Thiruppugazh - Palani Temple - Song#1 - Nadha Vindhu Kaladhee/ பழனி திருப்புகழ் பாடல் #1 - நாத விந்து கலாதீ

முருகப்பெருமானை அர்ச்சித்து போற்றி தீபாரதனை செய்து மகிழ பாடவேண்டிய திருஆவினங்குடி தலத்தின் திருப்புகழ் பாடல்

நாத விந்து கலாதீ நமோநம

வேத மந்த்ர சொரூபா நமோநம

ஞான பண்டித ஸாமீ நமோநம

            வெகு கோடி 

நாம சம்பு குமாரா நமோநம

போக அந்தரி பாலா நமோநம

நாக பந்த மயூரா நமோநம

            பரசூரர் 

சேத தண்ட விநோதா நமோநம

கீத கிண்கிணி பாதா நமோநம

தீர சம்ப்ரம வீரா நமோநம

            கிரிராஜ 

தீப மங்கள ஜோதீ நமோநம

தூய அம்பல லீலா நமோநம

தேவ குஞ்சரி பாகா நமோநம

            அருள்தாராய்

ஈதலும் பல கோலால பூஜையும் 

ஓதலும் குண ஆசார நீதியும்

ஈரமும் குரு சீர்பாத சேவையும்

            மறவாத

ஏழ் தலம் புகழ் காவேரியால் விளை

சோழ மண்டல மீதே மநோகர

ராஜ கெம்பிர நாடாளும்  நாயக

            வயலூரா 

ஆதரம் பயில் ஆரூரர் தோழமை 

சேர்தல் கொண்டவரோடே முனாளினில்

ஆடல் வெம்பரி மீதேறி மா

            கயிலையிலேகி 

ஆதி அந்தவுலாவாசு பாடிய

சேரர் கொங்குவை காவூர் நனாடதில்

ஆவினன்குடி வாழ்வான தேவர்கள்     பெருமாளே.

 

English Translation

The Thiruppugazh hymn of the sacred shrine of Thiru Avinankudi (Palani), to be sung while worshipping Lord Murugan with offerings, praises, and the waving of the sacred lamp (Deeparadhana).

Verse 1 — Salutations

நாத விந்து கலாதீ நமோநம

வேத மந்த்ர சொரூபா நமோநம

ஞான பண்டித ஸாமீ நமோநம

            வெகு கோடி 

Nadha Vindhu Kaladhee Namonama

Vedha Manthra Soroopa Namonama

Gnaana Panditha Samee Namonama

Vegukodi

 

O Lord who transcends Nadha(sound), Vindhu (the sacred light) and Kaladhee (Thatthuvaas) — we bow to Thee

O Lord who is the very embodiment of the Vedas and sacred Mantras — we bow to Thee

O Master, the supreme Pandit of all Wisdom (Jnāna) — we bow to Thee

• The great saint Arunagirinathar opens the first Thiruppugazh verse of Palani with a beautiful and profound insight. When the Supreme Lord manifests in a form, it is purely out of His love and compassion to guide souls toward liberation. However, as souls advance in their spiritual journey, the same Supreme Lord eventually leads them to worship Him beyond form, in His formless, absolute state.
• According to Saiva Siddhantham, the Supreme Lord brings the entire universe and the bodies for all life forms into existence using a fundamental cosmic material known as Mayai. The soul, referred to as Aanma, dwells within these formed bodies and goes through varied experiences in the world. Over countless cycles of birth and rebirth, and through prolonged engagement with worldly life, the soul gradually matures to a point where it begins to reflect deeply on the nature of existence, the universe, and its ultimate source. Eventually, it arrives at the understanding that everything in creation shares a single, unified origin.
• The universe begins its unfolding with three primordial elements — Nadham (Sound), Vindhu (Light), and Kalathee — and nothing precedes them. There are altogether 36 Thatthuvas, a term better understood not as abstract principles, but as the dynamic forces or mechanisms that set the universe and all living bodies into motion. These 36 are organized into three categories. The first and highest group is the Suddha Mayai Thatthuvas, belonging to the purest dimension of Mayai, consisting of Nadham, Vindhu, Saadhakiyam, Easwaram, and Suddha Vitthai. The second group, the Asuddha Mayai Thatthuvas, comprises seven elements — Maayai, Kalam, Niyathi, Kalai, Vithhai, Aragam, and Purudan. The third group, the Prakrithi Mayai Thatthuvas, contains 24 elements. Together, the second and third groups form the gross and subtle bodies of all living beings. The term Kalathee collectively refers to the entirety of all these Thatthuvas.
• Nadham represents the primordial sound that gave rise to Sol Ulagam, the foundation of all spoken language across the worlds, while Vindhu represents the primordial light responsible for manifesting Porul Ulagam, the entire material universe. This verse thus highlights that Lord Murugan stands beyond all these Thatthuvas, and it is He who has graciously bestowed them upon us.
• Veda Manthra Swarupa - Though Lord Murugan transcends all these cosmic forces, He descended into the world as Gnana Pandithan, the supreme spiritual Guru, embodying the very essence of the Vedas and Mantras. The formless Absolute took on a visible form solely out of His boundless grace and compassion toward all souls.

