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திருமயம் கோட்டை This enigmatic hill fort has been in use as a gathering place since prehistoric times. The red ochre rock paintings on granite surfaces inside the complex attest to its antiquity. Human figures and hand prints are discernible. Unprotected and heavily vandalized in the past, they are better protected these days. They are said to be at least 7000 yrs old. It is home to two ancient and beautiful cave temples, the Sathyagirisvarar Sivan Temple and the Sathyamurthy Perumal Vishnu temple. These two temples were carved out of an existing natural cavern during early Pandiyan and Pallava times and have been expanded into large temples in the intervening centuries. There is a mysterious small cave cell with a rectangular entry cut into the western face of the granite hill forming the hill. Folklore says that it was hidden and some tremors from a distant earthquake dislodged the sealed entrance revealing a sivalingam on a square avudayar carved out of the rock. It is unclear when this alleged incident happened or whether it is true. Today you can climb a narrow metal stairway to reach it. There is no record of when it was built and who built it. The style is suggestive of the 6th or 7th centuries. It was likely excavated around the same time as the two cave temples mentioned above. There are also a number of smaller shrines around the fort premises. They are for village deities like Karuppar, Hanuman, Sakthi and Ganesha. They dot the fort complex and are likely of ancient origin. The rocky hill has served as an outpost and fortress for centuries. It was developed as a fortress in its current form by the Raja of Ramanathapuram, Vijaya Raghunatha Sethupathi Thevar or Kizhavan Sethupathi in 1687. It is about 40 acres in area. It is a ring fort with concentric walls. Originally there were seven walls and only four have survived. The fort played an important role during the Polygar wars of the late 18th and early 19th centuries. The Polygars or Paalayakkaarar were regional chieftains or governors under Vijayanagar and Nayakkan rule, who continued to rule their minor chiefdoms or paalayams after the fall of the Nayakkar. They were some of the first people to offer armed, organized resistance to the British take over of India. Many of them were captured and executed by forces of the British East India Company and became folk heroes. Oomaithurai (the Silent Lord), younger brother of the legendary Kattabomman of Panchalankurichi, took refuge here at Thirumayam Fort before eventual capture and execution in 1801. The Battle of Thirumayam is an important one in the resistance wars of the Paalayakkaarar. Thus it is an important symbol of Tamil valour. The locals often refer to it as Oomaiyan Kottai. After the defeat of the Paalayakaarar, the British took over the fort and used it as a military outpost. A number of cannons belonging to that era are found here. Thirumayam is also the birthplace of S. Satyamurti (1877-1943), the legendary 20th century freedom fighter and activist. He played a significant role during India's freedom struggle from British rule. He was a highly respected and influential leader of the freedom movement led by Gandhi. The Thirumayam fort and temples are administered by the ASI, while the HR and CE exercises control over some of the temple activities. The ASI has renovated the premises in 2020 and it has done an impressive job. When we visited here in 2012, I came back with sadness and frustration that such a precious heritage site was so neglected and ruined. When we visited this time, I came back happy and content. The place is cleaner, neater and in a much better condition overall. We stopped to commend the cleaning staff on the wonderful work they were doing. The Thirumayam Fort Complex is located about 100 km or 1.5 hours northeast of Madurai and about 72 km or 1 hour and 15 minutes south of Tiruchirapalli. It is a ticketed site of the ASI and there is a booth at the entrance to buy tickets. The tickets are not costly at all. The two cave temples are not ticketed and offer free entrance. We visited in June 2025. We were based in Kanadukathan. Sources: Saurabh Saxena: Thirumayam - The Land of Truth - Puratattva.in Ria Gupta. Thirumayam Fort: The story behind the fort of the chieftains who defied the British. Condè Nast Traveller. 2022 Nacchinarkkiniyan M Four caverns of different sizes discovered at Thirumayam Hill. The Indian Express July 14, 2023 Courtesy Google Maps

சொர்ணகாளீசுவர் திருக்கோயில், காளையார் கோயில் In ancient times this place was named Thirukanapper (திருக்கானப்பேர்) and it is thus referred to in the Sangam period work the Purananooru. Thirugnanasampanthar calls it by that name in the 7th century. In the 8th century, Sundarar, while touring the temples of the region had a dream, where Lord Sivan in the form of a bull, asked him to come to this temple. He addressed the Lord here as the Bull or Kaalai in Tamil. Thus this temple and the town came to be known as Kalayar Koyil. It is pronounced Kaalayaar Koyil or Kovil. It is a Paadal Petra Sthalam glorified in sacred verse in the Thevaram by Sampanthar and Sundarar. Legend also says that an enraged Goddess Kaali regained her usual composure and form here after she was engaged in battle with the demon Chandasuran. Perhaps another reason for the name Kaaleeswarar. Already an important Sivasthalam in the early 7th century when Sampanthar visited here, it has since been rebuilt over the centuries numerous times. The Pandiyan king Varaguna Pandiyan is mentioned as a king who built this temple. In the 18th century, the Kings of Sivaganga and the Zamindar of Devakottai contributed to its upkeep. The Marudhu Pandiyar brothers are closely associated with this temple. Today the Sivagangai Devasthanam, the charitable trust of the royal house of Sivagangai, the Sivagangai Samasthanam, has an active role in maintaining this temple, although it is controlled by the HR and CE. This temple figures prominently in the battles that took place during early British rule in the area when the minor rulers of the southern part of the Tamil country banded together and led a rebellion against the British East India Company. On June 25, 1772, British soldiers of the Company under the command of Colonel Joseph Smith and Captain Abraham Bonjour, marched on the temple. Then ruler of Sivaganga, Muthu Vaduga Natha Thevar and the Marudhu brothers defended it. The king was killed in the ensuing Battle of Kalayarkoil and the temple was looted and ransacked. The Marudhu brothers eluded capture and led a prolonged guerilla war against the British, until they were eventually forced to surrender and were executed. The British gave an ultimatum that they would raze the Kalayar Koyil temple to the ground if the Marudhu brothers did not turn themselves in. The Marudhu brothers surrendered rather than risk letting the British destroy their sacred temple. They were hanged to death on October 24, 1801 at nearby Thirupathur and their bodies were left hanging for days as a warning to the local public to never question British authority again. It was an exceptionally ruthless case of British colonial brutality. The followers and family members of the Marudhu brothers were permanently exiled to Penang, Malaya. The temple thus became a symbol of Tamil valour, resistance and devotion to their religion. The tombs of the Marudhu brothers housing their mortal remains are found a few hundred feet in front of the temple where they were buried according to their wishes. The temple has a unique structure in that there are three shrines in a row where Lord Sivan manifests as a lingam in each sanctum together with his consort. The three Sivan shrines symbolize the three main cosmic functions of the Lord - Creation, Preservation and Destruction. In the middle is the Kaleeswarar. To his right is the Lord as Someswarar. Sundareswarar is to the left. The Amman, Sornambigai has a dedicated shrine of her own further left. There are two rajagopurams fronting onto the street. The taller 9 tier, 155 feet rajagopuram is in front of the Someswarar Sannathi. This was constructed by the Marudhu brothers in the late 18th century. The towers of the Madurai Meenakshi Amman temple are visible from the top of this gopuram. The shorter, 