The temples of Tamil Nadu and Pondicherry are not only structures with beautiful architecture and art, but are also part of a living culture that is hundreds of years old. Nowhere is this more evident than in the many temple festivals that dot the temple calendars across the region. Colorful and full of energy, these unique events are outpourings of devotion to the deity. They bring alive centuries-old traditions in dance, music, drama and various performing arts. In Tamil they are called Utsavam (உற்சவம்) or Thiruvizha (திருவிழா). These are social, congregational events that bring together the whole community to worship with much fanfare. Loud and energetic, they involve decorating the temple and performing special poojas. Devotional music is played loudly from the temple. Various artists of the performing arts like drummers, singers, nadaswaram artists, dancers etc. perform at the temple. Some rare musical instruments like the Kombu, a horn-like instrument are brought out. Conches are blown. Bells are rung. Temporary stages are set up outside the temple where plays and dramas about the temple history and the epics are enacted. Traditional dance-dramas like Naattukoothu are performed. Storytellers enthrall the public with witty stories about the deities. Debates are held. The Villu Paattu, a traditional musical storytelling with a bow held across the stage is a common feature. The deities are often taken out in procession. In many temples, the deities come out onto the streets. In some temples the procession is restricted to the inner or outer prakarams while at others the deities go out to the streets and sometimes take a tour around town. In some temples the deity is taken for a dip in the sacred water bodies, the theerthams. Sometimes the deities are carried on the shoulders of devotees on palanquins while at other times they are placed on elaborate chariots or "Ther" (தேர்) and pulled along their route. These chariots come in various sizes and shapes, from small vehicles in village temples to massive ones like the 96 foot tall, 250 ton one at the Thiruvarur, which is the largest Ther in Tamil Nadu. Long, massive ropes are used to pull the chariot and to lay a hand on the ropes is believed to bring a lot of blessings. They run on large wooden wheels that are skillfully maneuvered along narrow winding streets backed by generations of experience. Most temples have special metal idols of bronze or panchaloha called the Utsavamoorthy, which are mobile statuettes and used for the processions. Often the deities are placed on their traditional mounts such as the peacock for Lord Murugan, Rishabam for Lord Sivan and Garuda for Lord Vishnu. The processions, called Ula (உலா) often resemble a parade and feature groups of performers ahead and behind the deity. Groups of singers sing the sacred hymns. and join the parade. Some dance on the streets. People line the streets and set up special altars in front of their homes and businesses to pay homage to the deity on parade. They light lamps at their doors and decorate their courtyards with kolams. The vehicle, quite often a chariot stops at various points along the way for people to get blessed. Fireworks are common. Some devotees perform special acts of piety and devotion during the festivals. Carrying the Kavadi is common practice, especially in Murugan temples. The Kavadi is a structure made mostly of wood and shaped like a palanquin and carried on a devotee's shoulders. Often heavy, they come in several sizes according to the person's ability. There are some extreme acts like piercing the cheeks and tongue with a sharp, small spear to the Thoongu Kavadi, where the devotee hangs from metal hooks pierced through their back muscles and suspended while taken in procession on a moving vehicle. Some roll on the ground and circumambulate the temple thus. Some temples have fire walking rituals where people walk on hot embers with bare feet. The more extreme forms of devotion are less common these days. Many people fast for various durations. It is called Viradham. The temple surroundings attract a large number of devotees and others who come to take in the festivities. Vendors of various products set up their stalls and do brisk business. From trinkets to clothes to pots and pans every kind of ware is bought and sold. The temple surroundings take up a fair-like atmosphere, Buskers or street performers of various talents ply their trade. It brings entertainment and a fun element to an otherwise sacred event. In remote villages, it was the primary form of entertainment for young people before the advent of movies and television. Some temples have multiple festivals in a year. Some have one primary one called the Brahmotsavam held once a year coinciding with an auspicious day in a certain month. Some temples sadly have given up on festivals altogether, mostly due to lack of funds. Some festivals are short and last a few days, while others can go for more than 10 days. Then there is the Kumbabishekam or Kudamulukku festival every 12 years ideally, when the temple is renovated, repainted and a grand festival of consecration is held. Large scaffoldings are built and abhishekams or ritual bathing of the Kalasams on top of the vimanams and gopurams are performed. Festivals are joyous and entertaining events in a temple's calendar and many people throng to these. It is an experience most people treasure from multiple perspectives. Those who are interested should look at the calendars of individual temples and plan their trips accordingly. The festivals are by and large safe from a crowd control point of view and mishaps like stampedes are extremely rare. Due to the large crowds and lack of infrastructure and staffing at many temples. they can sometimes get messy from a public hygiene perspective with widespread littering etc. Things are certainly getting better and should improve further. While festivals can be extremely positive experiences for some people, for others who want to experience temples in peace and quiet, they might be too disruptive. Those who want to take in the art and architecture at a more leisurely pace might want to avoid festival times. Some of the most famous temple festivals are the Chithirai festival in Madurai in April/May, the Karthigai festival at Thiruvannamalai in November/December and the Thiruvarur Chariot Festival or Aazhi Ther at Thiruvarur in March/ April among others., Festivals are integral to temple culture in Tamil Nadu and Pondicherry. From preserving traditional arts to reaffirming people's belief systems, they are important events in the temple calendar. To attend one could be a great experience for many. With thoughtful planning a festival can be experienced in an enjoyable and meaningful manner. Sources: Branfoot, C. (2020). Power, Processions and the Festival Architecture of the Tamil temple. In H. Albery, J.-U. Hartmann, & H. Prabha Ray (Eds.), Power, Presence and Space: South Asian Rituals in Archaeological Context (pp. 164-187). Routledge Orr, Leslie C Processions in the Medieval South Indian Temple: Sociology, sovereignty and soteriology p. 437-470 Michell, George. Temple Towns of Tamil Nadu , Marg Publications 1993 Mrs. S. Nandhini, & Dr. N. Subha Nanthini. (2023). Festivals of Tamil Nadu: Traditions, Celebrations, and Cultural Significance. Educational Administration: Theory and Practice, 29(4), 4838–4841.