 

Verse 2 — Divine Attributes

நாம சம்பு குமாரா நமோநம

போக அந்தரி பாலா நமோநம

நாக பந்த மயூரா நமோநம

            பரசூரர் 

 Naama Sambu Kumara Namonama

Boga Andhari Bala Namonama

Naga Bandha Mayura Namonama    

Parasoorar      

 

O renowned Son of Shambhu (Shiva), the glorious Kumāra — we bow to Thee

O beloved Child of Bhogā Andhari (Pārvati), the Goddess of abundance — we bow to Thee

O Lord who rides the peacock adorned with serpents bound around it — we bow to Thee

• (Vegukodi) Naama Sambu Kumara — Lord Murugan is the celebrated and glorious Son of Sambu, Lord Siva, who has multiple crores of Names. Kumara means the ever-youthful divine son. The reason for this descent is that somehow the soul takes cognizance of His presence and moves on the path to attain His glorious feet.
• Bhoga Andhari Bala — He is the beloved child of Bhoga Andhari, an epithet of Parvathi, who is Lord Siva’s consort. Bhoga means divine enjoyment and abundance; Andhari suggests the Goddess who pervades and grants all. As her son, Murugan carries both the fierce Shaiva energy and the nurturing Shakti grace.
• Naga Bandha Mayura — His peacock mount is described as bound with serpent at the legs of the peacock. The peacock is traditionally known to be the natural enemy and conqueror of snakes. This imagery conveys that the very vehicle of the Lord has subdued and bound the serpents — symbolizing the conquest of ego and primal fear. The peacock itself is a symbol of beauty, grace, and the destruction of poisonous tendencies.

 

 

Verse 3 — The Heroic Lord

சேத தண்ட விநோதா நமோநம

கீத கிண்கிணி பாதா நமோநம

தீர சம்ப்ரம வீரா நமோநம

            கிரிராஜ 

 Setha Danda Vinodha Namonama

Geetha Kinkini Padha Namonama

Dheera Sambrama Veera Namonama

 Giriraja

 

O Lord who delights in punishing and destroying evil — we bow to Thee

O Lord whose feet wear melodious jingling anklets — we bow to Thee

O valiant and celebrated Hero of great courage — we bow to Thee - O King of Mountains

• (Parasoorar) Setha Danda Vinodha — Lord Murugan punished Asuras who did not follow the righteous path (Parasoorar). He takes delight in wielding punishment (danda) upon evil (Setha = that which is corrupt or sinful). This frames his role as divine enforcer of cosmic justice — not with anger, but with a sense of divine justice and playfulness (here it refers to the ease with which He accomplishes it).
• Geetha Kinkini Padha — His feet wear kinkini, the small jingling bells or anklets that produce sound as He moves. The word geetha means song or music. His very footsteps are musical — suggesting that His presence itself is a celebration and that even His movement is an act of cosmic song.
• Dheera Sambrama Veera Namonama— He is the dheera(the truly courageous, composed hero) and a veera (warrior) of Sambrama(great, celebrated renown). This salutation honours His warrior aspect — the destroyer of Soorapadman and the commander of the divine army (Deva Senapathi).

 

Verse 4 — The Luminous Lord

 

தீப மங்கள ஜோதீ நமோநம

தூய அம்பல லீலா நமோநம

தேவ குஞ்சரி பாகா நமோநம

            அருள்தாராய்

Dheepa Mangala Jyothi Namonama

Thooya Ambala Leela Namonama

Dheva Kunjari Bhaaga Namonama   

 Arultharaai

 

O auspicious, lamp-like radiant Light — we bow to Thee

O Lord whose divine play unfolds in the pure cosmic hall (ambalam) — we bow to Thee

O Lord who shares His being with the divine elephant goddess (Devasenā) — we bow to Thee - — Please bestow Thy grace

• Dheepa Mangala Jyothi — He is described as an auspicious, lamp-like divine light. This is not merely poetic; in the Shaiva tradition, the Lord as pure light in formless state (aruvam) is a core theological concept. He illuminates and removes darkness — both physical and spiritual.
• Thooya Ambala Leela — Thooya means pure or spotless; Ambala refers to the cosmic hall or space (as in Chidambaram's cosmic stage); Leela means divine play. His divine sport unfolds in the pure, unsullied cosmic space. He is the divine dancer (Koothan), referred to as Natesan, who dances in the external pure space (Ambalam). The same Lord when he dances inside our own space he is called as Guhesan.
• Dheva Kunjari Bhaaga — Dheava Kunjari refers to Devasena or Deivanai, the daughter of Indra, whom Murugan married. The Lord shares His very being (Bhaaga means portion) with her. This salutation honours His stature along with His consort Devasena to bestow grace on souls.

