worshipped with joined hands

Saivite saint Sundarar had sung the glory of Lord Patanjaleeswar as One whose head and foot could not be viewed even by Lord Vishnu and Lord Brahmma, One whose philosophy could not be fully understood even by the learned, one after whom all virgins run seeking His grace, whose temple is adored with Kuvalai flowers on the bank of Kollidam in Kanattumullur.  I worship that great Lord.

Sri Patanjaleeswarar temple, Kanattampuliyur 608306, Muttam Post, Cuddalore district.

The temple on the banks of River Kollidam is known as Madhukavanam.  Lord Shiva graces in the form of a small Shivalinga in the sanctum sanctorum.  On the Tamil New Year day Sun God spreads His rays on the Lord worshipping Him.  When the sages of Dandakaranya came here to worship Lord Shiva, every particle of sand appeared to them as a Shivalinga, they worshipped the Lord from outside.  Hence, the sand of the place is considered very sacred which is carried by devotees and kept in their houses believing that it would bring them all welfare and prosperity and cleansing them of their sins.  Lord Nataraja appears with His left leg forward and the body slightly backward which is attributed to His pleasing Sage Patanjali who is opposite to the main shrine along with Nalvar – the celebrated saivite saints and authors of Thevaram and Tiruvasagam hymns.  Those seeking relief from adverse effects of serpent planets pray to Sage Patanjali for relief. Omampuliyur temple, where Sage Vyakrapada worshipped Lord Shiva is nearby.  It is noteworthy that three Shiva temples in Chidambaram, Kanattampuliyur and Omampuliyur are in a row.

Divine serpent Adisesha serving as a bed to Lord Mahavishnu in the nectar ocean took the form of Sage Patanjali to enjoy the dance of Lord Shiva.  Lord Shiva granted Adisesha His Dance Darshan in Chidambaram.  Sage Patanjali came to this placed as advised by Lord Shiva and performed penance.  Lord appeared before the sage and asked him if he was satisfied with His dance darshan, Patanjali replied that he would never be content with the darshan once or twice and that should be before him for ever.  Lord assured Patanjali that He would be offering the darshan in many places.  As a mark of recognition of the devotion of the sage, Lord took the name Patanjaleeswarar Himself.

Moolavar :Patanjaleeswarar
Urchavar :Somaskandar
Amman :Kola Valai Kai Ambicai Ambica with beautiful bangles in hands
Thala Virutcham: Erukku
Theertham: Surya Pushkarini
Old year : 1000-2000 years old
Historical Name : Tirukanattumullur
City : Kanattampuliyur
District : Cuddalore

Thirumurai 7.40
திருக்கானாட்டுமுள்ளூர்

பாடல் எண் : 1

வள்வாய மதிமிளிரும் வளர்சடையி னானை
மறையவனை வாய்மொழியை வானவர்தங் கோனைப்
புள்வாயைக் கீண்டுலகம் விழுங்கிஉமிழ்ந் தானைப்
பொன்னிறத்தின் முப்புரிநூல் நான்முகத்தி னானை
முள்வாய மடல்தழுவி முடத்தாழை ஈன்று
மொட்டலர்ந்து விரைநாறு முருகுவிரி பொழில்சூழ்
கள்வாய கருங்குவளை கண்வளருங் கழனிக்
கானாட்டு முள்ளூரிற் கண்டுதொழு தேனே.

பாடல் எண் : 2

ஒருமேக முகிலாகி யொத்துலகந் தானாய்
ஊர்வனவும் நிற்பனவும் ஊழிகளுந் தானாய்ப்
பொருமேவு கடலாகிப் பூதங்கள் ஐந்தாய்ப்
புனைந்தவனைப் புண்ணியனைப் புரிசடையி னானைத்
திருமேவு செல்வத்தார் தீமூன்றும் வளர்த்த
திருத்தக்க அந்தணர்கள் ஓதுநக ரெங்கும்
கருமேதி செந்தாம ரைமேயுங் கழனிக்
கானாட்டு முள்ளூரிற் கண்டுதொழு தேனே.

பாடல் எண் : 3

இரும்புயர்ந்த மூவிலைய சூலத்தி னானை
இறையவனை மறையவனை எண்குணத்தி னானைச்
சுரும்புயர்ந்த கொன்றையொடு தூமதியஞ் சூடுஞ்
சடையானை விடையானைச் சோதியெனுஞ் சுடரை
அரும்புயர்ந்த அரவிந்தத் தணிமலர்க ளேறி
அன்னங்கள் விளையாடும் அகன்றுறையி னருகே
கரும்புயர்ந்து பெருஞ்செந்நெல் நெருங்கிவிளை கழனிக்
கானாட்டு முள்ளூரிற் கண்டுதொழு தேனே.

பாடல் எண் : 4

பூளைபுனை கொன்றையொடு புரிசடையி னானைப்
புனலாகி யனலாகிப் பூதங்கள் ஐந்தாய்
நாளைஇன்று நெருநலாய் ஆகாய மாகி
ஞாயிறாய் மதியமாய் நின்றஎம் பரனைப்
பாளைபடு பைங்கமுகின் சூழல்இளந் தெங்கின்
படுமதஞ்செய் கொழுந்தேறல் வாய்மடுத்துப் பருகிக்
காளைவண்டு பாடமயில் ஆலும்வளர் சோலைக்
கானாட்டு முள்ளூரிற் கண்டுதொழு தேனே.

பாடல் எண் : 5

செருக்குவாய்ப் பைங்கண்வெள் ளரவரையி னானைத்
தேவர்கள்சூ ளாமணியைச் செங்கண்விடை யானை
முருக்குவாய் மலரொக்குந் திருமேனி யானை
முன்னிலையாய் முழுதுலக மாயபெரு மானை
இருக்குவாய் அந்தணர்கள் எழுபிறப்புள் எங்கும்
வேள்வியிருந் திருநிதியம் வழங்குநக ரெங்கும்
கருக்குவாய்ப் பெண்ணையொடு தெங்குமலி சோலைக்
கானாட்டு முள்ளூரிற் கண்டுதொழு தேனே.

