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Image created using Canva In the 4th century a new dynasty emerged in the northeast of the Tamil country called the Pallavas. This land was traditionally called the Thondai Nadu or Thondai Mandalam, It was centred around Kanchipuram, Mamallapuram and Chennai in modern day Tamil Nadu but extended in area to the southern districts of today's Andhra Pradesh and as far south as Pondicherry and beyond. At certain times, the extent of their territory, reached the Kaveri river and further south. Their influence spread much wider. Their origins are obscure and are shrouded in mystery. Some historians postulate that they came to the Tamil country from elsewhere. Theories about their place of origin abound. Some suggest that they were indigenous. Some even connect them to the ancient legend of Ilanthirayan, who as a baby was found on the seashore wrapped in a Thondai vine or creeper, a common plant. Legend claims that he was the son of a Chola prince and a Naga princess and was lost or abandoned at sea. He survived and went on to establish a kingdom with Kanchipuram as his capital. Thirai means sea in Tamil. The land that he ruled came to be known as Thondai Nadu after the Thondai plant that saved his life. Pallava means creeper in Sanskrit. The Pallava connection to Ilanthirayan is tenuous as the Pallava appear on the scene centuries after this legend. They were likely feudatories of the Satavahanas, the powerful dynasty that ruled the Deccan for centuries. The Pallavas may have become dominant upon the decline of the Satavahanas, like their contemporaries and rivals the Chalukyas. They seem to have defeated the Kalabhras, the dynasty that was ruling the Tamil country at that time. The Pandiyans were in control of the land further south. The Pallavas built an empire with Kanchipuram as their capital city. Later the port city of Mamallapuram or Mahabalipuram as it is referred to today, emerged as the maritime capital. They controlled a vast territory and traded overseas, especially with countries in Southeast Asia. They ruled for about 600 years. They were in constant conflict with the Chalukyas to the north and the Pandyas to the south. The Cholas who were a minor power and sometimes vassals of the Pallava, eventually defeated them towards the end of the 9th century. Aditya Cholan, son of Vijayalayan, defeated the last Pallava king Aparajitavarman to lay the foundation for the future Chola empire. The early Pallava inscriptions are in Prakrit. Later Sanskrit became the official language of the royal court. Tamil was the language of the common people and later inscriptions are in Sanskrit and Tamil. They adopted the Grantha (கிரந்தை) script to write in Sanskrit. The Tamil script they favoured has evolved into the modern Tamil alphabet. The Pallavas were at times Vaishnavite, Buddhist, Jain and Saivite. They were tolerant towards all faiths and patronised temples belonging to various religions. The Pallavas were prolific temple builders. Many of the temples that they patronised have been built over during later dynasties, thus obscuring the Pallava contribution. But the Pallava imprint can be seen in many temples in the region of their rule and beyond. Some temples have survived that are purely or predominantly Pallava in character, The Pallavas appear to be the first kings to build in stone. Their early works were cave temples excavated out of the living rock. The earliest example may be the cave temple built at Mandagapattu by Mahendravarman I (570 or 600 to 630 CE). Prior to that, temples were likely built of wood and brick. Narasimhavarman I or Mamalla, Mahendravarman's son built Mamallapuram and the monolithic rock cut temples like Pancha Rathas and the Ganesha Ratha were built during his rule. They later evolved into structural stone temples like the Shore Temple at Mahabalipuram, the Kailasanatha Temple at Kanchipuram and the Talagrisvarar at Panamalai. These were built during the reign of Narasimhavarman II or Rajasimhan. The following is a list of the finest Pallava temples that have survived: a] Rock-Cut Cave Temples - 6th -7th century 1. Mandagapattu Cave Temple 2, Mahendravadi Cave Temple 3. Lalitankura Cave Temple, Thiruchirapalli 4. Mamandur Cave Temples b) Monolithic Rock-Cut Temples - 7th century 1. Pancha Rathas at Mahabalipuram 2. Ganesha Ratha at Mahabalipuram c) Structural Stone Temples - 7th-8th century 1. Kailasanathar Temple, Kanchipuram 2. Shore Temple, Mahabalipuram 3. Vaikuntha Perumal Temple Kanchipuram 4. Talagirisvarar Temple, Panamalai Possible extent of Pallava power and influence. Direct rule might have been confined to the area surrounding Kanchipuram and Mamallapuram, with expansion and reduction over time. Image created with the aid of ChatGPT AI. Sources: Dr M . Rajamanikkanar, Pallavar Varalaru, Rhythm Veliyedu 2021(Tamil) R. Mannar Mannan, Pallavar Varalaru, Payitru Pathippakam 2016 (Tamil)

