரம்பால்
கண்டவ னிருப்பது கருப்பறிய லூரே,

3. வேதமொடு வேதியர்கள் வேள்விமுத லாகப்
போதினொடு போதுமலர் கொண்டுபுனை கின்ற
நாதனென நள்ளிருண்மு னாடுகுழை தாழும்
காதவ னிருப்பது கருப்பறிய லூரே.

4. மடம்படு மலைக்கிறைவன் மங்கையொரு பங்கன்
உடம்பினை விடக்கருதி நின்றமறை யோனைத்
தொடர்ந்தணவு காலனுயிர் காலவொரு காலால்
கடந்தவ னிருப்பது கருப்பறிய லூரே.

5. ஒருத்தியுமை யோடுமொரு பாகமது வாய
நிருத்தனவ னீதியவ னித்தனெறி யாய
விருத்தனவன் வேதமென வங்கமவை யோதும்
கருத்தவ னிருப்பது கருப்பறிய லூரே.

6. விண்ணவர்கள் வெற்பரசு பெற்றமகண் மெய்த்தேன்
பண்ணமரு மென்மொழியி னாளையணை விப்பான்
எண்ணிவரு காமனுடல் வேவவெரி காலும்
கண்ணவ னிருப்பது கருப்பறிய லூரே.

7. ஆதியடி யைப்பணிய வப்பொடு மலர்ச்சேர்
சோதியொளி நற்புகை வளர்க்குவடு புக்குத்
தீதுசெய வந்தணையு மந்தக னரங்கக்
காதின னிருப்பது கருப்பறிய லூரே.

8. வாய்ந்தபுகழ் விண்ணவரு மண்ணவரு மஞ்சப்
பாய்ந்தமர்செ யுந்தொழிலி லங்கைநகர் வேந்தற்
கேய்ந்தபுய மத்தனையு மிற்றுவிழ மேனாள்
காய்ந்தவ னிருப்பது கருப்பறிய லூரே.

9. பரந்தது நிரந்துவரு பாய்திரைய கங்கை
கரந்தொர்சடை மேன்மிசை யுகந்தவளை வைத்து
நிரந்தர நிரந்திருவர் நேடியறி யாமல்
கரந்தவ னிருப்பது கருப்பறிய லூரே.

10. அற்றமறை யாவமண ராதமிலி புத்தர்
சொற்றமறி யாதவர்கள் சொன்னசொலை விட்டுக்
குற்றமறி யாதபெரு மான்கொகுடிக் கோயில்
கற்றென விருப்பது கருப்பறிய லூரே.

11. நலந்தரு புனற்புகலி ஞானசம் பந்தன்
கலந்தவர் கருப்பறியன் மேயகட வுள்ளைப்
பலந்தரு தமிழ்க்கிளவி பத்துமிவை கற்று
வலந்தரு மவர்க்குவினை வாடலெளி தாமே.

Download Thirumurai 2.31 : http://yadi.sk/d/MClwHoHp9avdT

Destroying the bonds of familial and mental attachments, Siva raises the the blemish-less charactered devotees to the celestial world. He dwells in thiruk-karuppaRiyalUr. (karu - birth; paRidhal - to escape from; paRiththal - to eradicate)

Siva wears kondRai flowers (Indian Laburnum) that attract bees on his long matted locks. He has deadly cobras on Him. He burnt down the three forts of hostile asuras with a single arrow. He dwells in thiruk-karuppaRiyalUr.

Siva, the Lord, is worshipped in the morning (and at proper times) with fresh flowers by brahmins who recite Vedas and perform vedic rituals. He dances at midnight. he wears a low hanging earring called 'kuzhai'. He dwells in thiruk-karuppaRiyalUr.

Siva has beautiful Paravthi, the daughter of the king of big Himalaya mountain, as one half of his body. When Yama approached mArkkaNdEya to take away his life, Siva kicked Yama with one leg and killed him. He (Siva) dwells in thiruk-karuppaRiualUr.

Siva has incomparable Parvathi as one half. He is the dancer. He is the truth. He is eternal. He is the ancient one who is the right path. He is the essence of the four Vedas and the six auxiliary works. He dwells in thiruk-karuppaRiyalUr.

When manmatha (the 'cupid' - god of love) approached with the intention of making Siva, the lord of celestials (devas), unite with sweet melodious soft spoken Parvathi, the daughter of himavAn, Siva's third eye spewed fire and burnt manmatha to ashes. He (Siva) dwells in thiruk-karuppaRiyalUr.

mArkaNdEya was in the temple situated on an artificial hillock, worshipping the Holy feet of the primal Lord with water, flowers, lamp, and incense. When Yama approached him to take away his life, Siva kicked and destroyed Yama. He (Siva) dwells in thiruk-karuppaRiyalUr.

The celestials of great fame and the people of this earth were afraid of rAvaNa, the king of Lanka, who fought mightily. Long ago, when rAvaNa tried to lift kailAsa, Siva got angry with him and crushed all his 20 arms. He (Siva) dwells in thiruk-karuppaRiyalUr.

When the celestial Ganges river full of waves was gushing down, Siva held it in his matted locks and was pleased to keep her on His head. He hid Himself from Vishnu and Brahma even when they searched for Him everywhere ceaselessly (when He stood as an infinite column of fire in between them). He (Siva) dwells in thiruk-karuppaRiyalUr.

The Jains who do not cover what is to be covered, and the refuge-less Buddhists do not know what to say. Leaving aside their words, devotees go to the 'kogudi' temple in thiruk-karuppaRiyalUr where Siva, the Lord who forgives the faults of devotees, dwells.

Learning all these ten Tamiḻ songs which will be productive of good and which were composed by Ñāṉacampantaṉ in Pukali which has abundant water, and confers good on people, on the god who resides in Karuppaṟiyalūr where devotees gather together.
it is easy for those people who circumambulate the temple, to put an end to their birth.