5 tier, 90 feet rajagopuram is in front of the Kaleeswarar shrine and is older. Some claim that it was built by Pandiyan Varagunan in the 7th century, but that is unlikely to be true. Although the temple was in existence in the 7th century, the rajagopuram likely got built during later Pandiyan or Nayakkan rule. The temple has many sub shrines and at 4 acres, it is a fair sized temple. There are a number of theerthams including the Anai Madu or Gajapushkarani which is a large and impressive tank with a beautiful madam in the middle. Legend associates the construction of this vast temple tank with the divine elephant of Lord Indra, the Airavatham. The sthala virutcham or temple tree is the Kokku Mantharai. Statues in honour of king Muthu Vaduga Natha Thevar and the Marudhu Pandiyar brothers are installed in the temple. The main festival is around Thai Poosam in the Tamil month of Thai and is in honour of Kaleeswarar. The brahmotsavam for Someswarar falls in the Tamil month of Vaikasi. Adi Pooram is celebrated for goddess Sornavalli. The gurupoojai for the Marudhu Pandiyar is celebrated in late October. It is the 254th Paadal Petra Sthalam and the 10th in the Pandiyan country. Thirugnasampanthar and Sundarar rendered the pathikams here. Gnanasampanthar extols thus: பிடியெலாம் பின்செலப்பெருங்கைமா மலர்தழீஇ விடியலே தடமூழ்கி விதியினால் வழிபடுங் கடியுலாம் பூம்பொழிற் கானப்பேர் அண்ணல்நின் அடியலால் அடைசரண் உடையரோ அடியரே (Here, where the grand tusker with a retinue of female elephants in tow, dips in the temple tank and worships HIm before dawn with flowers, where flowers bloom in abundance, resides the Lord of Kanaper. There is no greater boon for his devotees than to attain sanctuary at his blessed feet here) Sundarar praises the Lord here thus: தொண்ட ரடித்தொழலுஞ் சோதி இளம்பிறையுஞ் சூதன மென்முலையாள் பாகமு மாகிவரும் புண்டரி கப்பரிசாம் மேனியும் வானவர்கள் பூச லிடக்கடல்நஞ் சுண்ட கருத்தமருங் கொண்ட லெனத்திகழுங் கண்டமும் எண்டோ ளுங் கோல நறுஞ்சடைமேல் வண்ணமுங் கண்குளிரக் கண்டு தொழப்பெறுவ தென்றுகொ லோஅடியேன் கார்வயல் சூழ்கானப் பேருறை காளையையே (With devotees worshipping at his feet, with a bright crescent moon adorning his crown, with the beautiful goddess Uma as part of him, with a body as beautiful as lotus blooms, with a neck stained blue by the poison consumed to save the Devas, the Lord who manifests as the Bull resides at Kanaper surrounded by lush green fields. When would this devotee get the chance to worship Him?) It is located 64 km or 1 hour and 15 minutes east of Madurai and 36 km or 45 minutes south of Karaikudi. We visited in June 2025. We were based in Kanadukathan. Sources: Census of India 1961, Volume IX, Part XI-D, Temples of Madras State, Page 245 Shaivam.com Dinamaar - Temples Thevaaram.org Courtesy Google Maps

சத்தியமூர்த்தி பெருமாள் திருக்கோயில், திருமயம் Situated right beside and a bit east of the Sathyagirisvarar Sivan temple on the same south face of the Sathyagiri Hill, this Vishnu temple is equally ancient. It is a much revered temple and is a Divya Desam temple celebrated in the Naalaayira Divya Prabandham by the Tamil Vaishnava Alwar. It is part of the Thirumayam ASI site and is a protected monument of national importance. Like the Sathyagirisvarar Sivan temple adjacent to it, this is also a cave temple. It was likely excavated at the same time. It also has early Pandiyan and Pallava origins. Utilising a naturally existing cavern on the southern face of the rock, a temple has been carved out. This has been expanded in later centuries with other external structures. Some of the earliest inscriptions here belong to the Mutharaiyar. The Mutharaiyar were minor kings who ruled these borderlands between the Pallava and Pandiyan spheres of influence and preceded the ascent of the imperial Cholas. They periodically switched alliances with the major powers. It is not clear whether the original excavation was done by Pandiyan kings or a Mutharaiyar vassal of the Pallava. The adjoining Sathyagirisvarar Sivan temple, which likely was built at the same time has inscriptions from the time of Pallavan Mahendravarman I in the early 7th century. The oldest inscription here is attributed to Perumbidugu-Perundevi, wife of the first known Mutharaiyar king Sattan, and mother of his son Sattan Maran who were feudatories of the great Pallava emperor Pallavamalla Nandivarman II (CE 731-795). It is found on a slab or balustrade between the two cave temples. It appears to be from the first half of the 8th century. The temple has been renovated by Chola, Later Pandya, Hoysala, Vijayanagar and Nayakkan kings, Suraikudi Chieftains as well as the Sethupathi and Thondaiman rulers. There are about 30 inscriptions in total here and describe contributions from the time of Rajaraja Cholan I, Maravarman Sundarapandiyan II, Jatavarman Veerapandian II, Jatavarman Veerapandian III, Jatavarman Parakramapandiyan, Maravarman Kulasekarapandiyan I and Vijayanagar kings Virupaksha I and Krishnadevaraya. The presiding deity, Lord Vishnu, appears in two forms in two sanctums here. One is Lord Vishnu in a reclining or Ananthasayana posture. He is known as the Pallikonda Perumal or Thirumeyyar. He lies in a bed made of the coils of Adisesha. It is a large idol carved out of the wall of the cave and the Lord lies with his head to the west and feet to the east. The reclining idol of Lord Vishnu is one of the largest idols of its kind in India and is quite impressive. The shrine faces south. There are a number of smaller figures from stories and legends from the puranas, also beautifully carved here. There is another sanctum for Lord Vishnu here, where he is called Sathyamurthy. It is an east facing shrine with a beautiful vimanam. The consort Uyyavantha Thayar has her own east facing shrine. There are also a number of sub shrines for various deities. The temple complex is entered through an elaborately carved 5 tier rajagopuram The long mandapam that you enter after passing the the rajagopuram has ornate pillars with beautiful carvings and most are from the Nayakkan period. The sthalavirutcham or temple tree is the Banyan tree. The theertham is known as the Sathyapushkarani and is situated just to the east of the temple. It is an elaborate octagonal tank of ancient origin. It was renovated in 1919 by Ramanathan Chettiar of Karaikudi. The 10 day festivals of Vaikasi Poornima in May/June and Adi Pooram in July/August are the main celebrations that draw thousands of devotees. Legend says that Adisesha once acted on his own to destroy some evil demons without the Lord's permission and sought repentance here. The Lord not only forgave Adisesha but appreciated him. The hood of Adisesha is subdued here for that reason. The sage Sathyamaharishi is said to have worshipped here. The temple is celebrated in the Naalaayira Divya Prabandham and is thus a Divya Desam temple. Thirumangai Alwar in his mangalasasanam from the 8th century says: மையார் கடலும் மணிவரையும் மாமுகிலும், கொய்யார் குவளையும் காயாவும் போன்றிருண்ட மெய்யானை, மெய்ய மலையானைச் சங்கேந்தும் கையானை, கைதொழா கையல்ல கண்டாமே. (Like the dark and inky sea, and a jewel- studded mountain, like a deep dark cloud, and the beautiful water lily and the ironwood flower, the dark Lord Meyyan resides on the hill of Thirumeyyam holding his conch high. Hands that do not worship this Lord are not hands at all) The temple is located 100 km or 1.5 hours northeast of Madurai, about the same distance and time south of Thiruchirapalli and is close to Pudukkottai. We visited in June 2025. We were based in Kanadukathan. Sources: Dinamalar Temples - Sathyamurthy Perumal Temple Thirumayam - The Land of Truth - Saurabh Saxena, Puratattva.in Nalaayira Divya Prabandham Courtesy Google Maps