While the Nayanmar were busy traversing the land to celebrate ancient Sivasthalams, another set of poet saints called the Azhwar or Alvaar (ஆழ்வார்), did the same for Tamil Vaishnavism. Crisscrossing the land, they too sang in beautiful Tamil to immortalize ancient Vishnu temples in poems that have been compiled as the Naalayira Divya Prabandham (the 4000 Divine Compositions). They lived between the 6th and 9th centuries. The revered temples mentioned in these works are known as the Divya Desam temples - Temples of the Divine Realm The term Azhwar (pronounced Aalwar, with a retroflex "L") comes from the Tamil word for depth (Azh -ஆழ்) and stands for their deep and intense devotion to Lord Vishnu. 12 in number they came from varied backgrounds. One, Aandaal was a woman. Other prominent Azhwar were Periyazhwar, Thirumangai Azhwar and Nammazhvar. The songs they composed came to be known as the Mangalasasanam and were in praise of specific temples that were very special. The Divya Desam temples are 108 in total. Of these, 105 are in India, one in Nepal and two are celestial, the divine ocean of Thiruparkadal and Vaikuntham, the abode of Lord Vishnu. Of the 105 in India, 84 are in Tamil Nadu, 11 are in Kerala, 2 are in Andhra Pradesh, 4 are in Uttar Pradesh, 3 are in Uttarakhand and one is in Gujarat. The most well-known temples include Srirangam, Tirupati, Srivilliputtur and Alagarkoil Sources: Divyadesam.org Divyadesam.com Interactive Map of the Divya Desam Temples (Courtesy Google Maps and the creators)

Image created using Canva Of the 276 Paadal Petra Sthalangal, six are located within the city of Chennai. Chennai is a rapidly enlarging city and it is difficult to define a boundary. Rather than sticking to strict administrative confines. we have elected to include the area within the Outer Ring Road. All six temples are within easy travel distance from anywhere in the city of Chennai.. These ancient and storied Sivan temples have existed in some form or the other for more than 1500 years and have seen many dynasties come and go. They were established temples even in the early 7th century when Thirugnasampanthar and Thirunavukkarasar visited these historic temples. These six temples in Chennai are Paadal Petra Sthalangal and have dedicated Pathigams or decads, poems of around 10 stanzas dedicated to them by one or more of the Moovar or the 3 great saints of the Tamil Saivite tradition. Living in the 7th and 8th centuries, they revived the faith by traveling from one temple to the other with their bands of followers singing, chanting, performing miracles, cleaning and renovating much revered Sivan temples. This area is in the Thondai Mandalam or Thodai Nadu, the ancient country in the northeast of the Tamil speaking lands. There are 32 Paadal Petra Sthalangal in the Tamil Nadu part of Thondai Nadu. This region has been ruled by various dynasties including the Pallava, the Chola, the Nayakkar, the Nawabs of Arcot and the colonial British. The temples of the region carry the effects of these various dynasties, both positive and negative. The temples are: Kapaleeshwarar Temple at Mylapore or Thirumayilai The most famous of the Paadal Petra Sthalangal of Chennai, it is well known to many. As a popular temple in a busy city, it is an active and thriving temple with large crowds of both devotees and tourists, Sampanthar rendered the Pathigam here. It is the famous Poompavai Pathigam with which he revived the dying Poompavai back to life. Early mornings are peaceful and quiet to experience the temple. Thiyagarajaswamy Temple at Thiruvottiyur Located in north Chennai, a rough and tumble part of the city, some have been reluctant to go here for safety concerns. It is an ancient gem. A beautiful and sprawling temple, Sung in praise by all three of the Moovar, it is a much revered temple, We visited close to midday and it was a very pleasant experience. Marundeeswarar Temple at Thiruvanmiyur This is an ancient temple in the quieter, southern part of Chennai. It is a Paadal Petra Sthalam. Thirugnasampanthar and Thirunavukkarasar sang in praise of this temple. Marundeeswarar is Lord Sivan as the God of Medicine. It is an urban and popular temple and can be crowded at times. Thiruvaleeswarar Temple at Thiruvalithayam or Padi This lesser known temple in the industrial, western suburb of Chennai, is not known to many as a Paadal Petra Sthalam. It was praised in the Thevaram by Thirugnanasampanthar. It is believed that the original temple was much bigger and only the inner core remains. It is still beautiful . Not crowded and a peaceful temple at most times. Masilamaneeswarar Temple at Thirumullavayil Located on the northwestern edges of the city of Chennai, this ancient Sivan temple is a Paadal Petra Sthalam. It was celebrated in Thevaram hymn by Sundaramurthynayanar in the 8th century. Beautiful temple. Was very peaceful when we visited. Vedapureeswarar at Thiruverkadu This temple on the northwestern edges of Chennai is a Paadal Petra Sthalam. Thiruverkadu is known more for the popular Devi Karumariamman temple there. But this Sivan temple is much older. Thirugnanasampanthar rendered the pathigam for this temple. Very peaceful temple with ancient architecture. Sources: Thevaram Courtesy Google Maps

