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

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

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

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

தேனாற்றுநாதர் குடவரை திருக்கோயில், குன்றக்குடி At the base of the hill of Kundrakudi where the renowned Kundrakudi Shanmuganathar temple is situated, there is an ancient cave temple complex dedicated to Lord Sivan. It is not a part of the Murugan temple itself but is located at the same site. Although rock-cut cave temple complexes are usually associated with the Pallavas in the northwest of the Tamil country, the Pandiyan kings also built some extraordinary and exquisite cave temples. This is one such cave temple complex. Others include Thiruparankundram in Madurai, Pillayarpatti, Thirumalapuram and Vettuvan Koil. It is a complex of three cave temples dedicated to Lord Sivan. They are hewn into the granite rock of the hill. They appear to have been built in the 8th century by Pandiyan kings. There is some inscriptional evidence. There are Sivalingams in all three caves. The first two caves are more elaborate than the simpler third one. It is an ASI property and is an inactive temple. It has great archaeological and historical significance. There are beautiful bas-relief sculptures adorning the walls. The cave on the left has one of the earliest depictions of Dwarapalakars in a temple. They are not seen in Pallava cave temples. Their posture is also unique, with one hand on the waist and the other resting on a staff. They are leaning towards the sanctum. The cave on the right end has an echo chamber where if you say "Om" the sacred sound echos forever. As an ASI administered inactive site, it is usually open from about 9 am to 4 pm. There is an employee of the ASI on site when it is open. He will identify himself when he sees that the visitor is interested. The place itself is easy to miss as it is not well signed. The visitor has to enter the street entrance of the hill complex. As they walk towards the steps leading up to the hilltop Murugan shrine, there is tall, old door to the left, between the steps going up and the Palani Andavar shrine further to the left. It has no clear signage. It is located about 80 km or 1.5 hours northeast of Madurai and 12 km or 20 minutes northwest of Karaikudi. It is 40 km or 45 km south of Pudukkottai. We visited in June 2025. We were based in Kanadukathan. Sources: TN Temples Project Some South Indian Icons, Aschwin Lippe. Artibus Asiae Vol. 37, No. 3 (1975) , pp. 169-208 Kalugumalai and Early Pandiyan Rock-cut Shrines C Sivaramamurti, Indian Heritage Series (1961) Credits: Google Maps

ஐந்து இரதங்கள், மகாபலிபுரம் Part of the UNESCO World Heritage Site at Mahabalipuram, this ASI protected monument is a group of rock-cut structures hewn out of a single stone in each case. They are thus called monolithic structures. There are five such main structures and they are called rathas because they are shaped like chariots. They were part of an ambitious project by the Pallava king Narasimhan I or Mamallan who ruled from 630 to 680 CE. It is possible that preliminary work was started during the reign of his father Mahendravarman. The project was not completed due to the death of Narasimhavarman I in 680 CE. It is doubtful whether these structures ever served as places of worship and were never consecrated. So, some would dispute them being seen as temples. I have dedicated a post to this complex in these series because it is a milestone of sorts in the progression of temple building in the Tamil country. Many of the elements seen here were incorporated into later Pallava and Chola temples built in the ensuing centuries. We only have a vague idea how pre-Pallava temples looked like. They have not survived as they were constructed of perishable materials such as wood or brick which was not very durable. Moreover they have been rebuilt as granite temples during the imperial Chola era. Some believe that the Pancha Rathas were built based on concepts present in those long lost temples. Similar rock -cut temples were attempted elsewhere. There is an 8th century, incomplete rock cut temple at Kalugumalai attempted by the Pandian kings. It is also incomplete. The most impressive temple of this type was the later, Kailasanatha temple built by the Rashtrakuta kings at Ellora in present day Maharashtra. The Pancha Rathas are located in Mahabalipuram, 60 km or an hour south of Chennai by car in good traffic. We visited in July 2010. We were were based in Chennai Credits: Google Maps