Thiru Njana sambandhan hails from fertile sIrkAzhi that has abundant water. He has sung these 10 beneficial Tamil songs on the Lord of thiruk-karuppaRiyalUr. Any devotee who masters these songs and circumambulate Siva will easily get rid of their karma.

Those who dedicate on Sivan in this birth with a body, cast their bodies

The temple is praised in the Thevaram hymns of Saint Sundarar.  He describes the place as one inhabited by enlightened souls, bright with sunlight and playground of nightingales with their pairs, where Lord Anekadangavatha Easwara graces in the holy city of Kanchi.   This is the 4th shrine in Thondaimandalam region praised in Thevaram hymns.

Due to his righteous life in his previous birth, Kubera was born the son of Arundaman and became the king Alakapuri.  Shukra, the Guru of demons grew jealous of him and began to create troubles.  Kubera worshipped Lord Shiva seeking protection from Shukra.  Lord swallowed Shukra and destroyed his pride.  Shivalinga in the temple is big in size.  As Mother Kanchi Kamakshi is the consort of Lord Shiva, there is no separate Ambica shrine in this temple.  Installed by Lord Vinayaka, Lord Shiva is praised in the name of Anekadhangavadha Easwarar.  Lord Vinayaka also is known as Anekadhangavadhar.

Maharshi Mareechi, while bathing in a lotus tank, found a female child on the leaves.  He took the child and brought her up.  He named her Vallaba.  She was a staunch Shiva devotee.  She was abducted by demon Kesi.  She prayed to Lord Shiva to come to her rescue.  Lord Shiva wanted to send Vinayaka to protect her.  Ambica requested Lord to bless Vinayaka with victory in the war against the demon.  Lord said that He would be victorious if he worships in this land.  Lord Vinayaka followed the advice and installed the Linga. Demon was destroyed and Vallaba rescued. Lord Shiva and Mother performed the wedding of Vinayaka with Vallaba here.

Thirumurai 7.10 திருக்கச்சியனேகதங்காவதம்

1. தேனெய் புரிந்துழல் செஞ்சடை எம்பெரு
மானதி டந்திகழ் ஐங்கணையக்
கோனை எரித்தெரி யாடி இடம்குல
வான திடங்குறை யாமறையா
மானை இடத்ததொர் கையன் இடம்மத
மாறு படப்பொழி யும்மலைபோல்
ஆனை யுரித்த பிரான திடங்கலிக்
கச்சி அனேகதங் காவதமே.

2. கூறு நடைக்குழி கட்பகு வாயன
பேயுகந் தாடநின் றோரியிட
வேறு படக்குட கத்திலை யம்பல
வாணனின் றாடல் விரும்புமிடம்
ஏறு விடைக்கொடி எம்பெரு மான்இமை
யோர்பெரு மான்உமை யாள் கணவன்
ஆறு சடைக்குடை அப்பன் இடங்கலிக்
கச்சி அனேகதங் காவதமே.

3. கொடிக ளிடைக்குயில் கூவு மிடம்மயி
லாலும் மிடம்மழு வாளுடைய
கடிகொள் புனற்சடை கொண்ட நுதற்கறைக்
கண்டன் இடம்பிறைத் துண்டமுடிச்
செடிகொள் வினைப்பகை தீரும் இடம்திரு
வாகும் இடம்திரு மார்பகலத்
தடிக ளிடம்மழல் வண்ணன் இடம்கலிக்
கச்சி அனேகதங் காவதமே.

4. கொங்கு நுழைத்தன வண்டறை கொன்றையுங்
கங்கையுந் திங்களுஞ் சூடுசடை
மங்குல் நுழைமலை மங்கையை நங்கையைப்
பங்கினிற் றங்க உவந்தருள்செய்
சங்கு குழைச்செவி கொண்டரு வித்திரள்
பாயவி யாத்தழல் போலுடைத்தம்
அங்கை மழுத்திகழ் கையன் இடங்கலிக்
கச்சி அனேகதங் காவதமே.

5. பைத்த படத்தலை ஆடர வம்பயில்
கின்ற இடம்பயி லப்புகுவார்
சித்தம் ஒருநெறி வைத்த இடந்திகழ்
கின்ற இடந்திரு வானடிக்கே
வைத்த மனத்தவர் பத்தர் மனங்கொள
வைத்த இடம்மழு வாளுடைய
அத்தன் இடம்மழல் வண்ணன் இடங்கலிக்
கச்சி அனேகதங் காவதமே.

6. தண்ட முடைத்தரு மன்தமர் என்தம
ரைச்செயும் வன்றுயர் தீர்க்குமிடம்
பிண்ட முடைப்பிற வித்தலை நின்று
நினைப்பவர் ஆக்கையை நீக்குமிடம்
கண்ட முடைக்கரு நஞ்சை நுகர்ந்த
பிரான திடங்கடல் ஏழுகடந்
தண்ட முடைப்பெரு மான திடங்கலிக்
கச்சி அனேகதங் காவதமே.

7. கட்டு மயக்க மறுத்தவர் கைதொழு
தேத்தும் இடங்கதி ரோனொளியால்
விட்ட இடம்விடை யூர்தி இடங்குயிற்
பேடைதன் சேவலொ டாடுமிடம்
மட்டு மயங்கி அவிழ்ந்த மலர்ஒரு
மாதவி யோடு மணம்புணரும்
அட்ட புயங்கப் பிரான திடங்கலிக்
கச்சி அனேகதங் காவதமே.

8. புல்லி யிடந்தொழு துய்துமெ னாதவர்
தம்புர மூன்றும் பொடிப்படுத்த
வில்லி இடம்விர வாதுயிர் உண்ணும்வெங்
காலனைக் கால்கொடு வீந்தவியக்
கொல்லி இடங்குளிர் மாதவி மவ்வல்
குராவகு ளங்குருக் கத்திபுன்னை
அல்லி யிடைப்பெடை வண்டுறங் குங்கலிக்
கச்சி அனேகதங் காவதமே.