சத்தியகிரீசுவரர் திருக்கோயில், திருமயம் This Sivan temple abuts the adjacent Sathyamoorthy Vishnu temple beside it. In ancient times Thirumayam was called Thirumeiyyam. Mei (மெய்) means truth in Tamil and so does Sathya in Sanskrit. Over time, the name of the place became known as Thirumayam. The temple, like its twin Perumal temple, is a cave temple carved out of the southern face of the Sathyagiri hill which has been a military outpost and fortress since time immemorial. The twin cave temples are thought to have been excavated in the 7th century by Pallava kings. Legend says that the great sage Sathya Maharishi once worshipped here. The fact that the two shrines are carved out of the same rockface symbolises unity and harmony between the two faiths at the time of their initial construction. It has a three tiered, intricately carved rajagopuram followed by kodimaram, balipeedam and Nandi. The excavated cave shrine faces east. There is a large mahamandapam with carved pillars. There is one pillar with a carving of Lord Nataraja which is believed to be one of the oldest depictions of the deity. The cave part of the temple consists of the sanctum and the artha mandapam. The sanctum is a square chamber carved into the western wall of the cave and faces east, flanked by two dvarapalakars. The Lord graces from inside in the form of a lingamoorthy on a circular avudayar, all carved out of the granite bedrock. Opposite the sanctum, carved into the eastern wall of the cave is a large and beautiful Lingothbavar. The consort Venuvanesvari Ambal has a shrine of her own, which also faces east. Venu means bamboo and in ancient times this place is said to have been a Venuvanam or bamboo forest. The original cave was likely excavated by the great Pallava emperor Mahendravarman I (590-630 CE). Some historians attribute the original excavation and development of the twin temple complex to Pandiyan kings. Some contributions are from the Mutharaiyar kings, vassals of the Pallava. Vijayanagar and Nayakkar kings also made their own contributions and the Sethupathy kings of Pudukkottai became the major benefactors after the fall of the Nayakkar. There are many important inscriptions here that not only shed light on the history of this temple, but are also very interesting in many other ways. Some of the earliest inscriptions in this temple are the set of musical inscriptions that have been dated to the 7th century. They are inside the cave shrine on the northern wall. One describes the playing of the parivadinida, a veena like instrument. The other describes musical notes and is similar to other inscriptions from the same era found around this region. It seems identical to the famous inscription at Kudumiyanmalai. These inscriptions have been wilfully mutilated and partially erased. They are in Tamil and Sanskrit in the Pallava Grantha script and dated to the reign of Mahendravarman I. A later inscription dated to 1245 CE, the 7th regnal year of Sundarapandian II, mentions that the above inscription from the 7th century in Pallava Grantha was erased as it was written in an unreadable language. This inscription from the 13th century also describes the settlement of the dispute between the two temples on the division of the property where the temples stand. It is a very involved document that records the members of the public and officials who participated in the presence of one Appanna Dandanaykkar who was an official of the Hoysala kingdom during the reign of Vira Someswara. There are at least two other inscriptions from the same period during the reign of Sundarapandian II in the mid 13th century. There is an inscription dated to 1004 CE, the 19th regnal year of Rajaraja Cholan I and another dated to 1033 CE, the 21st regnal year of his son and successor Rajendra Cholan I. The sthalavirutcham is the bamboo. The theertham is a tank called the Sathyapushkarani. The 10 day Chithirai festival in April/May, the Adi Pooram in July/August, also a 10 day event, and the Thai Poosam in January/ February, are the major festivals that draw thousands of devotees. The twin temples are co-administered by the ASI and the HR and CE. They are protected sites of national importance together with the fort. The temple is located 100 km or 1.5 hours northeast of Madurai, about the same distance and time south of Thiruchirapalli and is close to Pudukkottai. We visited in June 2025. We were based in Kanadukathan. Sources: Dinamalar Temples Thirumayam - The Land of Truth - Saurabh Saxena, Puratattva.in Census of India 1961. Temples of Tamil Nadu IX Part XI-D Volume 2 Page 248 Courtesy Google Maps

ஆத்மநாதசுவாமி திருக்கோயில், ஆவுடையார் கோயில் அல்லது திருப்பெருந்துறை Called Thiruperunthurai, Sivapuram and Kokazhi (கோகழி) in ancient times, the Sivan temple here figures very prominently in Tamil Saivite history. It is a very important temple known for its association with the 9th century Tamil Saivite saint Manickavasagar. It is home to great philosophical symbolism as well as intricately beautiful art and architecture. The temple is believed to have been built by Manickavasagar himself. The young Vathavoorar, as Manickavasagar was known in his youth, was on his way to the coast to buy imported horses for the Pandiyan king, Arimarthana Pandiyan. On the way, he fell under the spell of an old man under a Kurunthai tree here. Manickavasagar was the Chief Minister of the king. The old man was none other than the Lord himself in disguise. In awe of his new found guru, Vathavoorar used all the king's money he had brought with him towards building a temple for Lord Sivan instead of buying horses. When the time came to return with the horses, the Lord himself converted a troop of foxes into a team of horses and brought them to Madurai. The temple does not have an idol of the Lord or the goddess. In the sanctum sanctorum, there is only an Avudaiyar or pedestal on which the Sivalingam representing the Lord usually sits. The rest is empty space. Like Chidambaram, here too it is symbolic of the formlessness of the Lord. It is we humans who imagine Him in various forms. This is the reason it is called Avudaiyar Koil. Some sources claim that Avudayar Koil is derived from Aludayar Koil or the place where the Lord made Manickavasagar his servant or slave. Manickavasagar refers to himself thus in his works including the Thiruvasagam. The temple does not have a Nandi, Balipeedam or Kodimaram. It is a south facing temple which is unusual for a Sivan temple. It is perhaps because the Lord was the guru of Manickavasagar here and Dakshinamoorthy, the form of Sivan as the great teacher always faces south. Manickavasagar started composing the Thiruvasagam here, Thus it is celebrated as the birthplace of the Thiruvasagam. It is a temple mentioned many times in the Thiruvasagam and is designated as a Thiruvasagathalam. Manickavasagar's life and contributions are celebrated at this temple and he has a shrine dedicated to him. Since Manickavasagar's time the temple has been rebuilt and renovated many times. The Pandiyan kings made many contributions it looks like. Inscriptional evidence has been erased due to the frequent rebuilding. Much of the architecture seen today is from the Nayakkan era, The sculptural art here is extremely beautiful and thought to be some of the best in the Tamil country. There are also beautiful murals. The kodungai work here is very intricate and looks like wood, although carved out of granite. When English soldiers first came here, the commanding officer insisted that the kodungai was made of wood and ordered one of his men to shoot at it. He wanted to prove that it was wood and not stone. The hole made by that gunshot is still present and can be seen in one of the photos above. Kodungai are the stone rafters that adorn the roof and overhangs of mandapams that resemble woodwork. There are many other examples of fine stone work including intricately carved pillars and murals illustrating episodes from Tamil Saivite history. At 10 acres, it is a fairly large temple with many mandapams. Manickavasagar entreats in his Vaazhaapathu of the Thiruvasagam: பாரொடு விண்ணாய்ப் பரந்த எம் பரனே பற்றுநான் மற்றிலேன் கண்டாய் சீரொடு பொலிவாய் சிவபுரத்தரசே திருப்பெருந்துறையுறை சிவனே ஆரொடு நோகேன் ஆர்க்கெடுத் துரைக்கேன் ஆண்டநீ அருளிலை யானால் வார்கடல் உலகில் வாழ்கிலேன் கண்டாய் வருகஎன்றருள் புரியாயே. (Oh Lord who encompasses the earth and the sky, you who are radiant and are the king of Sivapuram, I know no other bond than with thee, the Sivan of Thiruperunthurai. Lord, if you do not bless me, to whom would I tell and to whom would I complain to? I do not want to live on this earth girdled by vast oceans, if you do not bless me. Please come hither and bless me) The Kurunthai tree is the Sthala Virutcham or temple tree here. The 10 day Aani Thirumanjanam and the Thiruvathirai in December are the major festivals celebrated here. Given the great importance of the temple in so many ways, it needs better maintenance and management. It is of utmost importance that the art and architecture here is preserved. The temple is located about 130 km or 3 hours east of Madurai, about 45 km or 1 hour east of Karaikudi and about 50 km or 1 hour southeast of Pudukkottai. We visited in June 2025. We were based at Kanadukathan. Sources: Shaivam.com: Thiruvasagam 28. Vaazhapathu Dinamalar Temples Census of India 1961. Temples of Tamil Nadu IX Part XI-D Volume 7 Part 1 Page 422 Courtesy Google Maps