 

 

Verse 5 — Prayer for Devotion

ஈதலும் பல கோலால பூஜையும் 

ஓதலும் குண ஆசார நீதியும்

ஈரமும் குரு சீர்பாத சேவையும்

            மறவாத

Eedhalum Pala Kolala Poojaiyum

Odhalum Guna Aachara Needhiyum

Eeramum Guru Seerpadha Sevaiyum

Maravadha

 

The joy of giving (charity) and joyful, festive worship, the chanting of scriptures, virtuous conduct, and righteous living, Compassion of heart, and devoted service at the glorious feet of the Guru. – All these virtues were practiced sincerely by the people of Chola Mandalam without forgetting

This verse shifts from salutation to personal prayer. The devotee (Arunagirinathar himself) prays to never forget four essential pillars of devotional life:

• Eedhalum — The act of giving or charity. Generosity is placed first, indicating its foundational role in spiritual life.
• Pala Kolala Poojaiyum — Joyful, festive, and celebratory worship (Kolala conveys a sense of joyous commotion and festivity). This is not dry ritual but vibrant, heart-filled adoration.
• Odhalum Guna Aachara Needhiyum— The chanting and study of scriptures (Odhal), combined with virtuous conduct (guna), righteous behaviour (Aachara), and ethical living (Needhi). All four are mentioned together as an inseparable whole.
• Eeramum — Īram means tenderness, compassion, or emotional empathy. The devotee prays to maintain a soft, compassionate heart.
• Guru Seerpadha Sevaiyum — Service at the glorious feet (Paadha) of the Guru. In the Saiva and Murugan devotional tradition, the Guru is central — and Murugan himself is considered the primordial teacher.

The term மறவாத (Maravadha) actually establishes a reference to the next verse by annotating these virtues to the people of Chola Mandalam who never forget these qualities. (Mandalam refers to the largest territorial division during the Chola state, equivalent to a state of the present day).

 

Verse 6 — Praise of Vayalur

ஏழ் தலம் புகழ் காவேரியால் விளை

சோழ மண்டல மீதே மநோகர

ராஜ கெம்பிர நாடாளும்  நாயக

            வயலூரா 

Ezh Thalam Pugazh Kaveriyaal Vilai

Chozha Mandala Meedhe Manohara

Raja Gembhira Naadaalum Naayaga

 Vayaloora

 

O enchanting Lord, adored across all seven realms, in the fertile Chola kingdom nourished by the glorious Kāveri River,

O Royal, majestic Master who rules over this great land — O Lord of Vayalūr

 

• Ezh Thalam Pugazh —Chola kingdom, which is praised across all seven worlds or realms.
• Kaveriyaal Vilai Chozha Mandala — The Chola kingdom (Chōzha Mandala), which is nourished and made fertile by the great river Kaveri, is identified as the sacred land where this Lord presides. The Kaveri is not merely a geographical reference — it is a river of great sanctity in Tamil devotional tradition.
• Raja Gembhira Naadaalum Naayaga— He is the Naayaga, the Lord,  who rules over this land with royal (Raja) and majestic (Gembhira) authority. This is a regal salutation connecting divine sovereignty with the earthly sacred landscape.
• வயலூரா — The presiding deity of Vayalur, a celebrated Murugan temple in the Chola region near Thiruchirappali in Tamil Nadu. This is the primary shrine being addressed in this song.

Note about Vayalur

The Vayalur Murugan Temple, also known as Sri Subramanya Swami Temple, is a historic temple located just 7 km from Tiruchirappalli, Tamil Nadu. The temple is around 1,200 years old, built during the Chola dynasty, and its name comes from the Tamil word 'vayal,' meaning paddy fields that once surrounded it. Inscriptions on its walls confirm royal patronage from several Chola kings, including Raja Raja Chozhan I and Rajendra Chozhan I. The temple follows traditional Dravidian architectural style with a towering gopuram adorned with colorful stucco figures and intricately carved pillars. It holds special religious importance as the place where the saint-poet Arunagirinathar composed the Thiruppugazh, the celebrated hymns dedicated to Lord Murugan, at the divine command of Murugan himself. The presiding deity is Lord Shiva, though Lord Murugan is the most popular and widely worshipped deity here. The holy tank, Sakthi Theertham, is believed to have been created by Murugan's divine spear, and a dip in it is said to cure Naga Dosham. Six pujas are performed daily, and major festivals like Vaikasi Visakam, Thai Poosam, and Kanda Shasti draw large crowds. The temple is also renowned for child adoption rituals and prayers for fertility.