பஞ்ச பூத தலங்கள் There are five important and ancient Sivan temples that are collectively referred to as the Pancha Bootha Sthalams. Pancha means five and bootha stands for the elements. They each venerate Lord Siva as a manifestation of the five elements of nature: Earth, Fire, Water, Air and Ether or Sky. These are very ancient temples and all are Paadal Petra Sthalams. They have been praised by the Tamil Saivite saints in the Thevaram and thus they have existed at least since the 7th century. They are likely much older. Every dynasty that has ruled the Tamil lands has contributed immensely to these temples. They are vast temples with a large number of exquisite sculptures, inscriptions and tall and intricate gopurams. They are important pilgrimage sites for Saivite Hindus and draw large crowds during festivals and special days. Four of the temples are located in present day Tamil Nadu and one in Andhra Pradesh just across the border from Tamil Nadu. The Chidambaram Nataraja Temple: Also known as the Thillai Nataraja Temple, this temple venerates the Sky or Ether. It is the holiest Sivan temple in the Tamil Thirumurai or Holy Canon of devotional texts. In many instances it is referred to simply as the Koil (temple) signifying its great importance. Here the Lord is celebrated in his formless state as emptiness instead of a lingam. The Chidambara Rahasiyam (the secret of Chidambaram) is an empty room in the sanctum sanctorum and symbolizes the belief that the Lord has no form and it is we who imagine him in various forms. Here the Lord is also venerated as Nataraja, the Lord of the Cosmic Dance. The familiar form of Lord Nataraja is consecrated here. He performs the Ananda Thandavam (the Dance of Bliss) here. The temple is quite ancient and its origins are obscure. It was present in the 6th century, but the present structures date back to the 9th century. The Chola emperors were very fond of this temple and the Nataraja here was their Kuladheivam (clan deity). At 40 acres in area, it is a large temple complex and is one of the largest in India. The Annamalaiyar Temple at Thiruvannamalai : This temple celebrates Fire. It draws large numbers of people for its spiritual significance. It has attracted ascetics in search of spiritual meaning from time immemorial. The Lord manifests as the Agnilingam here. Many legends are attributed to this site including the one about the time the Lord bade Lord Brahma and Lord Vishnu to find the top and bottom of the pillar of fire he manifested as here at this much venerated site. Built beside the holy Annamalai hill, it is again one of the oldest temples in Tamil Nadu. Contributions to its construction have been made by various dynasties over the centuries including the Cholas. The Hoysalas are credited with later construction. It has impressive, tall gopurams on all four cardinal directions. The East gopuram, at 217 feet is one of the tallest in India. At 24 acres the temple is one of the largest active temples dedicated to Lord Shiva. Every Pournami (full moon day) thousands gather here to circumambulate the holy hill in a 14 km pathway known as the Girivalam. The Jambukeswarar Temple at Thiruvanaikaval: This temple is for Water. Situated on the island of Srirangam, near the very famous Ranganathar temple, it is in Trichy or Thiruchirapalli in Tamil Nadu. Again its antiquity is difficult to ascertain. It is a very ancient temple and is believed to have existed for at least 1800 years. Legend says that the Sangam era Chola king Kochengannan built it. It is celebrated in the Thevaram and thus has been here since the early 7th century at least. The cholas and later dynasties including the Hoysalas have contributed much to this temple. The Lord here is venerated as the Appulingam. The lingam is bathed in a stream of water that never dries up. The sculptures here are well known for their lifelike perfection. Spread over 18 acres it is again a vast temple with multiple prakarams and is one of the largest Sivan temples. The Ekambareswarar Temple at Kanchipuram: Here the Earth is venerated. This ancient temple is in the heart of historic Kanchipuram. Once the capital city of the Pallava emperors, the historic city of Kanchipuram is home to many important temples. The Ekambareswarar is one of the most ancient and important temples in Kanchipuram. Legend says that Goddess Parvathi herself consecrated the lingam here made of sand near a mango tree. The lingam is known as the Prithvilingam. Only jasmine oil is used to do Abishekam here and not water to preserve the lingam and prevent erosion. The temple has been recorded to have existed as far back as the early 7th century but is likely older. It is 18 acres in area and is one of the largest Sivan temples. The mango tree here which is the Sthala virutcham is believed to be 3000 years old. The 190 feet high Rajagopuram is one of the tallest in India. The Kalahasteeswarar Temple at Srikalahasti: Here the Lord is celebrated as the Wind or Air. This ancient temple is situated on the Swarnamukhi River in Andhra Pradesh just across from the northern border of Tamil Nadu and is quite close to Chennai. Although it is now in Andhra Pradesh in modern day India, it was likely at the northern border of the traditional Tamil Country. The initial construction is believed to have started in the 5th century. Rajendra Chola I renovated the temple in the 11th century and many other Chola kings have contributed to its construction. The beautiful 120 feet rajagopuram was built by the Vijayanagara emperor Krishnadevaraya in 1512. The rajagopuram collapsed in 2010 as it was destabilized by urban expansion around it. It has been rebuilt now. The legend of Kannappa Nayanar, the tribal devotee of Lord Siva who was willing to donate his eyes to the Lord, is connected to this site. The Lord manifests here as the Vayulingam. It is considered a Rahu-Kethu Parikarasthalam. Courtesy Google Maps Access: The Chidambaram Nataraja Temple is best accessed from Pondicherry. Although there are local accommodation choices, Pondicherry offers a wider variety of hotel choices. The drive is about an hour in good traffic. As it is a large temple, temple goers should budget at least an hour or two depending on their interests. As such it is a half day trip. If you leave in the morning you can be back in Pondicherry for lunch, There is some accommodation in Thiruvannamalai but Pondicherry might also be an option. The drive is about 2 hours. So it is more of a day trip. For the Thiruvanaikaval Temple the best place to stay is Trichy or Thiruchirapalli. There are plenty of quality accommodation options. The Ekambareswarar is in Kanchipuram and there are good accommodation choices in Kanchipuram itself. If traveling from Chennai the drive is around 1.5 hours in good traffic. As there are other important temples in Kanchipuram to visit, it is at least a day trip. The Srikalahasti temple can be accessed from Chennai. It is a 2-hour drive and the visit will likely need a day to accomplish. As the temple can be very busy with long lines, adequate time should be allotted. You should set aside at least two hours for the temple visit itself.

மலைக்கோட்டை குடவரைக்கயில்கள், திருச்சிராப்பள்ளி The active temples of the Rockfort complex in Thiruchirapalli (Trichy) are well known. Thousands visit them every day. But there are two cave shrines here dating back to the 7th century that are rarely visited and their location and significance are not known to many. One is known as the Upper Cave and is in plain sight but closed to the public most of the time. The other is known as the Lower Cave and is a bit harder to find as its access is hidden. These are inactive or dead temples administered by the ASI. Aesthetically and historically, the Upper Cave is thought to be the more important monument here. The Upper Cave Temple: This ancient cave temple is located just above the Thayumanavar temple on the way to the Uchipillayar Temple. As you ascend the flight of steps towards the summit, it is to the left set into the wall. It is usually closed by blue grill doors. Also known as the Lalitankura Pallava Griham or Lalitankura Pallaveswaram, inscriptions here clearly attribute this temple to the Pallava king, Mahendravaram I (600-630 CE). Lalitankura ("the Handsome One") is one of his many titles. There are many inscriptions, one of which is a Sanskrit poem written in Grantha on one of the columns that is believed to be a composition by the king himself. He was a great poet and lover of the arts. The cave is excavated midway up the hill and faces the Kaveri River to the north of it. It has an entrance that is supported by four pillars or columns and two pilasters at either end. There is an inner set of the same kind of columns and pilasters enclosing a mandapa. The pillars or columns here are of classic Mahendravarman type with cubical bases and top parts with an octagonal "kattu" in the middle. They have the signature lotus motifs. Inside there is an east-facing sanctum flanked by classic Mahendravarman era Dvarapalakars. The sanctum is devoid of a deity. It likely housed a Sivalingam. The western wall has a bas-relief of Lord Sivan as Gangadharan (கங்காதரன்) or " bearer of the Ganga" sculpted into it. It is believed to be one of the finest depictions of it kind from that era and was carved into the living rock towards the end of Mahendravarman's rule. Symbolically the Gangadhara sculpture might depict the Pallava conquest of the important Kaveri region. In that time, the plains below would have been peaceful and sparsely populated. Today a bustling, crowded city of more than a million people sprawls at the base. The cave signifies the furthest south that the Pallavas ruled directly. It is historically significant for this reason. There are monuments further south that Pallava vassals built. Being at the centre of a strategic fortress, it has seen its share of conflict over the ages and resulting damage. The cave temple is closed to the general public by the ASI. This is understandable given the ugly habit of many people to vandalise important heritage sites by etching their names and initials onto these monuments. As this is located in a high traffic