9. சங்கை யவர்புணர் தற்கரி யான்றள
வேனகை யாள்வி ராமிகுசீர்
மங்கை யவள்மகி ழச்சுடு காட்டிடை
நட்டநின் றாடிய சங்கரனெம்
மங்கைய வன்னன லேந்து பவன்கனல்
சேரொளி யன்னதொர் பேரகலத்
தங்கை யவன்னுறை கின்ற இடங்கலிக்
கச்சி அனேகதங் காவதமே.

10. வீடு பெறப்பல ஊழிகள் நின்று
நினைக்கும் இடம்வினை தீருமிடம்
பீடு பெறப்பெரி யோர திடங்கொண்டு
மேவினர் தங்களைக் காக்கும்இடம்
பாடு மிடத்தடி யான்புகழ் ஊரன்
உரைத்தஇம் மாலைகள் பத்தும்வல்லார்
கூடும் இடஞ்சிவ லோகன் இடங்கலிக்
கச்சி அனேகதங் காவதமே.

Aṉēkataṅkāpatam in Kacci of bustle.
is the place of our god who has a red caṭai and wanders desiring the honey.
the place of Civaṉ who dances in fire, burning that chief who has eminent five arrows.
the place of Civaṉ of superior nature.
the place of the god who holds in his left hand a deer which has spots not decreasing in numbers;
and the place of the master who flayed an elephant which had the appearance of a hill and which was inimical and from which fluid of must flowed.

see 1st verse.
when the old jackals houls without ceasing and pēys which have large open mouths and sunken eyes and short in statu with a quick paces, and dance out of joy, the place of Civaṉ who dwells in ampalam in tillai in the west desires dancing standing in a superior and different way Pērūr near Coimbatore is known as western Citamparam and the place of the father who has a river on his caṭai, the husband of Umaiyāl, the god of the celestials who do not wink an our Lord who has a distinguished flay of a bull.

see 1st verse.
the place where indian cuckoos cry in the creepers.
the place where peacocks dance.
the place where the inimical acts which are like the bush of luxuriant growth are removed.
the place of the warrior who has a black neck, a battle-axe and a crescent worn as a chaplet on the forehead and a water of brightness borns on the caṭai.
the place where wealth flourishes.
the place of the god who wears many ornaments on the beautiful chest.
and the place of the god who has the colour of fire.

see 1st verse.
Civaṉ who felt joy in placing in his half a distinguished lady of the daughter of the mountain;
and has a caṭai in which he bears koṉṟai flowers which are like gold made into thin plates on which bees hum loudly, Kaṅkai and a crescent.
the place of the god in whose palms the red hot iron is shining brightly without being extinguished in spite of the fact that the accumulation of white rays flow like streams from the ear-ring made of conch.

see 1st verse.
those people who enter into this world which never leave the head of āticēṭaṉ who can dance spreading his head which consists of hoods.
is the place where they control the mind and establish it in a religious course.
is the place which to their mind is superior.
the place in which the minds of devotees were dedicated to be occupied by God by people who placed their minds at the feet if Civaṉ, the Lord of wealth.
the place of the master who has a weapon of a battle-axe.
and the place of the god who has the colour of fire.

see 1st verse.
is the place which destroys the acute sufferings on my relatives by the servants of the god of death who has a club as his weapon.
the place where those who dedicate on Civaṉ in this birth with a body, cast their bodies.
the place of the master who has a neck which swallowed the black poison.
and the place of the god who has not only this world firt by the seven oceans but also the whole of the universe.

see 1st verse.
is the place worshipped by those who severed the confounded state of being bound by attachments, with joined hands and praised by them.
the place of the god who has a bull as his vehicle.
the place of Civaṉ who wears eight cobra as his ornaments the eight cobras are 1 vācuki 2 aṉantaṉ 3 takkaṉ 4 caṅkapīlaṉ 5 Kuḷikaṉ 6 patumaṉ 7 makāpatūmaṉ 8 Kārkkōṭakaṉ.
in the garden into which the sun`s rays do not enter.
and the place where the female of the Indian cuckoo sports with its male and the unequalled flower of the common delight of the woods combines with fragrance, blossoming with over flowing honey.

 in the inner petals of cool wild jasmine flowers.
arabian jasmine flowers.
flowers of the bottle-flowered tree.
Pointed leaved ape-flowers.
flowers of the common delight of the woods.
flowers of the mast-wood tree.
the temple aṉēkataṅkāpatam is Kacci of great bustle where the female bee sleeps.
is the place of the god who had a bow with which he reduced to ash all the three cities of those three acurar who did not think we shall save ourselves by worshipping the god whom we formerly worshipped, to the very end of our lives.
being unfriendly.
and the place of god who killed completely the cruel Kālaṉ god of death who takes away the lives of beings, by kicking him with the leg.

see 1st verse.
Civaṉ who is difficult to be united by people who are always in doubt.
the dispenser of good things who dances standing in the cremation ground to be witnessed by the lady whose teeth are like the buds of arabian jasmine and who has great fame which never leaves her.
who is like the things kept in the palm.
who holds fire in his hand.
and the place where the god who has palm, and a broad chest which is like the bright light of the fire.

see 1st verse.
to attain salvation.
even if it takes many aeons.
the place where one can think of Civaṉ remaining in this body.
the place where the acts, good and bad, leave one of their own accord.
the place which protects people who, starting at the feet of great people attain the path to achieve greatness, from falling into the ocean of birth, and who approach god by that means.
the place where those who are capable of singing all those ten garlands of verses composed by the slave, ūraṉ of great fame, when they enter into the temple and sing the praises of god, gather together.
and the place of the god who is in civalōkam.

Aspiring relief from various bonds of life and cure from bone fracture

Tiru Magaral Easwarar

Saint Gnanasambandar has sung 11 verses in his Thevaram in praise of the Lord of the temple.  One verse goes thus,   “For those aspiring relief from various bonds of life and attain their heavenly life, can do so very easily if they worship Magaral Lord surrounded by sages and vedic scholars.  My Lord’s hair style is like lightning rays on which Ganga flows with flowers falling.  The crescent moon is an added beauty on the Lord’s hair.”   This is the 7th shrine in Thondaimandalam region praised in Thevaram hymns.

