வைத்தியநாதசுவாமி திருக்கோயில், வைத்தீசுவரன்கோயில் This very popular Sivan temple in the Kaveri Delta is a Navagraha Sthalam associated with the planetary deity Lord Angakaran or Mars. It is a Paadal Petra Sthalam. It is believed that Lord Sivan here cures diseases of all kinds. That is why he is a Vaithyan or physician. The temple is also associated with the ancient practice of palm leaf astrology known as Naadi Jothidam. It is a fairly large and busy temple. Legends say that Lord Rama performed the last rites of Jatayu, the legendary vulture king of the Ramayana, here at this temple. The historic name for the village is Pullirukkuvelur (புள்ளிருக்குவேளூர்). "Pul" is a bird and stands for Jatayu. "Irukku" denotes the Rig Veda. "Vel" is for Lord Murugan who has a shrine here which is much revered. Lord Murugan received his Vel or spear here. Lord Mars who suffered from leprosy was cured here. Many legends are associated with this temple. Nadi Jothidam is a branch Indian astrology that believes that the destiny of every human being is predetermined and is found on ancient palm leaf manuscripts written in ancient times. It is believed that that the author was the sage Agasthyar. The practice is closely linked to this temple. They are written in the old Tamil script of Vateluthu. They were in the custody of the Thanjavur Maratha kings and were stored in the Saraswati Mahal Library in Thanjavur. The British confiscated them believing that they contained secrets of herbal treatments. Then they carelessly scattered them and most of them have ended up with families of astrologers in the Vaitheeswarankoil area. Some were lost. There are numerous astrologers here who will obtain a thumb print from the customer, their date of birth and a few basic questions and then find the palm leaf manuscript that pertains to them. They are believed to contain the past and the future of that individual. Often the details are very convincing. The practice also prescribes remedial rituals that negate any unfavourable predictions. At around 10 acres, this a moderately large temple. It has a 5 tier rajagopuram. It has 5 gopurams in a straight line. There are 3 spacious precincts or prakarams. The presiding deity in the sanctum sanctorum is Lord Sivan as a Suyambu Moorthy. The Lord faces west which is not common. The Shrine for Goddess Thaiyalnayaki faces south. It is located in the 2nd precinct There is also a special shrine for Lord Subramanyar in the first precinct which is much revered. The shrine for Lord Angakaran or Mars is in the 3rd precinct near the eastern gateway. The main theertham is a large tank called the Siddhamirtha Theertham. Taking a dip in it is believed to cure many diseases. There is another theertham called the Jatayu Kundam where Lord Rama is believed to have performed the crematory rites for Jatayu. The Sthala Virutcham is the Vembu or Margosa tree which has a number of medicinal properties. The temple is administered by the Saivite mutt or monastic institution, the Dharmapuram Adheenam under supervision of the HR and CE. The main festivals are the 10 day festival in January/ February and the 28 day Brahmotsavam in the Tamil month of Panguni (March/ April). The temple has been in existence from before the time of the Thevarams which were composed in the early 7th century. Chola, Pandya, Nayakkan and Thanjavur Maratha kings among others have patronised this temple. Many of the older inscriptions have been irretrievably lost due to thoughtless renovations over the years. The oldest inscription found so far is from the period of Kulothunga Cholan I (1070-1120). There are also inscriptions from the reigns of his son and successor Vikrama Cholan (1118-1135). Other inscriptions are from Veerapandian of the Later Pandyan dynasty, Achuthappa Nayakkar (1560-1614) of the Thanjavur Nayakkar and Thanjavur Maratha king Thuljaji (1763-1773). There are also inscriptions from many local chieftains and benefactors. This is the 70th Paadal Petra Sthalam and the 16th on the north bank of the Kaveri. Thirunavukkarasar and Thirugnasampanthar composed the pathigams for this temple. கள்ளார்ந்த பூங்கொன்றை மதமத்தங் கதிர்மதியம் உள்ளார்ந்த சடைமுடி எம் பெருமானார் உறையுமிடம் தள்ளாய சம்பாதி சடாயென்பார் தாமிருவர் புள்ளானார்க் கரையனிடம் புள்ளிருக்கு வேளூரே. (Our Lord lives here among the nectar laden Konrai and mind-altering datura flowers with the bright moon stuck in his matted locks. The weakened, divine vultures, Sampati and his brother Jatayu [from the Ramayana} worshipped Him, the king of all birds here at Pullirukkuvelur) Thevaram 2.43 Thirugnanasampanthar The temple is located 150 km or 2.5 hours east of Tiruchirapalli and 100 km or 2 hours south of Pondicherry. It is 50 km or 1.5 hours northeast of Kumbakonam and 36 km or 1 hour north of Tharangambadi. We visited in July 2010 and June 2025. We were based in Kumbakonam. Sources: Dinamalar Temples - Vaidyanathar Temple N. Chockalingam 1971, Census of India 1961. Volume IX. Part XI -D. Temples of Tamil Nadu Page 25-28 Shaivam.org - Thevaram Courtesy Google Maps

நாகநாதசுவாமி திருக்கோயில், கீழப்பெரும்பள்ளம் This is the temple associated with Kethu in the Navagraha pilgrimage circuit. Like Raahu, Kethu is not a real planet or physical entity. It is sometimes referred to as a shadow planet. It is the south or descending lunar node where the moon's orbit coincides with the solar ecliptic on its southern arc. It is a point in space where eclipses tend to occur and is of great significance in Indian astrology. It is a Sivan temple. Many sources describe it as a Thevara Vaippu Sthalam. That means that it has been mentioned in passing in the Thevaram canon but has no dedicated pathigam attributed to it. However we have not been able to find the exact verse that mentions it nor a credible reference to corroborate the claim that this is a Vaippu Sthalam. Nevertheless, it is very popular with pilgrims as a temple in the Navagraham group of temples. Legends hold that during the churning of the Milky Ocean by the Devas and Asuras, in their quest for the holy elixir of Amirtham, they used the divine serpent king Vasuki as a rope. During this process a great poison ensued from the mouth of the snake which threatened the entire universe. Lord Sivan saved all of creation by consuming that venom and Parvati put a hold on his throat to prevent him from swallowing it. The poison got stuck in his throat and turned his neck blue and he thus gained the name Neelakandan - the Blue Throated One. The Lord gave Darshan to Vasuki at this site and stayed on at the divine snake's request to bless devotees. If it is indeed a Thevara Vaippu Sthalam, there must have been a temple in this locale in the 7th and 8th centuries. It is believed that there was a Chola era temple here. The current core structures are from the much later Nayakkan era. There are no significant inscriptions. Much of what we see today is recent, modern construction. The site could be ancient but the present physical structures are likely not. Perhaps there was a temple here that fell into irreparable damage and decay and was eventually lost but the memory of the site survived. The other possibility is that a grand temple was never meant to be built in the first place due to the austere nature of Kethu worship. It seems to have not received the royal patronage many other temples in the region have received. Also, the Navagraha pilgrimage is not an ancient practice. It is a fairly recent phenomenon popularised by astrologers and media and has now become an established practice. So it might not have been an important site in ancient times. It is a fairly small temple and lacks impressive architecture. The importance is the site itself. It has only one prakaram. There is no towering rajagopuram. The main entranceway has a flat gopuram, a Mottai Gopuram. The sanctum sanctorum houses the presiding deity Lord Sivan in the form of a Sivalingam. It is an east facing shrine. The shrine for Goddess Soundaryanayaki is in the mahamandapam and faces south. The shrine for Lord Kethu is in the prakaram, to the left of the sanctum and faces west. The temple is known for this shrine. The idol for Lord Kethu is a 5 headed serpent paying homage to Lord Sivan. There is no separate shrine for the Navagrahams but there are idols for Lord Saneeswarar and Lord Suryan here, The theertham is the Nagatheertham in front of the temple. The Sthala Virutcham is the Bamboo tree. The major festival is the Vasuki Utsavam in the Tamil month of Panguni (March/ April). Lord Kethu is brought out in procession on the 3rd day. The temple is under the control of the HR and CE. The temple is located 150 km or 3 hours east of Thiruchirapalli and 120 km or 2.5 hours south of Pondicherry. It 25 km or 40 minutes east of Mayiladuthurai and 25 km or 40 minutes north of Tharangambadi. We visited in June 2025. We were based in Kumbakonam. Sources: Dinamalar Temples - Naganathar Temple Kilperumpallam kethutemple.org - Naganathaswamy Temple Keezhaperumpallam Velutharan Temples Visit - Sr Naganathaswamy Temple. Keelaperumpallam Courtesy Google Maps