திருத்தளிநாதர் திருக்கோயில், திருப்பத்தூர் This place was called Thiruputhur (திருப்புத்தூர்) in older sources and is sometimes thus referred to even now. It is an ancient temple. It is a Paadal Petra Sthalam. It is one of the 14 Paadal Petra Sthalams of the Pandya Nadu and is close to Madurai and Karaikudi. There are other towns and at least one with a famous ancient temple elsewhere with the same or similar name which sometimes leads to confusion. The temple is celebrated in the Thevaram with dedicated songs by Thirugnanasampanthar and Thirunavukkarasar and must have existed in some form in the early 7th century. It has evidence of contributions to its construction by later Pallavas, Chola, Pandya, Vijayanagara, Nayakkan, Sethupathi kings and the Maruthu Pandiyar. This period spans a thousand years. There are 51 sets of inscriptions pertaining to various donations made to this temple. Most are from the later Pandyan period from the 13th and early 14th centuries. There also Vijayanagar era inscriptions from the late 14th century to early 16th centuries. One such inscription celebrates the liberation of the temple from control of the Madurai Sultanate and its subsequent purification and reconsecration. At 15 acres in area, it is a very large temple. It has a 5 tier rajagopuram and 3 prakarams. The sanctum has circular pilasters on the vimanam harking back to the Chola era. This feature is found in a few other Chola era temples. The Lord has an east facing shrine. The shrine for Goddess Sivakami also faces the same direction. It has several sub shrines.The sanctums are on raised pedestals. The kodungai work here is impressive. Kodungai are the stone carvings that adorn the roof and overhangs of mandapams that resemble woodwork and are from the Nayakkan era. They represent great skill and craftsmanship in stoneworking. There are architectural features from many eras blending into the final product here. The Sthala Virutcham is the Sarakondrai tree. In between the shrines for the Lord and the Goddess, there is a sub shrine for Bhairavar that is very special at this temple. Here Bhairavar is in a seated position and in meditation as opposed to his usual standing posture and is known as Yoga Bhairavar. Due to this the temple is sometimes referred to as the Bhairavan or Vairavan temple. The Yoga Narayanan idol and shrine is also special. The Navagraha idols are seated and not standing as usual and this is also unique here. There is a special shrine for Thirunageswarar in the third prakaram. Legends say that Lord Siva danced the Cosmic dance called the Gowri Thandavam here at the request of Goddess Mahalakshmi. Sage Valmiki who composed the Ramayanam is believed to have worshipped the Lord here, It is one of the 14 Paadal Petra Sthalams in the Pandiya country. Thirugnanasampanthar and Thirunavukkarasar composed pathikams dedicated to this temple in the early 7th century. Sampanthar sang thus: வெங்கள் விம்மு வெறியார் பொழிற்சோலை திங்க ளோடு திளைக்குந் திருப்புத்தூர்க் கங்கை தங்கு முடியா ரவர்போலும் எங்க ளுச்சி யுறையு மிறையாரே. (In this beautiful verdant grove called Thiruputhur filled with flowers laden with intoxicating nectar, resides our Lord whose crown is adorned with the moon and the Ganga and who also always lives in our minds and thoughts too) The temple is located about 70 km or 1 hour drive northeast of Madurai. It is about 20 km or 30 minutes west of Karaikudi. We visited in June 2025. We were based in Kanadukathan near Karaikudi. Sources: Temple History - Koyilgal Varalar u V.S Gurusamy Desikar Thevaram Govt of India Census Report 1961 Vol 6 Madurai/Ramnad Districts Page 193 Credits: Google Maps

பழம்பதிநாதர் திருக்கோயில் திருப்புனவாசல் அல்லது திருப்புனவாயில் Lord Sivan at this ancient temple is known as Pazhampathinathar or Virudhapureeswarar, reflecting the great antiquity of this temple. Pazham means old in Tamil and Viruddha means the same in Sanskrit. The temple lies on the banks of the Pambar river which meets the sea a mere 3 km away and thus the place gets the name Punavasal. Punal means a waterway or river and Vaasal is an entrance and it essentially means a rivermouth. In olden times it could have been closer to the sea. The ancient name is Thiruppunavayil and nowadays it is called Thiruppunavasal. Legends abound given the long history of the site. It is believed that Lord Brahma worshipped Lord Sivan here and consecrated a quadrifaced Chathurmukalingam that appears to have been replaced in later times. They say that this temple predates Thiruvannamalai and thus there is no Lingothbavar in the back koshta, Instead there are idols of Lord Mahavishnu and Anjaneyar, At around 3 acres it is a modest sized temple. It has a 65 feet, 5 tier rajagopuram. It has a massive vimanam that is taller than the rajagopuram which is unusual in the Pandiyan country. It is a special feature here. Situated in the borderlands between the Pandiyan and Chola country, it has architectural elements that are reminiscent of Chola temples. The tall vimanam reminds one of temples like Thanjavur, Thirubuvanam, Gangaikondacholapuram etc. Like the Chola temples of that era, this temple also houses a very large Sivalingam, one of the largest in Tamil Nadu and sits on a very large Avudayar. At 9 feet, it is the 3rd largest lingam after Thanjavur and Gangaikondacholapuram. With a circumference of 82.5feet and a height of 5.5 feet, the avudayar is the largest of its kind. The prakarams outside of the sanctum, and mahamandapam are not covered, giving the temple an open and natural feel. There are many sub shrines including one that houses the five ganeshas and the shrine for the 14 lingams representing all fourteen Paadal Petra Sthalams in the Pandiyan country. There are 4 thalavirutchams each representing the four yugas. They are the Punnai, Chathurkalli, Magizham and Kurundham. The consort Goddess Periyanayaki has a separate east facing shrine. A 11 day festival around Vaikasi Visakam in May/June is celebrated at this temple with much fanfare. With ancient and obscure beginnings, it was already an important Sivan temple in the early 7th and 8th centuries, as both Thirugnanasampanthar and Sundarar have rendered Thevaram pathigams here. There are several sets of inscriptions mostly from the 13th century describing donations to this temple during the reigns of Maravarman Kulasekara Pandiyan I, Jatavarman Sundara Pandyan I and Jatavarman Vira Pandiyan I/II. There is also a 12th century Chola era inscription attributed to Kulothungan I. Some sources mention that Sundara Pandiyan II did extensive renovation work here. This is one of the 276 Paadal Petra Sthalangal that have dedicated pathigams attributed to them. It is the 251st Paadal Petra Sthalam and the 7th in the Pandiyan country. Thirugnanasampanthar and Sundaramoorthy Nayanar have composed pathigams in its praise. Sundarar sings thus: சித்தம் நீநினை என்னொடு சூளறும் வைகலும் மத்த யானையின் ஈருரி போர்த்த மணாளனூர் பத்தர் தாம்பலர் பாடிநின்றாடும் பழம்பதி பொத்தில் ஆந்தைகள் பாட்டறாப் புனவாயிலே. (You my Lord are in my mind always, playing tricks with me and with a massive cloak made of elephant hide around your shoulders, you are the Lord of the Earth and dwell here at this ancient temple at Punavaayil, where your devotees sing and dance, while owls constantly sing from their tree holes) Sampanthar says: மின்னியல் செஞ்சடை வெண்பிறையன்விரி நூலினன் பன்னிய நான்மறை பாடியாடிப்பல வூர்கள்போய் அன்னம்அன் னந்நடை யாளொடும்மம ரும்மிடம் புன்னைநன் மாமலர் பொன்னுதிர்க்கும் புனவாயிலே (My Lord, who has shining red matted locks adorned with the crescent Moon, and who is the source of a wide range of sacred texts, including the four Vedas, and who travelled to many places, singing and dancing, together with his consort the Goddess who walks gracefully beside him like a swan, resides here at Punavaayil where the blossoms of the Punnai tree shed golden pollen) The temple is located about 120 km or 2.5 hours east of Madurai and about 60 km or 1 hour southeast of Karaikudi. We visited in June 2025. We were based in Kanadukathan. Shaivam.com - Sambanthar Thevaram 3.011 Sundarar Thevaram - Panniru Thirumurai Volume XIV Institute Asian Studies, Chennai 2006 Aanmeegam.org Thiruppunavasal South Indian Inscriptions Volume VIII Archeological Survey of India Annual Report 1902/1903 AR 612-616 Credits Google Maps