A demon Makkiran was doing Shiva Puja when Lord Muruga destroyed Surapanma and other demons, thus escaped the wrath of the Lord.  He came to this place, named the Lord Makkiran, his own name.  In the years followed, it changed as Magaraleesar.

Lord Brahmma, after performing puja to the Lord in this place, planted a miracle jack tree that would yield one fruit each day.  King Rajendra Chola struck by the wonder ordered that one person from each family should carry this fruit on their head to Chidambaram to be offered as nivedhana to the Lord.  After the pujas, it will be sent to the king.

One day it was the turn of a Brahmin boy.  He thought that the king ought to have appointed his own men for the job instead of burdening the public.  He told the people of the village that he was a boy and could not bear the weight of the fruit and requested them to do the job and offered to take care of their houses till their return.  All the people left the place together to help the boy.  The boy thought that this problem will continue only if the tree existed and he simply burnt it.  He told the people that the tree caught fire some how and was reduced to ashes.  When the king enquired the boy, he said, “You made no facility for us to carry the fruit to Chidamabaram, hence, I burnt it.”  The king replied that the boy ought to have demanded the facility and ordered him to be exiled tying his eyes.

The king accompanied the boy while being taken for exile.  He saw a golden chameleon on the way which hid into an anthill when the king tried to catch it.  While demolishing the anthill, it began to bleed and a voice condemned the action of the king.  The king fainted.  The voice sounding again said that the chameleon was none other than Lord Shiva and ordered him to build a temple.  It may be noted that the size of the Linga in the sanctum sanctorum is just the size of the tail of the creature.

திருமாகறல் -Recite this thirumurai for cure from bone fracture, poliomyelitis, paralysis.

Thirumurai 3. 72

1. விங்குவிளை கழனிமிகு கடைசியர்கள் பாடல்விளை யாடலரவம்

மங்குலொடு நீள்கொடிகண் மாடமலி நீடுபொழின் மாகறலுளான்

கொங்குவிரி கொன்றையொடு கங்கைவளர் திங்களணி செஞ்சடையினான்

செங்கண்விடை யண்ணலடி சேர்பவர்கள் தீவினைகள் தீருமுடனே.

2. கலையினொலி மங்கையர்கள் பாடலொலி யாடல்கவி னெய்தியழகார்

மலையினிகர் மாடமுயர் நீள்கொடிகள் வீசுமலி மாகறலுளான்

இலையின்மலி வேல்நுனைய சூலம்வல னேந்தியெரி புன்சடையினுள்

அலைகொள்புன லேந்துபெரு மானடியை யேத்தவினை யகலுமிகவே.

3. காலையொடு துந்துபிகள் சங்குகுழல் யாழ்முழவு காமருவுசீர்

மாலைவழி பாடுசெய்து மாதவர்க ளேத்திமகிழ் மாகறலுளான்

தோலையுடை பேணியதன் மேலொர்சுடர் நாகமசை யாவழகிதாப்

பாலையன நீறுபுனை வானடியை யேத்தவினை பறையுமுடனே.

4. இங்குகதிர் முத்தினொடு பொன்மணிக ளுந்தியெழின் மெய்யுளுடனே

மங்கையரு மைந்தர்களு மன்னுபுன லாடிமகிழ் மாகறலுளான்

கொங்குவளர் கொன்றைகுளிர் திங்களணி செஞ்சடையி னானடியையே

நுங்கள்வினை தீரமிக வேத்திவழி பாடுநுகரா வெழுமினே.

5. துஞ்சுநறு நீலமிரு ணீங்கவொளி தோன்றுமது வார்கழனிவாய்

மஞ்சுமலி பூம்பொழிலின் மயில்கணட மாடமலி மாகறலுளான்

வஞ்சமத யானையுரி போர்த்துமகிழ் வானொர்மழு வாளன் வளரும்

நஞ்சமிருள் கண்டமுடை நாதனடி யாரைநலி யாவினைகளே.

6. மன்னுமறை யோர்களொடு பல்படிம மாதவர்கள் கூடியுடனாய்

இன்னவகை யாலினிதி றைஞ்சியிமை யோரிலெழு மாகறலுளான்

மின்னைவிரி புன்சடையின் மேன்மலர்கள் கங்கையொடு திங்களெனவே

உன்னுமவர் தொல்வினைக ளொல்கவுயர் வானுலக மேறலெளிதே.

7. வெய்யவினை நெறிகள்செல வந்தணையு மேல்வினைகள் வீட்டலுறுவீர்

மைகொள்விரி கானன்மது வார்கழனி மாகறலு ளானெழிலதார்

கையகரி கால்வரையின் மேலதுரி தோலுடைய மேனியழகார்

ஐயனடி சேர்பவரை யஞ்சியடை யாவினைக ளகலுமிகவே.

8. தூசுதுகி னீள்கொடிகண் மேகமொடு தோய்வனபொன் மாடமிசையே

மாசுபடு செய்கைமிக மாதவர்க ளோதிமலி மாகறலுளான்

பாசுபத விச்சைவரி நச்சரவு கச்சையுடை பேணியழகார்

பூசுபொடி யீசனென வேத்தவினை நிற்றலில போகுமுடனே.

9. தூயவிரி தாமரைக ணெய்தல்கழு நீர்குவளை தோன்றமதுவுண்

பாயவரி வண்டுபல பண்முரலு மோசைபயின் மாகறலுளான்

சாயவிர லூன்றியவி ராவணன தன்மைகெட நின்றபெருமான்

ஆயபுக ழேத்துமடி யார்கள்வினை யாயினவு மகல்வதெளிதே.