There are certain useful aspects to remember when planning an itinerary to visit temples in Tamil Nadu and Pondicherry. Given the large number of temples, you need an approach to at least partially experience the most significant ones for you, the individual visitor. There are such a bewildering variety and number of temples, with many of them very unique in their own way, that without a systematic approach you will not be able to see the temples that might impress you the most. It is almost impossible to see all the temples in a single lifetime. So how does a person go about visiting these temples? There are indeed a large number of temples, many of them more than 1500 years old. They are spread out over the entire state of Tamil Nadu and the Union Territory of Pondicherry or Puducherry. Some regions have dense clusters of temples while the temples are sparse in other regions with great distances between them. The temples vary in their antiquity, history, religious/spiritual significance, architecture and art. Some temples are vast and grand structures that will take time to take in and experience while others are small but important in other ways. The location of the temple goer also matters. If you are a resident of Tamil Nadu or Pondicherry, there woud be many temples in you vicinity that are easily accessed. On the other hand. if you live elsewhere in India or abroad, your planning would be different Time When planning a trip, time is an important consideration. It has multiple aspects. Firstly, how much time you have allocated for the trip or if the temple visits are part of a wider trip, how much time you have set aside for temple visits, matters. Secondly, how much time you plan on spending at each temple will also determine the number of temples you can see, This will depend on the size of the temple as well as individual interests. Thirdly, travel time will also matter. The travel time between some temples are only minutes while others are hours apart. Timing The time when the temples are open is also a major consideration. Most active temples will open around 6 am and close around noon to reopen around 4 pm and will remain open till about 9 pm. But timing varies and it is wise to check ahead of time. Some temples will be closed on inauspicious days and times like eclipses etc. If you are interested in the outer structures, you should be there before sunset for adequate lighting. The sun sets quite quickly around 6 pm at all times of the year and it is very dark after that, especially in rural temples. Inactive ASI-controlled temples have different timings and do not generally close in the afternoon. Timing also depends on festivals and special days. People who like to experience the energy and activity around festivals might like to chose that time. Others who like to experience the temple in quiet contemplation might want to avoid those times. Interest Interest will determine which temples to cover and how much time you spend in each. If you are temple goer who is only interested in the divine and dharshan of the moorthy is most important, then the time you spend and how you spend it will be different from someone who is only interested in the art and architecture, Even among those who go only for spiritual reasons, some will engage in special archanais and rituals, some of which might be peculiar to that temple, while others will be satisfied with just having dharshan. Those who are interested in the architectural elements and art in the temple might want to circumambulate the various precincts and might spend more time. Some like us who are interested in all aspects of the temple have to plan accordingly Geography As we alluded to above, there are regions or towns where magnificent temples are literally steps away from each other, Kumbakonam, Kanchipuram and Trichy come to mind. There are other towns and villages too. In other regions you might have to travel a couple of hours to reach a remote temple. A good knowledge of the geography of the region as a whole and individual areas is useful but not absolutely essential. Google Maps and other tools are very reliable these days. A good driver is also an asset. Accessibility When we talk about accessibility, we consider location, transportation and lodging. The temples that are located in large cities and close to major highways or railways are certainly easier to get to. We prefer a motor vehicle to get to temples. It gives us the greatest flexibility and mobility. The roads and highways are getting progressively better. There are a variety of options including trains, buses and autos. Some temples are accessible by foot from public transportation. Lodgings vary and depend on budgets. There are plenty of options. If you go to our Guide section you will find temples arranged according to towns and cities, We picked these places due to the availability of accommodation that is suitable for the most discerning travellers, although some might be comparatively pricier. We hope that the above information will be useful for a person or group of people planning a trip. Do not try to overdo it. For most people, visiting 2-3 temples a day is ideal. If it is a large temple, it might take a whole morning or afternoon. If there is a small temple nearby, it can be combined. If you are visiting a number of smaller temples, the maximum recommended is 5 temples, 3 in the morning and 2 between 4 and 6 pm. But even this might be too overwhelming for a lot of people. Temple fatigue has to be avoided, You don't want to be "templed out". If you are the academic type you may want to take notes so that you are not confused at the end of the day. We will post this article in our Guide section where it will be easily accessible. We will update it there from time to time. We will also suggest various itineraries that people might find useful. The map below shows some of the temples we have visited and ones we have highlighted in our blog. There are many more. Courtesy Google Maps