area, it is especially vulnerable. You can enter only by special permission or by chance if ASI staff are present at that time. They are rumored to visit about twice a week. This is unfortunate as it denies the responsible general public the opportunity to visit a very important historical monument. The better solution would be to ticket the monument and employ a security guard to protect it from vandals. The Lower Cave Temple: This cave is at the base of the Rockfort complex. It appears to have been built a few decades after the Upper cave. It is located to the left of the main entrance. The entrance to the cave temple is not well marked and somewhat difficult to find. It is believed to be a Pallava temple built during the reign of Narasimhavarman I or Mamallan, son and successor of Mahendravarman I. The signboard put up by the ASI describes it as such. Some historians dispute that and claim that it was likely built by contemporary or later Pandiyan kings. There is not enough inscriptional evidence to settle the disagreement. The cave has an entrance adorned by four pillars and two pilasters at either end with another set further inside enclosing a long mandapam. There are two sanctums at either end. One likely housed a Sivalingam that is missing. The other has a relief of Lord Vishnu sculpted onto the wall. There are five niches on the back wall. From left to right as you face them, the niches contain figures of Lord Ganesha, Lord Surya, Lord Brahma, Lord Subramanya and Goddess Durga as Kotravai, the Goddess of War. The art here is not believed to be as refined and of high quality compared to other sculptures of the same era. Some are not complete and others have sustained damage from the ravages of nature and human destruction. They are still beautiful. This cave temple is reached from the Anai or Yanai Pathai or Elephant Way, a narrow lane running at the base of the Rockfort. If you enter from the main entrance and go past the Manikka Vinayagar temple (you might have to carry your footwear in your hands), you will come across the Yanai Pathai before crossing to the entrance of the steps leading up to the Thayumanavar. You turn left at the Yanai Pathai and walk about 200 metres. The temple is located at the end of a small alley to your right leading towards the base of the hill. It is not well marked. There is a nondescript sign on the side of the street that says ASI. You might miss it. You have to ask someone where the Kudavarai Koil is located and they will show you. At the end of the alley on your left, there is large open space protected by a fence and a gate. If you are in an autorickshaw or small car you may be able to reach the entrance of the alley directly by coming up the Yanai Pathai. The temple opens at around 9 am and is open all day. There were no staff when we visited mid morning and the site is not ticketed. The place was deserted with no people at all except for two kids playing cricket in the courtyard. The Rockfort complex is in the heart of the city of Thiruchirapalli or Trichy. Thiruchirapalli is 332 km to the southwest of Chennai and is well connected by modern highways, rail and air. It has an international airport. We visited in August 2026. We were based in Thiruchirapalli. Extenal links: Courtesy Youtube and V. Sriram (Historian)- https://youtu.be/YT0iPx409Sg?si=jJgdREOKH1wPdx1l Sources: Subramanian Swaminathan - Lalitankura Pallava Griham, A neglected Pallava treasure on Tiruchirappalli Rockfort Indian-Heritage.org Krishnakumar T.K Pallava Cave Temples of Trichy - Indian Columbus Courtesy Google Maps

அரங்கநாதர் திருக்கோயில், ஸ்ரீரங்கம் அல்லது திருவரங்கம் The Ranganathaswamy temple at Srirangam is an ancient and massive temple that is perhaps the most important shrine to Lord Vishnu in Tamil Nadu. It is a very large complex and likely the largest functioning Hindu temple anywhere in the world. The temple is situated on the island of Srirangam, sandwiched between the Kaveri and the Kollidam downstream of their bifurcation. It is close to Thiruchirapalli. Its lofty gopurams are visible for miles around. It is one of the foremost Divya Desam temples. An entire town with permanent dwellings and businesses is enclosed within its premises. The great Alvar woman saint Andal disappeared into the sanctum here according to legend. There is a shrine for her in one of the prakarams. The 11th-century philosopher and saint Ramanujar died here, and his body is preserved in a sitting posture and venerated in a special shrine in the fourth prakaram. The temple is one of the eight Suyambu Shetrams of Lord Vishnu where the idol is self-manifested. Just as the term Koil, meaning "temple," signifies Chidambaram in the Saivite tradition, in the Vaishnavite tradition it stands for Srirangam, emphasizing the great importance of the temple in Tamil Vaishnavism. It is one of the five pancharanga sthalams where Lord Vishnu blesses his devotees in a reclining form. The origins of this great temple are obscure. Legends say that the idol of Ranganathar was given to Vibishanan at the coronation of Lord Rama at Ayodhya. Despite the decree that it should not be put down before reaching its final destination on the island of Lanka, it was accidentally placed on the ground when Vibishanan was resting on the island of Srirangam. It could not be moved thereafter, and there it has remained for millennia. It was eventually lost, only to be found again by chance by a Chola king during his evening hunt. A temple was then built over the idol. The connection with Lanka is further reinforced by the intriguing fact that the deity and the temple face south, with the reclining Lord Ranganatha casting his benevolent gaze towards that island nation. There is a legend that great misfortune would befall that island country if the main rajagopuram was completed. It was completed in 1987. The Pallavas, Cholas, Pandyas, Hoysalas, Vijayanagara and Nayakkan kings built and rebuilt this temple over the centuries. The earliest inscriptional evidence comes from the late 9th and early 10th centuries. There are around 800 inscriptions spanning several hundred years. Paranthakan I (907-955) was an early benefactor. The Anbil plates of Paranthakan II or Sundara Cholan (958-973) mention the temple. Rajarajan I and Rajendran I have left their imprint. After the fall of the Cholas, Pandyan and Hoysala kings contributed to the renovation of the temple. Jatavarman Sundara Pandiyan (1251–1278) was a major benefactor. The temple was repeatedly attacked and looted by the forces of the Delhi Sultanate in the 14th century, beginning with the raid in 1311 by the infamous Malik Kafur. Situated on the strategic island of Srirangam, the temple was in the direct path of the marauders. For the next half-century, the temple and its devotees, like many others, suffered untold misery under a foreign yoke. The temple was extensively destroyed. It rose like a phoenix in the late 14th century after the region was liberated by Vijayanagar forces. The Vijayanagar emperors cleaned up the rubble and laid the foundation for the new temple, and what we see today is the end result of decades of rebuilding by Nayakkan kings in the 16th century. The massive rajagopuram was only completed in the 1980s as stated above. There is an interesting story around the temple's desecration in the early 14th century. When it was ransacked, the conquerors took the Utsavar or processional idol of Ranganathar back to Delhi as a trophy. It languished there in a corner of the imperial palace of Alauddin Khilji. One of the emperor's daughters fell in love with the deity and became an ardent devotee of the Lord. The Muslim princess visited Him daily. Then a delegation of devotees from Srirangam went to the court in Delhi and entreated Khilji to return the idol. After much effort, the emperor relented, and the successful delegation quietly brought the idol back to Srirangam and reinstalled it without much fanfare. When the princess found out in the morning that her Lord had been smuggled out, she was inconsolably distraught. She escaped from the palace in disguise and with a small band of confidantes set off for Srirangam in hot pursuit. When they reached the great temple, she refused to leave and died there. Today there is a shrine in the temple called the Thulukka Naachiyar (Thulukka means Muslim and Naachiyar is a respectful term for a lady) shrine where people pay homage to the devotion of the princess from Delhi. It is close to the main sanctum in the second prakaram. There are also stories of how, later during that period, people took the deity for safekeeping to the Kallalagar temple in Azhagarkoil near Madurai and it was brought back only after the Vijayanagar empire had taken control of the region. The temple has an extensive layout with numerous shrines. Lord Vishnu presides at the sanctum sanctorum in a reclining posture. The complex has eight concentric enclosures, seven of which are regarded as prakarams. They house many subsidiary shrines. Covering 156 acres, it is a huge complex. The southern rajagopuram is 73 m or 237 feet high and is one of the tallest gopurams in India. It has 13 tiers. There are 21 gopurams in total, and there is a vantage point accessible to the public for a small fee that gives you panoramic views of the many gopurams. The vimanam is shaped like OM, the holy symbol. There are many mandapams with exquisite granite carvings from the Nayakkan era. It is a temple much celebrated in literature. The first mention of the temple appears in the ancient Tamil work, Silappadikaram, from around the second century CE. It is praised in the Naalayira Divya Prabandham, the 4000-verse Tamil Vaishnavite canon created by the Alvar saints in the 6th to 9th centuries. Its virtues are sung by at least 11 of the 12 Alvars in 247 pasurams. Thirumangai Alvar contributed the most. Thondaradipodi Alvar lived his entire life here and composed the Thirupalliyelucchi. The 12th-century Tamil epic, the Kamba Ramayanam, composed by the poet Kambar, had its Arangetram or debut recital here at this temple. Thirumangai Alvar sings thus: முத்து இலங்கு கார் ஆர் திண் கடல் ஏழும் மலை ஏழ் இவ் உலகு ஏழ் உண்டு ஆராது என்று இருந்தானைக் கண்டது தென் அரங்கத்தே Naalayira Divya Prabandham. Periya Thirumozhi (5.6.2) (He who swallowed the seven mighty dark oceans filled with pearls, the seven mountains and the seven worlds at the time of the great dissolution or Pralayam remains restless. I saw him here at the southern Arangam.) The temple has unique opening and closing times posted. They differ slightly on Saturdays. The times are 6–7 a.m., 9:30 a.m.