10. காலினல பைங்கழல்க ணீண்முடியின் மேலுணர்வு காமுறவினார்

மாலுமல ரானுமறி யாமையெரி யாகியுயர் மாகறலுளான்

நாலுமெரி தோலுமுரி மாமணிய நாகமொடு கூடியுடனாய்

ஆலும்விடை யூர்தியுடை யடிகளடி யாரையடை யாவினைகளே.

11. கடைகொணெடு மாடமிக வோங்குகமழ் வீதிமலி காழியவர்கோன்

அடையும்வகை யாற்பரவி யரனையடி கூடுசம் பந்தனுரையால்

மடைகொள்புன லோடுவயல் கூடுபொழின் மாகறலுளா னடியையே

உடையதமிழ் பத்துமுணர் வாரவர்கள் தொல்வினைக ளொல்குமுடனே.

Download Thirumurai 3.72 : http://yadi.sk/d/y70Fs-R89avYE

Civaṉ who is in Mākaṟal which has long gardens, and many mansions which have long flags and clouds and the sound of the sport and singing of the lowest caste women working in the agricultural tracts in the fields which produce abundant crops.

who has a red catai on which he wears a waxing crescent, Kaṅkai and koṉṟai which spreads fragrance.

the sins of those who approach the feet of Civaṉ who has a bull of red eyes will at once leave them.

acquiring beauty by the sounds of those who learn arts, the sound of young ladies singing music and dancing.

Civaṉ who is in wealthy mākaṟal where the long flags which fly high in the storeys of mansions which are like beautiful mountains stretch.

holding in the right hand a sharp trident of blades.

the great Lord who bears inside his caṭai which is murky and is like fire, water which has waves.

the acts, good and bad, will leave very much if one praises his feet.

in the morning.

Civaṉ who is in mākaṟal where the great sages praise him doing worship in the beautiful and famous evening with such instruments as large kettle-drums, conches, flutes, yāḻ and muḻavu, and derive pleasure from that.

desiring a skin as a dress.

tying a bright cobra on that.

smears beautifully sacred ash which is as white as milk.

the acts will disappear at once if one praises his feet.

Civaṉ who is in mākaṟal where on the streams which bring with them gold, precious stones with pearls in which rays of light stay;

the young girls and youths bathe in the water that is these and attain good appearance and purity of mind and rejoice start at once to perform worship by praising, in order that your acts may leave you, the feet themselves of the god who adorns his red caṭai with koṉṟai flowers in which fragrance increases, and a cool crescent.

when darkness leaves in the morning.

the fragrant blue nelumbo flowers with closed petals.

in the fields where they blossom brightly and from which honey flows.

Civaṉ who is in mākaṟal where in the gardens on which clouds rest, the peacocks dance without stopping.

who covers himself with the skin of a cruel elephant of must, and feels joy, and who has a battle-axe.

the evil acts will not afflict the devotees of the master who has a neck darkened by the poison which increases in its cruelty.

many great sages of many kinds of austerities joining with brahmins who are permanent residents Civaṉ who is in mākaṟal where they pay homage in these ways with pleasure and appear like celestials who do not wink.

those who meditate on his form, as having on the murky caṭai which spreads light like lightning, flowers, Kaṅkai and a crescent.

as their old accumulated acts grow weak it is easy for them to ascend into heaven.

People of this world!

you who wish to destroy the acts done in this births which reach you, when the cruel acts done in previous births go their own way without inflicting any sufferings.

Civaṉ who remains in mākaṟal where in the fields honey flows from the extensive gardens on which clouds settle.

being afraid of coming near devotees who approach the feet of the beautiful father who has a body on which he wears a skin flayed from the elephant which has a beautiful trunk and has the appearance of a hill with legs.

acts, good and bad, will not reach them, will go away from them at a distance.

as the clouds come into contact with the long flags, on the beautiful mansions made of white cloth, become filled with darkness and as there is no other darkness Civaṉ who remains in mākaṟal where great sages gather together chanting the vētams.

god who desires the knowledge of pācuputam and a belt of a poisonous cobra with lines on its body.

to praise him as the Lord of the universe who smears the beautiful sacred ash.

the acts will not stay with them they will at once go away from them.

Civaṉ who is in mākaṟal where the humming like melody-types by the bees which have lines spread on their bodies and drink the honey when the blossomed flowers of pure lotus, white indian water-lilies, purple indian water-lilies and blue nelumbo flowers appear beautiful, having unfolded their petals, is always without ceasing.

the god who remained without being perturbed, and destroyed the nature of iravaṇaṉ on whom the toe was fixed firmly to decrease his strength.

taking leave of all the acts from the devotees who praise the flourishing fame, is easy.

Civan who is in mākaṟal, who rose high as a column of fire not to be known by Māl and Piramaṉ who is in a lotus flower and who desired to know the beautiful Kaḻalkala of fine gold worn on the feet and the high crown on the head.

the four fires the fire in the hand, the laughter, the frontal eye, his holy body skins of an elephant, a tiger, a lion and a deer, and the cobra which has a jewel on its head and caste the slough, combining together.

the acts will not reach the devotees of the god who has a vehicle of a bull that bellows.

the chief of the residents of Kāḻi where there are many streets where there is fragrance and where the tall storeys having entrances are very high.

with the help of the words of campantaṉ to reach araṉ in the proper way;

praising him, and who had the support of the feet of the Lord.

the acts done in previous births and accumulated, will become weak at once, for those who know the teṉ tamiḻ verses which have the praise of the feet themselves of the god in mākaṟal which has fields in which water flows through the small sluices, and gardens where trees are dense

http://www.shaivam.org/siddhanta/sammagar.htm

Lord Siva satisfy Sundarar hunger and bought ganga in this Temple for Sambanthar

திருமழபாடி
Lord Vinayaka in the temple is on a Lotus seat with an umbrella above Him and two fans called Samaram.