அதிரணசண்ட பல்லவேஸ்வர குடைவரைக்கோயில், சாளுவன்குப்பம் As you travel south by road from Chennai along the coast, just before you reach Mahabalipuram, you come across a village called Saluvankuppam. On your left, between the East Coast Road and the ocean, lies a popular picnic spot called the Tiger Cave. This site is cared for by the ASI as part of the collection of monuments at or near Mahabalipuram that constitute the UNESCO World Heritage Site there. There is no entry fee except for a small payment for the parking. On weekends, it is thronged by picnic goers. We went on a week day and the place was deserted. This site is home to some interesting monuments and rock inscriptions. The most popular one is the so-called Tiger Cave built by Rajasimhan or Narasimhavarman II in the early 8th century and likely served as an outdoor platform for the king to give audience to his subjects. For some of us, the more interesting monument here is the small and elegant Pallava era cave temple called the Athiranachanda Cave Temple dedicated to Lord Siva. It is believed to have been built by Rajasimhan. Athiranachanda was one of his favourite titles. Although it was built in an era when the Pallavas were already starting to build grand structural temples, it is reminiscent of earlier cave temples built at Mamallapuram itself such as the Mahishasuramardini and Varaha cave temples. The temple is possibly a remnant of a larger structure that has fallen into decay. The cave itself houses a 16 faceted dharalingam. The Pallavas were fond of these types of lingams. There are other classic Pallava elements like a Somaskanda panel in the cave and a small Mahishasuramardini panel on a rock. There is a lingam in the middle of the small stone courtyard in front of the cave that looks a bit incongruous. It likely was housed in a structure that has fallen apart. It is located at Saluvankuppam just north of Mahabalipuram. We visited in August 2017. We were based in Chennai. Credits: Google Maps

கழுகுமலை - வெட்டுவான் கோயிலும் சமணப்பள்ளியும் Kalugumalai is home to a number of historical monuments. This post is about the incomplete monolithic temple built in the 8th century and the ancient Jain Palli on the hilltop. This is similar to the monolithic monuments at Mahabalipuram - the Pancha Rathas carved out of stone in the 7th century. The most impressive temple of this type is the Kailasanatha rock cut monolithic temple in Ellora in present day Maharashtra built by the Rashtrakuta kings in the 8th century. Here at Kalugumalai deep in the south the Pandian kings also attempted a monolithic temple to Sivan in the 8th century. It was never completed. What was achieved looks quite impressive and makes one yearn for what could have been. They call it the Vettuvan Koil (வெட்டுவான் கொயில்). Above the Vettuvan Koil is an ancient Jain Monastery (சமணப்பள்ளி). It was active from the beginning of the first millennium to the 13th century. The rock cut carvings are mostly from the 8th and 9th centuries. A lot of inscriptions. The language is Tamil. Kalugumalai is located about 68 km or 1.5 hours northwest of Thirunelveli, about 20 minutes off the NH44. We visited in August 2019. We were based in Thirunelveli. Credits: Google Maps

முக்தீசுவர் திருக்கோயில், தெப்பக்குளம், மதுரை This relatively small but ancient Sivan temple is located in the city of Madurai on the western side of the beautiful Vandiyur Theppakulam. The Theppakulam is an artificial waterbody or tank built by the great king Thirumalai Nayakkar in the 17th century. It is believed that sand was dug out of this site to aid in the reconstruction of the Meenakshiamman temple. The exact age of the temple site is unknown, but the existing structures are from the Nayakkan era. The temple is also known as the Iravadhiswarar (ஐராவதீசுவரர்) temple, named after Indira's elephant Iravadham (ஐராவதம்) who legend says worshipped Lord Siva here and was relieved of a curse. This temple is one of the 5 Panchabootha Sthalams of Madurai and represents Vayu. It is also one the 4 ullaavaranam or inner-garland temples of the Madurai Meenakshi Amman temple. Expansion of the temple was restricted by its location close to the Theppakulam. The temple only has one outer prakaram and lacks a rajagopuram. The vimanam over the mandapam in the middle of the Theppakulam serves as the rajagopuram for this temple and the Mariamman temple nearby. The east-facing temple consists of the sanctum and a relatively large mandapam in front with many columns. The columns have ornate sculptures depicting scenes from the Thiruvilayadal Puranam. The idol of Eka Pada Trimurti depicting Siva, Vishnu and Brahma as a single idol and the Veenadhara Dakshinamurthy are very beautiful and special. The temple is constructed in such a fashion that the rays of the sun fall in the sanctum during the couple of weeks spanning the vernal and autumnal equinoxes in March and September. It is as if the sun is paying homage to the Lord here during those times. The temple lacks the usual Navagraha shrine seen in most temples. Nevertheless it is believed that this temple has a close relationship to the Navagrahas. The construction of the temple as it stands today is credited to Muthu Veerappa Nayakkar, brother of Thirumalai Nayakkar. We visited in June 2025. We were based in Madurai. Photography was difficult as the temple was undergoing renovation and many of the main structures were covered in scaffolding. Source: TN Temples Project Credits: Google Maps