–12:30 p.m., 2:30–5:30 p.m. and 7–9 p.m. Generally, 6 a.m. to 1 p.m. and then 2 p.m. to 9 p.m. are the open times. The midday closure is short, which is unusual for most temples. Numerous festivals are celebrated throughout the year. The Brahmotsavam is in Panguni (March/April). The Vaikunda Ekadasi in Margazhi (December/January) is an important festival, as are many others celebrated here. The thalavirutcham is the Punnai. The main theertham is the Chandrapushkarani inside the temple premises. The temple is under the direct control of the HR and CE Department of the Government of Tamil Nadu. The temple is massive. Its outer prakarams are motorable streets. Thousands of people throng to it from all over the country. The crowds at times can be overwhelming. You have to have a strategy to visit the temple in its entirety without missing the major highlights and yet obtain a meaningful dharshan. Hiring a professional guide is not a bad idea. If you are keen on doing it yourself without the help of someone who knows the temple, you may find it daunting. At least half a day can easily be dedicated to visiting this temple. Picking a weekday that is not a festival or special occasion might be wise to avoid large crowds. Know the layout to orient yourself and keep a list of the most important shrines and features you want to visit. The temple is located on the island of Srirangam just outside Thiruchirapalli. It is 320 km or 6 hours southwest of Chennai on the highway. We visited in July 2026. We were based in Thiruchirapalli. Sources: Dinamalar Temples - Sri Aranganathar Temple, Srirangam P.K. Nambiyar and K.C. Narayana Kurup, Census of India 1961. Volume IX. Part XI-D. Temples of Madras State. Thiruchirapalli and South Arcot, pp. 196–197. Temple Towns of Tamil Nadu. George Michell, Marg Publications, pp. 78–79. Plan of the Sri Ranganathaswamy Temple, Srirangam. After Fergusson and Burgess, History of Indian and Eastern Architecture (1910). Image: Wikimedia Commons, CC BY-SA 4.0 Courtesy Google Maps

வீரட்டானேசுவரர் திருக்கோயில், திருவதிகை About an hour southwest of Pondicherry lies this very important temple for Tamil Saivites. The Saivite saint Thirunavukkarasar or Appar was born close to here at a village called Thiruvamoor (திருவாமூர்), in a staunchly Saivite family. He was named Marulneekiyar(மருள்நீக்கியார்) at birth. He had an older sister named Thilagavathy (திலகவதி). Thilagavathy was married to a young soldier in the Chola army which was fighting in alliance with the Pallavas at the northern borders. When Marulneekiyar was a young boy, both his parents died and his brother-in-law was killed in battle at the front. The two young people became orphans. Disillusioned by all this tragedy, Marulneekiyar joined the Jain Monastery at Patalipuram or present day Cuddalore (கடலூர்) and became a Jaina monk and assumed the name Dharmasenar. Thilagavathy, meanwhile devoted her time serving Lord Siva at this temple Thiruvathigai. She prayed everyday that her only sibling should return to the Saivite fold. One day the monk Dharmasenar was afflicted with an unrelenting abdominal pain. The Jain monks tried all the remedies they knew of and could not cure him. Incurable stomach illnesses were commonly called Soolai (சூலை நோய்) at that time. Finally the Jains brought Dharmasenar to his sister and told her that he was going to die. Thilagavathy in desperation took her brother to the sanctum of Lord Siva here at Thiruvathigai and as soon as he worshipped here the abdominal pain disappeared. Grateful and relieved he sang his first Thevaram and the first Thevaram of the Thirumurai, Kootrayinavaru Vilakkahileer….He sang so beautifully that he got the name Thirunavukkarasar- the Lord of the tongue. கூற்றாயின வாறு விலக்ககிலீர் கொடுமைபல செய்தன நான்அறியேன் ஏற்றாய்அடிக் கேஇர வும்பகலும் பிரியாது வணங்குவன் எப்பொழுதும் தோற்றாதென் வயிற்றின் அகம்படியே குடரோடு துடக்கி முடக்கியிட ஆற்றேன்அடி யேன்அதி கைக்கெடில வீரட்டா னத்துறை அம்மானே. Please pay attention to the last line - "athigai kedila". The Kedilam is a river and runs close by even today. Historically this event is dated to around 600 to 620 CE. This temple is a Paadal Petra Sthalam and one of the 8 Ashtaveerattanasthalams. The Lord in these 8 temples scattered around the Tamil country is called Veerattaneswarar or Veeratteeswarar and they commemorate a valiant exploit by the lord. Here at Thiruvathigai the Thiripura Samharam is commemorated. The structure we see today, likely did not exist at the time of Thirunavukkarasar. The sanctum and the Vimanam were apparently built by the Pallavas. Parameswaravarman I (670 - 695 CE) is the king who started the structure which would make it one of the earliest structural temples on par with the Kailasanathar at Kanchipuram and the Shore Temple, Mahabalipuram. The Vimanam looks like the one at Kailasanathar and people claim that this was a prototype and inspiration for the Periyakoyil at Thanjavur. All 3 vimanams are designed in such a way that the shadow of these pyramidal structures never falls on the ground. The unique feature of this temple is the stucco (சுதை) images that are on the vimanam and the walls of the sanctum. It is doubtful that they are as old as the temple itself as stucco does not last and has to be redone from time to time. They look Nayakkan in style and if so they have been beautifully and skillfully incorporated into the main structure. It is a stunning temple, one of the most beautiful temples we have been to and we have been to many. At 7 acres and with multiple prakarams, it is a fairly large temple. There is a statue of Lord Buddha in the outer prakaram which is quite ancient and is worshipped to this day and is a testament to the Buddhist heritage of this region. It is located about 45 km or an hour southwest of Pondicherry in the town of Panruti. We visited in May 2023. We were based in Pondicherry. Credits: Google Maps

The Tamil Country, including present day Tamil Nadu State and the Union Territory of Pondicherry or Puducherry, is well known for its ancient temples. The origin of many of the temples is several centuries and perhaps millennia old. Some temples likely originated as small stone age cave temples and dolmen-like structures that have evolved into their current large forms. These structures have been expanded and embellished over many centuries. Kings and merchant guilds have been at the forefront of building these temples. What we see today is the culmination of building, renovation and rebuilding that has taken place over many ages. Some of the original construction has not survived. The sanctity of these temple sites is independent of the structures that exist there today. Other temples were built in a certain era and have remained more or less unchanged. These temples were built by kings and other powerful people to commemorate their reigns, great military victories or sacrifices. Sepulchral temples were built for kings who died in battle. To discuss the history of temples would be to discuss the history of the region itself and would be a daunting task. The Tamil Country has a long and colourful history and it would take a book to include all the details. Our effort here is to give a brief summary to the readers of this blog site so that they can have a fuller understanding of the histories of the individual temples. The earliest literature in the Tamil language is the corpus of works commonly referred to as the Sangam Literature. It is a collection of poems of various lengths compiled into 36 anthologies compiled in the first half of the first millennium CE. The exact date of the compositions is not clear. They are likely much older than the dates of their compilation. The works are likely from different times with the earliest works as old as the 3rd century BCE and the latest belonging to the 3rd century CE. These poems describe the existence of temples. The most revered temples like Palani, Thiruparankundram, Srirangam, Chidambaram and Madurai to name a few, find mention in these verses. How these temples looked like in those times is not clear. It is also of note that during this time and beyond, other religions besides Vedic Hinduism, such as the heterodox religions like Buddhism, Jainism and Ajivika flourished in the Tamil country. So there must have been a multitude of religious structures. The ancient texts describe three main kingdoms in the Tamil country, the Chola, Chera and Pandya. They were known as the Mooventhar, the three kings. The Chola ruled the fertile flood plains of the Kaveri delta with their capital cities at Uraiyur (present day Tiruchirapalli) and Pazhayarai (near Kumbakonam). The Chera controlled the spice-rich area between the Western Ghats and the Indian Ocean, present day Kerala, and the northwestern part of present day Tamil Nadu known as the Kongu. Their capitals were at Vanji (its exact location is unclear but could have been somewhere on the western coast likely near Kodungallur - the ancient Muziris) and Karur further inland on the other side of the Western Ghats. The Pandians reigned over the southern regions and controlled the pearl-trade, with their capital at Madurai. All three kingdoms engaged in thriving trade beyond their borders. The Asokan Rock Edicts dated to about 250 BCE, mention the Chola, Chera, Pandya and Satyaputra. The Satyaputra refer to the Adhiyaman dynasty which ruled in the Kongu at that time and are believed to have been a branch of the Chera. There were other minor kingdoms too, including the Ay in the southwest and other Velir chieftains scattered around the Tamil Country. They were mainly vassals of the major kings. The Sangam period was followed by what is called the Kalabhra interregnum. It is believed that a dynasty alien to the Tamil country ruled for a couple centuries. Often described