 

Verse 7 — The Friendship of Sundaramurthy Nayanar and Cheraman Perumal

ஆதரம் பயில் ஆரூரர் தோழமை 

சேர்தல் கொண்டவரோடே முனாளினில்

ஆடல் வெம்பரி மீதேறி மா

                கயிலையிலேகி 

Aadharam Payil Aaroorar Thozhamai

Serdhal Kondavarode Munaalinil

Aadal Vempari Meedheri Ma Kayi    

Kailayiyilegi

 

In days of old, befriending the devoted Aaroorar (Sundaramurthy Nayanar) with great affection, riding together with him on the swift and fierce horse, journeying in divine dance and glory — Having gone to Kailash

This verse references an episode from Periya Puranam about the lives of two great Nayanamars – Sundaramurthy Nayanar, also called Aaroor, and Cheraman Perumal, called as Kazhatrarivar Nayanar.

A Chera king named Cheraman Perumal, who lived in 9^th Century was a very dear friend of Sundaramurthi Nayanar. Since he had acquired the special power of knowing others' troubles without even them uttering them, he earned the name "Kazhatrarivar Nayanar" (the one who understands and removes burdens/sorrows).

When Sundar rode the white elephant sent by God to go to Kailash, he remembered his dear friend Cheran. Upon hearing this, Cheraman immediately mounted a horse, circumambulated the elephant carrying Sundar, and reached Kailash ahead of Sundar. As per God's command, Cheraman had to stand stopped/waiting at the gateway of Kailash. Rather than wasting that waiting time in vain, he composed a beautiful literary work called "Thirukkailaya Gnana Ula", and upon Sundar's arrival, with his help, he reached the divine presence of God and performed that ula (procession poem) there in Kailash.

• Aadharam Payil Aaroorar Thozhamai— This refers to the close friendship with deep love and affection between Sundaramurthy Nayanar, who is also called as Aaroorar and Cheraman Perumal, the ruler of Malainadu (Kerala)  (Aadharam = love, care; payil = to practise or be deeply engaged in).
• Serdhal Kondavarode Munaalinil — In the days of old, He joined and accompanied Aaaroor as a companion.
• Aadal Vempari Meedheri — Together they rode, with Aaroor riding the elephant and Cheraman Perumal upon a swift and fierce horse (vempari = fierce, fast horse), in a spirit of divine play and joy (Aadal= dancing, playing).
• கயிலையிலேகி  (Kailayiyilegi)— And journeyed to Kailash, the abode of Shiva. The tradition holds that Sundarar was granted the divine grace of being taken to Kailash, accompanied by Cheraman Perumal as a true friend and companion.

 

Verse 8 — Closing Invocation

ஆதி அந்தவுலாவாசு பாடிய

சேரர் கொங்குவை காவூர் நனாடதில்

ஆவினன்குடி வாழ்வான தேவர்கள் பெருமாளே.

 Aadhi Anthaulavaasu Paadiya

Serar Konguvai Kaavoor Nanaadathil

Aavinankudi Vaazhvaana Devargal    - Perumale

O Lord praised in the timeless song that wanders through beginning and end (the cosmic cycle), O Lord celebrated in the Chera land (Kongu), Vaikavur and those sacred regions, O Lord who graciously dwells in Aavininankudi (Palani), as the Lord of all Devas! (Aavinankudi is located in Vaikavur which was part of Kongu under Cheraman Perumal’s Chera dynasty rule)

In the last verse, we saw that Cheraman Perumal composed Thirukkailaya Gnana Ula and earned the glorious distinction of a Tamil work being hosted in the most holy Kailaya mountain.  This verse further elaborates the actual location of Palani, and Saint Arunagirinathar pegs it to the place as Aavinankudi in Vaikavur under the rule of the great King Cheraman Perumal.  

 

• Aadhi Anthaulavaasu Paadiya— refers to Cheraman Perumal composing hymns on theLord who pervades the entire span of cosmic time, from creation to dissolution.
• Serar Konguvai Kaavoor Nanaadathil— This verse further elaborates the actual location of Palani and Saint Arunagirinathar pegs it to the place as Aavinankudi in Vaikavur under the rulership of the great King Cheraman Perumal
• Aavinankudi Vaazhvaana Devargal  - Perumale— The Lord Murugan who graciously dwells there, adored by all the Dēvas (celestial beings), is addressed as Perumale — the Great Lord, the Supreme One.