சுவேதாரண்யேசுவரர் திருக்கோயில், திருவெண்காடு This is a significant Sivan temple which is on the Navagraham pilgrimage circuit celebrating Lord Budhan or Mercury and is one of the Paadal Petra Sthalams. Venmai means white and Kaadu is a forest in Tamil and Venkadu is a white forest. It is believed that there was a thicket of white trees in the midst of a dark forest here where the temple stood in ancient times. Swetha is white and Aranyam is forest in Sanskrit. The Lord manifests in three forms here. He is Swetharanyeswarar or Venkaatteeswarar as a Sivalingam in the sanctum, as well as Natarajar and Aghora Moorthy, a unique and fierce form of Sivan found only at this temple. There are three shrines for the consort goddess in three forms, Brahma Vidyambigai, Swetha Maha Kaali and Durga. It is one of the 51 Sakthi Peetams. It is also one of the Sapthavana (7 forests) temples and a Pancha Aranya (5 special forests) temple. It finds mention in the Thiruvasagam and is considered a Thiruvasaga Sthalam. It is believed that Lord Nataraja performed the cosmic dance or Thaandavam here before he did so at Chidambaram. It is sometimes referred to as Adhi Chidambaram. Legends say that the Devas once took refuge here to hide from an evil Asura. He fought with Lord Nandi who had tried to protect the Devas. Nandi was injured in this encounter and Lord Sivan himself had to manifest as Aghoramurthy, a unique and ferocious form to put the Asura down. Lord Sivan blessed Budhan or Mercury here making it a special place to worship the planetary deity, There are many other stories here attesting to the antiquity of the site. Pattinathar the 14th century Saivite ascetic was born here and grew up in nearby Poompuhar. Thiruvenkattu Nangai, the wife of Siruthondar Nayanar and the Saivite philosopher-saint Meikandar, author of the Sivagnanabotham were also born here. It is believed that a temple existed here from the beginning of the first millennium. The literary evidence for the existence of a temple here comes from the Thevaram. Thirugnasampanthar and Thirunavukkarasar praise this temple in their pathigams in the early 7th century. The temple was completely rebuilt as a granite structure by Aditya Cholan I, one of the earliest founders of the Chola Empire, in the late 9th century. There are more than 100 sets of inscriptions here describing contributions by many kings including Aditya Karikalan, Uthama Cholan, Rajarajan I, Rajendran I, Vikrama Cholan, Veera Rajendra Cholan, Kulothungan I, Rajadhiraja Cholan II, Jatavarman Sundara Pandiyan, Kulasekhara Pandian of the Later Pandyan Empire , Virupanna Udayar, son of Harihara II and Krishnadevaraya of the Vijayanagar Empire and Thukoji of the Thanjavur Maratha dynasty among others. Vikrama Cholan (1118-1135) built the Vikrama Cholan Thirumandapam. A number of Chola queens including Sembiyan Mahadevi have made donations of bronzes, jewels, land, sheep etc to this temple according to well-documented inscriptions. This east facing temple has a five-tiered rajagopuram at the eastern entrance and another five-tiered gopuram at the western entrance. There are 5 prakarams. The east facing shrine for the main consort Brahma Vidyambigai or Periyanayaki Amman is in the northwest corner of the outer prakaram. To the left of it is the special shrine for Lord Budhan or Mercury which is why this is considered a Navagraham temple. The navagraha idols are placed in a row here unlike the customary square formation. There is a special shrine for Aghoramurthy, a fierce and awe-inspiring form of Lord Sivan that is unique to this temple. There are three theerthams or bodies of water within the temple complex, Chandra Theertham, Suriya Theertham and Agni Theertham which are referred to as the Mukkulams. There are three temple trees or Thalavirutchams, the Vilvam, the Kondrai and the Vadaval. The Vilvam tree here uniquely does not have thorns. The Nandi has his head tilted looking at the Lord while keeping an ear cocked towards the Amman, paying attention to both. At around 12 acres it is not particularly large but a sizable temple nevertheless. The temple Is administered by the HR and CE Department of the Government of Tamil Nadu. The major festival falls in the Tamil month of Masi (February/March) and is a 13 day affair called the Indra Vizha. There are several other festivals throughout the year. The sculptures and bronzes here are very beautiful and special. Some have been transferred to the Chennai Museum. Many are at the Thanjavur Art Gallery. Some are still found at the temple. This is the 65th Paadal Petra Sthalam and the 11th on the north side of the Kaveri in Chola Nadu. It has the special distinction of having dedicated pathigams sung by all three of the Moovar (Sampanthar, Appar and Sundarar). Only 44 temples have that special status. Manickavasagar also mentions it in the Thiruvasagam. Thirugnanasampanthar sings thus: கண்காட்டு நுதலானுங்கனல்காட்டுங் கையானும் பெண்காட்டும் உருவானும்பிறைகாட்டுஞ் சடையானும் பண்காட்டும் இசையானும்பயிர்காட்டும் புயலானும் வெண்காட்டில் உறைவானும்விடைகாட்டுங் கொடியானே Thevaram 2.48 (The Lord who has an eye on his forehead and a flame in his hand, has graceful feminity in his form and the crescent in his locks, who is melodious as music, who is the storm that makes fertile fields, resides here at Venkadu with the bull on his banner) Thirunavukkarasar says: பண்காட்டிப்படியாயதன் பத்தர்க்குக் கண்காட்டிக்கண்ணில்நின்ற மணியொக்கும் பெண்காட்டிப்பிறைச்சென்னிவைத்தான்றிரு வெண்காட்டையடைந்துய்ம்மடநெஞ்சமே Thevaram 5.49 (He reveals himself in melody to his devotees, he fixes his gaze on them and shows himself like the jewel of their eyes, he reveals his feminine grace, my Lord with the crescent adorning his head, O innocent heart !!, go to Venkadu and be blessed by Him) The temple is located 180 km or 3 hours east of Thiruchirapalli and about 100 km or 2 hours south of Pondicherry. It is 25 km or 40 minutes east of Mayiladuthurai and 25 km or 1 hour north of Tharangambadi. We visited in June 2025. We were based in Kumbakonam. Sources: Dinamalar Temples - Suvedharanyeswarar Temple (Tamil) N. Chockalingam 1971, Census of India 1961. Volume IX. Part XI -D. Temples of Tamil Nadu Pages 32-40 Shaivam.org - Thevaram Courtesy Google Maps

உமாமகேசுவரர் திருக்கோயில் கோனேரிராஜபுரம் அல்லது திருநல்லம் This quiet Sivan temple in the Chola heartland is packed with historical and religious significance. A Paadal Petra Sthalam, it was an important Sivasthalam much before the ascent of the Imperial Cholas. But its significance also stems from its association with Sembiyan Mahadevi, Chola queen and temple builder par excellence. The village used to be called Thirunallam in ancient times. Konerirajapuram is a name that was given in later eras. The temple is often referred to as the Natarajar temple because of the massive bronze of Lord Nataraja here. Commissioned by Sembiyan Mahadevi, it is one of the oldest Nataraja idols this deep in the Chola country. Umamaheswarar is a compound of Uma and Maheswarar, symbolising the unity of the feminine and masculine, Shakthi and Sivan in Saivite Hindu belief systems. Legends say that when the Nataraja idol was first commissioned, the sculptor struggled to get it to perfection. He was a devoted believer in Lord Sivan. One day he was deeply engrossed in his work when an old couple approached him and asked for some water to drink. The annoyed sculptor told them that he did not have any water but only had molten metal. They asked whether they could drink it and before the sculptor could react, they had both drunk it. And, lo and behold, they turned into beautiful idols of Lord Nataraja and Goddess Sivakami. When the king visited the next day, he did not believe the tale and struck the idol with his sword and to his terror, the idol bled. The mark of the sword is still there. Thus, the sculpture is believed to be of divine origin and not man-made. It is said that when King Gandaradityan and his young bride Sembian Mahadevi visited the Natarajar temple in the Thillai forest for the first time, the young princess was so taken up by the idol that she wanted the same idol close to home. Thus the Natarajar bronze came to be installed here at Thirunallam when she became a powerful queen in later years. The temple is an example of early Chola architecture. Although added to in later eras, it has retained its Chola character. Sembiyan Mahadevi made extensive renovations here in memory of her husband, the king who became an acetic, Gandaraditya Cholan, after his death in the mid 10th century. Present in the 7th century as a brick structure, it was entirely rebuilt by Sembiyan Mahadevi into a granite building. It was reconsecrated in 973. There are a number of valuable inscriptions dated to the periods of Gangaraditya Cholan, Uthama Cholan, Rajaraja Cholan I, Rajendra Cholan I, Rajadhiraja Cholan I, Rajendra Cholan II, Kulothunga Cholan I, Kulothunga Cholan III, Rajaraja Cholan II