பாடல் எண் : 6

விடையரவக் கொடியேந்தும் விண்ணவர்தங் கோனை
வெள்ளத்து மாலவனும் வேதமுத லானும்
அடியிணையுந் திருமுடியுங் காணவரி தாய
சங்கரனைத் தத்துவனைத் தையல்மட வார்கள்
உடையவிழக் குழலவிழக் கோதைகுடைந் தாடக்
குங்குமங்க ளுந்திவரு கொள்ளிடத்தின் கரைமேல்
கடைகள்விடு வார்குவளை களைவாருங் கழனிக்
கானாட்டு முள்ளூரிற் கண்டுதொழு தேனே.

பாடல் எண் : 7

அருமணியை முத்தினை ஆனஞ்சும் ஆடும்
அமரர்கள்தம் பெருமானை அருமறையின் பொருளைத்
திருமணியைத் தீங்கரும்பின் ஊறலிருந் தேனைத்
தெரிவரிய மாமணியைத் திகழ்தருசெம் பொன்னைக்
குருமணிகள் கொழித்திழிந்து சுழித்திழியுந் திரைவாய்க்
கோல்வளையார் குடைந்தாடுங் கொள்ளிடத்தின் [ கரைமேல்
கருமணிகள் போல்நீலம் மலர்கின்ற கழனிக்
கானாட்டு முள்ளூரிற் கண்டுதொழு தேனே.

பாடல் எண் : 8

இழைதழுவு வெண்ணூலும் மேவுதிரு மார்பின்
ஈசன்தன் எண்டோள்கள் வீசிஎரி யாடக்
குழைதழுவு திருக்காதிற் கோளரவ மசைத்துக்
கோவணங்கொள் குழகனைக் குளிர்சடையி னானைத்
தழைதழுவு தண்ணிறத்த செந்நெலத னயலே
தடந்தரள மென்கரும்பின் தாழ்கிடங்கின் அருகே
கழைதழுவித் தேன்தொடுக்குங் கழனிசூழ் பழனக்
கானாட்டு முள்ளூரிற் கண்டுதொழு தேனே.

பாடல் எண் : 9

குனியினிய கதிர்மதியஞ் சூடுசடை யானைக்
குண்டலஞ்சேர் காதவனை வண்டினங்கள் பாடப்
பனியுதிருஞ் சடையானைப் பால்வெண்ணீற் றானைப்
பலஉருவுந் தன்னுருவே யாயபெரு மானைத்
துனியினிய தூயமொழித் தொண்டைவாய் நல்லார்
தூநீலங் கண்வளருஞ் சூழ்கிடங்கி னருகே
கனியினிய கதலிவனந் தழுவுபொழிற் சோலைக்
கானாட்டு முள்ளூரிற் கண்டுதொழு தேனே.

பாடல் எண் : 10

தேவியம்பொன் மலைக்கோமான் றன்பாவை யாகத்
தனதுருவம் ஒருபாகஞ் சேர்த்துவித்த பெருமான்
மேவியவெந் நரகத்தில் அழுந்தாமை நமக்கு
மெய்ந்நெறியைத் தான்காட்டும் வேதமுத லானைத்
தூவியவாய் நாரையொடு குருகுபாய்ந் தார்ப்பத்
துறைக்கெண்டை மிளிர்ந்துகயல் துள்ளிவிளை யாடக்
காவிவாய் வண்டுபல பண்செய்யுங் கழனிக்
கானாட்டு முள்ளூரிற் கண்டுதொழு தேனே.

பாடல் எண் : 11

திரையினார் கடல்சூழ்ந்த தென்னிலங்கைக் கோனைச்
செற்றவனைச் செஞ்சடைமேல் வெண்மதியி னானைக்
கரையினார் புனல்தழுவு கொள்ளிடத்தின் கரைமேற்
கானாட்டு முள்ளூரிற் கண்டுகழல் தொழுது
உரையினார் மதயானை நாவலா ரூரன்
உரிமையால் உரைசெய்த ஒண்டமிழ்கள் வல்லார்
வரையினார் வகைஞால மாண்டவர்க்குந் தாம்போய்
வானவர்க்குந் தலைவராய் நிற்பரவர் தாமே.

the buds of the fragrant screw-pine were put forth by those trees and blossomed having petals, which have on their edges thorns.
surrounded by gardens which have abundant honey and spread their fragrance.
Having seen in Kāṉāṭṭumuḷḷūr where in the fields the blue nelumbo flowers from which honey flows, seem to be like sleeping eyes.
Civaṉ who has a growing caṭai on which the crescent with sharp ends is shining.
who is the Vētam, other words spoken by the mouth, the king of the immortals.
who is himself Māl who tore the beak of a bird a crane, swallowed the worlds and spat them out.
who is also the four-faced Piramaṉ who is golden in colour and wears a sacred thread of three strands.
I worshipped with joined hands.

in all places where there are mansions of the sacred brahmins who maintain the three fires and mansions of those who possess wealth which is desired even by the goddess of wealth.
Having seen in Kāṉāṭṭumuḷḷūr which has fields where the black buffaloes graze the red lotus flowers growing there.
Being the cloud which is of very great help to the world.
and being the worlds that are equal among themselves.
Being the living beings that crawl, and stand, and the aeons that are the cause of their origin and end.
Being himself the sea which always dashes against the shore.
being the five elements and the creator of those five.
who is the embodiment of all virtues.
and who has twisted caṭai.
I worshipped with joined hands.

By the side of the broad ghat where the swans play climbing upon the beautiful flowers of lotus which have buds that are above the surface of the water.
in Kāṉāṭṭumullūr which has fields in which sugar-canes growing to a great height and big paddy crops grow densely.
having view of Civaṉ who has an eminent trident of three blades made of iron.
who stays in all things both animate and inanimate.
who is the superior one among gods.
who gave out the vetam or who chants the vetam who has eight attributes.
PP_X: The eight attributes are : 1 Being self-dependant 2 Having a pure body 3 knowledge got without learning 4 omniscience 5 Being naturally free from all bondage 6 Having abundant grace 7 Power which knows no limits 8 happiness which knows no limits;
Kuṟaḷ, 9 Parimēlaḻakar who adorns his caṭai with blemishless crescent along with koṉṟai flowers on which superior bees settle.
who has a bull.
the light that is self-luminous.
his devotee, worshipped with joined hands.