 

Summary of the Song

• ·        Composed by Arunagirinathar; the first Thiruppugazh of Palani, addressed to Lord Murugan.
• ·        Lord Murugan transcends all 36 Thatthuvas — the primordial cosmic forces of creation described in Saiva Siddhantham — yet descended out of grace as Gnana Pandithan, the supreme Guru.
• ·        Celebrated as the Son of Shiva and Paarvati, He rides a peacock that has conquered serpents, symbolising the defeat of ego and primal fear.
• ·        He is the heroic destroyer of evil, the auspicious divine light, and bestows grace alongside His consort Devasena.
• ·        Arunagirinathar glorifies the virtues of the Chola people — charity, joyful worship, righteous conduct, compassion, and Guru service.
• ·        The song is anchored at Vayalur near Tiruchirappalli, the sacred temple where Arunagirinathar received the divine command to compose the Thiruppugazh.
• ·        Recalls the episode of Sundaramurthy Naayanaar and Cheraman Perumal journeying together to Kailash, where Cheraman composed the celebrated Thirukkailaya Gnana Ula.
• ·        Closes by identifying Palani (ancient name Aavinankudi) as part of the Kongu land under Cheraman Perumal's rule, surrendering at the feet of Lord Murugan as Perumaale — the Great Lord adored by all Devas.

Periyapuranam by Sekkhizhar - Introduction

The Periyapuranam by Sekkizhar

 

The Periyapuranam, an epic composed by Sekkizhar, is a revered Tamil literary masterpiece that holds a unique place in the hearts of Shaivites and Tamil literature enthusiasts. Written in the 12th century, this hagiographic work chronicles the lives of the 63 Nayanmars, the ardent devotees of Lord Siva, whose devotion and miraculous experiences have become legendary. It is also one among the 12 Canonical works of Saivism.

The Historical Context

Sekkizhar, a devout minister in the court of the Chola king Kulothunga II (Anabaya Cholan), penned the Periyapuranam at a time when the Chola dynasty was at the zenith of its power. The king, inspired by Sekkizhar's devotion and literary prowess, commissioned the work to immortalize the lives of the Nayanmars, thereby reinforcing Saivism's cultural and spiritual ethos within the Tamil-speaking regions. The epic not only served a religious purpose but also acted as a political and cultural instrument, unifying the people under the spiritual umbrella of Saivism.

The Structure and Content

The Periyapuranam, also known as Tiruttondar Puranam, is composed of nearly 4,286 verses written in a form of classical Tamil poetry. The work is divided into chapters, each dedicated to a specific Nayanar, detailing their life stories, acts of devotion, and the divine experiences they encountered.

The narratives within the Periyapuranam are rich with miraculous events and moral lessons. Each Nayanar's story is a testament to the power of unwavering devotion to Lord Siva. From Kannappa Nayanar, who offered his own eyes to the deity, to Sundarar, whose hymns are still sung in temples today, the tales exemplify the ideal devotee's qualities: humility, sacrifice, and unshakeable faith.

Literary and Cultural Significance

The Periyapuranam is more than just a collection of religious stories; it is a vital piece of Tamil heritage. Its literary excellence lies in its use of elegant, emotive language and the intricate structuring of verses that adhere to strict poetic conventions. Sekkizhar's ability to weave devotional fervor with poetic beauty has made the Periyapuranam a timeless classic.

Culturally, the Periyapuranam has had a profound impact on Tamil society. The stories of the Nayanmars are taught to children, enacted in plays, and referenced in various art forms. The values espoused by the Nayanmars, such as compassion, humility, and unwavering faith, abundant love toward Siva and His devotees, continue to resonate with people today, influencing the ethical and spiritual fabric of Tamil culture.

The Spiritual Essence

At its core, the Periyapuranam is a spiritual beacon for devotees of Lord Siva. It offers a pathway to understanding the divine through the exemplary lives of the Nayanmars. The epic underscores the belief that true devotion transcends social status, wealth, and intellect; what matters most is the purity of heart and the depth of one's faith.

 The tales of the Nayanmars also highlight the concept of divine grace. Despite their human flaws, the Nayanmars were recipients of Siva's boundless grace, which transformed their lives and brought them eternal bliss. This message of hope and divine benevolence is a recurring theme that inspires millions of devotees.

Conclusion

The Periyapuranam by Sekkizhar is not just an epic; it is a spiritual odyssey that continues to illuminate the path of countless devotees. Its literary grandeur and profound spiritual insights make it a cornerstone of Tamil literature and Shaivite tradition. By chronicling the lives of the Nayanmars, Sekkizhar has bestowed upon the world a treasure trove of wisdom, devotion, and divine inspiration that remains as relevant today as it was centuries ago.