as a dark age, the period is controversial. Some historians question its very existence. Very little is known of the details of this period. Subsequently, two great powers emerged, the Pallava to the northeast with their territory in the Thondai Nadu around present day Chennai and the Pandya further south. Although there is evidence that the Pallava were present as early as the 4th century CE, they appear to have been in the southern part of present day Karnataka at that time. Their foray into the Tamil Country appears to have occurred in the 6th century. The earliest temple structures have not survived. They were likely built of brick, wood and other perishable materials and have not endured. The earliest temples that have survived date back to the Pallava era in the northeast and the contemporary Pandya dynasty in the south. There are two ruined brick temples belonging to the pre-Pallava era, the remnants of which give us an idea of how temples of that era might have looked like. They are both brick structures. One is the ruined Murugan temple at Saluvankuppam south of Chennai, near Mahabalipuram and the other is the Vishnu temple at Veppathur near Kumbakonam. The most ancient temples that have survived intact belong to the Pallava dynasty which ruled the northeast part of the Tamil country from about the 6th century to the 9th century CE. Their twin capitals were at Kanchipuram and Mahabalipuram. Their earliest temples were elaborate cave temples. The most famous of them are at Mahabalipuram or Mamallapuram. They are part of the UNESCO World Heritage Site Monument collection there. There are others dotted around the territory that they ruled. The earliest are dated to around 600 CE. They also built some temples that were not cave temples but rock-cut monolithic temples, meaning that the entire temple was sculpted out of a single stone. The Pancha Rathas at Mahabalipuram are examples of this type. There are others. The most exquisite example of this kind of temple of course exists in present day Maharashtra, the Kailasanatha temple built by the Rashtrakuta kings in the 8th century. At the time the Pallavas were ruling the northeast of the Tamil country, the Pandians reigned in the deep south. They also built cave temples and attempted rock cut monolithic temples. The complex at Kalugumalai is an example. The earliest true structural temples that have survived intact were built by the Pallavas. The most famous example and one of the most ancient is the beautiful shore temple at Mahabalipuram. It is not an active temple and is a tourist attraction today. Built around the late 7th century or early 8th CE it was built by the Pallava king Narasimha Pallavan II. Other examples are the Kailasanathar at and Vaikundaperumal temples at Kanchipuram and the Thaalagriswarar at Panamalai. There are others built by minor kings, around or shortly after this period like the ruined complex at Narthamalai known as Vijayalayacholeeswaram built by the Mutharaiyar kings in the 9th century and the Moovar Koil in Kodumbalur. In the late 9th century a young prince by the name of Vijayalayan, from the Chola dynasty which at that time was a vassal of the Pallavas and was ruling a small territory around the ancient town of Pazhayarai near Kumbakonam, led a force against the Mutharaiyar, another vassal of the Pallava, who were ruling at Thanjavur. Vijayalayan was victorious and expanded his territory and became a force to be reckoned with. The Pallava, whose power was in decline at that time, embraced the rising Cholas and made them allies in their wars against the western Chalukyas further to their north and west. Vijayalayan and his son Adityan soon took advantage of this situation, wrested power from the Pallavas and made them subordinate. From this beginning they built an empire that was to take control of the whole of South India and beyond for the better part of the next 4 centuries. The deeply Saivite Chola were prolific temple builders. Although their primary focus was building temples to Siva, they were very tolerant kings and they were very generous to all sects and faiths including Vaishnavite temples. Their initial efforts were towards renovating and rebuilding existing temples into granite stone temples. Adityan was an important king in this regard. Many of the Paadal Petra Sthalams were rebuilt in stone. They called it the Kalthondu - the service of stone. Many of those temples have endured. Adityan's grandson Gangaradityan's widow Sembian Mahadevi was another great builder of stone temples. As the Chola empire grew they built new temples all over the Tamil land. The most impressive example of this effort was of course the grand project to build the Great Temple at Thanjavur which was completed by Raja Rajan in the early 11th century. Many others like the Brihadeeswarar at Gangaikondacholapuram, the Airavatesvarar at Darasuram, the Kampaheswarar at Thirubhuvanam near Kumbakonam were built over the ensuing centuries. In the early 13th century, as Chola power was waning, the Pandians made a comeback and wrested control of the south and gradually all of the Tamil country except for a few pockets from the Cholas. The Pandians during this time were great patrons of temples and their construction. They built many additions to the Meenakshi Sundareswarar temple in Madurai. During this chaotic period the Hoysalas who were based in southern Karnataka controlled large swathes of the Tamil country. They renovated many temples. We can see the Hoysala influence in temples like the massive Arunalachaleswarar at Thiruvannamalai, the revered temple of Thiruvanaikkaaval and the ancient Siva temple at Thiruvasi near Trichy. In the early 14th century there was a war of succession between two half-brothers who were vying for the Pandian throne, One, Sundarapandian sought the aid of the Sultan of Delhi, Alauddin Khilji, in his conflict with his half-brother Veerapandian. Alauddin Khilji sent the ruthless eunuch general Malik Kafur with a large military force to Madurai. On their way they plundered and destroyed many temples. Temples like Srirangam and Chidambaram fell victim to this rampage and eventually they destroyed the Madurai Meenakshiamman. It was ransacked. The spoils were so valuable to Alauddin Khilji that he sent many more expeditions to fund his wars against his Afghan foes to the north. Eventually a Sultanate was established at Madurai which came to be known as the Madurai Sultanate or the Sultanate of M'bar. For the next half century, the great temple at Madurai and temples across the land lay in ruins as the Sultans ruled their territories with an iron fist. The entrance ways of the Madurai temple were used as gallows for many decades. Around 1375 the Vijayanagara prince and general, Kumara Kampanna, son of Bukka I, led an expedition that liberated the Tamil country including Srirangam and Madurai from the tyranny of the Sultans. The Vijayanagar kings built many temples and embellished the existing temples with their own unique style. The towering gopurams were a feature that developed during their time. In Chola times the vimanam often was taller than the gopurams. Starting in Pandian times and during the Vijayanagar and subsequent eras the gopurams became taller and started to dwarf the vimanams. Although they were predominantly Vaisnavite kings, they patronized Saivite temples also and treated them equally. The great temple at Chidambaram was given a brand new towering gopuram during the visit of the great Vijayanagar emperor Krishnadevaraya in the early 16th century. During the Vijayanagar period, the Tamil country was ruled by Telugu speaking governors appointed by the emperor and were called Nayaks or Nayakkar in the Tamil country. There were Nayakkars in Madurai, Thanjavur and Senji. With the decline of the Vijayanagar empire towards the end of the 16th century especially after their defeat at the hands of the Sultanates at the battle of Talikota in 1565, the Nayakkans became independent kings of their own accord. The Madurai Nayakkar was the most powerful of these and they were instrumental in rebuilding many temples. They embellished temples both Vaisnavite and Saivite with elaborate new projects, Towering gopurams and multi-pillared Mandapams were built. Beautiful and intricate granites sculptures were created. The gopurams and vimanams were adorned with multicoloured life-like stucco images. The walls and ceilings were decorated with colourful paintings and murals. The temple as we know it today evolved fully during this period. When the Nayakkar, especially the Madurai Nayakkar dynasty ended in the early to mid -18th century, their territories fell into the hands of the Marathas of Thanjavur, the Nawab of Arcot who was a vassal of the Nizam of Hyderabad and the minor kingdoms of Ramnad and Pudukottai. The Marathas patronized temples in the Thanjavur area and revamped a number of them. The Pudukottai and Ramnad kings contributed to the upkeep and rebuilding of many temples in their areas of control. In the very south some areas were under the Travancore kings and they have left their mark there. With the advent of the European colonial powers the temples of Tamil Nadu and Pondicherry suffered again. Many temples were plundered and destroyed especially on the coasts. As the two main European powers established themselves, they did not indulge in religiously motivated destruction but neglected their upkeep. Some temples like the Great Temple at Thanjavur were used as a barracks and armouries by British soldiers for some decades. But during the latter years of colonial rule the colonial powers were more considerate. The French especially participated in the reconstruction of many temples in the areas they controlled around Pondicherry. During this time, certain mercantile communities like the Nattukkottai Chettiar contributed immensely towards the maintenance of many temples. The above is but a brief summary and we left out many details to keep the summary short. The reader should also keep in mind that history is a subject that evolves over time as new information comes to light and old information is proven wrong. So we will revise this post from time to time.