within the grove of the green areca palm which puts forth big spathes.
when the young and male bees.
are singing having drunk with its mouth the rich today of the young cocoanut palm, which is highly intoxicating.
in kāṉāṭṭumuḷḷūr which has prospering gardens in which peacocks dance.
having view of Civaṉ who wears on his twisted caṭai flowers of javanese wool plant and koṉṟai flowers.
who is himself water and fire.
who is the five elements.
who is the great cosmic space and the three divisions of time, namely future, present and paste.
and our supreme god who is the sun and the moon.
I, his devotee, worshipped him with joined hands.

as the brahmins who always chant the vētams perform sacrifices in all the places where there are living beings of seven kinds.
on all sides of the mansions where people give them great wealth.
in Kāṉāṭṭumuḷḷūr where there are gardens of many cocoanut trees and palmyra trees which have jagged edges in the leaf stalk.
Having had view of.
Civaṉ who ties in his waist a white cobra of tender eyes and angry mouth.
who is the jewel worn on the head by the tēvar.
who has a bull which has red eyes.
who has a holy body which is as red as the flowers of the indian coral tree.
who is the great god who is himself all the worlds and stands witness to everything.
I, his devotee, worshipped him with joined hands.

girls who are well dressed bathe plumging into the water as their dress becomes loose, their garlands worn on the tresses of hair become loose.
on the bank of Koḷḷiṭam which thrust forward the saffron that is worn on their foreheads.
in Kāṉāṭṭumuḷḷūr, where the blue nelumbo flowers which are removed from the fields as weeds are gathered in bundles by the people belonging to the last caste.
the chief of the celestials who holds a banner on which the form of a bellowing bull is down.
one who has the name of cankaraṉ whose feet and holy head could not be seen, by Māl who sleeps on the ocean of milk and Piramaṉ who is the chief of the vētam.
who is the ultimate reality.
having a view of.
I, his devotees worshipped with joined hands.

in the waves which descend down with eddies and wash away brilliant precious stones, falling from a great height.
on the bank of Koḷḷiṭam where girls wearing rows of bangles dive and bathe in the water.
in Kāṉāṭṭumuḷḷūr where in the fields the blue nelumbo flowers blossom like sapphire.
Having a view of Civaṉ.
who is like a rare gem.
who is as valuable as a pearl.
who is the Lord of the immortals and who bathes in the five products of the cow.
who is the meaning of the abstruse vētam who is like other precious stones.
who is a sweet as the sweet juice of big quantity that flows like a spring in the sweet sugar-cane.
who is like the big gem whose property cannot be easily known.
the unalloyed gold of superior fineness.
I, his devotee, worshipped with joined hands.

By the side of the crop of red paddy which is green in colour and is flourishing.
and near the deep moats where soft sugar-canes which have pearls within them.
the bees build honey-combs near those sugar-cane crop.
in Kāṉāṭṭumuḷḷūr which has tanks surrounded by rice-fields.
having seen.
the Lord on whose beautiful chest are the ornaments of cobras and along with them a sacred thread of three strands.
in order to dance in the fire swinging his eight shoulders.
fixing a cruel cobra also in the ear where there is an ear-ring.
the youth who wears a men`s loin-cloth.
and the god with a cool caṭai.
I, his devotees, worshipped with joined hands.

like the ladies who have red lips like the common creeper of the hedge and speak pure words which are sweet to hear even during protracted sulk in a love quarrel.
near the surrounding moat in which the pure blue nelumbo flowers seem to sleep.
in Kāṉāṭṭumuḷḷūr where the big gardens contain within them plaintain gardens of sweet fruits.
having seen Civaṉ.
who has a caṭai on which he wears a curved crescent emitting rays and pleasing to look at.
as the swarms of bees hum.
who has a caṭai from which particles of water drop.
who wears on his ears kuṇṭalam a kind of mens` ear-ring.
who smears himself with holy ash as white as milk.
the great god whose form is all forms.
I his devotee, worshipped with joined hands.

as the crane which has fine feathers and other birds fly and make a sound.
the Keṇṭai fish in the ghat rolls and the carp jumps and plays.
in Kāṉāṭṭumuḷḷūr of fields where the bees in the blue nelumbo flower hums like many melodies.
having seen Civaṉ.
when the beautiful daughter of the king of the golden mountain became his consort.
who is the great one who had her fixed as one half of his body.
the chief god who has been decided as such by the vētams and who shows us the right path so that we may not sink in the cruel hells which is desired by sinners.
I, his devotee, worshipped with joined hands.

in Kāṉāṭṭumuḷḷūr which is on the bank of Koḷḷiṭam which has abundant water on the banks.
having seen Civaṉ who put down the pride of the King of Ilankai in the south, which is surrounded by the sea with waves.
and having worshipped his feet.
ārūraṉ born in nāvalūr who has an elephant of musts and great fame.
those are able to recite the famous Tamiḻ verses sung by him as of right by worshipping him.
will live for a long time as the chief of kings who rule parts of the world having boundaries and after that, be the chief of the celestials in heaven.

Chandikeswara is the only one with Eswara title

The temple is praised by Saint Tirunavukkarasar in his Thevaram hymns.This is the 40th Lord Shiva temple on the northern bank of Cauvery praised in Thevaram hymns.

Chandikeswara among the 63 Nayanmars is the only one with Easwara title.  Seignalur near this place is his birth place.  Tiruvaipadi is the place where he installed Linga and worshipped and attained salvation.  His shrine is close to the sanctum sanctorum.

Visara Saruman was the son of a Brahmin Echathan and Pavithra.  He learnt all arts in his young age.  His Upanayanam-sacred thread ceremony was performed when he was seven.  He had no thoughts in mind but Lord Shiva alone.  He saw a shepherd beating a calf that attempted to hit him.  Visara Saruman took the job from him and cared for the cattle.  As he was as kind as a mother, the cows produced plenty of milk.

As Visara Saruman was always drowned in Shiva thoughts, he made a Linga with the sands of Manniyar River, installed it under an Aathi tree and performed pujas and abishek with the milk he got from the cows.  The cows also gave high measures of milk to their owners too.  Those who saw Visara Saruman performing abishek to Lord with the milk of the cows, complained that he was wasting the milk meant for yajnas.  His father too saw him doing pujas abishek from a hiding.  The angry father beat him and upset the milk pots.