Thiru Vaigal - Vaikal Nathar Madakovil

 This Paadal petra shiva sthalam is located at about 21 kms east of Kumbakonam , can be reached through Kumbakonam-Thirunageswaram-Thiruneelakudi-Pazhangiyanallur and Melaiyur to reach the temple. It is 4 kms north of Konerirajapuram. Google map code - SCN033

Presiding Deity: Vaikalnathar, Shenbagarenyaswarar

Ambal: Kombiyal Ilankothai, Vaikalambika

Temple Tree: Shenbagam (Champak, Michelia champaca).

Temple Puranam:

Once Bhudevi prayed to Lord Mahavishnu to marry her and He obliged to her wish. Because of this, Lakshmi was angry with Vishnu and came to this sthala and did a severe penance on Lord Siva. Vishnu and Bhudevi also came here and worshipped Siva here, Brahma also joined them and they all prayed to the Lord. By Siva'a grace Lakshmi got united with Vishnu along with Bhudevi. Brahma was also graced by the Lord. Actually, there are three temples in this village - one called Viswanathar temple on the south which has worshipped by Vishnu, second one is the Brahmapureeswarar temple and the third one is this temple on the west named as Vaikalnathar.

Special Features:

1. This temple is a Madakoyil  built by Kochenkat cholan.

 2. The minor shrines of this temple are of Vinayaka, Subramanya, Bhairava, Saniswarar and Surya.

3. The main deity is a Suyambu

4. Panguni Uthiram is the main function celebrated here annually

Sung by : Sambandar: III : 18.

Please check out the video given below to listen to the details in tamil,

Introduction to Saiva Siddhanta Philisophical works

 Introduction to Saiva Siddhanta Philisophical works. Saiva Siddhanta literature can be broadly classified into two categorized as Devotional and Philisophical. The 12 canonical works by great Saiva Saints like Thirugnanasambandar, Appar, Sundarar, Manickavasagar, Thirumoolar, Karaikaal Ammaiyar and others are collectively referred to as THIRUMURAI which sings the praise of Lord Siva. Absolute Devotion (Bhakthi) and surrender to Lord Siva is the main theme of Thirumurai.

The second set of Literature is called MeiKanda Saathirangal (Literally means Expounding the absolute Truth of Saivism), this focusses on the philisophical aspects of Saivism right from the creation of universe, how Lord helps the entire scheme of life, nature of things and how one can understand the true nature of the soul and how to move on the path of salvation and escape from the myriads of birth and death cycle and attain union with Siva. 14 Mei Kanda Saathirangal - Author 1. திருஉந்தியார் (Thiruvundhiyar) - Thiruviyalur Uyya vandha Deva Nayanar 2. திருக்களிற்றுப்படியார் (Thirukkalitrupadiyar) - Thiruviyalur Uyya vandha Deva Nayanar 3. சிவஞானபோதம் (Sivagnanabodham) - Meykandar 4. சிவஞான சித்தியார் (Sivagnanasiddhiyar) - Arunandhi Sivachariyar 5. இருபா இருபது (Irupa Irubadhu) - Arunandhi Sivachariyar 6. உண்மை விளக்கம் (Unmai Vilakkam) - Thiruvathigai Manavasagam Kadanthar 7. சிவப்பிரகாசம் (Sivaprakasam) - Umapathy Sivachariyar 8. திருவருட்பயன் (Thiruvarutpayan) - Umapathy Sivachariyar 9. வினா வெண்பா (Vina Venba) - Umapathy Sivachariyar 10. போற்றி பஃறொடை (Potri Pagarodai) - Umapathy Sivachariyar 11. கொடிக்கவி (Kodikavi) - Umapathy Sivachariyar 12. நெஞ்சுவிடு தூது (Nenjuvidu Thoothu) - Umapathy Sivachariyar 13. உண்மைநெறி விளக்கம் (Unmai Neri Vilakkam) - Umapathy Sivachariyar 14. சங்கற்ப நிராகரணம் (Sankarpa Niragaranam) - Umapathy Sivachariyar 12 Thirumurai திருக்கடைக்காப்பு – 1,2,3 (Thirukadaikaapu) தேவாரம் – 4,5,6 (Thevaram) திருப்பாட்டு – 7 (Thirupaatu) திருவாசகம் & திருச்சிற்றம்பலக் கோவையார் - 8 (Thiruvasagam, Thirukovaiyar) திருவிசைப்பா, திருப்பல்லாண்டு - 9 (Thiruvisaipa, Thirupallandu) திருமந்திரம் - 10 (Thirumanthiram) பிரபந்தம் - 11 (Prabandham) திருத்தொண்டர் புராணம் - 12 (Thiruthondar Puranama also known as Periyapuranam)

Travel Guide - Mayiladuthurai Temples-Part 3

Day 3 of Mayiladuthurai temple trip

It was day 3 of our trip and we wanted to cover as much as temples before noon so that we reach Chennai back by late evening. Check out from Ranga Residency was done about 6:30 am to start our journey

1. Thiruindalur - Parimala Ranganathar Temple (Divya Desam)

This beautiful temple is located about 2 kms from Mayiladuthurai main and just in front of the Ranga residency hotel. Although we stayed for two days, we could not have darshan on the first and second day and we decided to have Parimala Ranganathar darshan first thing in the morning. We walked to the temple just in time for the Gho Pooja (Cow pooja) and first darshan of the magnificient Lord in reclining posture (Ranganathar). 