During his pilgrimage, Saivite Saint Sundarar came to this place to worship Shiva, but could not find the temple as the place was a dense jungle then.  He sadly continued his journey with his followers. When he felt very hungry, an old man came to him and said that he was feeding Shiva devotees at a nearby place and asked him to come there for a lunch.  Sundarar and his followers enjoyed a good feast coupled with hospitality of the host.  After the lunch, Sundarar slept for a while as he was very tired then.  When he woke up, he found neither the feeding camp nor any sign of feeding event.  He realized that it was Lord Shiva who quenched his hunger.  Lord Shiva appeared before Sundarar and showed him the temple.

This Feeding event is celebrated as a great festival on the Full Moon Day of the month of Chithirai (April-May) in the temple.  Devotees believe that worshipping the Lord here would ensure them a life free of hunger.

Temple History 

Tirugnana Sambandar as a child devotee of Lord Shiva and blessed with a high degree of poetic abilities by Mother Parvathi, fought the Jains who waged a war against Saivism.  According to the literary history of Tamilnadu, it was Child Sambandar and the ripe old Saivite saint, who had a first hand knowledge and experience of the Jain designs fought the war together. 

In the various challenges Sambandar was drawn, he defeated the Jains and re-established the glory of Saivism in Tamilnadu and almost eliminated Jainism from the Tamil soil. As was agreed between Sambandar and the Jains, the latter were hanged after Sambandar won every challenge.  However, Sambandar had to incur the sin of causing the death of the Jains and wanted to go to Kasi to make amends for the sin.  He prayed for the permission of Lord Shiva in Sirkali to proceed to Kasi.  Lord appeared before Sambandar and brought Ganga here itself.  The child saint had a dip in holy Ganga and got relieved of the sin.  A temple was erected here later.

Thirumurai 7.24

1. பொன்னார் மேனியனே புலித் தோலை அரைக்கசைத்து
மின்னார் செஞ்சடைமேல் மிளிர் கொன்றை யணிந்தவனே
மன்னே மாமணியே மழபாடியுள் மாணிக்கமே
அன்னே உன்னையல்லால் இனியாரை நினைக்கேனே.

2. கீளார் கோவணமுந் திரு நீறுமெய் பூசியுன்றன்
தாளே வந்தடைந்தேன் தலைவா எனை ஏன்றுகொள்நீ
வாளார் கண்ணிபங்கா மழபாடியுள் மாணிக்கமே
கேளா நின்னையல்லால் இனியாரை நினைக்கேனே.

3. எம்மான் எம்மனையென் றனக் கெட்டனைச் சார்வாகார்
இம்மா யப்பிறவி பிறந்தே இறந் தெய்த்தொழிந்தேன்
மைம்மாம் பூம்பொழில்சூழ் மழபாடியுள் மாணிக்கமே
அம்மான் நின்னையல்லால் இனியாரை நினைக்கேனே.

4. பண்டே நின்னடியேன் அடியாரடி யார்கட்கெல்லாம்
தொண்டே பூண்டொழிந்தேன் தொடராமைத் துரிசறுத்தேன்
வண்டார் பூம்பொழில்சூழ் மழபாடியுள் மாணிக்கமே
அண்டா நின்னையல்லால் இனியாரை நினைக்கேனே.

5. கண்ணாய் ஏழுலகுங் கருத்தாய அருத்தமுமாய்ப்
பண்ணார் இன்றமிழாய்ப் பரமாய பரஞ்சுடரே
மண்ணார் பூம்பொழில்சூழ் மழபாடியுள் மாணிக்கமே
அண்ணா நின்னையல்லால் இனியாரை நினைக்கேனே.

6. நாளார் வந்தணுகி நலியாமுனம் நின்றனக்கே
ஆளா வந்தடைந்தேன் அடி யேனையும் ஏன்றுகொள்நீ
மாளா நாளருளும் மழபாடியுள் மாணிக்கமே
ஆளாய் நின்னையல்லால் இனியாரை நினைக்கேனே.

7. சந்தா ருங்குழையாய் சடை மேற்பிறை தாங்கிநல்ல
வெந்தார் வெண்பொடியாய் விடையேறிய வித்தகனே
மைந்தார் சோலைகள்சூழ் மழபாடியுள் மாணிக்கமே
எந்தாய் நின்னையல்லால் இனியாரை நினைக்கேனே.

8. வெய்ய விரிசுடரோன் மிகு தேவர் கணங்களெல்லாம்
செய்ய மலர்களிட மிகுசெம்மையுள் நின்றவனே
மையார் பூம்பொழில்சூழ் மழபாடியுள் மாணிக்கமே
ஐயா நின்னையல்லால் இனியாரை நினைக்கேனே.

9. நெறியே நின்மலனே நெடு மாலயன் போற்றிசெய்யும்
குறியே நீர்மையனே கொடியேரிடை யாள்தலைவா
மறிசேர் அங்கையனே மழபாடியுள் மாணிக்கமே
அறிவே நின்னையல்லால் இனியாரை நினைக்கேனே.

10. ஏரார் முப்புரமும் மெரியச்சிலை தொட்டவனை
வாரார் கொங்கையுடன் மழபாடியுள் மேயவனைச்
சீரார் நாவலர்கோன் ஆரூரன் உரைத்ததமிழ்
பாரோர் ஏத்தவல்லார் பரலோகத் திருப்பாரே.

Civan who has a divine body like gold?
having fastened a tiger`s skin in the waist.
one who adorned his red caṭai which is like the lightning, with shinning koṉṟai flowers!
the chief!
you who are as highly valuable as a big ruby!
the ruby in maḻapāṭi!
one who is as affectionate as a mother!
whom else shall I think now except you?
I won`t think of anyone else is the implied meaning.
It is the same for the following nine verses.

you who besmeared yourself with the holy ash and having worn a loin-cloth with a piece if cloth used as waist-band!
I approached your feet themselves as my refuge.
my master!
you please receive me as your protege.
one who has as his half a lady whose eyes are like sword.
the ruby in maḻapāṭi.
whom else shall I think now except you as my relation?

Civaṉ who is as precious as a ruby in maḻapāṭi surrounded by thriving groves of mango trees on which the cloud seems to crawl!
These relations like my father and mother will not be of even a small amount of support to me.
thinking of them as my companions, I was born in this birth which is not permanent and died;
I became completely tired.
our master.
whom else shall I think now except you?