As Visara Saruman was deep in his worship, not knowing the person upsetting the milk pots, attacked him with a stick, still continuing his worship.  The stick turned into an axe and cut the legs of the father.  Lord along with Mother Parvathi granted darshan to Visara Saruman and said that he cut his father’s legs because of his devotion and thenceforth He would be his father and honoured with Kondrai flower garland He was wearing then.  Lord also named him Chandikeswara.

As the Lord was happy to accept the milk-Paal in Tamil, He is praised as Paal Ukantha (accepted) Nathar-Lord, Paal Ukantha Nathar. 

As Visara Saruman grazed the Aas-Cows, the place came to be known as Aipadi.

Sri Palukanda Nathar Temple, Tiruvaipadi-612 504, Tirupanandal post, Tiruvidaimarudur Taluk, Thanjavur district.

Moolavar : Palunkanda Nathar
Amman / Thayar : Periyanayaki
Thala Virutcham : Aathi
Theertham : Manniyaru
Old year : 1000-2000 years old
Historical Name :Veerakkan, Tiru Aippadi
City :Tiruvaipadi
District :Thanjavur

Thirumurai 4.48

திருவாப்பாடி

பாடல் எண் : 1

கடலக மேழி னோடும் பவனமுங் கலந்த விண்ணும்
உடலகத் துயிரும் பாரு மொள்ளழ லாகி நின்று
தடமலர்க் கந்த மாலை தண்மதி பகலு மாகி
மடலவிழ் கொன்றை சூடி மன்னுமாப் பாடி யாரே.

பாடல் எண் : 2

ஆதியு மறிவு மாகி யறிவினுட் செறிவு மாகிச்
சோதியுட் சுடரு மாகித் தூநெறிக் கொருவ னாகிப்
பாதியிற் பெண்ணு மாகிப் பரவுவார் பாங்க ராகி
வேதியர் வாழுஞ் சேய்ஞல் விரும்புமாப் பாடி யாரே.

பாடல் எண் : 3

எண்ணுடை யிருக்கு மாகி யிருக்கினுட் பொருளு மாகிப்
பண்ணொடு பாட றன்னைப் பரவுவார் பாங்க ராகிக்
கண்ணொரு நெற்றி யாகிக் கருதுவார் கருத லாகாப்
பெண்ணொரு பாக மாகிப் பேணுமாப் பாடி யாரே.

பாடல் எண் : 4

அண்டமா ரமரர் கோமா னாதியெம் மண்ணல் பாதம்
கொண்டவன் குறிப்பி னாலே கூப்பினான் றாப ரத்தைக்
கண்டவன் றாதை பாய்வான் காலற வெறியக் கண்டு
சண்டியார்க் கருள்கள் செய்த தலைவராப் பாடி யாரே.

பாடல் எண் : 5

சிந்தையுந் தெளிவு மாகித் தெளிவினுட் சிவமு மாகி
வந்தநற் பயனு மாகி வாணுதல் பாக மாகி
மந்தமாம் பொழில்கள் சூழ்ந்த மண்ணித் தென்கரைமேன் மன்னி
அந்தமோ டளவி லாத வடிகளாப் பாடி யாரே.

பாடல் எண் : 6

வன்னிவா ளரவு மத்த மதியமு மாறுஞ் சூடி
மின்னிய வுருவாஞ் சோதி மெய்ப்பொருட் பயனு மாகிக்
கன்னியோர் பாக மாகிக் கருதுவார் கருத்து மாகி
இன்னிசை தொண்டர் பாட விருந்தவாப் பாடி யாரே.

பாடல் எண் : 7

உள்ளுமாய்ப் புறமு மாகி யுருவுமா யருவு மாகி
வெள்ளமாய்க் கரையு மாகி விரிகதிர் ஞாயி றாகிக்
கள்ளமாய்க் கள்ளத் துள்ளார் கருத்துமா யருத்த மாகி
அள்ளுவார்க் கள்ளல் செய்திட் டிருந்தவாப் பாடி யாரே.

பாடல் எண் : 8

மயக்கமாய்த் தெளிவு மாகி மால்வரை வளியு மாகித்
தியக்கமா யொருக்க மாகிச் சிந்தையு ளொன்றி நின்று
இயக்கமா யிறுதி யாகி யெண்டிசைக் கிறைவ ராகி
அயக்கமா யடக்க மாய வைவராப் பாடி யாரே.

பாடல் எண் : 9

ஆரழ லுருவ மாகி யண்டமேழ் கடந்த வெந்தை
பேரொளி யுருவி னானைப் பிரமனு மாலுங் காணாச்
சீரவை பரவி யேத்திச் சென்றடி வணங்கு வார்க்குப்
பேரரு ளருளிச் செய்வார் பேணுமாப் பாடி யாரே.

பாடல் எண் : 10

திண்டிற லரக்க னோடிச் சீகயி லாயந் தன்னை
எண்டிற லிலனு மாகி யெடுத்தலு மேழை யஞ்ச
விண்டிறல் நெரிய வூன்றி மிகக்கடுத் தலறி வீழப்
பண்டிறல் கேட் டுகந்த பரமராப் பாடி யாரே.

Being himself the seven oceans, the air, the space that pervades everywhere, the life in the bodies of all beings, and the bright fire.
and the cool moon, the fragrant garland made from big flowers, and the sun.
Civaṉ who stays permanently in Āppāti, is the one who wears koṉṟai flowers whose petals are unfolded

Being the origin of all things.
Being civanaṉam being civanaṉa yōkam being aparanaṉam and paranaṉam aparaṇaṉam-knowledge of castras;
paranāṉam knowledge of god the unequalled one who shows the pure path being one half a lady it denotes the form of being half male and half female being always by the side of those who praise.
Civaṉ is in āppāti who is desirous of cēynal where brahmins live in large numbers.