நாகநாதசுவாமி திருக்கோயில், திருநாகேசுவரம் Another Navagraham Sthalam, this Sivan temple is associated with Lord Raahu. Raahu is the Ascending or Northern Lunar Node, the point where the moon's orbit intersects the solar ecliptic on its northern arc. Like the Southern Lunar Node, it is 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 Raahu and Kethu respectively. Naagam means cobra and Lord Sivan, the presiding deity, is known as Naganathaswamy. It is a Paadal Petra Sthalam. Legends abound. The eight holy serpents Vasuki, Ananthan, Padman, Mahapadman, Thathchakan, Karkodakan, Sankapalan. Kulikan as well as Adhiseshan are believed to have worshipped Lord Sivan here. It is a temple for people to relieve themselves of Raahu dosham. When the world came to an end in the great deluge of the Maha Pralayam at the end of the last yugam, and life on earth was in danger of extinction, Lord Brahma placed the seeds of future resurgence of life in the next yuga in a clay pot or Kumbham (Holy Pot) and added Amirtham the holy elixir of immortality. He then placed the Kumbham on top of Mount Meru. During the pralayam the kumbam floated around in the great oceans and came to rest at Kumbakonam. During that event the Amirtham splashed and 5 drops scattered around a five krosham distance of the centre of Kumbakonam or Kudanthai. A krosham is an ancient Indian unit of measurement of distance and is roughly around 1.3 miles or 2.08 kms. These five spots became the sites of five ancient temples around Kumbakonam known as the Pancha Krosha Sthalams of Kumbakonam. They are Thirunageswaram. Thiruvidaimaruthur, Darasuram, Swamimalai and Koranattu Karuppur. They are within 5 krosham distance in radius from the centre of Kumbakonam. Other sacred cities such as Ujjain and Pazhayarai also have Pancha Krosha Sthalams. As a Paadal Petra Sthalam, it must have existed in some form in the early 7th century. In the mid 10th century, the deeply Saivite king Gandaraditya Cholan (CE 950 -957), son of Paranthakan I and husband of Sembiyan Mahadevi, converted this temple into a granite structure. An inscription from Gandaradiyan's time describes the renovation. There are 16 sets of inscriptions from the time of Gandaradiya Cholan, Rajarajan and Rajendran I. Sekkizhar, the author of the Periyapuranam, the hagiography of the Saivite saints, is associated with this temple. He was the prime minister of Kulothunga II and was a great Sivan devotee. He renovated this temple in the 12th century and in honour of this there are sculptures in this temple of him, his mother and brother. In the 17th century, Govinda Dikshitar an official in the Nayakkar court, did renovations at this temple and built a mandapam. An unknown king or chieftain by the name Sambumali is credited with the construction of the sacred tank, the Surya Pushkarani or Soola Theertham here. Arimalazham Annamalai Chettiar has carried out extensive renovations in 1929. At 15 acres in area, it was a fairly large temple. Today, it measures 800 feet east-west and 630 feet north-south for an area of 12 acres due to modern day encroachments. Still a large temple. It is an east-facing temple. It has a 5 tier rajagopuram and the secondary rajagopuram has 4 tiers. There are entrances in all four directions with gopurams. Altogether there are 6 gopurams. There are three enclosed prakarams or circumambulatory precincts. The Lord manifests in the sanctum as a Sivalingam. The shrine for Lord Raahu is at the northeastern corner of the second precinct. There are two Amman Sannithis, the Piraiyaninuthalumai Sannithi and the Girigujambikai Sannithi. The Sthala Virutcham is the Shenbaga Tree. The Theertham is the Soola or Surya Theertham. The main festival or Brahmotsavam is held for 10 days in the Tamil month of Karthigai (November/December), when the processional deity takes to the streets in a chariot. The temple is administered by the HR and CE. This is the 146th Paadal Petra Sthalam and the 29th on the southern bank of the Kaveri River. It has the special distinction of being celebrated in the Thevaram by all three of the Moovar, Sampanthar, Appar and Sundarar. One of only 44 temples with that recognition. In Sundarar's words: பிறையணி வாணுதலாள் உமையாளவள் பேழ்கணிக்க நிறையணி நெஞ்சனுங்க நீலமால்விடம் உண்டதென்னே குறையணி குல்லைமுல்லை அளைந்துகுளிர் மாதவிமேல் சிறையணி வண்டுகள்சேர் திருநாகேச் சரத்தானே. (Uma the Goddess who wears the crescent on her beautiful forehead was frightened and her heart froze when you drank the blue poison. Why O Lord? You, who resides in the forest of Thirunageswaram where bees buzz around beautiful flowering creepers like the Kullai, Mullai and the Madhavi that flutter in the cool breeze) It is very important that we do not confuse this temple with the nearby Nageswarar temple within the the town of Kumbakonam. It is easy to do so. That is also a Paadal Petra Sthalam of great antiquity and a marvel of early Chola architecture. That temple was built by Adityan I. More on it in a later post in the coming months. This temple is located on the eastern outskirts of Kumbakonam, about 5 km from its centre. It is about 100 km or 1.5 hours east of Thiruchirapalli. It is about 150 km or 2.5 hours south of Pondicherry. We visited in June 2025. We were based in Kumbakonam. Sources: N. Chockalingam 1971, Census of India 1961. Volume IX. Part XI -D. Temples of Tamil Nadu Page 177-178 Shaivam.org - Thevaram Courtesy Google Maps Courtesy Google Maps

உச்சிபிளளையார் திருக்கோயில், மலைக்கோட்டை, திருச்சிராப்பள்ளி This ancient and famed temple is part of the Rockfort complex in Thiruchirapalli or Trichy. It is one of the three active temples on the rock. At the bottom before you climb up is the Manikka Vinayagar Temple. It is traditional to worship here first before you climb up. Midway is the Thayumanavar-Mattuvarkuzhali Amman temple complex which is the dominant and most significant temple. The Uchipillayar temple is a small shrine to Lord Ganesha perched precariously on the very top of the rock formation. However, it remains the most popular and better-known temple. Legend says that when Vibishanan was returning to Lanka after the coronation of Lord Rama at Ayodhya, he received an idol of Lord Vishnu from Rama himself. The condition was that the idol should not be put down until it reached its final destination in Lanka. King Vibishanan and his retinue brought the idol south and broke journey on the island of Srirangam, formed by the bifurcation of the Kaveri into the Kollidam and Kaveri, here at Thiruchirapalli. They were all tired and wanted to sleep. A young cowherd came by and offered to hold the idol while they slept. He had strict instructions not put the idol down. When they woke up, they saw that the young lad had placed the idol on the ground and it could not be moved. Furious, they gave the boy a knock on his head and chased him up the hill only for him to disappear into the Uchipillayar temple at the summit. They realised that the mischievous Lord Ganesha had tricked them into keeping Lord Ranganathar in Thiruchirapalli. To this day the idol of Lord Vinayaka in the Uchipillyar temple has an indentation from the knock on his head. The temple itself is quite small and not architecturally very impressive. Perhaps its location did not permit grand building efforts. Much of the structure, except for the idol and core elements, look modern. When we visited years ago, the overall easthetics were better, with a series of steps hewn into the bald rock. Recently the HR and CE, which administers the temple complex, has put up a series of roofing over the steps, which certainly gives relief from the scorching sun but spoils the overall beauty of an ancient site. The original temple is believed to have been built by the Pallavas in the 7th century. It was later rebuilt by the Vijayanagar kings and the Nayakkar. It has been renovated in modern times. The temple is reached by climbing more than 400 steps and is at a height of 273 feet from the base. As you ascend, at a certain point, you turn left to visit the Thayumanavar or turn right to proceed further up to the Uchipllayar. The views are spectacular. As you circumambulate the shrine, you are treated to panaromic views of Thiruchirapalli and its surroundings. The majestic gopurams of Srirangam and Thiruvanaikkaval can be spotted in the distance if the it is a clear day, The Chithirai Festival in April/May is the main festival. The temple is open from 6 am to 8 pm daily without a midday closure. However, the Manikka Vinayakar temple at the base and the Thayumanavar have midday closures. The temple is located at the top of the Rockfort complex in Thiruchirapalli or Trichy. Thiruchirapalli is 332 km to the southwest of Chennai and is well connected by modern highways, rail and air. It has an international airport. We visited in January 2005, July 2012 and August 2026. We were based in Thiruchirapalli. Sources: Dinamalar Temples: Malaikottai Uchipillyar Temple Stephen Knapp, Seeing Spiritual India: A guide to Temples, Holy Sites, Festivals and Traditions (2008) iUniverse page 350. Related Posts: Temples of Tamil Nadu and Pondicherry #123: Thayumanaswami Temple, Rockfort, Thiruchirapalli Courtesy Google Maps