சௌந்தரராஜ பெருமாள் கோயில், தாடிக்கொம்பு, திண்டுக்கல் Renowned for its fine sculptures in granite from the late Vijayanagar and Nayakkan eras, this temple is located just north of Dindigul. Dedicated to Lord Vishnu, it is a beautiful temple and very popular. Although there are some clues in inscriptions that suggest that it might have existed in some form under Pandiyan rule before the 10th century, the structure as it stands today was built during Vijayanagar times and embellished in the Nayakkan era. The village was originally called Thaalapuri due to the abundance of palmyrah trees. It later got the name Thadikombu which means the same in Telugu due to the influx of a large number of Telugu speaking people into the area during the Vijayanagar period. The temple was rebuilt in its current form by the Vijayanagar emperor Achyuta Deva Raya (1529-1542), brother and successor of the great emperor Krishna Deva Raya and his successor and regent Aliya Rama Raya (1484-1565), son-in-law of Krishna Deva Raya. This was in the mid 16th century. Most of the sculptural art is attributed to the reign of the great Nayakkan monarch, Thirumalai Nayakkar of Madurai (1623-1659). The sculptures were commissioned around 1640 in the mid 17th century. This information is from the inscriptions present at the temple. The temple has a 5 level, 90 foot high rajagopuram and is surrounded by granite walls on all four sides. It has two inner prakarams. The prakaram outside the walls is paved to facilitate the movement of the chariot or "ther" during festivals, The Lord is in a standing posture in the sanctum sanctorum. His consort Sundaravalli Thayar is housed in a separate shrine. The main structure is built on a 2 m high plinth and is thus classified as a Madakkoil (மாடக்கோயில்). The temple has a number of mandapams. The Ranga Mandapam contains beautiful sculptures depicting the ten avatharams of Lord Vishnu and are from the Vijayanagar era. The Soundarapandia Mandapam contains 14 life size sculptures in granite that are believed to be some of the best examples of Nayakkan art and craftsmanship. The workmanship is exquisite and reflect a very high level of expertise. There are also seven musical pillars in the Kalyana Mandapam similar to other southern temples of the same era. The temple is located 14 km to the north of Dindigul in Tamil Nadu. It is about a 20 minute drive by car. It is about 80 km north or an easy 90 minute drive along NH 44 from Madurai. We visited in June 2025. We were based in Madurai. Source: Temples of Madras State; P.K Nambiar and K.C Narayana Kurup. Census of India 1961 Govt of India Archives Credits: Google Maps