Civaṉ is the irukku the first among the vetams which has worthy ideas.
is the inner hidden meaning of that first vētam.
being always by the side of those who praise him.
with the melodies and songs set to them.
has one eye on the forehead.
is in āppāṭi which he desires being one half a lady which form is beyond the comprehension of those who can comprehend all other things.
















cantēcaṉ heaped the sand in the river, maṇṇi as civaliṅkam, according to the inner thought of Civaṉ having in his mind the feet of our chief, the origin of all things, the chief of the immortals living in several universe.
on seeing that he cut off completely the leg of his father who saw the worship and flew into a rage and kicked it.
the chief who bestowed many kinds of his grace on Taṇṭi is in Āppāṭi The Lord appointed him as the leader of his devotees, granted him the food he ate the dress he wores, the flowers that he adorned on his body and the position of Canticaṉ Āppāṭi is the place where Caṇṭacar daily worshipped an improvised Civaliṅkam and poured milk he got from cows that he undertook to graze

pondering over after listening to religious instructions and getting clarity of mind.
being civam in the clear knowledge.
being the good benefits accruing from that and being one half a lady with a bright forehead.
situated permanently on the southern bank of the river maṇṇi surrounded by gardens where the balmy southern breeze blows, the god who is without end and measurement is in āppāṭi.

Having adorned his head with leaves of vaṉṉi, cruel, dhatura flowers, crescent and a river Having a bright from that shines like lightning, and the ultimate wisdom.
Having a maiden on one half.
and being the ideas that take shape in the minds of those who meditate on him.
the god in āppāṭi is there for the devotees to sing sweet music.

Being interior and exterior Being private and public Having a form and being formless.
Being the floods and the banks that restrain it.
Being the moon and the sun.
Being the deception and being in the midst of deception.
and being the ideas and the meaning of those ideas.
Civaṉ in āppāṭi is there to give to fill up the hollow of the hand who want to carry away in large quantities.

being mental delusion and clarity of mind being the big mountain and the air.
being faintness and concentration of mind being united with the mind.
being movement and the end.
being the guardian deities of the eight quarters.
the god who is in āppāṭi is the five senses which can shake one and are under self-control.

our father who transcended the worlds assuming a form of fire of unbearable heat.
who has a form of very great effulgence which could not be found by Piramaṉ and Māl.
Civaṉ who is in āppāṭi desiring it, will bestow the true spiritual wisdom on those who bow before his feet going to him and praising his fame in the second person and in the third person.

when the arakkaṉ of great strength but who had no power to think about his action, lifted cikayilāyam crikayilam his become cīkayilāyam when Umai was frightened pressing him to break his bones by leaving their position the superior Lord who heard the melodies of seven notes and those of less numbers of notes when he fell down roaring with great anger, is in āppāṭi.

Nandu doing Siva pooja with one flower and attain mukthi

Saint Tirugnanasambandar had praised the glory of the Lord in his Thevaram hymns.  Lord in the Tirundudevan Kudi temple should be approached by those in need of medicines, mantras and teachings for a righteous life, says the saint in his hymn.  This is the 42nd Shiva temple on the northern bank of Cauvery praised in scriptures.

A swayambulinga existing in this place then g0t buried under the sand here.  A chola king was ruling this place then.  He had an attack of paralysis and no doctor was able to cure him.  He fell at the feet of Lord Shiva finally.  An aged couple came to his court, gave him the water dissolved with sacred ashes.  The king got up completely cured and requested them to stay in the place as royal doctors which they declined.  He offered them gifts of gold which too they denied to accept.  When the king asked them what exactly they wished, brought him to this place and asked him to build a temple where the Shivalinga was then and simply disappeared then.  The king understood that the visitors were but Lord Shiva and Mother Parvathi and built the temple.  People pray to Lord here for relief from disease-Pini in Tamil.  Saint Gnanasambandar has mentioned Lord in his hymn as Pini Neekkum Shiva.

Generally, we find only one Ambica shrine in Shiva temples.  There are two Ambica shrines side by side.  During the construction of the temple, Ambica in the place was lost.  Hence, a new Ambica idol was made and installed and named Arumarundhu Nayaki meaning that She came as a medico.  Within a few days, the original Ambica idol also was found and installed with the name Apoorva Nayaki.  She is the main Ambica of the temple.

This is the temple to seek relief from the Karkadaka-Cancer in English and Nandu in Tamil-zodiac sign comprising of three stars-Punarvasu, Poosa and Ayilya.  The hole on the body of the Linga created by the Nandu and the scar caused by Indira is still visible.  There is a shrine for Moon-Chandra at the entrance of the temple.  Those having problems due to Moon aspects pray in this shrine.

Sage Durvasa was engaged in his Shiva Puja when a Gandharva (a community in the celestial world) mocked at his old age appearance.  The sage did not mind it.  Yet, the Gandharva continued the mischief and even called him by clapping hand moved before him as a cancer-Nandu.  Angry sage cursed him born a Nandu.  Realizing his folly, he sought the pardon of the sage.  He was advised to perform Shiva Puja to gain his original form.  He came to this place as a Nandu, bathed in the pushkarini, picked up flowers and worshipped the Lord.

Meantime, Indira the king of Devas also came to this place to perform Shiva Puja as advised by his Guru to acquire a power to conquer the demons.  He used to bathe in the pushkarini and did Shiva Puja with 1008 flowers.  Every day he found one flower falling short.  He saw the Nandu doing puja with one flower.  He thought that he was the only one worthy of doing Shiva puja and a Nandu was notqualified for the puja and tried to kill it with is sword.  Lord made a hole in His Lina body to help the creature to escape Indira’s attack.  Yet, the Linga was injured by the sword cut.  Lord appeared before Indira and said that one cannot succeed by arrogance but by humility alone.  As Lord granted salvation to Karkadaga-Nandu, He is praised as Karkadakeswarar.

Lord Shiva in the temple is a Swayambumurthy. There are two Ambica shrines in the temple. The hole through which the Nandu entered in the Linga and the scarcaused by Indira are still visible on the Linga. 

S. Ramanatha Sivachariar, 20/27, South Street, Veppathur Post – 612 105, Tiruvidaimaruthur Taluk, Tanjore dist.

Moolavar : Karkadeswarar
Urchavar : Somaskandar
Amman: Apoorvanayaki, Arumarundunayaki
Thala Virutcham : Nangai tree
Theertham : Navabashanam
Old year: 1000-2000 years old
Historical Name : Karkteeswaram, Nandankoil
City : Tirundudevankudi
District : Thanjavur

Thirumurai 3.25

பாடல் எண் : 1 பண் : கொல்லி
மருந்துவேண் டில்இவை மந்திரங் கள்இவை
புரிந்துகேட் கப்படும் புண்ணியங் கள்இவை
திருந்துதே வன்குடித் தேவர்தே வெய்திய
அருந்தவத் தோர்தொழும் அடிகள்வே டங்களே.