and Rajaraja Cholan III. These inscriptions describe donations and contributions towards the upkeep of the temple by various benefactors over the centuries. The temple was also extensively renovated by Vijayanagar rulers in the 15th and 16th centuries. The temple is facing west which is unusual. West facing temples are rare. Most temples face east with very few facing other directions. There is no rajagopuram. There is a 3 tier, second level gopuram. There are two prakarams. The square shaped Karuvarai has 4 pillars supporting it, representing the 4 Vedas. It is topped by a beautiful vimanam that is 8 sided and curvilinear and is of an Ashtadwarapala design. It is not part of the initial construction and is a later addition, perhaps installed during Vijayanagar times. The sanctum is occupied by the presiding deity, Lord Umamaheswarar in Sivalingam form. The idol is 4.5 feet tall. On the southern, inner wall of the prakaram, there is a 10th century bas-relef sculpture of Gandaraditya Cholan and Sembiyan Mahadevi with a set of inscriptions below it. They mention that Queen Sembiyan Mahadevi renovated the temple in memory of her husband. The back koshtam has a Lingothbavar flanked by Lord Vishnu and Lord Brahma, representing the trinity and is also unusual. The famous, large Nataraja bronze is housed in a shrine of its own in the prakaram to the left of the sanctum as you face it. It is 8.5 feet tall and 5.5 feet in width. There is a beautiful bronze of Goddess Sivagami beside it. The temple is known for its large collection of exquisite Chola bronzes. The Amman, Angavalanayaki or Mangalanayaki has her own elaborate shrine facing east in the outer prakaram. This is the 151st Paadal Petra Sthalam and the 34th on the south side of the Kaveri River. Thirugnasampanthar and Thirunavukkarasar visited here and rendered Thevaram pathigams. Thirugnanasampanthar extols thus: கல்லால் நிழல்மேய கறைசேர் கண்டாவென் றெல்லா மொழியாலும் இமையோர் தொழுதேத்த வில்லால் அரண்மூன்றும் வெந்து விழவெய்த நல்லான் நமையாள்வான் நல்லம் நகரானே (The celestial beings worship and praise Him in all the languages known, as the one who teaches under the Kallala banyan tree and has a stain on his throat. He burnt and destroyed the 3 fortresses of the Asuras with his bow and arrow, He is good and he rules over us. He dwells here at Nallam) Thevaram 1.085 The sthalavirutchams are the Arasamaram (Peepal tree or Sacred Fig) and the Vilvam. There are two. The Vilvam here strangely has 13 leaves to every stem. Of the four theerthams associated with the temple, the large and beautiful Sakthi Theertham is found just outside the temple complex. The Saneeswarar shrine here is very special and the idol is clothed in white garments and not black as it is customary elsewhere. There are two Brahmotsavams, The Vaikasi Visakam in May/June and the Margazhi Thiruvadhirai in December/January. The Vaikasi Visakam festival is the more important one, when hundreds of devotees from surrounding villages congregate with much fervour. The temple is located about 120 km or 2 hours east of Thiruchirapalli and 150 km or 3 hours south of Pondicherry. It is 22 km or 30 minutes east of Kumbakonam and 30 km or 1 hour southwest of Mayiladuthurai. We visited in June 2025. We were based in Kumbakonam Sources: Dinamalar Temples - Uma Maheswarar Temple, Konerirajapuram N. Chockalingam 1971, Census of India 1961. Volume IX. Part XI -D. Temples of Tamil Nadu: Thanjavur Pages 71-72 Thevaram Shaivam.org Anirudh Kanisetti, Lords of Earth and Sea - A History of the Chola Empire. Pages 43-53 Courtesy Google Maps

ஆபத்சகாயேசுவரர் திருக்கோயில், ஆலங்குடி This is the Guru Sthalam in the Navagraham temple circuit. Guru is the Great Teacher and is Jupiter or Viyalan in Indian astrology. The presiding deity is Lord Sivan as Apathsahayeswarar in Sivalingam form. The Dakshinamurthy shrine here stands for Lord Guru. It is a Paadal Petra Sthalam with dedicated pathigams sung in its praise in the early seventh century by the Saiva Kuravar. There are many legends here describing incidents where Lord Sivan came to the aid of people in distress giving him the name Apathsahayeswarar, the Lord who protects us from danger. In ancient times the site was referred to as Thiruvirumpoolai (திருவிரும்பூளை). It is one of the Pancha Aranya Sthalams that are associated with forests. It is a Parivara Sthalam or satellite temple of the Mahalingeswarar temple at Thiruvidaimaruthur. Aalam means poison in Tamil and Kudi means drink. The Lord here, Aalangudiyan, drank the poison that emanated from churning the Ocean of Milk by the Devas and Asuras and thus saved the universe from destruction. The temple is associated with the Saivite saint Sundarar. Once, when Sundarar was traveling in the area, he was caught in a flood and it is said that Lord Sivan himself came in a boat to rescue him. The Sundarar idol here was once smuggled away by a powerful king. One of the priests retrieved it and was discreetly bringing it back wrapped in a blanket, when a guard accosted him. The priest lied that he was carrying his infant child who had small pox. The guard did not investigate further. To this day the idol bears pockmarks. The temple was originally built by Chola kings. It was later renovated by Nayakkan kings in the 16th century. There are 5 sets of inscriptions from the Chola period mainly dealing with financial transactions of the temple. The temple is owned and administered by the HR and CE Department of the Government of Tamil Nadu these days. At around one to two acres in area, it is a modest sized temple. It has two prakarams and a 5 tier rajagopuram that faces south. There is another 5 tier gopuram at the north entrance. The Amman, Elavar Kuzhali is in the first shrine that you encounter as you enter. There is no dedicated shrine for Lord Guru or Jupiter. The Dakshinamurthy shrine is the Guru sannadhi. There are a number of shrines including a special shrine for Lord Vinayagar, the Kalangamatkatha Vinayagar (கலங்காமற்காத்த விநாயகர்). The Sthala Virutcham is the Poolai tree or the Silk Cotton. Once there was a forest of these trees. Sadly none is left today. There are 15 theerthams associated with the temple. The main ones are the Amirtha Pushkarani inside and the Chakra Pushkarani outside. The major festival is the Brahmotsavam in Chithirai (April/May). It is special to worship here on Thursdays. The temple is celebrated in the 7th century Tamil Saivite canon, the Thevaram. It is the 215th Paadal Petra Sthalam and the 98th on the south side of the Kaveri. Thirugnanasampanthar and Thirunavukkarasar rendered the pathigams here. Gnanasampanthar entreats thus: சீரார் கழலே தொழுவீ ரிதுசெப்பீர் வாரார்முலைமங்கையொடும்முடனாகி ஏரா ரிரும்பூளையிடங் கொண்டஈசன் காரார் கடல்நஞ் சமுதுண்ட கருத்தே (Oh, thee great people who worship here at my Lord's feet, tell me why did my Lord who resides here at beautiful Irumpoolai with the attractive lady Uma, drink the poison that came out of that dark ocean, tell me why) Thevaram 2.036 The temple is located 100 km or 1.5 hours east of Thiruchirapalli and 150 km or 3 hours south of Pondicherry. It is about 20 km or 30 minutes south of Kumbakonam and 40 km or an hour east of Thanjavur. We visited in June 2025. We were based in Kumbakonam. Sources: Dinamalar Temples - Aabathsahayeswarar Temple Alangudi N. Chockalingam 1971, Census of India 1961. Volume IX. Part XI -D. Temples of Tamil Nadu: Thanjavur Pages 256-258 Thevaram Shaivam.org Courtesy Google Maps