ஆதிரத்தினேசுவரர் திருக்கோயில், திருவாடானை The name of this town is pronounced "Thiruvaadaanai" and is more aptly spelled that way often. In Tamil, "Aadu" means goat and "Aanai" means elephant. Legend says that Vaaruni, son of Varuna the God of Rain, once upset a rishi who cursed him to be born as an animal with the head of a goat and the body of an elephant. This strange creature was rid of its curse by worshipping Lord Sivan here. Thus this place came to be known as Aadanai. Some sources claim that it was the sage Bhrigu who was cursed thus and gained his redemption here. The sun being the oldest celestial body in the solar system is known as Aadhi or the beginning. Aadhi also means eternal and the sun is our eternal source of energy. The Sun God had worshipped Lord Sivan here by placing the Lord on a pedestal of jewels and that is why the Lord here is known as the Aadhiratneswarar. Lord Sivan is in the form of a self manifested suyambulingam that appears to be made of a special stone that shines blue at midday when the abhishekam is done. Arjuna, one of the Pancha Pandavas, is said to have been shown how to use the Pasupatha missile by Lord Sivan here. This ancient Sivan temple had early Pandiyan beginnings and has been built upon by many succeeding dynasties. As it is a Paadal Petra Sthalam, it must have existed in some form in the early 7th century. There is inscriptional evidence that the Nayakkan kings of Madurai maintained this temple during their time. The Sethupathy kings of Ramanathapuram and the Nattukottai Chettiar have done great work here during the 19th century. Today, the royal house of the Ramanathapuram Samasthanam and its trust, the Ramanathapuram Devasthanam take an active part in its upkeep. At 10 acres it is a fairly large temple. It faces east. It is surrounded by high, solidly built walls. It has an imposing 9 tier rajagopuram that is visible for miles around. It is around 130 to 140 feet in height. It can be seen from 10 miles away. There is an east-facing separate shrine for Goddess Snehavalli. There is also a Murugan shrine in the temple premises that is quite ancient. Murugan has a single face and only 4 arms. The thalavirutcham is the vilvam tree. There are 6 theerthams here. In ancient times this place is believed to have been a forest of Vilvam trees. With a special connection to the sun, the rays of the sun fall directly on the sanctums of the Lord and Goddess Snehavalli in the Tamil month of Masi. Although there are many regular festivals celebrated here, the Vaikasi Visaka Vasantha Utsavam is the most important and occurs in May/June. It is the 253rd Paadal Petra Stalam and the 9th in the Pandiyan country. Thirugnasampanthar sang thus: மாதோர் கூறுகந்தேற தேறிய ஆதி யானுறைஆடானை போதி னாற்புனைந் தேத்து வார்தமை வாதி யாவினைமாயுமே.  (Bad karma will not affect those who worship, with praise and devotion, the Eternal Lord who resides here at Aadanai astride his bull with this beloved Goddess Uma as part of him. Those bad karma will disappear) The temple is located about 100 km or 2 hours east of Madurai. It is about 42 km or 45 minutes southeast of Karaikudi. We visited in June 2025. We were based in Kanadukathan. Sources: Dinamalar - Adhirathneswarar Temple, Thiruvadanai Census of India 1961, Volume IX, Part XI-D, Temples of Madras State, Page 270 Shaivam.com - Thirugnasampanthar Thevaram 2.112 Credits: Google Maps

Temples are primarily places of worship. As such, they should be treated with respect by the temple-goer, regardless of whether the visitor is a devotee or a casual visitor. But temples are also repositories of art and architecture that are unique to South India and can be of immense interest to people who are not devotees. For the devotee, visiting a temple is a divine experience and brings spiritual satisfaction. For the casual visitor or the dedicated temple enthusiast, it is a different experience of appreciating and understanding the cultural and historical value of these temples. A proper understanding of the process of worship, the established etiquette, expected decorum and usual rituals is useful both for Hindu people who visit temples infrequently as well as the outsider who rarely if ever has visited a temple. The temples are welcoming spaces and as long as the casual visitors follow basic rules, they can appreciate the historical and cultural aspects of these temples without any apprehension. Worship in South Indian temples, especially in Tamil Nadu and Pondicherry are mostly individual and personal experiences and are not usually congregational, except on special days. In some other parts of India they can be congregational with Bhajans etc. Congregational or social worship is mostly confined to festivals and other special days. On most days, worshippers will come and go individually or in small groups or families and move through the temple at their own pace. They worship at the sanctum sanctorum and other subsidiary shrines. They rarely interact with other worshippers. A day in the function of a temple revolves around its poojas, which in fully functional temples consists of six events at various times of the day. The six auspicious times are Usathkaalam (உசத்காலம்), Kaalasandhi ( காலசந்தி), Uchikaalam (உச்சிகாலம்), Saayaratchai (சாயரட்சை), Irandaam Kaalam (இரண்டாம் காலம்) and Artha Saamam (அர்த்த சா மம்). Usathkaalam is when the deity is woken up, bathed, dressed and decorated. It occurs predawn at around 5-6 am. Kaalasandhi is the morning worship and is a more elaborate affair with abhishekam, alankaram and naivedyam. The deity is again bathed, dressed and fed. This occurs around 8-9 am. The next pooja is around noon, between 11:30 and 12:30, and again involves naivedyam or feeding the deity. It is known as the Uchikaala pooja. After that, the temple will be closed for the afternoon rest. The temple will open again around 4 pm in time for the Saayaratchai or evening worship at sunset when the deity is decorated and deepa aradhanai is done with lamps. This will be around 5-6 pm. Then comes the Irandaam Kaalam, the second evening worship around 7:30 to 8 pm when the deity is offered a light meal, together with chants and music. The night worship or Artha Saama Pooja occurs around 8:30 to 9:30 and is the last worship of the day before the deity is readied for bed. These times may differ slightly from temple to temple. The entire temple complex will be closed during the night and in the afternoon. Generally the active temples are open from about 6 am to noon and then from about 4 pm to about 9 pm. But the sad truth is that most temples do not have the six poojas. Many only have one. There are hundreds of temples that are inactive and are in the hands of the ASI or state archeology departments. Active temples come alive at the time of the poojas. Devotees assemble in front of the shrines. Mantras are chanted. Abhishekam, alankaram and naivedyam are offered. Loud music including drums, conches and the nadaswaram are played. They can be noisy affairs. In between poojas the screens in front of the deities are drawn closed and the temple becomes a quiet place. So the experience of the visitor is dependent on the time they visit. It is important to have an idea of the opening and closing times of various temples. Although there are certain rules that people follow in visiting temples, they are not strictly enforced for the most part. Unless the visitor behaves in an outrageous fashion, nobody will care much about what the visitor does. Nevertheless most devotees follow a certain order of worship and it is good to follow some of those practices which show respect. As people near a temple, the first striking feature they see is the rajagopuram and most people will offer their prayers to it. They bring their palms together and raise them above their heads or