பாடல் எண் : 2
வீதிபோக் காவன வினையைவீட் டுவ்வன
ஓதியோர்க் கப்படாப் பொருளையோர் விப்பன
தீதில்தே வன்குடித் தேவர்தே வெய்திய
ஆதிஅந் தம்மிலா அடிகள்வே டங்களே.

பாடல் எண் : 3
மானம்ஆக் குவ்வன மாசுநீக் குவ்வன
வானையுள் கச்செலும் வழிகள் காட்டுவ்வன
தேனும்வண் டும்மிசை பாடுந்தே வன்குடி
ஆனஞ்சா டும்முடி அடிகள்வே டங்களே.

பாடல் எண் : 4
செவிகளார் விப்பன சிந்தையுட் சேர்வன
கவிகள்பா டுவ்வன கண்குளிர் விப்பன
புவிகள்பொங் கப்புனல் பாயுந்தே வன்குடி
அவிகளுய்க் கப்படும் அடிகள்வே டங்களே.

பாடல் எண் : 5
விண்ணுலா வும்நெறி வீடுகாட் டும்நெறி
மண்ணுலா வும்நெறி மயக்கந்தீர்க் கும்நெறி
தெண்ணிலா வெண்மதி தீண்டுதே வன்குடி
அண்ணலா னேறுடை அடிகள்வே டங்களே.

பாடல் எண் : 6
பங்கமென் னப்படர் பழிகளென் னப்படா
புங்கமென் னப்படர் புகழ்களென் னப்படும்
திங்கள்தோ யும்பொழில் தீண்டுதே வன்குடி
அங்கம்ஆ றும்சொன்ன அடிகள்வே டங்களே.

பாடல் எண் : 7
கரைதல்ஒன் றும்மிலை கருதவல் லார்தமக்
குரையில்ஊ னம்மிலை உலகினின் மன்னுவர்
திரைகள்பொங் கப்புனல் பாயுந்தே வன்குடி
அரையில்வெண் கோவணத் தடிகள்வே டங்களே.

பாடல் எண் : 8
உலகமுட் குந்திறல் உடையரக் கன்வலி
விலகுபூ தக்கணம் வெருட்டும்வே டத்தின
திலகமா ரும்பொழில் சூழ்ந்ததே வன்குடி
அலர்தயங் கும்முடி அடிகள்வே டங்களே.

பாடல் எண் : 9
துளக்கம்இல் லாதன தூயதோற் றத்தன
விளக்கம்ஆக் குவ்வன வெறிவண்டா ரும்பொழில்
திளைக்குந்தே வன்குடித் திசைமுக னோடுமால்
அளக்கஒண் ணாவண்ணத் தடிகள்வே டங்களே.

பாடல் எண் : 10
செருமரு தண்டுவர்த் தேரம ணாதர்கள்
உருமரு வப்படாத் தொழும்பர்தம் உரைகொளேல்
திருமரு வும்பொய்கை சூழ்ந்ததே வன்குடி
அருமருந் தாவன அடிகள்வே டங்களே.

பாடல் எண் : 11
சேடர்தே வன்குடித் தேவர்தே வன்றனை
மாடம்ஓங் கும்பொழின் மல்குதண் காழியான்
நாடவல் லதமிழ் ஞானசம் பந்தன
பாடல்பத் தும்வல்லார்க் கில்லையாம் பாவமே.

the forms of the god who is worshipped by sages who performed severs penance, and which are taken by him who is superior to other gods in Tiruntutēvaṉkuti, are medicine if one desires it;
these are mantiraṅkal Forms are holy ash, rudraksham, and sadai coiled into a crown.
these are the virtuous acts which should be heard with eagerness.

the forms of the god superior to other deities who dwells, in tēvaṉkuti which is without any blemish, assumed by him who has no beginning and end.
they serve as ornaments which can be worn when one circumbulates the streets.
will destroy karmams.
help to understand clearly abstruse subjects which one cannot understand by learning with his own skill when one reads a work and does not understand its real meaning, but if one thinks of these forms of Civaṉ he can easily understand it.

the forms of the god whose head is bathed in the five products of the cow and who is in tēvaṉkuti where teṉ and vaṇtu hum like melodies.
will secure dignity to people.
will remove all blemishes from the mind.
will show the way to think about the cosmis space.

the beautiful forms of the god for whom offerings are made into the sacrificial fire and who is in tēvaṉkuti where water spreads so that the fields may yield a rich harvest.
help to fill the ears with good knowledge.
enter into the mind.
make people to compose songs;
cause pleasure to the sense of sight.

the beautiful forms of the god who has an eminent bull and who is in tēvaṉkuti where the temple seems to touch the white moon which spreads clear moonlight.
are the path to enter into heaven are the path that shows the way to eternal bliss are the path to wander happily in this world.
are the path that removes confusion of mind.

the beautiful forms of the god who revealed the six aṅkams, and who is in tēvaṉkuti which has gardens which seem to touch the moon.
they cannot be called defects and cannot be thought as objects of ridicule that spread easily.
instead they will be considered as articles of excellence and as different kinds of fame that spread everywhere.
Those who wear holy ash, rudraksham in this birth are not people who committed in acts of reproach, and sinful acts.
They bring such great fame to wearer to describe which words are inadequate vehicles

the beautiful forms of Civaṉ who wears a loin-cloth in his waist and who is in tēvaṉkuti where water flows with surging waves.
there is nothing to be said disparagingly about them.
there is no defect for those who can fix their thoughts on them if they dilate upon their greatness.
they will live long in this world.

the beautiful forms of the god on whose head flowers are shining and who is in tēvaṉkuti surrounded by gardens which are pre-eminent the groups of putam which are capable of making the might of arakkaṉ who had such great strength that the world feared him, can frighten things that one could be afraid of, so that they will not approach devotees.

the beautiful forms of the god whose nature could not be measured by Māl, and Piramaṉ who has four faces for the four quarters, and who is tēvaṉkuti where in the gardens bees fond of fragrance are in big swarms and stay permanently there.
have no agitation of mind on body.
they are capable of purifying the minds of those who see them.
make things clear.

the beautiful forms of the god in Tēvaṉkuṭi surrounded by natural tanks which are frequented by the goddess of wealth, are really rare nectar.
People!
do not take into your minds the words of the base persons with whose bodies one cannot come into contact, people who are the ignorant amaṇar and tēvar who wear robes soaked in thick myrtle-dye.