Civaṉ who is as valuable as a ruby in maḻapāṭi surrounded by flower-gardens where bees hum noisily.
I am your serf since time immemorial when you accepted me as your protege.
I definitely performed service to all the devotees of your devotees.
I effaced, without even a trace of it, the fault which was the cause for not having any correction with you or with your devotees.
Civaṉ dwelling in heaven!
whom else shall!
I think now except you?

being the knowledge.
being the objects which are desired by the living beings in the seven worlds.
Being the sweet tamiḻ which is full of music.
the supreme light which transcends all things!
the god who is as valuable as a ruby in maḻapāṭi surrounded by flower-gardens which beautify that place.
civan who is older than all and therefore is in the relation of elder brothers to all!
whom else shall I think now except you?

before the last day approaches and afflicts me.
I came to you only as your protege.
you receive your humble servant too.
the ruby in maḻapāṭi who grants everlasting life!
having become your humble servant, whom else shall I think now except you?

one who wears an ear-ring which has joints!
Civaṉ who bears a crescent on the caṭai.
one who smears white, well burnt and good holy ash!
able person who rides on a bull!
the ruby in maḻapāṭi surrounded by very beautiful gardens.
my father!
whom else shall I think now except you!

Civaṉ who stood steadfast in impartiality and granted your grace when the hot sun of radiating rays and other superior groups of tēvar scattered flawless flowers and worshipped you!
the ruby in maḻapāṭi surrounded by flower gardens on which clouds settle master!
whom else shall I think now except you!

Civaṉ who is the right path to living beings!
one who is not contaminated by the impurities of the soul!
the object of meditation and prayer for tall Māl and Ayaṉ Piramaṉ one who has benign qualities!
the husband of Umai who has a beautiful waist like a creeper!
one who holds in his palm a young deer!
the ruby in maḻapāṭi!
the embodiment of all knowledge!
whom else shall I think now except you?

on Civaṉ who made use of the bow to burn the beautiful three cities.
and the one who dwells in maḻapāṭi along with a lady wearing a bodice on her breast.
the people of this world who can praise Civaṉ with the tamiḻ verses composed by ārūraṉ who is the important person in the far-famed nāvalūr.
will live happily in the superior civalokam.

Thirugnana Sambanthar melody made Vishnu melt and formed Siva Linga

Saint Sundarar in his Thevaram hymn says that how he could praise a Lord other than Him gracing from Tirumettrali as He enters the heart sooner thought of as a light, sweet as honey and nectar.   This is the 2nd Shiva Temple in Thondainadu region praised in Thevaram hymns.

As Mother Kamakshi is regarded as the only Mother Goddess in Kancheepuram, there are no Ambica shrines in most of the Shiva temples here.  Yet this is one temple with an exception with Mother Parasakthi having Her own shrine facing east blessing the devotees with Her sweet appearance.  As Lord Shiva is facing west –Merku in Tamil- He is named Mettraleeswarar.  The word Thali (Mettrali_ also means temple.

In the sanctum sanctorum of other presiding Lord Odhavurugeeswar, we can have the darshan of Lord Shiva and the feet of Lord Vishnu nearby simultaneously ensuring all prosperous life, according to belief.  Saint Tirunavukkarasar praises Kancheepuram as a city of boundless education – Kalviyil Karai Illadha Kanchi Ma Nagar.  Hence, worshipping Lord Shiva here the devotee is gifted with good education.  Though Tirumettraleeswar is the principal deity, the Rajagopuram and the main entrance belongs to Odha Urugeeswarar.  The Pradosha puja is dedicated only to Nandhi the bull vehicle of Lord Odha Urugeeswarar.

Muyalagan, symbol of Ignorance under Lord Dakshinamurthy is on the left of the Lord differently against the right side.  100 Rudras, Seekandar, Veerabadra, Krodhar and Mandalathipathis, all totaling 116, had worshipped Lord in this temple.

Saint Gnana Sambandar who sang in praise of the Lord from the end of the street has his shrine there itself.  As the saint is also known as Aludaipillayar and Sambanda Pillayar, the place is also named Pillayar Palayam.  The place also has a name Pachimalayam.

Temple History 

Lord Vishnu reclining in milk ocean had a desire to have the form of Shiva Linga and approached Lord Shiva for the purpose.  Shiva pleaded inability.  But Vishnu did not give in and began penance on Shiva.  Surprised at his determination, Lord Shiva told Vishnu that He could have His wish by performing penance at this place on His Swayambu facing west.  Lord Vishnu came to this place, began penance facing east in a standing form after a bath in Vegavati River. 

Saint Tirugnana Sambandar was visiting this place-Mettraliyur – the same time, saw Lord Vishnu standing in penance.  The saint thought it was Lord Shiva as he was at the back.  Saint began singing in praise of the Lord.  Vishnu in penance was moved by the divine melody and began to melt.  When He got the Linga form, His – Vishnu – feet remained.  Now too we have the darshan of both Shiva Linga and Vishnu feet at the sanctum sanctorum.

As Vishnu began to melt at the singing of the saint, the name came Odha-singing, Urugu-melting, Easwarar-God –Odhavurugeeswarar.

திருக்கச்சிமேற்றளி  -  Thirumurai 7.21

1. நொந்தா வொண்சுடரே நுனை
யேநி னைந்திருந்தேன்
வந்தாய் போயறியாய்
மனமேபு குந்துநின்ற
சிந்தாய் எந்தைபிரான் திரு
மேற்ற ளிஉறையும்
எந்தாய் உன்னையல்லால் இனி
ஏத்த மாட்டேனே.

2. ஆட்டான் பட்டமையால் அடி
யார்க்குத் தொண்டுபட்டுக்
கேட்டேன் கேட்பதெல்லாம் பிற
வாமை கேட்டொழிந்தேன்
சேட்டார் மாளிகைசூழ் திரு
மேற்ற ளிஉறையும்
மாட்டே யுன்னையல்லால் மகிழ்ந்
தேத்த மாட்டேனே.