Tamil Nadu and Pondicherry are home to several thousands of ancient temples. Contrary to popular belief outside of Tamil Nadu and India, most of these temples are owned and administered by the State Government of Tamil Nadu and a similar situation exists in Pondicherry and other South Indian states. In Tamil Nadu, almost all temples are the property of the powerful Hindu Religious and Cultural Endowments Department (HR and CE). A few nonfunctioning or partially active temples are owned and administered by the Archaeological Survey of India (ASI) which is an agency of the Indian Central Government. Very few are owned by private entities. The fact that the vast majority of these temples are owned by the government and controlled closely is a very controversial issue. The government is secular according to the Indian constitution and in theory should not be involved in religious affairs. The temples are Hindu religious institutions after all and were built hundreds of years ago to function as such. Many believers in Hinduism fume about this apparent contradiction. They point out that other religions are not subject to this ignominy. To add insult to injury, the political parties that control the government in Tamil Nadu have had an ideology that is not supportive of Hinduism. They make frequent pronouncements that their goal is to eradicate the religion as a policy goal. The Dravidian Movement that has had political sway in Tamil Nadu over the last 70 odd years has atheism as one of its central ideologies, but has directed most of its antagonism towards the Hindu religion alone. Their main focus has been the Brahmin community and the control of temples is seen as a means of bringing about social justice reforms and lessening Brahmin domination of temple affairs . The HR and CE is a highly bureaucratic organization directly responsible to the state government and its political masters. It has a government appointed Commissioner and a hierarchical army of other bureaucrats including Deputy Commissioners, Assistant Commissioners, Executive Officers, Auditors, Clerks, etc. Some of these officials are not followers of the Hindu faith and have no stake in the welfare of the temples. They control the temples with an iron fist. Even minor issues arising in temples, cannot be dealt with without the permission of the HR and CE. The Department has sprawling premises in the Nungambakkam area of Chennai that is several city blocks in length. Each temple has a board of trustees and a managing trustee. Most temples have 3-5 trustees. These political appointments are subject to direct patronage by the ruling party. This kind of administrative set up leads to bureaucratic inefficiency and corruption. The HR and CE controls 36,356 temples, 56 mutts or religious orders, 57 temples belonging to them and other Hindu institutions under its jurisdiction. Given this large number of properties and the bureaucratic nature of its administration, the HR and CE functions in a very inefficient manner. The upkeep of temples is poor. Things do not get done in a timely fashion, leading to decay and damage. Temple priests do not get paid enough or on time. Even minor repairs need approval by a government department machinery that is inherently slow. There is bureaucratic inertia. Many temples have become inactive and sometimes abandoned. The temples have been endowed with vast wealth over the centuries by kings, wealthy merchants and the public. When these temples were built they were gifted land and money to keep them active forever. Over time much of this wealth has disappeared, often embezzled by various actors. What remains is being actively stolen according to some sources. Temple lands are encroached upon and appropriated by people with political muscle. Temples also have income from donations of devotees as well as rental income from agricultural and commercial properties they own. These funds are also prone to fraud. Moreover the government uses the temples to indirectly tax the temple goers. It is a source of income for the government. Various fees including rapid entry fees and a variety of pooja fees are designed to increase the income of the temples which ultimately reaches the government. The HR and CE charges a percentage of this money as administrative fees to run its affairs. What is left is managed by the government, but the spending is not very transparent. Various schemes are funded that do not always directly benefit the temple. When devotees give money to a temple, they likely want that money to be spent on the upkeep of the temple and not to fund social welfare schemes of the government for which the temples do not get credit, but the government does. One of the biggest alleged scams is the awarding of contracts for renovation and repair as well as other services. These lucrative contracts are awarded often without