Nāṉacampantaṉ who has knowledge of Tamiḻ and is capable of research, and who is a native of cool Kāḻi where storeys are high and gardens are thriving.
there will be no sins to those who are able to recite the ten verses composed by him on the exalted god superior to minor deities, in Tēvaṉkuti which is worshipped by great persons.

Siva lingam in a leaning posture

The temple is praised in the hymns of Saint Tirugnana Sambandar.   This is the 39th Shiva temple on the southern bank of Cauvery praised in hymns

Sri Vinayaka of the temple is praised as Ananda Vinayaka.  The temple is situated on the southern bank of Kollidam River.  The 7 tier Rajagopuram is facing west and the 5 tier tower is on the east.  There are three prakaras in the temple.  Lord Shiva and Ambica grace the devotees in their wedding posture facing east.   The temple belongs to Darumapuram Aadheenam.  The Kasi Mutt established by Saint Kumara Guruparar is in the temple.

Keel Perumpallam, Kalahasthi and Tirunageswaram are places where male snakes worshipped. Tirupanandal is the place where female snake Naga Kanni worshipped.  Mother Durga in the temple is all powerful.  There are two male palm trees in the prakara.  Mother Parvathi, Iravadham the elephant, Sangu Kannan, Nagu Kannan, Naga Kannikas, Lords Brahmma and Vishnu had worshipped Lord in this temple. Lord Shiva visits the Brahmma Theertham of the temple on the Aavani new moon day in August-September. The rays of Sun fall on the Lord on some days in the month of Chithirai-April-May.  Lord Oordhva Thandavar is in the Asthana Mandap-Royal parlour.

Celebrated Saivite Saints Tirunavukkarasar, Aiyadigal Kadavarkon, Nambiandar Nambi, Arunagiriar, Chidambara Munivar, Poet Kalamega, Senjadai Vedia Desikar and Tharumai Shanmuga Thambiran had sung the glory of Lord of this temple.

Thadaga, a staunch Shiva devotee was unable to place her garland to Lord one day as her upper sari slipped.  She held the sari by one hand and tried to place the garland by other, yet could not.  Lord obliged His devotee by leaning His neck for her.  The girl was happy to place the garland on the Lord.  Since that day, the Shivalinga was always in a leaning posture.  It was the time when Chola king was renovating the temple.  On hearing that the Shivalinga was not straight as it should be, he sent his men to set the shivalinga in order.  They did their best but could not.  They even used elephants to pull the Shivalinga to set it in order but failed.  

A Shiva devotee, one among the Nayanmars, Kungilia Kalaya Nayanar came there for usual worship and learnt that Lord was leaning on a side.  He began reciting the Panchakshara “Sivaya Nama” and offered the Kungilia Dhoop to Lord.  He took a rope covered with flowers, connected one end with the Shivalinga and the other around his neck and pulled to straighten the position.  As the rope tightened around his neck, he was likely to lose his life.   But Nayanar did not mind the risk.  Lord did not want to test Nayanar anymore and yielded to his pious efforts and returned to the original straight position.  The king paid rich tributes to Nayanar and honoured him with gifts. 

Sri Aruna Jadeswarar Temple, Tirupanandal-612 504. Thanjavur district.

Moolavar : Aruna Jadeswarar
Amman / Thayar : Periya nayagi
Thala Virutcham : Palm tree
Theertham : Brahmma Theertham
Agamam : Kamya Agama
Old year : 1000-2000 years old
Historical Name : Thadagaieswaram
City : Tirupanandal
District : Thanjavur

Thirumurai 3.62

திருப்பனந்தாள்

பாடல் எண் : 1

கண்பொலி நெற்றியினான் றிகழ் கையிலொர் வெண்மழுவான்
பெண்புணர் கூறுடையான் மிகு பீடுடை மால்விடையான்
விண்பொலி மாமதிசேர் தரு செஞ்சடை வேதியனூர்
தண்பொழில் சூழ்பனந்தாட் டிருத் தாடகை ஈச்சரமே.

பாடல் எண் : 2

விரித்தவ னான்மறையை மிக்க விண்ணவர் வந்திறைஞ்ச
எரித்தவன் முப்புரங்கள் ளிய லேழுல கில்லுயிரும்
பிரித்தவன் செஞ்சடைமே னிறை பேரொலி வெள்ளந்தன்னைத்
தரித்தவ னூர்பனந்தாட் டிருத் தாடகை யீச்சரமே.

பாடல் எண் : 3

உடுத்தவன் மானுரிதோல் கழ லுள்கவல் லார்வினைகள்
கெடுத்தருள் செய்யவல்லான் கிளர் கீதமொர் நான்மறையான்
மடுத்தவ னஞ்சமுதா மிக்க மாதவர் வேள்வியைமுன்
தடுத்தவனூர் பனந்தாட் டிருத் தாடகை யீச்சரமே.

பாடல் எண் : 4

சூழ்தரு வல்வினையு முடல் தோன்றிய பல்பிணியும்
பாழ்பட வேண்டுதிரேன் மிக வேத்துமின் பாய்புனலும்
போழிள வெண்மதியும் மனல் பொங்கரவும் புனைந்த
தாழ்சடை யான்பனந்தாட் டிருத் தாடகை யீச்சரமே.

பாடல் எண் : 5

விடம்படு கண்டத்தினா னிருள் வெள்வளை மங்கையொடும்
நடம்புரி கொள்கையினா னவ னெம்மிறை சேருமிடம்
படம்புரி நாகமொடு திரை பன்மணி யுங்கொணரும்
தடம்புனல் சூழ்பனந்தாட் டிருத் தாடகை யீச்சரமே.