பக்தவத்சலப்பெருமாள் திருக்கோயில், திருநின்றவூர் Located very close to Chennai, just outside its western outskirts, this celebrated Divya Desam Temple is an important Vishnu temple. Sung in praise in the Naalayira Divya Prabandham, the collection of sacred works in Tamil by the Tamil Vaishnavite saints during the 7th to 9th centuries, the temple has ancient origins. The temple is close to the ancient Sivan sthalam, the Hridayaleeswarar temple in Thiruninravur. It is believed that Mahalakshmi who is also called Thirumagal, once had an argument with Lord Vishnu, her husband and strode off in a huff and kept walking away. Eventually, her anger subsided and she stood here contemplating her next move. "Ninra" means stood in Tamil and the site became known as Thiruninravur, the village where Thirumagal stood. Her father Samudrarajan, the Lord of the Ocean caught up with her, pacified her and facilitated domestic peace in the Lord's household. In that process he addressed her as mother and the goddess here came to be known as Ennai Petra Thaayaar. The Lord here is in a standing posture. Another reason for the name of the sacred site. Lord Kubera, the God of wealth regained his wealth by worshipping the goddess here. The original construction of the temple is dated to the late 8th or early 9th century. The earliest inscriptions are dated between 820 and 890 CE. There is an inscription from the reign of Pallava king. Nripatungavarman. There are later inscriptions from Chola kings, Rajendra Cholan II (1051-1063), Vira Rajendra Cholan (1063-1070) and Rajaraja Cholan II (1146-1173). The Vijayanagar kings and Nayakkan kings have also contributed. According to an inscription on the northeast side of the temple from 1917 a lady has donated her house to feed devotees who come to this temple. The temple faces east with a 5 tier rajagopuram at the entrance. A granite wall encloses all the shrines within the temple including two spacious prakarams and two bodies of water. It is a large temple. The ceilings have beautiful carvings. The sanctum houses a large 10 foot high idol of Lord Vishnu in standing posture as Bakthavatsala Perumal. There is a separate shrine for the goddess Ennai Petra Thaayaar. The vimanam over the sanctum sanctorum is beautiful and is a Utpala Vimanam. There are many unique shrines including one for the divine serpent Adhiseshan. The main theertham is the pond named Varuna Pushkarani. The sthavirutcham is the Parijatham. It is a very active temple and has all six poojas daily. It follows the Thenkalai tradition. Many festivals are celebrated with the main Brahmotsavam around the Panguni Thiruvonam in March/April. The Pedda Jeeyar of Thirupathi is the trustee of this temple. Today it is under the control of the HR and CE Department of the Government of Tamil Nadu. As a Divya Desam temple, it is one of the temples celebrated in the Naalaayira Divya Prabandham, the Tamil Vaishnavite saints, the Alwar, in the 7-8th centuries. Called the mangalasasanams they praise Lord Vishnu in 108 sacred sites. This temple was sung in praise by Thirumangai Alwar. There is an interesting story about it. When Thirumangai Alwar visited here, it was late at night and he did not want to disturb the Lord and did not sing a pasuram here. The Lord here really wanted a pasuram and caught up with Thirumangai Alwar at Thirukadalmalai at Mamallapuram and again at Thirukannamangai in the Kaveri Delta and elicited pasurams from him. He sang thus: நீண்டவத்தைக் கருமுகிலை எம்மான்தன்னை நின்றவூர் நித்திலத்தைத் தொத்தார்சோலை, காண்டவத்தைக் கனலெரிவாய்ப் பெய்வித்தானைக் கண்டதுநான் கடல்மல்லைத் தலசயனத்தே. Periya Thirumozhi (2) 2.5.2 1089 (Behold my Lord who is tall as the dark clouds in the sky, who radiantly resides at Thiruninravur adorned with pearls, amongst verdant groves and who incinerated the Khandava forest. I witnessed Him from Thirukadalmalai) The temple is located about 35 km or 1.5 hours west of Chennai City centre, just outside its western outskirts. We visited in June 2025. We were based in Chennai. The temple was being renovated at the time and it was difficult to take photographs. Many areas of the premises were cordoned off and the structures covered. Sources. Divyadesam.com Project Madurai. Dinamalar Temples. Courtesy Google Maps

In the twilight of the Pallava empire, another powerful dynasty emerged towards the end of the 9th century, that went on to dominate the Tamil country for the next 400 years. They were the Cholas. Hailing from the fertile Kaveri Delta, these kings built one of the greatest empires in southern India. Although a royal lineage called the Cholas is mentioned in ancient Sangam literature as one of the Mooventhar, the 3 great kings, it is not clear whether there is a direct connection between them and the ones who defeated the Pallavas in the 9th century. In popular history it is assumed that they are the same. With Pazhayarai (Kumbakonam) and Uraiyur (Thiruchirapalli) as their twin capitals, they were sometimes vassals and allies of the Pallavas during the 6th to 9th centuries. Their break came when around 848 CE, a young Chola king called Vijayalayan raided Thanjavur, then controlled by a rival minor dynasty called the Mutharaiyar and established Thanjavur as ther new capital. The Mutharaiyar were also vassals of the Pallavar. Vijayalayan's son Aditya Cholan I, progressed to defeat the last Pallava king Aparajita Varman in the late 9th century to lay the foundation of the future Chola empire. The Chola empire ruled the Tamil country until its eventual demise in the late 13th century. During the 4 centuries of their rule, they controlled the entire Tamil country and beyond at most times. The Cholas were reputed to be great temple builders even in the Sangam era. Oral history, legends and sthalapuranas mention great Sangam era Chola kings like Karikalan and Kochengannan who are believed to have built many temples. No temples from that era have survived intact. The temples that the Cholas have left for us are from the time of Aditya Cholan I in the late 9th and early 10th centuries onwards. The first temple from around that time is the legendary Narthamalai Temple complex near Thiruchirapalli. Called Vijalayacholeeswaram after Vajayalaya Cholan, father of Aditya Cholan I, most historians believe it was actually built by their rivals the Mutharaiyar or another minor dynasty. Adityan I was the first great temple builder of this new era of Chola dominance. A prolific temple builder, the Thiruvalangadu plates mentions that he built 108 Sivan temples along the Kaveri River. At least 16 temples that have survived are directly attributable to his reign. Most importantly the Cholas started a project to deliberately convert brick and wood temples to granite structures called Katrali (Kal+ Thali). Kal or கல் means stone in Tamil Thali or தளி means temple. This movement was spearheaded by the dowager queen and widow of Gandaraditha Cholan, Sembiyan Mahadevi. She was the great-aunt of Rajaraja Cholan I. Powerful and ardently Saivite, she was instrumental in rebuilding many old temples in granite across the empire. These stone temples were durable and have weathered the test of time and many have survived intact. But in the process, traces of older brick and wood temples have disappeared. By the end of the 10th century, most important temples had been rebuilt in stone, The Cholas went on to build new temples with ever greater skill and the greatest temple they built is arguably the Brihadeeswarar or Big Temple in Thanjavur commissioned by Rajarajan I. They continued to build exquisite temples until they lost power in the late 13th century, although the later temples were smaller than the masterpiece at Thanjavur. Like the Cholas, the dynasties that came after them like the Pandya, Vijayanagar, Nayakkan etc. also rebuilt existing temples, thus obscuring the Chola elements. But due to their construction in granite the Chola features have survived in many temples, like Pallava elements before them. Many ancient temples that exist today are the amalgamation of many rebuilding efforts and features of many dynasties coexist, sometimes organically and at other times in somewhat incongruent fashion. Discerning visitors can identify various elements belonging to various periods as they traverse the temple. That said, there are temples that have survived that are purely or predominantly Chola in character. Many are in the custody of the ASI and are inactive or partially active temples. The ones that spring to mind are of course the Great Living Chola Temples made famous by the UNESCO World Heritage designation. But there are many others. The following is a list of some of the finest Chola Temples that exist today Some are well known while others are obscure. Not a complete list by any means, but an effort to highlight them. Brihadeeswarar or Big Temple , Thanjavur Brihadeeswarar Temple , Gangaikondacholapuram Airavateswarar Temple, Darasuram Kampaheswarar Temple, Thirubuvanam Dhenupureeswarar Temple, Maadampaakkam Valisvarar Temple, Thiruvaleesvaram, Thirunelvely Panchanatheeswarar Temple. Vaduguror Thiruvandarkoil Thodatri Perumal Temple or Varatharaja Perumal Temple, Thirubhuvanai Thirukundankudi Mahadevar Temple, Madagadipattu Munkudumeeswarar Temple, Ponvilainthakalathur Sources: The Cholas: K.A. Nilakanta Shastri New Century Book House. Chennai 1989 Cholar Varalaru. M. Rajamanikkanar. Rhythm Veliyudu (Tamil). Chennai 2022