காளமேகப்பெருமாள் திருக்கோயில், திருமோகூர் As a Divya Desam temple, this is a very important Vishnu temple. It is located close to Madurai. The Divya Desam temples are one of 108 ancient temples dedicated to Lord Vishnu that were celebrated by the Vaishnavite Tamil poet saints, the Azhwar, in the Nalayira Divya Prabantham compiled between the eighth and tenth centuries. As such the temple is more than 1200 years old. Legends tell us that Lord Vishnu appeared here as the divine enchantress Mohini and thus the place came to be known as Thirumohur. There are many legends. One describes Lord Vishnu appearing as Mohini to seduce an Asura who had cast a spell on Lord Siva. In another he appears as Mohini to aid the Devas in a battle with the Asuras. The place finds mention in the ancient Tamil literature of the Sangam era such as the Agananooru and Pathitrupathu. The Tamil epic Silappadikaram also mentions the place. There is an inscription in the temple itself dated to 1259 that identities a man named Kalamegam or Kangeyan who donated a large parcel of land to the temple during the reign of the Later Pandian king Sadaiyavarman Sundarapandian. The temple was later renovated by Nayakkan kings. The temple served as a fortress during the Carnatic Wars. The Marudhu brothers Chinna Marudhu and Periya Marudhu also contributed to this temple and they are commemorated with life-size sculptures in the temple. In modern times the Nattukkottai Chettiar community and the Sourashtra community of Madurai have undertaken renovation work. There is an interesting story about a British army unit that ransacked this temple during the Carnatic Wars and was moving away with the loot when a group of men from the Kallar community waylaid them and retrieved the temple jewels and idols. Due to this the Kallar community is given pride of place during temple festivals. The temple sports a 5 tier rajagopuram. At 2.5 acres, it is a moderate sized temple. The Vimanam here is called a Kethaki Vimanam and is beautiful. It is an east facing temple and the presiding deity is Lord Vishnu in standing posture in panchayudha kolam. There is a separate shrine for Lord Vishnu in a reclining posture and is called the prarthanasayana form and is very special. There is a large Sudharshana Chakra in one corner that has the idol of Chakrathazhwar on one side and Yoga Narasimhar on the other. Chakrathazhwar is depicted with sixteen hands holding a variety of weapons. This is also a rare sculpture found in few other Vishnu temples. Nammazhvar sang thus in his Mangalasasanam on the temple in the 8th century: மற்றிலம் அரண் வான்பெரும் பாழ் தனி முதலா சுற்றும் நீர்படைத் ததன்வழித் தொல்முனி முதலா முற்றும் தேவரோ டுலகுசெய் வாந்திரு மோகூர் சுற்றி நாம்வலஞ் செய்ய நம் துயர்கெடும் கடிதே (By circumambulating (surrendering to) Kalamegha‑Perumal at Thirumogur who is the sole protector (aran) and heaven’s great destroyer of pain and by venerating him along with the celestial beings, all our sufferings will vanish) -From the Nalayira Divya Prabandham The temple is located about 18 km or 30 minutes by car to the northeast of Madurai. We visited in June 2025. We were based in Madurai. Sources: "Enchanting Mokur, The Alvar's Vivigraphy RKK Rajan Indian Place Names Vol 40(89) March 2020 Madurai District Inscriptions Volume1 Page 229 P. Rajendran,V. Vedachalam,C.Santhalingam 2005 (Tamil) Credits: Google Maps

திருமறைநாதர் திருக்கோயில், திருவாதவூர் This ancient Sivan temple is not far from Thirumohur and is in the same area east of Madurai near Melur. More than a thousand years old, it is situated in the town where the great Tamil Saivite poet saint Manickavasagar was born. His birth name was Vathavooran. He was the author of the Thiruvasagam and Thirukovaivayar which constitute the 8th Thirumurai. There is a beautiful 5 tier rajagopuram at the southern entrance. There are two prakarams. The Lord in the form of a Sivalingam is a suyambu lingam (self manifested and not sculpted by humans) and faces east. The intricately designed vimanam looks beautiful. There is an idol of a mythical beast called the Purusha Mirugam at the temple tank that is found only in few other temples. At times of drought, worshipping this idol is believed to restore rainfall. The temple is also visited by devotees who believe that several rheumatological and neurological diseases get cured here. Legend says Lord Saneeswaran was cured of leprosy here by worshipping Lord Sivan. The importance of the temple today is largely due to the fact that Manickavasagar was born in this town in the 9th century. It is said that he contributed to the construction of the temple here. It is considered a Thevara Vaippu Sthalam. Thevara Vaipusthalams are those that find mention in the Thevaram Canon but do not have a pathigam dedicated to them. If that is accurate, then it must have existed in the seventh century. The claim that it is a Vaipusthalam is due to its reference as such in later compilations. Athangudi mentioned in Sambanthar's 2nd Thirumurai, 39th Pathigam, the Kshethra Kovai, is believed by some to be the ancient name for Vathavur. Nevertheless it is an ancient temple and initial construction was likely Pandian. Much of the existing temple structures bear the unmistakable style of the Vijayanagar and Nayakkan eras. There are some unreadable inscriptions from those times at this temple. The temple was extensively renovated in 1999 and 2014 and some inscriptions might have been lost. The temple is located 26 km or 45 minutes east of Madurai. It is close to the small town of Melur. We visited in June 2025. We were based in Madurai. Sources: Project Madurai: Sampanthar Thevaram 2nd Thirumurai Part 1 (Tamil) Veludharan Temple Visits Credits: Google Maps