பாடல் எண் : 6

விடையுயர் வெல்கொடியா னடி விண்ணொடு மண்ணுமெல்லாம்
புடைபட வாடவல்லான் மிகு பூதமார் பல்படையான்
தொடைநவில் கொன்றையொடு வன்னி துன்னெருக் கும்மணிந்த
சடையவ னூர்பனந்தாட் டிருத் தாடகை யீச்சரமே.

பாடல் எண் : 7

மலையவன் முன்பயந்த மட மாதையொர் கூறுடையான்
சிலைமலி வெங்கணையாற் புர மூன்றவை செற்றுகந்தான்
அலைமலி தண்புனலும் மதி யாடர வும்மணிந்த
தலையவ னூர்பனந்தாட் டிருத் தாடகை யீச்சரமே.

பாடல் எண் : 8

செற்றரக் கன்வலியைத் திரு மெல்விர லாலடர்த்து
முற்றும்வெண் ணீறணிந்த திரு மேனியன் மும்மையினான்
புற்றர வம்புலியின் னுரி தோலொடு கோவணமும்
தற்றவ னூர்பனந்தாட் டிருத் தாடகை யீச்சரமே.

பாடல் எண் : 9

வின்மலை நாணரவம் மிகு வெங்கன லம்பதனால்
புன்மைசெய் தானவர் தம் புரம் பொன்றுவித் தான்புனிதன்
நன்மலர் மேலயனுந் நண்ணு நாரண னும்மறியாத்
தன்மைய னூர்பனந்தாட் டிருத் தாடகை யீச்சரமே.

பாடல் எண் : 10

ஆதர் சமணரொடும் மடை யைந்துகில் போர்த்துழலும்
நீத ருரைக்குமொழி யவை கொள்ளன்மி னின்மலனூர்
போதவிழ் பொய்கைதனுட் டிகழ் புள்ளிரி யப்பொழில்வாய்த்
தாதவி ழும்பனந்தாட் டிருத் தாடகை யீச்சரமே.

பாடல் எண் : 11

தண்வயல் சூழ்பனந்தாட் டிருத் தாடகை யீச்சரத்துக்
கண்ணய லேபிறையா னவன் றன்னைமுன் காழியர்கோன்
நண்ணிய செந்தமிழான் மிகு ஞானசம் பந்தனல்ல
பண்ணியல் பாடல்வல்லா ரவர் தம்வினை பற்றறுமே.


Civaṉ who has a forehead in which the eye is shining.
has in his shining hand a white-hot iron.
has a half in which a lady is united with him has a big bull which has great eminence the place of the vētiyaṉ of red caṭai on which there is a crescent which shines in the sky.
is hold tāṭakai īccaram in paṉantāl surrounded by cool gardens.

Civaṉ expounded the meaning of the four vētams as the celestials worshipped in large numbers.
burnt the three cities difentiated the living being in the seven worlds that are in existence, having come down as a preceptor the holy tāṭakai iccaram in paṉantāḷ is the place of the god who bore the floods coming with great noise which filled everywhere, on his red-coloured catai.

Civaṉ dressed himself in the skin of a deer flayed The deer`s skin also serves as dress to Civaṉ can destroy the Karmams of those who can meditation his feet, and grant his grace has four vētams in addition to musical compositions which are sung in a high pitch swallowed the poison as nectar the holy tāṭakai iccaram in Paṉantāḷ is the place of that God who, in the distant past, averted the evils effects of the sacrifice performed by the great sages in tārukāvaṉam

People of this world!
If you wish that the irresistible Karmams surrounding you and diseases that appeared simultaneously with your bodies, to be ruined.
praise often tāṭakai īccaram in paṉantāḷ of Civaṉ who adorns on his hanging caṭai, spreading water of Kaṅkai, a young crescent and a cobra of increasing poison .

Civaṉ who has poison in his neck.
likes the idea of dancing at the end of the world when everything is enveloped in darkness, to be witnessed by a lady wearing white bangles.
the place where such a great chief as our god dwells is the holy tāṭakai iccaram in paṉantāḷ surrounded by the famous water of the Kāviri whose waves bring with them the jewels in the hoods of cobras and many other precious stones.

Civaṉ who has an eminent and victorious flag on which the form of a bull is drawn is able to dance to make the heaven, this earth and other worlds be beaten by his feet.
has many armies of pūtam of enormous strength.
holy tāṭakai īccaram in paṉantāḷ is the place of Civaṉ who adorns on his caṭai closely flowers of yārcum, vaṉṉi leaves, and koṉṟai flowers made into garlands.

Civaṉ has as a half a simple lady who is the daughter of the mountain was pleased to destroy the three cities with a cruel arrow fired in bow holy tāṭakai iccaram in paṉantāḷ is the place of that chief who adorned his head with water full of waves, a crescent, and a dancing cobra.

pressing down with the holy soft toe and destroying the strength of arakkaṉ Irāvaṇaṉ has besmeared the whole of his body with white holy ash has a form, has no form, and has a form and at the same formless holy tāṭakai iccaram in paṉantāḷ is the place for him who wore tightly a cobra living in the anthill, a skin flayed from the tiger, a loin-cloth and a cloth.

the pure Civaṉ had the three cities of the acurar who committed mean acts, destroyed by the arrow which is the god of fire of great heat, and which was fixed in the bow-string which was a serpent, and converting the mountain into a bow.
the holy tāṭakai iccaram in Paṉantal is the place of the god whose nature could not be known by Nāraṇaṉ who is by his side, and Ayaṉ who is seated on a fertile lotus flower.

People of this world Do not accept as truth the words that are spoken by the low buddhists who cover their bodies with the beautiful robes soaked in myrtle dye, and the words of camaṇar who are ignorant.
the place of the sportless god.
tāṭakai iccaram in paṉantaḷ where in the gardens the pollen in the flowers shed as the petals loosen to make the beautiful birds in the natural tanks in which buds blossom into flowers, to fly in a disorderly manner visit that place and save yourselves .

on Civaṉ who has the crescent by the side of the frontal eye and who is in the holy tāṭakai īccaram in paṉanṭāl surrounded on all sides by cool fields.
the Karmams of those who are able to recite the verses that are set to music, and can confer benefit on them, and which were composed by the foremost eminent person of Kāḻi, Nyāṉacampantaṉ of great knowledge of chaste Tamiḻ, will leave their hold on them.

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