tender to political cronies who deliver substandard or shoddy work. There is very little accountability. The government control of temples has in recent years extended not only to the everyday functioning of the temples but also to the nature of worship. In its purported efforts to bring social justice to the religion, the government interferes with rituals which have been in place for millennia and are integral to religious practices. There might be discriminatory practices in temples and there sure have been many instances of such over the years. Certainly there is a lot of room for reform and renewal. But it is the belief of many that such change should come from within the religion and not dictated to by the government. Many wonder how the temples of Tamil Nadu ended up under government control. It is a long and complex story. In ancient times the temples were administered by local people with royal supervision and control. The Pallava, Chola, Pandya, Vijayanagara, Nayakkan kings who built and maintained these temples were ardent believers of the Hindu faith and appear to have exercised strict supervision of these temples. When the British colonialists arrived, these temples came under the purview of the British East India Company. Initially many temples were desecrated and used as armouries and barracks for soldiers. But over time, the East India Company became interested in the vast wealth of these temples and taxed them for profit. They in fact became custodians of the temples and took on the supervisory role of the ancient kings. Subsequently there was a push from Christian missionaries that the Company should get out of the business of administering Hindu temples. Under pressure from the British Parliament, the East India Company withdrew from managing temples in 1833. It is alleged that what ensued was very chaotic. Many temples fell into private hands. Trustees were accused of perpetrating fraud of various kinds including appropriating temple lands and embezzling funds. Under pressure from Hindu leaders, the British government then enacted the Religious Endowments Act of 1863 that provided for local committees to run temples. Despite that, it was alleged that rampant corruption and theft took place. Many temples fell into disrepair. Some became dens of vice it was alleged. Although the more serious allegations likely were few, all temples were maligned. It set the stage for serious government intervention. In 1927, while India was still a British colony, the democratically elected government of the Madras Presidency enacted the Madras Hindu Religious Endowments Act, which created a board of commissioners to supervise the administration of temples. The party in power was the Justice Party which was dominated by non-Brahmin higher caste Hindus who detested the Brahmins and their perceived favoured treatment by British authorities. The initial effort was to create a supervisory body. But it was the proverbial camel with the nose in the tent. What followed over the next several decades and beyond India’s independence from Britain, was the gradual erosion of temple independence and more government control and ownership. Successive legislation ensured that. In 1951, the elected government of Madras State (forerunner of Tamil Nadu State as well as Andhra Pradesh and parts of Karnataka and Kerala States) passed an act called the Madras Hindu Religious and Charitable Endowments Act of 1951 which essentially brought all Hindu temples and related organizations under government control. This was challenged in the Supreme Court of India in 1954, on the basis that the state did not have the right to interfere. In the judgment in the Shirur Mutt Case, the courts held that while the state cannot dictate religious practices, it could control the secular activities of temples. Subsequent legislation in 1959, gave birth to new a HR and CE Act that negated the objections of the Supreme Court and gave total control of the temples to the state. In 1960 the Government of India appointed a commission to study the issue under the chairmanship of the esteemed statesman C. P. Ramaswamy Aiyer. The commission concluded that the temples were better off under government control rather than private ownership. After the Dravidian parties came to power in the late 1960s and onwards, the legislation was continuously tweaked to give the state control not only over the administration and finances of the temples but also their religious rites and practices. The state that intervened in the running of temples to protect them now stands accused of exploiting them financially and politically. There is a movement to free temples from government control. Several Brahmin groups, the Hindu-centric BJP, other Hindu organizations and individuals have spearheaded this push to make temples function independently of the government. Critics point out that freeing temples from government control might expose them to takeover by corrupt private entities and individuals who in turn might