சோழநாட்டு நவக்கிரக திருத்தலங்கள் The Navagrahams are 9 celestial entities important in Indian astrology and are venerated in the Hindu belief system. Nava means nine in Sanskrit. Commonly referred to as the nine planets, which the term means in Sanskrit and Tamil, they are not all planets. They include the Sun, the fulcrum of our solar system, the Moon, the Earth's sole satellite, five planets and two points in space that are not physical objects. The five planets are Mars, Mercury, Jupiter, Venus and Saturn. The seven days of the week are named after these 5 planets, the Sun and the Moon in many cultures. They are the visible objects that move independently of the fixed stars in the night sky. In Indian astrology they are known as Suryan (Surya), Chandiran (Chandra), Chevvai (Angakara or Mangala), Budhan, Viazhan (Guru), Velli or Sukkiran (Sukkira) and Sani (Shani) in Tamil with Sanskrit in brackets. The two other entities are not physical bodies but are two points in space. Raahu is the ascending or northern lunar node, the point where the moon's orbit intersects the solar ecliptic on its northern arc. The southern or descending lunar node, or Kethu, is where the moon's orbit coincides with the solar ecliptic on its southern arc. Sometimes referred to as shadow planets, they are linked to the occurrence of eclipses. In ancient Hindu mythology an eclipse was described as a serpent swallowing the Moon or the Sun. As such these two points in space are associated with the divine serpents or cobras Raahu and Kethu respectively. In Indian astrology, the positions of various celestial bodies are believed to be linked to the destiny of all living beings. As such, the movement of these entities vis-à-vis each other often affects the immediate and long term well-being of people, it is believed. The ill effects of these movements of the Navagrahams are often referred as Dhoshams. When astrologers deduce that someone is under the bad influence of a certain celestial entity, they will prescribe a remedial measure. The remedial measures usually involve a certain set of rituals and are often performed at a temple associated with a certain Graham. These prescriptive temples are often referred as Parihara Sthalangal, not to be confused with Parivara Sthalangal. Pariharam means a remedy. Thus various temples came to be associated with various celestial entities. In this context, sets of nine temples have come up in various regions of the Tamil Country and elsewhere called the Navagraha Sthalangal. The temples are ancient in origin and very special in their own right. Their association with individual Grahams are also very old. However the tradition of a pilgrimage to visit the nine temples on a single trip is relatively recent and seems to be a custom popularized in the last two hundred years. The pilgrimage circuit has become quite popular these days. The most well-known set of Navagraham temples is in the Kaveri Delta centred around the sacred city of Kumbakonam in the Chola country. These nine Saivite temples, 8 Sivan temples and one dedicated to Suryan are the focus of this blog post. The others are found in other regions of Tamil Nadu and other states. There is a group around the city of Chennai. There is another couple of sets in the Thirunelvely/Thoothukudi area known as the Navakailayam temples, which are Sivan temples and Nava Thirupathi Temples, which are Vishnu temples. Even within a certain region like the Kaveri Delta, there are often competing sets of Navagraham temples popularized by different astrologers. We will stick with temples of the most accepted pilgrimage circuit. The Navagraham temples in the Kaveri Delta, which are the temples highlighted in this post are found scattered around the Kumbakonam and Mayiladuthurai areas in the Kaveri Delta. They are located around a 70-80 km radius around these two towns which are about 40 km apart. They are Suriyanar Koil which has Lord Suryan or the Sun in the main sanctum, Thingalur, Vaitheeswaran Koil, Thiruvenkadu, Alangudi, Kanjanur, Thirunallar, Thirunageswaram and Keezhaperumpallam. Except for Suriyanar Koil, all the other eight have Lord Sivan in Sivalingam form in the Moolasthanam and the Grahams are in subsidiary shrines. All are ancient temples although some have been extensively renovated in modern times due to their popularity, sometimes obscuring their antiquity. Six of the temples are Paadal Petra Sthalangal. Two are Vaippu Sthalangal. Suriyanar Koil: Called the Sivasuriyaperuman Temple, this temple is dedicated to Lord Suriyan, the Sun and is located quite close to Kumbakonam. Lord Suriyan is the deity in the sanctum sanctorum. Thingalur: The Lord here is known as Kailasanathar and it is the temple associated with Lord Chandran or the Moon. It is a Thevara Vaippu Sthalam, mentioned in the Thevaram without a dedicated pathikam. Vaitheeswaran Koil: This temple associated with Lord Angakaran or Mars, is a Sivan temple and Lord Sivan here is known as Vaitheeswaran or Vaidyanathan. The temple is known for the Naadi Jothidam system of astrology. It is a Paadal Petra Sthalam praised in Thevaram by Thirugnanasambandar and Thirunavukkarasar. Thiruvenkadu: Associated with Lord Budhan or Mercury, this temple is an important one in the Navagraham circuit. Lord Sivan is known as Swetharanyeswarar. Sung in praise by all three of the Moovar, it is a celebrated Paadal Petra Sthalam. Alangudi: Alangudi is where Lord Viyalan or Guru or Jupiter is celebrated. It is close to Kumbakonam. Lord Sivan here is Abathsahayeswarar. This Paadal Petra Sthalam was praised with Thevara Pathigams by Thirunavukkarasar and Thirugnanasampanthar. Kanjanur: The Graham associated with this temple is Lord Sukkiran or Venus. Lord Sivan here is celebrated as Agniswarar. Celebrated by Appar or Thirunavukkarasar with a dedicated pathikam in its praise, this temple is a Paadal Petra Sthalam. Thirunallar: One of the most visited among the Navagraham temples, this is the temple for Lord Sani or Saturn. Due to the perception that to be under the negative influence of Lord Sani can have disastrous consequences, people flock to this temple from many parts. Lord Sivan here is referred to as Dharbaranyeswarar. Praised by all 3 of the Moovar in Thevaram, it is a Paadal Petra Sthalam. Thirunageswaram: Located close to Kumbakonam, this temple is associated with the Graham Lord Raahu. Lord Sivan here is Naganathaswamy. This is an ancient Paadal Petra Sthalam, celebrated with pathikams in the Thevaram by all three of the Moovar. Keezhaperumpallam: This temple is associated with Lord Kethu. Lord Sivan here is also Naganathaswamy. The site finds mention in the Thevaram without a dedicated pathikam and is considered a Thevara Vaippu Sthalam. The best way to visit all nine temples is to spend a few days in the Kumbakonam/ Mayiladuthurai area and visit two or three temples a day which would take 3-4 days to accomplish. You can base yourself in Kumbakonam, Thanjavur, Sirkali or even Tharangambadi. The preferred order is according to the above list. But you would be crisscrossing the area multiple times to achieve that. When short of time and to see all of them in one visit, you might want to cluster them for time efficiency. There is no harm in doing that at all. In which case they could be visited in 2-3 days. You could base yourself in Kumbakonam or a town further east like Tharangambadi or a combination of two towns. It also depends on the kind of accommodation you are are comfortable with. Suggested Itinerary: You will need 2-3 days. We suggest a car and a driver. Base in Kumbakonam initially. Spend the first night there. On Day 1, start with Suriyanar Koil early in the morning. Then visit Kanjanur which is nearby. On the way back to Kumbakonam visit Thirunageswaram. Have lunch at the hotel. In the afternoon start around 3.30 pm and head to Thingalur. Plan to be there around 4 pm and then head to Alangudi to finish the day. On Day 2, start early in the morning and head to Vaitheeswaran Koil. If you are efficient you can do Thiruvenkadu and Keelaperumpallam also that morning. Then you can head back to the hotel or check in at a hotel in the area such as Tharangambadi or Sirkazhi in the afternoon for the 3rd night stay. On the evening of the second day, you can do Thirunallar and Keelaperumpallam if you had missed it in the morning. If you want to pace yourself a bit more unhurriedly, and see a few more temples in the area, you can extend the trip by a day or two. Of course you can change the order of visits to suit your convenience. The temples are located around a 70-80 km radius of Kumbakonam and Mayiladuthurai which are about 40 km from each other. We visited all of them in a single visit in June 2025. We have visited some of them individually multiple times in the past. We were based in Kumbakonam. Sources; TempleNet, The Navagraha Temple Index ஆன்மீகச் சுற்றுலா வழித்துணைவன்- Aanmeega Sutrula Vazhi Thunaivan (Tamil) -Mevani Gopalan, Narmadha Pathipagam 2007 Temples of South India, Ambujam Anantharaman 2006 Courtesy Google Maps