bring them close to their chests and offer their prayers to the gopuram with its many idols. Nowadays, temples sometimes front onto busy streets and structures such as sheds have been erected to house vendors in front of temples. Due to this, the gopurams are not readily visible. If the rajagopuram is visible, the visitor might take a few moments to take in the beauty of its construction and the sculptures on it. If the view is obstructed they may get a better look from the inside. There are usually numerous vendors outside or just inside temples selling pooja offerings such as flowers, You may buy some but there is no obligation. Footwear have to be left outside. The inside of temples are usually extremely clean and it is fine to walk barefoot. At midday the stone floor can get quite hot and can be uncomfortable to walk on. A pair of socks are acceptable. Some temples have special stations to leave your foot wear and at others you may want to take them off as close to the entrance as is allowed. Hindus enter a temple with humility and with clean minds, bodies and attire. Simple and modest attire is desirable. For men, a plain shirt and pants are fine. Given the warm weather, short sleeve shirts will be comfortable. Color does not matter. The occasional temple might insist on men taking their shirt off and enter bare-bodied waist up. Very rarely men may be required to wear a veshti or dhoti but it is not common. Shorts are not allowed. Women can wear any clothing that covers their shoulders and lower legs. Nobody will insist that women wear a saree, although some Indian women will do. A Salwar Kameez or even modest pants with a Kurta would be more than adequate. No tank tops are allowed. It is important that the clothing is clean. Hindus will not consume meat or fish prior to entering a temple. Taking non-vegetarian food inside is strictly prohibited. Every temple will have one or more water bodies associated with it. They are called the "theerthams". In olden times, it was customary for devotees to bathe in the temple tank or nearby river prior to entering the temple. In modern times that is not always practical. Some will visit the theertham and dip their feet in it before heading to the temple. It should be done prior to the temple worship and not after. If there is a facility near the entrance, devotees will wash their feet before entering the temple. Head wear is not allowed for men. Women need not cover their heads as it is usual in other parts of India. People enter the temple with their right foot put forward. Once you cross the threshold, the first deity to worship is Lord Ganesha. Most will cross their forehands in front of them and knock on their foreheads 3, 5, 7 or 9 times. They may also grab their opposite earlobes and do a semi squat as many times. It is called the Thoppukaranam and is a unique way to worship Lord Vinayagar. After entering the temple, you worship the Kodimaram or Dwajasthambam, the flagstaff. Next comes the Balipeetam or sacrificial altar. Contrary to first assumptions, it has nothing to with any material or animal sacrifice, It is the place to sacrifice all negative thoughts, ill will and your arrogance. Once you cross the Balipeetam you should have shed your self importance.. Everyone is equal after that point. Next you worship the Vahanam, Nandi in Sivan temples and Garuda in Vishnu temples. This is your last chance to ask anything for yourself from the Lord. Once you enter the sanctum you should not think about yourself at all and only think about the deity. What the devotee does next is quite flexible. It sometimes depends on traditional customs peculiar to the temple and region. It is also dictated by the timing of the arrival at the temple. The main objective is to see the presiding deity or Moolavar at the sanctum sanctorum. It is called Darshan or Dharisanam. People will also do circumambulation of the deity which is called Pradakshina or Valam in Tamil. Traditionally, devotees will do circumambulation prior to visiting the Moolavar. In some temples it is customary to worship at the shrine of the goddess or Amman sannithy before visiting the Moolavar. If you arrive at a temple before a pooja and have time, you might do the circumambulation before the pooja begins. The Moolavar would be behind a screen at that time. If you enter a temple when the pooja to the main deity is happening, it is quite alright to head directly to the sanctum as it might be your only chance for getting a direct darshan. You can do the circumambulation later. The pooja will consist of chanting mantras and a set of rituals. It is not necessary to be present for the entire ceremony, The public will be allowed only into the Artha Mandapam. Only the priests will enter the sanctum. If you had brought some offering such as flowers you may give it to the priest. It has been customary for centuries to place money on the priest's tray or "thattu" when he comes out periodically during the pooja as a tribute for his services. The government which now owns the temples, forbids this practice as it wants that revenue for itself. People still do it, albeit a bit discreetly. The temple administrations encourage you to buy an archana ticket which is bought at the temple office near the entrance. An archanai is a personal pooja that you can request for yourself or for your loved ones. The priest will ask you for your name and astrological birth star if you know it. The priest in turn might give you some of the offerings such as flowers to take back home. It is always handy to carry an eco-friendly cloth bag bought at most temples to keep the offerings. If you are in a hotel you can take it back to your hotel room and the staff will dispose of them appropriately. You should not throw it outside the temple as some do. During the pooja the priest might give some Vibuthi, Kungumam and Santhanam, which should taken by the right hand. After applying to the forehead, the remainder should be carefully disposed of. The Pradakshina or circumambulation is usually done in a clockwise direction in most temples. There are some exceptions where it is done in the opposite direction. In some temples they have a special route with alternating clockwise and anticlockwise portions. But it is safe to take a clockwise direction. They are done one, three, five, seven or nine times and never in even numbers. Devotees will circumambulate in a sedate pace without hurrying and stop at various sub-shrines to worship. There will sub-shrines dedicated to Lord Ganesha, Lord Muruga and others. There will be various idols in the niches or koshtams. In Sivan temples there are usually idols for Dakshinamurthy, Lingothbavar, Perumal, Durga, Brahma etc. Near the outer wall of the sanctum, usually on the north side there is a small shrine for Lord Chandikeswarar, the keeper of accounts. It is customary to for people to rub their hands softly while worshipping him . This apparently is to declare that the visitor is not stealing anything from the temple, Some people clap loudly with their hands which is frowned upon at most temples. It is customary to also stop at the shrine of the Navagraha (the nine celestial bodies) and worship them by circumambulating their sub-shrine. Temples have more than one circumambulatory pathway or prakaram. Some have upto seven. They are in odd numbers. They sometimes house the temple garden and orchard, the temple tree or thalavirutcham and the sanctuary for cows and other animals. So it is customary to circumambulate the outer pathways also. For the casual visitor, the circumambulation is an opportunity take in the beauty and historical significance of the temple. You can take time to move at your own pace and explore the sculptures, architecture, inscriptions, paintings, murals etc. The beauty of the vimanam is best appreciated here. There are vantage points from which you can see a number of the towers including gopurams and vimanams at the same time. Photography, especially of the idols in the sanctums is generally prohibited but taking a discrete photo in the prakarams with a mobile phone is usually ignored. Loud conversations, gesturing and walking back and forth are usually frowned upon. Silence is maintained. Speak softly if you have to. Before exiting the temple most visitors will also spend some