mismanage the temples and embezzle their funds. In the absence of a church or other overarching organization to guide it, the Hindu religion does not have the means to manage these temples without the help of the government they point out. Some argue that democratically elected governments after all are the legitimate owners of the temples on behalf of the people who elected them. This thinking is incorrect as the people who participate in these elections are not Hindus alone but the general population which includes people of different faiths and ideologies. Others argue that if given the opportunity the Hindu population would come with an organization that would care for the temples. But there are no guarantees that that would happen. One of the few temples and perhaps the only major temple that is managed independently of the government is the Chidambaram temple. It is the holiest Sivan temple for Saivite Tamil people. It is controlled by a community of hereditary Brahmin priests called the Dikshitar. They have been present at Chidambaram for several centuries and were highly regarded by the ancient kings and well looked after. Today they own the temple. The Tamil Nadu government continues to try and gain control of Chidambaram under the provisions of ther HR and CE Act. The Supreme Court has ruled that the Dikshitar are the rightful owners as they define themselves as a denomination within Saivite Hinduism. Denominational temples are exempted from control by the HR and CE. So for now the Dikshitar get to control the temple. The Tamil Nadu Government makes frequent pronouncements that they will appeal the Supreme Court ruling and has vowed to take over control. Critics of the HR and CE point to Chidambaram as a model for administration of temples by non-governmental actors, if they are ever freed from control by the HR and CE. But is control by the Dikshitar right and is it ideal? The Dikshitar neither built these temples nor were they given the right to own it by anyone. The holiest Sivan temple for Saivite Tamils should be owned and administered by an institution that is representative of that larger community. After all the temple was built by kings who used funds taxed from the Hindu population of that time and many communities like the mercantile Nattukkottai Chettiar have made immense contributions. Moreover, is the administration of Chidambaram exemplary? It is not. Critics point to the decay of a heritage treasure built over millennia due to lack of maintenance. The Dikshitar apparently lack the funds to maintain it. Others accuse them of using the funds of the temple for their personal and private benefit. There is no transparency in the finances of the temple. This is not ideal either. There are some positives like the lack of entry fees and other service fees callously designed by the HR and CE solely to generate money. Chidambaram does not charge such entry fees. The HR and CE and the Tamil Nadu Government run temples like businesses. But the Dikshitar raise funds in other ways. Temple goers often complain about the way the Dikshitar badger people for donations in a very insistent manner spoiling the whole temple experience for many. Again there is no guarantee that most of the donated money will be used for the upkeep of the temp[e. Some of the temples including many famous ones like The Big Temple at Thanjavur, the Airavateeswarar Temple at Dharasuram, the Brihadeeswarar at Gangaikondacholapuram, the Kailasanathar at Kanchipuram and a number of lesser known temples are controlled by the Archeological Survey of India (ASI) which is an agency of the Indian central government. It is a colonial era institution and has thousands of sites across India under it care. Although beset by the same bureaucratic inertia that is common to all government institutions, the ASI actually does a decent job in maintaining temples that it owns. But the sheer number of properties under its wings is overwhelming. The temples under the control of the ASI are either inactive or only minimally active. They are declared monuments of national importance for their architectural and historic importance. If the majority of the temples in Tamil Nadu and Pondicherry become inactive, the ASI cannot look after them all. They would perish. So who should own and administer the temples of Tamil Nadu and Pondicherry? The status quo does not seem fair. Why should the government control institutions that are religious in nature? In this case the political parties that control the government are ideologically opposed to the religion. It is like asking wolves to take care of the sheep. Now the counter argument is that if not the government, who else is capable of looking after such large numbers of temples. Hinduism does not have a church or other overarching institutions. If the temples were to fall into private hands they may encounter the same corruption. There is no guarantee that private entities or individuals will not be as corrupt or worse than government officials and