3. மோறாந் தோரொருகால் நினை
யாதி ருந்தாலும்
வேறா வந்தென்னுள்ளம் புக
வல்ல மெய்ப்பொருளே
சேறார் தண்கழனித் திரு
மேற்ற ளியுறையும்
ஏறே யுன்னையல்லால் இனி
ஏத்த மாட்டேனே.

4. உற்றார் சுற்றமெனும் மது
விட்டு நுன்னடைந்தேன்
எற்றால் என்குறைவென் இட
ரைத்து றந்தொழிந்தேன்
செற்றாய் மும்மதிலுந் திரு
மேற்ற ளிஉறையும்
பற்றே நுன்னையல்லால் பணிந்
தேத்த மாட்டேனே.

5. எம்மான் எம்மனையென் றவர்
இட்டி றந்தொழிந்தார்
மெய்ம்மா லாயினதீர்த் தருள்
செய்யும் மெய்ப்பொருளே
கைம்மா ஈருரியாய் கன
மேற்ற ளிஉறையும்
பெம்மான் உன்னையல்லால் பெரி
தேத்த மாட்டேனே.

6. நானேல் உன்னடியே நினைந்
தேன்நி னைதலுமே
ஊனேர் இவ்வுடலம் புகுந்
தாய்என் ஒண்சுடரே
தேனே இன்னமுதே திரு
மேற்ற ளிஉறையும்
கோனே உன்னையல்லாற் குளிர்ந்
தேத்த மாட்டேனே.

7. கையார் வெஞ்சிலைநா ணதன்
மேற்ச ரங்கோத்தே
எய்தாய் மும்மதிலும் மெரி
யுண்ண எம்பெருமான்
செய்யார் பைங்கமலத் திரு
மேற்ற ளிஉறையும்
ஐயா உன்னையல்லால் அறிந்
தேத்த மாட்டேனே.

8. விரையார் கொன்றையினாய் விம
லாஇனி உன்னையல்லால்
உரையேன் நாவதனால் உட
லில்உயிர் உள்ளளவும்
திரையார் தண்கழனித் திரு
மேற்ற ளிஉறையும்
அரையா உன்னையல்லால் அறிந்
தேத்த மாட்டேனே.

9. நிலையா நின்னடியே நினைந்
தேன்நி னைதலுமே
தலைவா நின்னினையப் பணித்
தாய்ச லமொழிந்தேன்
சிலையார் மாமதில்சூழ் திரு
மேற்ற ளிஉறையும்
மலையே உன்னையல்லால் மகிழ்ந்
தேத்த மாட்டேனே.

10. பாரூர் பல்லவனூர் மதிற்
காஞ்சி மாநகர்வாய்ச்
சீரூ ரும்புறவிற் றிரு
மேற்ற ளிச்சிவனை
ஆரூ ரன்னடியான் அடித்
தொண்டன்ஆ ரூரன்சொன்ன
சீரூர் பாடல்வல்லார் சிவ
லோகஞ் சேர்வாரே.

Civaṉ who is like the lamp which is burning brightly without trimming!
perpetual lamp the master of my father.
my father who dwells in Tiru Mēṟṟaḷi.
the object of meditation which entered into my mind which was always thinking of you only.
having entered into my mind you do not know to leave it.
definitely I will not praise any one else here after.

my wealth that dwells in tirumēṟṟaḷi surrounded by great mansions!
having become your slave.
doing service to your devotees.
I received all that I request you to grant me.
I stopped with asking from you the means for not being born again.
definitely I will not praise with joy any one else except you.

Civaṉ who is like the lion and dwells in Tirumeṟṟaḷi surrounded by cool fields full of mire!
though I may not think of you at some times out of laziness.
the real thing that is capable of entering into my mind by some other way .
definitely I will not haire anyone hereafter.

the support which dwells in tirumēṟṟaḷi!
I approached you renouncing near relatives and distant relatives is there any want for my by anything?
I definitely renounced my sufferings.
you destroyed all the three forts.
definitely I will not praise any one else except you, bowing before them.

the real thing that grants its grace removing the confusion born out of this body.
the god who dwells in the eminent mēṟṟaḷi!
you who wears a skin wet with blood flayed from an elephant!
those who are my father and my mother are dead and gone, leaving me to shift for myself.
definitely I will not praise any other god except you thinking him to be great.

my bright lamp!
who is as sweet as honey!
the sweet nectar!
the King who dwells in tirumēṟṟaḷi!
speaking about myself.
I meditated on your feet only.
as soon as I did so.
you entered into this body of mine which is made of flesh.
definitely I will not praise any other god except you to the gratification of my mind.

the master who dwells in tirumēṟṟali which has fertile lotuses growing in the fields!
my god, Civaṉ!
you fixed arrow on the bow-string of the cruel bow held in the hand and discharged it for the fire to consume all the three forts.
definitely I will not praise any other god except you, knowing your greatness and their inferiority;

god who wears a garland fragrant koṉṟai flowers!
immaculate Civaṉ!
the King in tirumēṟṟaḷi which has cool fields which have water with waves.
I will not speak about others as gods, as long as life exists in my body, now with my tongue.
definitely I will not praise any other god except you esteeming him superior to you.

the chief!
Civaṉ who is the mountain who dwells in tirumēṟṟali surrounded by big walls of fortifications built with granite stones.
I meditated on your feet only steadfastly.
as I did so.
you ordered me to think of you only without wavering.
I had my sufferings removed.
definitely I will not praise any other god except you;
with joy.

in the big city of Kāñci which is the capital of the pallavaṉ whose away extends over the whole world.
on Civaṉ who dwells in tirumēṟṟali which has forest tracts whose renown has spread everywhere.
those who are able to sing the songs which have measure of time composed by ārūraṉ who venders service in the sanctum of Civaṉ and who is the slave of the god in ārūr.