காளிகாம்பாள் திருக்கோயில், சென்னை Amidst the hustle and bustle of Chennai streets, there is this ancient temple sandwiched between busy business establishments. It opens onto two parallel streets, Thambu Chetty Street and Armenian Street. There are commercial buildings on both sides. It is one of the oldest temples in Chennai. It is dedicated to Goddess Kali. Originally located closer to the sea, it was moved to the current location in the 17th century when the British East India Company established a trading post and fort here. Although small in size, it remains one of the most revered and popular temples in the city of Chennai. As a Saivite temple, the presiding deity is Lord Sivan as Kamateswarar (கமடேசுவரர்) manifested as a small lingam. However the Goddess assumes much more importance here. She is referred to as Kalikambal, Chennamman and Kottaiamman among other names. The names reflect her origins as the protecting deity of the small village called Chennakuppam that is believed to have existed here when the British decided to build a fort or Kottai there. Legends say that the temple was visited by many sages including Agastya, It is believed that Goddess Kalikambal restored Kubera's wealth and prosperity after he worshipped here. The temple was relocated to the current site from its location by the seashore on March 1, 1640 and reconstruction of the temple began. It was completed in 1678. It has remained an integral element of the city that grew around it since then, although the urban jungle has squeezed it and dwarfed it. It is believed the original form of Kali was a fierce looking idol and was replaced by the current serene idol by Adi Shankara. If that is true, the original temple should have existed in the 8th century. It is believed that the great Maratha emperor Shivaji visited this temple in secret on October 3, 1677. The event is remembered to this day. At that time this part of town was known as Maratha Town. Much of this history is disputed by some people as it is drawn from the temple Sthalapuranam and not corroborated by contemporary English records. The early 20th century Tamil poet and writer Subramanya Bharathiyar spent a lot of time at this temple and composed the lyrics of the famous song " Yathumagi Nindrai Kali" here. The popular Tamil devotional song rendered by T. M . Soundararajan, * Ullam Uruguthaiyaa" was written here. The main deity of the temple faces west. The primary shrine for Goddess Kalikambal is more elaborate than the smaller shrine for Lord Sivan on her right. There are two entrances, with gopurams, one at the eastern entrance on Thambu Chetty Street and the other on Armenian Street on the west. Most people enter the temple through the eastern, Thambu Chetty Street entrance. The gopurams are modern structures. Construction of the 10 meter high 5 tier rajagopuram began in 1976 and was completed in 1983. Further renovations have occurred in 2014. Sculptures and paintings of Chatrapati Shivaji, the Tamil poet-philosopher Thiruvalluvar and Subramanya Bharathiyar are found here. The theertham of the temple is the nearby sea, the Bay of Bengal. The sthalavirutcham is the mango tree. Many festivals are held throughout the year. The major festival is the 10 day Brahmotsavam in Vaikasi (May/June) which concludes on the auspicious day of Vaikasi Visakam, The Kinni Ther, a chariot decorated with numerous cymbals is unique to this temple. The Navrathri Festival (September/ October), the Vasantha Navarathri (March/ April) and the 10 day Margazhi Festival that concludes on Arudra Dharisanam are also major festivals. The administration of the temple is unique in that it is administered by the Visvakarma community. It has been under the control of the this community comprised of traditional carpenters, stone masons, blacksmiths, goldsmiths and bronze smiths for 500 years. 5 elected members from the community serve as trustees. Multiple attempts by the HR and CE to take over the temple have failed, as the legal framework of the HR and CE legislation excludes temples owned by specific communities. The temple is located in the heart of Chennai city, close to Parry's Corner, Georgetown. We visited in Aug 2017 and in June 2025. We were based in Chennai. Sources: Dinamalar Temples Kalikambal (Tamil) Muthiah, S. Madras Rediscovered. Chennai: East West Books, 2014, 384. Courtesy Google Maps

மீனாட்சி சுந்தரேசுவரர் திருக்கோயில் மதுரை Perhaps the most celebrated temple in Tamil Nadu and one of the most recognized in the whole of India, is this vast twin temple complex dedicated to the Goddess Parvati and Lord Siva. It is one of the largest temple complexes in Tamil Nadu. Commonly referred to as the Madurai Meenakshi Amman Temple, it is well known as a Sakthi Peedam but it is also a very important Sivasthalam. It is visited by millions of people every year and many readers of this blog would have visited this temple at some point in their lives or would have heard about it. The temple is quite ancient and it has existed since Sangam times. The temple is synonymous with the city of Madurai, a city that was known to the ancient Greeks and Romans. It was the capital city of the Pandian kings over several centuries. The city appears to have been built with the temple at its centre. In olden times, it had names like Aalavai (ஆலவாய்) and Koodal (கூடல்). It is a Paadal Petra Sthalam and the first in the Pandian country. Thirugnanasampanthar, Thirunavukkarasar and Manickvasagar have sung hymns in praise of the Lord here. It is one the temples where Lord Nataraja performed his cosmic dance and is one of the Pancha Sabhas. It is the Velli Sabha or the Hall of Silver. Here, the Lord poses with his right leg raised as opposed to the customary left leg that is raised. Although the temple and the site are quite ancient, most of the structures, sculptures and other art works that are seen today only date back to the 17th century. Rebuilt in the 13th century by Kulasekara Pandian, the temple was ransacked by the forces of Alauddin Khilji of the Delhi Sultanate in the early 14th century. Malik Kafur the ruthless general of Alauddin Khilji led an expeditionary force to Madurai in 1310 and laid waste to everything that lay in his path to Madurai. Many temples were plundered and ransacked. The Meenakshi Amman temple was almost completely destroyed. Several other invasions occurred over the next decade and finally a Sultanate was established at Madurai that was known as the Sultanate of M'bar. For the next half a century the great temple of Madurai lay in ruins. Its great towers served as gallows for some time. In 1375 The Vijayanagar prince Kumara Kampanna, son of Bukka I, and able general led a force to Madurai and freed the city and the temple. What remained of the temple was cleaned up and it started to function again. In the late 1500s the first Nayakkan king, Visvanatha Nayakkar and his able Tamil general and minister Ariyanatha Mudaliar laid the foundation for the new temple that we see today. The majority of the work was completed by Thirumalai Nayakkar between 1623 and 1655. Today the beautiful temple complex boasts 14 tall gopurams that dominate the skyline of the city of Madurai. They range in height from 45 to 52 meters. There are an estimated 33,000 exquisite sculptures from the Nayakkan period with many granite works as well as hundreds of colourful stucco figures that adorn the gopurams. The Thousand Pillared Hall is a treat to the eyes. A visit to the temple these days is marred by the oppressive security measures in place. Security is important but should be carried out in a way that is unobtrusive to the temple goer. The temple, like most other temples in Tamil Nadu, is under the control of the inept HR and CE wing of the Government of Tamil Nadu. We visited in January 2005, July 2012 and August 2019. Credits: Google Maps