politicians. There are advantages in administering all the temples under the supervision of a single organization but ideally that organization should be a not for profit, non governmental institution that is at arms length from the government of the day but with oversight by the government and accountable to it. The HR and CE should withdraw from direct ownership of the temples and their micromanagement. But it should retain a supervisory role and the right to audit the finances of temples. Everyday management of the temples should be handed over to locally elected committees with representation that reflects that community. A not for profit, non governmental statewide organization that represents the interests of Hindu temples and the religion should be created that can serve as another layer of supervision and accountability. This organization should be accountable to the HR and CE as well as individual temples. It should function without any political interference. The funding for such an organization can easily be found from the income of temples. The membership of such an organization should be democratically elected from the representatives of temples as well as other Hindu organizations. The established political parties from all sides might fear the political implications of such an endeavour. To allay those fears, it is absolutely essential that the organization should be apolitical. Ideally the administration of temples should be depoliticized. It has been so politicized for over a century that complete depoliticization might be a tough call. Government involvement if any should be in a supervisory role and include all levels of government from the Panchayat level to the central government. The legislation has to be modified if needed. In conclusion, we hope that the ownership and management of temples evolve in such a way that above all the temples are protected and they thrive and survive for another generation. Many might not. For the survival of the temples their management has to be more representative of the actual stakeholders. Government involvement should be minimal to ensure fairness and transparency of finances. Change is sometimes difficult. But just change is needed urgently. Sources: Presler, Franklin A. “The Structure and Consequences of Temple Policy in Tamil Nadu, 1967-81.” Pacific Affairs, vol. 56, no. 2, 1983, pp. 232–46. JSTOR, https://doi.org/10.2307/2758652. Accessed 3 Nov. 2024. K.Ashok Vardhan Shetty “ Why Tamil Nadu Temples may not thrive without state supervision” Times of India, October 6, 2021 ( K. Ashok Vardhan Shetty is a retired IAS officer and former Vice Chancellor of the Maritime University , Chennai Vandana Menon “ Who should run Hindu temples? Tamil Nadu is the epicentre in new tug-of war” The Print Feb 23, 2024 Dibakar Dutta “ As priests are arrested over donations in Tamil Nadu, read how a law brought by the British has taken over Hindu temples with mafia-like grip” OpIndia April 30 2024 Tourism, Culture and Religious Endowments Department Hindu Religious and Charitable Endowments, Government of Tamil Nadu Demand No.47 Policy Note 2022-2023

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

When we refer to Pondicherry or Puducherry, most people, especially those outside of India, think of the city on the Coromandel Coast, about 4 hours or 152 km south of Chennai. It was one of the French holdings in colonial India. Historically referred to as Pondicherry during French rule, it was renamed Puducherry in 2006 by legislation in keeping with the current trend of indigenization of colonial names. But what most people do not realize is that Pondicherry or Puducherry is also a Union Territory that lumps together many former French holdings in South India that are not contiguous. The Union Territory of Puducherry has four districts. Two of them, Puducherry and Karaikal are in the Tamil country surrounded by the state of Tamil Nadu. Puducherry or Pondicherry district is situated in the historical Nadu Naadu (நடு நாடு) or Middle Country bordered by the contemporary Tamil Nadu districts of Cuddalore and Villupuram. It includes the city of Pondicherry or Puducherry. The district of Karaikal is further south and is a separate enclave surrounded by the districts of Nagapattinam and Mayiladuthurai in Tamil Nadu. It is in the Kaveri delta and in the historical Chola country. Both contain many ancient temples and those temples are featured in these blog. The other two districts, Mahe and Yanam are outside of the Tamil country. Mahe is on the western or Malabar coast where it is a district surrounded by the state of Keralam and Yanam is further north along the Coromandel coast surrounded by the state of Andhra Pradesh at the mouth of the Godavari river. Even the territories of the districts of Puducherry and Karaikal are not contiguous themselves. If you take these two districts, they include small pockets of land within the surrounding Tamil Nadu while other pockets of Tamil Nadu territory fall within the Pondicherry