கற்கடேசுவரர் திருக்கோயில், திருந்துதேவன்குடி This ancient Sivan temple is a Paadal Petra Sthalam and is in the Kumbakonam area. It is situated amidst lush green fields in the little hamlet of Thirunthudevankudi. It is a smaller temple. Largely ignored by later Vijayanagar or Nayakkan expansions, it has retained the qualities of a standard Chola temple. The locals call it the Nandu Koil or Nandaankoil. Nandu means a crab in Tamil. Karkada means the same in Sanskrit. Legend says that once a Gandharva or a celestial being was cursed to be born on earth as a crab. This crab worshipped Lord Sivan here to be rid of the curse. Thus the Lord here came to be known as Karkadeswarar, the Lord who was worshipped by the crab. It is also said that once Lord Indran, the king of the Devas, was visiting the temple and saw the crab on the Sivalingam in the Moolasthanam. The crab was carrying a flower to submit to Lord Sivan. Lord Indran was annoyed and tried to strike the crab with his sword. A pore appeared on top of the Sivalingam and the crab hid in there and escaped, but the sword made a mark on the Sivalingam. The hole in which the crab hid and the mark that the sword made are still there. Indran realized his mistake and regretted his arrogance. He asked Lord Sivan for forgiveness. As Lord Indran was taught a lesson and changed his arrogant ways here, the village came to be known as Thirunthudevankudi, the village that corrected a Devan's attitude. There is also a legend about a king who was cured of paralysis when he discovered a hidden Sivalingam buried in the sand here. Lord Sivan and Uma guised as an old couple guided him. He built the temple to show his gratitude. Dhanvantari, the celestial God of Medicine is believed to have visited this temple. Due to this, the vegetation around this temple is believed to have medicinal properties. There is inscriptional evidence that the temple served as a medical centre and dispensary in ancient times. There is also a sculpture of an ancient physician dispensing medication. Another legend says that Lord Rama and Sita on their way back from Lanka, worshipped Lord Sivan here. There is a shrine here for them. As a Paadal Petra Sthalam, it was most likely a brick and mortar structure in the early 7th century. The Cholas built it into a granite structure. There are inscriptions belonging to the times of Chembian Mahadevi, Rajarajan I, Kulothungan I, Vikrama Cholan and Rajadhirajan II. There is an inscription dated 1117 CE that describes the construction of one of the Amman shrines. The temple appears to have been largely ignored during the ensuing Pandiyan, Vijayanagar and Nayakkan times and no inscriptions are found from those times. This has helped preserve the Cholan character of the temple. Most of the structures we see today appear to have been built by Kulothungan I in the late 11th century. At 0.75 acres in area, it is not a big temple. It is an east facing temple with two Amman shrines. It has two prakarams. Originally there appears to have been only one prakaram with the second prakaram of recent origin. The 3 tier rajagopuram is also a recent addition, it looks like. The temple originally only had a mottai gopuram. The vimanam over the sanctum sanctorum is built entirely of granite stone including the kalasam or finial. In later temples the vimanam is a brick and mortar structure and the kalasam is usually made of metal. The vimanam is not adorned with multiple stucco figurines like later vimanams, but looks plain yet elegant. There is no Navagraha shrine here attesting to the great antiquity of the temple. The practice of Navagraha worship is more recent. This is the 96th Paadal Petra Sthalam and the 42nd on the northern bank of the Kaveri. Thirugnanasambandar rendered the pathigam. Appar mentions it by name in two of his compositions but did not dedicate a pathigam to it. Sampandar sings thus: மருந்துவேண் டில்லிவை மந்திரங் கள்ளிவை புரிந்துகேட் கப்படும் புண்ணியங் கள்ளிவை திருந்துதே வன்குடித் தேவர்தே வெய்திய அருந்தவத் தோர்தொழும் அடிகள்வே டங்களே. Thevaram 3.025 (You do not need medicine to cure your illnesses, you experience a magical feeling, you get blessings that are thoughtfully wished for, when you witness the disposition and devotion of the ardent worshippers of the Lord at Thirunthudevankudi) The sthalavirutcham is the Nangai tree. The main theertham is known as the Navapashana Theertham. The major festivals are Mahasivarathri in February/March and Thirukarthigai in November/December. The Utsavar is Somaskandar. The temple is now administered by the HR and CE. The temple is located 100 km or 2 hours east of Thiruchirapalli and 130 km or 2.5 hours south of Pondicherry. It is 10 km or 20 mins northeast of Kumbakonam. We visited in June 2025. We were based in Kumbakonam. Dinamalar Temples - Karkadeswarar Temple N. Chockalingam 1971, Census of India 1961. Volume IX. Part XI -D. Temples of Tamil Nadu: Thanjavur Pages 168-69 Thevaram - 3rd Thirumurai Courtesy Google Maps

வீற்றிருந்த பெருமாள் திருக்கோயில், வேப்பத்தூர் Here in the Chola heartland by the Kaveri river near Kumbakonam, lies this little known but historically very significant Vishnu temple. Overgrown with weeds and shrubs and partially hidden but towering above the wild vegetation, is this rare and remarkable relic of a once great temple. Today it lies in ruins, neglected, unknown to the general public and in great danger of complete destruction. It is one of only two existing ruins that give us an idea about temple building in the pre-Pallava era. A ruined brick temple, built on top of an older brick temple, it gives us an idea of how temples must have looked like before the Pallava and Chola kings started building and rebuilding temples in stone. The other pre-Pallava temple ruin is at Saluvankuppam near Mahabalipuram close to Chennai. This was uncovered by the 2004 Tsunami and only the brick foundations of the ancient Murugan remain there. Here at Veppathur elements of the older brick structure are evident below the later brick temple. "Veetriruntha" means "seated" in Tamil. This is a temple for Lord Vishnu or Perumal in the sitting posture. It is believed that the original idol was a stucco figure that was replaced by a stone idol in Cholan times. The temple has fallen into disuse over the last 200 years and the idol has been brought down and installed in a small shrine at the base of the temple about a hundred years ago. There is a once daily pooja and not many people come here. It is not clear why the temple became inactive. It looks like the temple lost its wealth after royal patronage disappeared during colonial times. There is also some evidence that there was an educational institution here in ancient times. In some places it is also listed as one of the 108 Abhimana Kshetrams of Lord Vishnu that are very important Vaishnavite temples other than the 108 Divya Desams. This is doubtful as it does not attract the attention a religiously important temple usually would. Today the temple is under the control of the HR and CE department of the Government of Tamil Nadu. During the Pallava era and the subsequent Chola period, many older temples built of brick and wood were rebuilt in stone, This temple appears to have been rebuilt in brick during Pallava times and the Cholans have embellished it further. But curiously, it was not rebuilt in granite as many other temples in the area were. The ruins give us a peek into the building materials and techniques used in those times. The Nayakkans also have