This is one among the 108 divya desams of Lord Vishnu and sung by Thirumangai Azhwar. This is also one among the Pancha Ranga Shetram where the Lord is in reclining posture. They are as given below.

• Sri Ranganathaswamy Temple - Srirangapatnam, Karnataka near mysore
• Sri Appalarangan Temple(Appakudanthan temple)- Koviladi (Tirupernagar) - Thanjavur
• Sri Ranganatha Swamy Temple - Vadarangam - nagapattinam
• Sri Sarangapani Temple - Kumbakonam
• Sri Ranganatha Swamy Temple - Srirangam - Trichy

This temple is also famous for Ekadasi fasting and as per the legend King Ambarish with divine presence in this temple after 100 Ekadashi fasting days.

2. Thirukkodikaval -Kodeeswarar Temple

After having darshan of Ranganathar we had breakfast at Kaliakudi hotel and proceeded to Thirukkodival Tempple

This temple is located at a distance of about 17 kms west of Mayiladuthurai on the Aduthurai-Kuthalam road and Kallanai-Poompuhar road. We reached the temple around 8:30 am.

This is one among the Paadal Petra Sthalam sung by both Gnanasambandar (1 pathigam) and Appar (3 pathigams)

• Multitudes of Gods (Koti) are said to have worshipped at this shrine beautified by countless gardens (kavu), hence Kotikka (Koti in tamil means a crore)
• The presiding deity is Kodikka Eswarar, Tirukoteeswarar and the Ambal Vadivambikai The Theertham is Mukkoti Theertham.
• Legend has it that Siva is said to have escorted a devotee Haradatta to Kanjanur nearby, and mysteriously disappeared. Vasishtar is said to have installed an image of Ganapati fashioned out of earth. 
• It is also believed that the Azhwars were asked by Venkatachalapathi of Tirupati to worship Tripurasundari here before offering worship at Tirupati. Agasthyar is said to have helped them cross the Cauveri river, which was in spate. Tripurasundari Amman is then said to have blessed them with a vision of Venkatachalapati.

3. Kanjanoor - Arulmighu Agneeswarar Temple

Kanjanoor is just about 3.5 kms from Thirukodikaval, you have to continue west in Aduthurai-Kuthalam Road for about 2.5 kms and then turn right at Ayyanar temple and continue for about a km to reach the temple. We reached the temple around 9:30 am.

This temple is more popularly known as Sukran temple, one among the Navagraha Temples in and around Kumbakonam. Not many know this is also a Paadal petra sthalam sung by Appar. 

• The presiding deity is Agneeswarar and Ambal Karpagambal
• Legend has it that Brahma is said to have been blessed with a vision of Siva's marriage with Parvati here. Agni is said to have worshipped Siva here, hence the name Agneeswarar.
•  Legend also has it that Siva blessed Paraasara muni with a vision of the cosmic dance - Mukti tandavam. 
•  It is believed that Haradatta Sivacharyar, a Vaishnavite who was originally known as Sudarshanar, is said to have undergone ordeals to prove the tenacity of his devotion for Siva to the fellow Vaishnavites, and images depicting legends related to Haradatta Sivacharyar are seen in this temple. 
• This is also the birth place of Maana Kanjara Nayanar

4. Thirumanagalakudi - Prananathar Mangalambigai Temple

From Kanjanoor, you have to trace back the route to take Kuthalam-Aduthurai road and travel 4 kms southwest to reach this temple. We reached this temple around 10 am.

This is a paadal petra sthalam and both Appar andGnanasambandar have sung the praise of the lord. Another famous Navagraha temple - Suryanar temple (dedicated to Lord Sun) is just located nearby to this temple. Itis believed that this temple should be visited first before proceding to Suryanar Kovil enshrining the Nava Grahams. 

• The presiding deity is Prananatheswarar and the Ambal Mangalambika The sthala vriksham is Ilava Maram and the Theertham Mangala Theertham 
• Legend has it that Parvati is said to have been relieved of a curse (wherein she had assumed the form of a parrot); this incident and the divine marriage are believed to have happened on Makara Sankaranti at this shetram - hence Mangala Kshetram. 