time in the various mandapams which have ornately carved pillars from different eras, They have sculptures from Hindu mythology and the epics like the Mahabharata and the Ramayana. In Sivan temples it is customary to sit on the floor in one of the mandapams, in contemplation or meditation for a few minutes before leaving the temple. Some will prostrate themselves near the kodimaram with their head pointing north. Men do the eight point contact with the ground called the Ashtanga Namaskaram. Women engage in the Panchanga Namaskaram or five point contact with the ground. As you exit the temple you turn towards the sanctum and worship the Moolavar one last time and step backwards as you step out and then turn around. This constitutes a brief overview of the temple visit both for general devotees and casual visitors alike. It is certainly not a comprehensive guide. As pointed above many temples have variations on this general theme based on tradition, practicality and crowd management requirements. The visit can also be shortened due to time constraints. But this will give most visitors a general framework to understand what goes on in a temple. It will help them to make sense of the customs and make their visit a richer experience. Sources: Dinamalar - கோயிலில் வழிபடும் முறை 2017 Vikatan - கோயில் வழிபாட்டில் கடைபிடிக்க வேண்டிய 50 விதிகள் 2016

சௌமியநாராயண பெருமாள் திருக்கோயில், திருக்கோஷ்டியூர் This is a very important Perumal temple that is of great significance in the Vaishnavite tradition. It is a Divya Desam temple celebrated in the Naalayira Divya Prabantham canon of Tamil Vaishnavism. The temple is associated with the great Vaishnavite philosopher, guru and social reformer of the 11th and 12th centuries, Ramanujar. It was here that Ramanujar realized the true meaning of the Ashtakshara Manthram, "Om Namo Narayanaya", under the guidance of the renowned guru Thirukoshtiyur Nambi or Selva Nambi. Defying the decree of the guru, Ramanujar expounded his new-found knowledge to the masses from this temple irrespective of caste or social status. When confronted by the guru, who cursed him that he would rot in hell, Ramanujar responded that he would gladly rot in hell, if that would bring the Lord's blessings to thousands of people. The guru realizing his mistake, lauded Ramanujar for his act. The event is commemorated here with a statue of Ramanujar sitting on a balcony above the sanctum, gazing at the Mutt of Selvanambi on a street below. Lord Vishnu is known by many names in this temple. He manifests in three different postures standing (Nindra Kolam), lying (Kidantha or Sayana Kolam) and sitting (Irundha Kolam). There is also a dancing form of Lord Krishna (Adina Kolam). The temple is unique in that there are three forms in three sanctums stacked vertically. Very few temples have all three postures of Lord Vishnu in the same temple. There is also a fourth level and a fifth level which is reached by climbing a narrow and steep set of stone stairs. The topmost level has an idol of Lord Vishnu in standing form. The balcony from where Ramanujar preached and where his sitting statue is installed, is also at this level. There is a small fee to go up the narrow stairway, As only about 20 people are allowed at a time, there is a line up when the temple is busy. The temple also houses a sivalingam which is unusual in a Vishnu temple. The Sivan here is called Sarabeshwarar, the manifestation that Lord Sivan took to to subdue and placate the anger of Lord Vishnu in his Narasimha Avataram. Legend says that during the time that the demon Hiranyakashipu was wreaking havoc everywhere, the Devas and the Gods congregated here to strategise and meet with Lord Vishnu to deliver them from the terror of Hiranyan. Because they met here as a group or "koshti" the place got the name koshtiyur. There are other legends also to explain the name of this town. It is said that that Lord revealed his Narasimha Avataram here before he went on to destroy Hiranyan. At around 2 acres, it is a modest sized temple but has been beautifully constructed. It is surrounded by high, granite walls on all four sides forming a rectangle. An intricate 5 tier rajagopuram adorns the entrance. The vimanam is quite tall, partly because of the multi-leveled sanctum and towers above the rajagopuram. It is uncommon for the vimanam to be taller than the rajagopuram. The vimanam is of the Ashtanga type which again is rare and is found in very few temples. The vimanam has eight parts. They are the Adhisthanam or base, Pada or body (3 parts) , Prasthana or limb, Griva or neck, Shikara or head and Stupi or the top. South of the main shrine, there is a separate shrine for the consort Goddess Thirumamagal. There is another shrine for Aandal north of thw main sanctum. The core of the temple was likely built by the early Pandiyan kings in the 6th to 9th centuries. The temple we see today is the result of a cumulative process of building over many centuries with contributions from Chola, Later Pandiyan, Vijaya Nagar, Nayakkan and later local rulers. The temple is now administered by the HR and CE Department of the Tamil Nadu Government like most temples, but the Sivagangai Devasthanam Trust associated with the royal house of the Sivagangai Samasthanam takes an active role in its management. The temple is a Divya Desam temple celebrated in the Naalayira Divya Prabandham. Many of the Alwars have sung Mangalasasanams on this temple. Periyalwar when he visited in the 9th century, saw the temple and town in a festive mode for Krishna Jayanthi. He imagined that this was Ayarpadi, the childhood home of Lord Krishna, He sang thus: வண்ண மாடங்கள் சூழ்திருக் கோட்டியூர் கண்ணன் கேசவன் நம்பி பிறந்தினில் எண்ணெய் சுண்ணம் எதிரெதிர் தூவிட கண்ணன் முற்றம் கலந்து அளறா யிற்றே {Surrounded by colourful mansions, in Thirukoshtiyur On the day when Kannan (Lord Krishna, Kesava, Nambi) was born, Oil and lime are joyfully sprinkled all around, And in Kannan’s courtyard, the crowd gathers in endless celebration) It is interesting that he mentions multi storeyed mansions in 9th century Thirukoshtiyur. The major festivals here are the Chithirai Brahmotsavam. The Vaikunta Ekadasi and the Masi Theppa Uthsavam or Float Festival. There is a tradition of lighting a Sitti Vilakku or Diya as an offering to the Lord and Goddess to grant devotees' wishes. On special days the temple is resplendent in the evenings with thousands of these little lamps. The temple is located close to the town of Thirupathur, about 1 hour and 15 minutes or 72 km northeast of Madurai and about 40 minutes or 30 km west of Karaikudi, We visited in June 2025. We were based in Kanadukathan. Sources: Dinamalar - Temples Census of India, 1961: Temples of Madras State Volume 6 Madurai-Ramanathapuram page 200 Office of the Registrar General . Manager of Publications. Credits: Google Maps

கொடுங்குன்றநாதர் திருக்கோயில், திருக்கொடுங்குன்றம், பிரான்மலை This celebrated, ancient Sivan temple is set against a hill which itself is considered sacred from olden times. The hill is a large 2000-foot high rocky outcropping in an otherwise mostly flat land to the east and is considered one of the southernmost parts of the Eastern Ghats. It was originally called Parambu Malai and finds mention in several works of the Sangam literature of more than 2000 years ago. Thirugnanasampanthar called it Embiranmalai in his Thevaram of the early 7th century. Today it is called Piranmalai. It is believed to be shaped like a lingam. The temple is a Paadal Petra Sthalam and is the 5th in the Pandiyan country. The temple is also referred to as the Nallamangaibakaswamy temple or Mangaipakaswamy Temple. The temple is built into the hill on its eastern face and faces east. It is a vast temple encompassing more than 30 acres and is built in three distinct levels. The two upper levels are reached by climbing steps built into the hill face. The bottom level is variously called Boologam (earth) or Pathalam (netherworld). The middle level is again sometimes referred to as the earth level or Antariksham (space/sky) and the topmost shrine is referred to as Kailasam or the abode of Lord Shiva). The Lord graces as different idols in all three levels. At the bottom shrine he manifests as a suyambulingam and is called Kodunkundranathar or Kodunkundreeswarar with Goddess