maintained it. There are three layers of murals on its walls. A Pallava layer, a Cholan layer and a Vijayanagar layer distinguished by the paint and colors used in each respective era. This Is the only temple where murals and frescoes from three different dynasties are represented albeit in poor shape today. The older temple is dated to the mid sixth century. Some sources claim that it was built in the early part of the first millenium. The temple built on top of the older temple is believed to have been built by the Pallava king, Nandivarman III around 850 CE. The Chola frescoes painted over the Pallava murals belong to the time of Rajarajan I. The granite idols were also consecrated during his reign. The Pallava Murals were commissioned by Nandivarman III, Around 1520 the Vijayanagar emperor Krishnadevaraya was responsible for the last layer of murals. There are no inscriptions. perhaps because of the paucity of granite stone structures, making it difficult to date the temple accurately. Legend says that Lord Rama during his quest to find Sita came here in a dejected state and was consoled by the goddess here in two forms Neeladevi and Bhoomadevi. Thus the Veetrirundha Perumal has two consorts here. The sitting posture was also unusual for that time period that it was built and may have been a pioneering effort. What remains of the temple is a tall 90 foot high pyramidal vimanam. It has 3 levels and 5 tiers. There is no idol in the sanctum. The ground floor houses the murals and frescoes. The structure is built almost entirely of brick. The most ancient part from the original temple is seen at the base. The Pallava brick temple is seen above that. Some of the brickwork is from recent renovation efforts. A few years ago, a non-profit organisation called REACH (Rural Education and Conservation of Heritage) obtained permission from the Government of Tamil Nadu to undertake restoration work at this temple. REACH is a well-respected voluntary organization led by the eminent ex-ASI archeologist Dr. T. Satyamurthy. The effort seems stalled at this time. The REACH website still lists the project as active. The remnants of the scaffolding seen is from that effort. So is the top part of the vimanam. The temple was in much worse state prior to the REACH project. As this is not a revenue generating temple, the current custodian, the HR and CE Department of the State Government, does not seem interested in its proper maintenance. Due to various bureaucratic hurdles and rules, it is not administered by the ASI as it should be. Given the immense archeological and historical importance, it must be taken care of by a responsible government authority. The ASI is the only organization that likely has the resources to do it, although it seems a bit stretched currently as it has a vast number of sites under its jurisdiction. It is located 100 km or 2 hours east of Thiruchirapalli and 150 kms or 2.5 hours south of Pondicherry. It is about 10 km or 20 minutes east of Kumbakonam in a rural setting. We visited in June 2025. We were based in Kumbakonam. Sources: Much more than Stone. S Sivakumar and Dr, T Satyamurty The Hindu. August 13, 2010. Neglect causes ruin of murals TS Subramanian The Hindu. November 28, 2021 *There is a paucity of scholarly articles Courtesy Google Maps

காரணீசுவரர் திருக்கோயில், சைதாப்பேட்டை, சென்னை An ancient Sivan temple in the Saidapet area of Chennai, this is an example of how an important Sivan temple has survived and thrived in the urban landscape. Although the temple is old, it has adapted to its surroundings and is a spiritual oasis in an otherwise busy part of town. It has retained some of the charm of an old temple but has been renovated over time and many of the structures seem recent. One of the 9 Navagraham Temples around Chennai or Thondai Mandalam, it is associated with Lord Budhan or Mercury. As a Sivan temple, the presiding deity is Lord Sivan as Karaneeswarar manifesting as a Sivalingam in the sanctum sanctorum. The Goddess is known as Swarnambigai or Sornambigai. Legend says that Lord Indra once lost the divine and benevolent cow Kamadhenu and regained her here after constructing a temple to Lord Sivan. He made a meadow here for which he created rain and rain clouds are called "Kar" in Tamil. A chart called the Karaneeswarar Numerological Formula, used in astrology is said to have originated here. The antiquity of the temple is unclear. The style of the architecture suggests that it has been rebuilt in the 1800s. Inscriptions indicate that the rajagopuram was rebuilt in the late 1930s. There is an inscription from 1887, on the southern wall of the inner prakaram, that says that one Subbaraya Mudaliar donated his house to the temple. The sanctum faces south with a beautiful seven tiered rajagopuram fronting onto a very busy street, The rajagopuram faces south. The gopuram is richly adorned with fine, colourful stucco images. The shrine for the goddess is next to the main sanctum for Lord Sivan. There are prakarams with multiple sub shrines. There is a beautiful tank or theertham just outside of the temple to the west. It is called the Gopati Saras. The temple has most of the features of a typical temple including a Nandavanam or garden. The Aaala Maram or Banyan tree is the sthalavirutcham. The temple is frequented by devotees from the neighbourhood and from other parts of the city. It can be crowded on pradosham days that occurs twice a month. The 10 day brahmotsavam occurs annually in the Tamil month of Chithirai (April/May). The temple is administered by HR and CE Department of the Government of Tamil Nadu. Although it may not be famous, it is a nice temple for people to visit on a quiet day. It is a spiritual sanctuary in a busy city. The temple is located in the Saidapet area of Chennai. We visited in June 2025. We were based in Chennai. Source: The Hindu Post, Karaneeswarar Temple, Saidapet, Chennai January 3, 2025. Courtesy Google Maps

பாடல்பெற்ற தலங்கள் "Paadal" means song in Tamil. "Petra" means received. "Sthalam" is from Sanskrit meaning temple. The phrase literally means "temples that have received songs". These are 276 Sivan temples that have dedicated pathigams in the Tamil devotional hymns the Thevaram. The Thevaram hymns were composed in the 7th to 8th centuries by the Moovar or "the three", Thirugnanasampanthar or Sampanthar, Thirunavukkarasar or Appar and Sundaramurthynayanar or Sundarar. These three belong to a group of saints, 63 in all, who revived Saivite Hinduism in the Tamil country from the 6th to the 10th centuries. The songs, hymns or poems composed by the Moovar are in sets of 10 stanzas (some have 11 stanzas) and are called pathigams. The Thevaram songs constitute the first 7 Thirumurai of the 12 Panniru Thirumurai, the 12 divine works that together comprise the Tamil Saivite canon. They are the basis of Tamil Saivite devotion and philosophy. "Saivite" stands for the belief that Lord Sivan is the Supreme God. The first 3 Thirumurai were composed by the boy-saint Sampanthar. They are purely devotional for the most part and are outpourings of intense love for Lord Sivan. As a group they are referred to as the Thirukadaikaapu. The next three were sung by Appar. They are referred to as the Thevaram. The 5th is the Thirukurunthogai and the 6th is the Thiruthandagam. Sundarar composed the 7th Thirumurai, which is usually referred to as the Thirupaattu. If Sampanthar exhibited pure devotion, Appar's verses are sometimes more philosophical, reflecting his maturity in age when he composed these songs. Sundarar on the other hand looked at the Lord as his friend and his songs sometimes take on the tone of a friendly banter. As they are from a century later than the earlier works, the language is sometimes easier to understand. Sundarar also documents some important historical and descriptive clues in his hymns. Each of the first seven Thirumurai contain about 100 pathigams each for a total of 796 compositions. Sampanthar composed 383, Appar sang 313 and 100 