5. Thiruvelliyankudi - Kola Villi Ramar Temple (Divya Desam)

From Mangalakudi, Thiruvelliyankudi is about 8 kms, you have to travel in Aduthurai-Thirupanandal road for about 5 kms and then turn left near a government school and travel further for 3 kms to reach this temple.

This is one among the 108 Divya desams and sung by Thirumangai Azhwar.

• The presiding deity is Kolavilli Ramar, sheerpathi nathan and Thayar Maragathavalli. Sthala virutcham is red plaintain.
• As per the legend, Asura guru Shukra lost his eye sight and he was visiting many places to restore his sight. In this temple, he has worshiped Lord Vishnu and by His grace got back the vision. There is a Nethra deepam(a bulbous lamp representing the eye sight) in the main sanctum which is always lit.
• It is believed that people having eye sight issues will get cure by praying here. Offering of gingelly oil to be used in Nethra deepam is considered to be good.
• This is the only temple where Garuda bhagavan appears with fours hands like perumal.

6. Thirunthudevankudi (Nandankovil) - Karkadeshwarar Temple

From Thiruvelliyankudi, Nandankovil is about 13 kms. You have to take the route towards Senganoor and after travelling for nearly 2.5 kms you will reach Kumbakonam-Chennai Highway (NH36) on which you have to turn left and travel for nearly 8 kms, after passing the Mass polytechnic college turn left and travel for 1.5 kms to reach the temple. The last 1.5 km travel is really bad as the road is nothing but a dirt track with space for just about one car. Google map will show the route via Cholapuram but that route is not feasible as the roads are closed. We reached the temple around 11:15 am.

• This is a paadal petra sthalam sung by Thirugnanasambandar. 
• The presiding deity is Karkateswarar, Arumarundu Devar and the Ambal Arumarundu Nayaki; Aravinda Nayaki The Theertham is Pankaja Theertham 
•  Legends has it that Parvati Devi took the form of a crab has worship Siva at this temple by collecting the lotus from a nearby pond and offering to the Lord. At the same time, Indra the chieftain of Devas also worshiped the lord and the lotus plants were maintained by him for the pooja. Since the crab was taking all the lotus, Indra was annoyed as he was not aware of the divine form behind that crab. He attacked the crab crawling on the Lingam with his sword which made a cut on the lingam but missed the crab. Lord Siva quickly came to the rescue by creating a hole in the lingam and offered protection to the crab. Indra realises the truth later and prayed to the Lord for forgiving him. that is the reason for the deity being called Karkateswarar, and the image of a golden crab can be seen on the Sivalingam during the ablution rituals. 
• Siva is said to have in the guise of an elderly person, relieved a devout King of his painful affliction; and said to have directed him to the spot where the Sivalingam is now installed. He is also said to have promised to reveal to him medicines for other afflictions, hence the name Arumarundu Devar, the Lord of Medicine and Healing. It is believed that the vegetation covering the temple is of high medicinal value.
• This temple is estimated to be more than 3000 years old.

7. Thiruvisainallur - Yoganandeswarar temple

This temple is just 1.5 kms from Nandan kovil. Again it is a small village road hence it is better during sunlight. We reached the temple around 11:45 am.

• This is a paadal petra sthalam sung by Gnanasambandar.
• The presiding deity is Sivayoginathar, Yoganandeswarar and the Ambal ShanthaNayaki;Soundaranayaki The sthala vriksham is Arasa maram and the Theertham Jatayu Theertham 
• Legend has it that Brahma is said to have taken the form of a mortal, worshipped and merged with Siva here. It is believed that Agasthyar worships Siva during Sivaratri.
• Chathurkala Bairavar is an unique aspect in this temple. There is a separate shrine in which there are four Bairavas - each representing Krita Yugam, Treta Yugam, Dwapara Yugam and Kali Yugam respectively. 
• This is also a parihara sthalam for those born in Krithigai, Mrugashirisam, Rohini and Rishaba rasi.
• Another interesting feature in this temple is the solar clock on the compound wall of temple premises. This clock is estimated to be 700 years old. Basically it has a dial face like any other clock and there is a long nail struck at the centre of the dial. Sun casts the shadow of the nail onto the dial which represents the current time. It is really a wonder how precisely the ancient people have calculated the path accounting for the tilt of the earth throughout the year and coming up a simple yet powerful mechanism for knowing the time. Also, the sun directly shines on the sivalingam during the first three days of Tamil new year (April 14 to 16)

Solar clock

We spent about half an hour in the big temple campus and it was about 12:30 pm when the temple was closed. With this, our pilgrimage tour got over and slowly we proceeded back to Kumbakonam-Chennai highway and continued our journey back to home at Chennai.

Click here to view the locations of temple

Courtesy: Google Maps

Links given below for Day 1 and Day 2 travel of the tour

Day 1 Travel Guide

Day 2 Travel Guide