Kuyilamudha Nayaki as his consort. At the middle level, the Lord is known as Visvanathar and the Goddess Visalakshi. There is also a Bhairavar shrine here that is very special. At the top, the Lord is known as Mangaipakar (the Lord with his lady) and the Goddess is Thenambikai. The idol here depicts the Lord with Goddess Parvati at his side and is thought to be either carved from natural stone or fashioned out of 9 natural herbs, It is very ancient and no abhishekam is done to it to prevent damage but is anointed with protective natural oils. The temple has some unique features. It is built in such a way that during the last 3 months of the Dakshinayana beginning in October/November and the first 3 months of the Utharayana ending in March/April, the rays of the sun fall directly on the Lord. Lord Murugan here has an elephant as his Vaakanam as opposed to the peacock, reflecting the antiquity of the temple. The thalavirutcham or temple tree is the Uranga Puli tamarind which is unique in that it blossoms and bears fruit but the fruit will not ripen. The leaves will not fold at night as they do in regular tamarind trees. There is a beautiful 5 tier rajagopuram. There is no Nandhi here. Originally there was no Balipeedam or Kodimaram. A kodimaram or dwajasthambam appears to have been installed in recent times. Given the antiquity, there are a lot of legends here. It is said that during the divine tussle between Lord Vayu and Adisesha, pieces of Mount Meru fell on different places on earth. This hill is believed to be one of those pieces. During the divine marriage of Lord Shiva and Parvati, sage Agasthya was sent south to balance the loss of equilibrium caused by the great congregation at Kailash. The Lord gave Agasthya darshan at several places in the south to placate him and this is one such site. The Lord manifests in his Anyonya or Kalyana Kolam at the top level of this temple because of this. There is an interesting legend that is associated with this temple that has been part of Tamil folklore for millennia and is mentioned in the Sangam literature. It is about an ancient Tamil chieftain or minor king called Paari Vallal. He was one of the seven Kadai Ezhu Vallalgal (the last 7 charitable kings) and ruled the territory around here. He was a just and charitable king. His palace was believed to have been on the hill. One day King Paari came to visit the temple here and left his shiny new chariot or 'ther' at the entrance and went inside to pray and meditate, When he came out a few hours later, he found that a wild jasmine creeper (Mullai) was blowing in the wind trying to find support and was trying to hang onto the chariot. The king was overcome with compassion for the plant and left his chariot and went home without it. There is a little statue of Paari at the temple to commemorate the event The origins of the temple are difficult to date historically, given the great antiquity. Many dynasties including Pandiyan and later kings seem to have contributed at various times. The temple as it stands today is the culmination of that process. The Marudhu Pandiyar brothers made great contributions in the late 17th century at a time when they were fighting the British. The kings of Ramanathapuram have also contributed much. The Kundrakudi Aadheenam plays an active role in the administration of this temple. This is a Paadal Petra Sthalam and is much venerated by Tamil Saivites. Thirugnanasampanthar rendered the pathikam in the early seventh century. On his southern sojourn in the Pandiyan country he is supposed to have reached here after leaving Vedaranyam. He sings thus: வானிற்பொலி வெய்தும்மழை மேகங்கிழித் தோடிக்          கூனற்பிறை சேருங்குளிர் சாரற்கொடுங் குன்றம்          ஆனிற்பொலி யைந்தும்மமர்ந் தாடியுல கேத்தத்          தேனிற்பொலி மொழியாளொடு மேயான்திரு நகரே.  (Where thunder roars in the sky and lightning flashes, where cool clouds tear open and rain pours, stands the mighty hill of Kodunkundram, crowned with the curved crescent moon. Here, the Lord, adorned with the five sounds of music, and worshipped by the world, dances in joy and abides in his sacred city, together with His beloved, whose words are sweet as honey) The Chithirai Brahmotsavam is the special festival here. During the 10 day festival, one day is dedicated to Paari Vallal and he is brought in procession on that day. Sometime over the last few centuries a Sufi Muslim saint or cleric is believed to have been buried on top of the hill and a dargah or mosque has been built over it. Thus it has become a pilgrimage site for Muslims too. It is located 70 km or 1.5 hours northeast of Madurai, 90 km or 1.5 hours southwest of Thiruchirapalli and 50 km or 1 hour northwest of Karaikudi. We visited in June 2025. We were based in Kanadukathan. Sources: Dinamalar - Temples Census of India, 1961: Temples of Madras State Volume 6 Madurai-Ramanathapuram page 192 Office of the Registrar General . Manager of Publications. Shaivam.org Credits: Google Maps

சண்முகநாதர் திருக்கோயில், குன்றக்குடி Dedicated to Lord Murugan the popular Tamil deity, this is an ancient temple perched upon a small hillock. The village is sometimes referred to as Kunnakudi, a derivation of Kundrakudi. Kundram means hill in Tamil. Kudi stands for a village. The hill is shaped like a peacock, the Vaakanam or mount of Lord Muruga. Thus it is sometimes referred to as Mayil Malai or Mayuragiri. It is about 40 m in height. It is an easy climb of about 162 steps hewn into the granite rock face. There are many historical and literary references to a river called the Thenaru (River of Honey) which no longer flows around here. Legend says that the peacock, the sacred mount of Lord Murugan had an altercation with Lord Vishnu's mount the Garuda and Lord Brahma's mount the swan and destroyed them. To allay Lord Murugan's wrath for this dastardly act, the peacock did penance at this site. So the hill took the shape of a peacock. It remains a temple that symbolises repentance and redemption. The temple is at least 1200 years old, although it is difficult to date it precisely and the site could be much older. Murugan worship is quite ancient in the Tamil country. It has been built and maintained by Pandian kings in the eighth century. There are inscriptions from later Chola and Pandiyan kings. In the late 18th century the Marudhu Pandiyar brothers have carried out extensive renovation work at this temple. It has a five tier rajagopuram. The steps leading up to the sanctum at the top are covered by a roof, forming a long upward sloping mandapam. The pillars of the mandapam are adorned with granite and stucco statues of donors and benefactors including those of the Marudhu brothers, Periya Marudhu and Chinna Marudhu. The Lord graces at the hilltop sanctum seated on a peacock mount and manifests in his Arumugan form, the Lord with six faces and twelve hands. His consorts Valli and Deivanai are also mounted on peacocks which is special at this temple. Arunagirinathar in his Thirupugazh portrays the Lord thus in the late 14th century: வானா டேழ்நா டும்புகழ் பெற்றிடு தேனா றேசூழ் துங்க மலைப்பதி  மாயூ ராவாழ் குன்றை தழைத்தருள் ...... பெருமாளே. (my Lord thrives here on this hill called Mayuram by the river Thenaru, which is famous in all the surrounding country) Festivals like Thaipusam in the Tamil month of Thai (January-February) and Panguni Uthiram in the month of Panguni (March-April) are celebrated with great fervour. The temple is usually open usually from 6 am to noon and then from 4 pm to 8 pm. Like most active temples it is closed between noon and 4 pm. Kunnakudi or Kundrakudi is also the birthplace of the legendary 20th century carnatic musician and violinist Kunnakudi Vaidyanathan. The other famous contemporary personality associated with this village is Kundrakudi Adigal, Saivite acetic, orator and writer who was the pontiff of the Mutt here, the Kundrakudi Tiruvannamalai Adheenam. The Mutt is responsible for the maintenance of this temple. It is located about 80 km or 1.5 hours northeast of Madurai and 12 km or 20 minutes northwest of Karaikudi. It is 40 km or 45 km south of Pudukkottai. We visited in June 2025. We were based in Kanadukathan. Sources: Census of India, 1961: Temples of Madras State Volume 9, Issue 1 Office of the Registrar General . Manager of Publications. Credits: Google Maps