were by Sundarar. Some temples have multiple songs from the same Nayanar while others have songs from all three. At the beginning of the 7th century, the Tamil Country in South India was dominated by Buddhism and Jainism. The majority of the population seems to have subscribed to these two religions. The kings were mostly converted. The Pallava and Pandyan kings. the two most powerful monarchs of the time were both Jain. The 3 Nayanmar criss crossed the land accompanied by small bands of followers, singing in praise of Lord Sivan at various temples. They reopened old temples. cleaned and renovated them. They debated Jain and Buddhist monks on philosophy and theology. They reconverted kings and other powerful segments of society rapidly. So much so, that by the 9th century Tamil Saivite Hinduism became the dominant faith. The movement they launched came to be known as the Bhakti Movement. The Thevaram hymns that the Moovar sang were lost for several decades only to be rediscovered in the late 10th or early 11th centuries by the erudite Tamil Saivite scholar Nambiandar Nambi and Rajarajan I, the great Chola emperor. The palm leaf manuscripts were found locked up in a backroom in the Chidambaram temple complex where they had partially decayed and were eaten by termites. It is believed that a large number were lost forever. Some others were discovered in later centuries. Some were found in temples as inscriptions. Hence the list has grown even in modern times and now stands at 276. Of the 276 Paadal Petra Sthalams, the vast majority are in Tamil Nadu. Most are clustered along the River Kaveri. There are 129 south of the river and 63 north of it for a total of 192 in the traditional Chola country. 32 are located in Thondai Nadu, the traditional Pallava territory around Chennai and Kanchipuram. There are 22 in Nadu Nadu around Pondicherry, Villupuram and Cuddalore. There are 7 in the Kongu Nadu, stretching from Coimbatore to Salem to the east. The Pandya Nadu centred around Madurai has 14 Paadal Petra Sthalams. While most of these are in Tamil Nadu itself, 5 are in the Union Territory of Puducherry, 4 in Karaikal and one close to the city of Pondicherry. Two are in Sri Lanka, Thirukoneswaram and Thiruketheeswaram. One is in Kerala at Thiruvanchikulam. The famous Sivasthalam of Mahabaleshwar at Gokarna in Karnataka is one. There are two in Andhra Pradesh at Srikalahasti and Srisailam. Two are in North India, in Uttarakhand. They are Kedarnath and Gaurikund nearby. In Nepal there is one, the Pashupatinath temple in Kathmandu. Mount Kailash, the holy mountain and abode of Lord Sivan in the Himalayas in Tibet in present day China is considered one of the Paadal Petra Sthalams. Chidambaram is considered the most important Paadal Petra Sthalam. Interactive Map of the Paadal Petra Sthalams Courtesy Google Maps Sources: Panniru Thirumurai, R . Letchmanan Sakunthala Publications 2017 (Tamil) Templenet website Ancient Temples of Tamil Nadu - blog - hiramprakash

The temples of Tamil Nadu and Pondicherry are numerous. They vary according to their antiquity, traditions, regions where they are found and styles. Some are ancient and some are of recent construction. Some are active and some are not. Some are well known and others are not. How does someone who has very little knowledge, experience at least some of these temples when there are such a bewildering number to choose from? The earliest existent temples are around 1500 years or older. Some temples have been constructed on the sites of older places of worship and as such the actual sites are older than the current structures. So one approach would be to concentrate on the antiquity of the temples. Here too it becomes complicated because many temples were not entirely built in a certain era or period in history. Their construction spans multiple centuries. They were built upon by different dynasties that ruled this land. So these temples are the end result of about 1500 years of constant renewal, renovation and addition. Some other temples were built in a certain, single era by a single king or dynasty and have remained more or less untouched since. Most temples are active temples and are places of current worship. People who visit these temples should take care to be respectful and not offend people who worship at these temples. Having said, that most Hindu temples are very tolerant and welcoming places, although some temples have areas that are restricted to Hindus only. Most older, active temples are owned and operated by the government. Initially independent institutions, they were, except for a very few, taken over by the government in the 1920s. Today they are administered by the Hindu Religious and Charitable Endowments Department of the Government of Tamil Nadu. Other temples, which are not active, are historical monuments and are administered by the Archeological Survey of India (ASI), which is a an agency of the Indian Central Government while a few are managed by the Archeological Department of the Tamil Nadu Government. Access to these sites are generally less restrictive. Some have paid admission while others are free. Temples can also be classified according to popularity and fame. If you type in "Temples of Tamil Nadu" or " Best Temples of Tamil Nadu" or some such entry into a Google search you will end up with about 30 to 40 temples. These are but a handful of the temples in existence. They are well known because they are large and beautiful temples. To the faithful, they are also special due to their reputation as very sacred places of worship. It is difficult to define the line between well known and lesser known temples as it depends on the knowledge and experience of the person making these definitions. Temples can be classified according to the main deity in the temple. There are temples dedicated to Shiva, Vishnu, Shakthy, Murugan and Ganesha. The majority of the temples are either Saivite (Siva is the primary deity) or Vaishnavite (the primary deity is Vishnu). Numerous other temples are dedicated to Murugan, frequently identified as the Tamil god. There also Jain temples which are mostly inactive. The temples can be classified according to literary mention too. There are about 276 temples that are dedicated in the 7th to 9th century Saivite canonical work the Thevaram. These are called the Paadal Petra Sthalams. These sites can be safely dated to that period. The vast majority of them are in Tamil Nadu. There are another 150 or so sites that are casually mentioned in the Thevaram and are called Thevara Vaippu Sthalams. The most important Vishnu temples are known as the Divya Desams. They find mention in the Vaisnavite Tamil canonical work the Naalaira Divya Prabantham. They are 108 in number and most of them are in Tamil Nadu. Then there are the Arupadai Veedu or the 6 abodes of Murugan. There are other groupings according to their importance. We will explore these further on. Tamil Nadu is a big state and has many regions. In ancient times these regions were different kingdoms. As such the temples can be classified according to region also. The very south including the area around Madurai and further south is Pandian country. To the northeast of it and with the delta of the River Kaveri as its centre, including the ancient city of Thanjavur, is the Chola country. Further north along the coast the area around the current state capital of Chennai is known as Thondai Nadu. To the west, closer to the Western Ghats is the Kongu. Then there are areas like Nadunadu or middle country sandwiched between the Thondai and the Chola lands. Pondicherry is in the Nadu Nadu. So there are many ways to approach the temples of Tamil Nadu and explore and experience them. Nobody can expect to see them all in their life times. So it is important to pick some and visit them to learn about a culture that has existed for millennia. The cultural treasures including the sculpture and architecture are fabulous. They are spiritual places to visit and be blessed.