districts. Very confusing state of affairs. A colonial legacy. In this post we will highlight the following temples in the Tamil country that are situated in the Union Territory of Puducherry and are protected by the ASI. These belong to the districts of Puducherry and Karaikal. Where appropriate, we will link these to the respective blog posts from the temples we visited in person. The following four temples in the district of Pondicherry or Puducherry and are easily reached from the city of Pondicherry. Thodatri Perumal Temple or Varadharaja Perumal Temple, Thirubhuvanai: This relatively small Vishnu temple located about 20 km west of Pondicherry city is a treasure house of Chola art from the early to mid 10th century. It was originally built by Paranthakan I. It contains a number of fine sculptures and architectural elements. It is an active temple Panchanatheeswarar or Vadugurnathar Temple, Thiruvandarkoil: This is another temple from the early 10th century again built by Paranthakan I. It is a Sivan temple. Frozen in time and relatively well preserved, it is a fine example of the temples of that period. It is a partially active temple and one of the Paadal Petra Sivasthalams. It is located 20 km west of the city of Pondicherry Thirukundankudi Mahadeva Temple, Madagadipattu: From the late 10th century this small beautiful Sivan temple is an example of Chola architecture of the time. Inscriptions say that it was commissioned by Rajarajan I. It is located 25 km west of Pondicherry city. It is an inactive or minimally active temple. Mulanathaswamy Temple, Bahour: Interesting Sivan temple originally built by the Pallavas in the 7th century and renovated by the French in the 19th and 20th centuries, it is an odd but aesthetically pleasing combination of styles from different eras, There are some European features too. It is located about 20 km south of Pondicherry city. It is a partially active temple. The following two temples situated in the district of Karaikal. We have not visited them yet. Tharangambadi or Kumbakonam are good bases for these temples. Thanthondreeswarar or Suyambunathar Temple, Nedungadu, Karaikal Chola era Sivan temple in Karaikal, District. Protected by the ASI. Beautiful architecture. It is located about 150 km east of Thiruchirapalli and 16 km southwest of Tharangambadi Egambareswarar Temple, Sethur, Karaikal Chola era Sivan temple protected by ASI. Well preserved architecture of the period. It is located about 150 km east of Thiruchirapalli and 24 km southwest of Tharangambadi Sources: Official website of the Archeological Survey of India Courtesy Google Maps Courtesy Google Maps

Most of the temples in Tamil Nadu and Pondicherry are directly or indirectly administered by the Hindu Religious and Cultural Endowments Department of the Government of Tamil Nadu (HR and CE) in Tamil Nadu and by the Department of Hindu Religious Institutions and Waqf in Pondicherry or Puducherry. These government departments have taken control of most active and revenue generating temples according to various legislations enacted during the 20th century and this remains a controversial issue. Apart from these there are some temples that are the property of the Archaeological Survey of India or ASI and very few are controlled by private groups. Some others are under ther jurisdiction of the state Department of Archeology in Tamil Nadu. The Archeological Survey of India (ASI) was formally established in 1861 by the then British colonial administration for the stated purpose of accomplishing a "complete search over the whole country, and creating a systematic record and description of all architectural and other remains that are either remarkable for their antiquity, or their beauty or their historical interest". The Englishman Sir Alexander Cunningham was its founder and first Director General. Although there were attempts prior to that to try and preserve sites and artifacts of historical and archaeological significance during British colonial rule, the formation of the ASI was indeed a milestone. The early years were not easy with many fits and starts. There were years when it was defunct due to lack of funds. In post independence India, it has been integrated into the Ministry of Culture as a department. It is the custodian of thousands upon thousands of archeological and historic sites of national importance. They range from prehistoric caves and burial sites to relics from the British Raj. They also preserve a large number of temples across India numbering in the thousands. In Tamil Nadu and Pondicherry, temples that are deemed to be of national importance come under the purview of the ASI. These are a small fraction of the total temples. While most of the temples that the ASI admisters are inactive or "dead" temples, some are partially active. There are other temples, usually active temples, where they have joint custody with the HR and CE, which manages the functioning of the temples while the ASI supervises the preservation. The temples managed by the ASI are looked after reasonably well. The familiar green fencing and the blue and white sign boards are reassuring signs that the sites are protected. They offer security against encroachment, destruction from miscreants, the elements and theft. They also protect the temples from well intentioned but ill informed renovation efforts that frequently damage ancient inscriptions, murals and sculptures in non-ASI temples. The ASI temples are usually frozen in time and they are relatively free of modern additions. They are of immense value to the student of archeology, history, art and architecture of a certain period. The ASI is divided into circles and sub circles. There are 34 circles and numerous sub circles across India. Most of the monuments of Tamil Nadu and Pondicherry historically came under the Chennai Circle. Since 2021 there is a Thiruchirapalli Circle. The Chennai Circle had 10 sub circles under it. 3 of them now fall under the Thiruchirapalli Circle. The sub circles under the Chennai Circle are Chennai, Mamallapuram, Gingee, Vellore, Kanchipuram, Puducherry, Salem. Those under the Thiruchirapalli Circle are Thirumayam, Thanjavur and Thiruchirapalli. The occasional temple is protected by other circles such as the Thanumalayan Temple in Suchindram, which falls under the Thrissur Circle. Is the ASI perfect? Certainly not. Given the sheer number of sites under its control and limited resources, it struggles to maintain some remote sites. It can do a better job. It is also saddled by the inefficiencies of government bureaucracy and political priorities like any other government department. Historically it has not been very savvy at generating revenue through the sites it controls. Lately it is getting better at it. It is dependent on the budget of the central government. In the 2023/2024 budget it was allocated 1103 Crore Indian Rupees or 11.5 million USD which indeed is a drop in the bucket given the scale of its operations. The ASI is grossly underfunded. For the visitor, going to an ASI temple site might be a different experience than visiting an active temple. As they are generally less crowded and no active worship is not taking place, rules and etiquette may be less formal. But they are essentially places of worship and the sanctity of these sites have to be respected. The timing of opening and closing of these temples might also differ from active temples. Most ASI temples will open around 9 am and close around 4 pm. In remote places, there is usually a single employee on the premises and he/she might take a lunch break at midday and the temple might be closed at that time. One of the problems for those interested in visiting these temples, is that it is difficult to identify these temples prior to a visit. The ASI's mandate is to preserve and safeguard these sites. It is not their job to publicise them. So they are not well advertised. There are no easily accessible lists of ASI administered temples that are comprehensive or very descriptive. The ASI has documentation on the internet as well as published material that are not easily accessed by the general public. This post is an introduction to ASI protected temples in Tamil Nadu and Pondicherry. In following posts, we will attempt to generate lists that would document these temples. This would enable potential visitors to plan meaningful trip itineraries. We will also identify the closest city or big town for easy access. We will also post a version in the Guide Page for ready reference for our readers in the future. Sources: Website of the Ministry of Culture - Government of India - Archeological Survey of India - Official Database The Annual Outlay of the Ministry of Culture, India FY 2023-2024, Budget records.

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

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

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 place 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.

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 are many unique shrines including one for the divine serpent Adhiseshan. The main theertham is 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

வாமனபுரீசுவரர் திருக்கோயில், திருமாணிக்குழி Situated between two important and ancient Sivan temples, Thirupathiripuliyur and Thiruvathigai, this Sivan temple is also a celebrated Paadal Petra Sthalam near Cuddalore on the banks of the Kedilam River. Thirugnanasampanthar sang the pathikam here. பொன்இயல் பொருப்புஅரையன் மங்கைஒரு பங்கர் புனல் தங்குசடைமேல் வன்னியொடு மத்தமலர் வைத்தவிறல்வித்தகர் மகிழ்ந்துஉறைவிடம், கன்னிஇள வாளைகுதி கொள்ள,இளவள்ளைபடர் அள்ளல்வயல்வாய் மன்னிஇள மேதிகள் படிந்துமனை சேர்உதவி மாணிகுழியே. With a 5 tier (நிலை) rajagopuram and 3 prakarams it is a fairly large temple. The goddess is known as Ambujakshi and is considered the more important deity here than Siva. The Cholas, the Pandyas and the Vijayanagar kings contributed to the bulk of the building. The Chola core is evident but structures of later eras stand out, such as the Vijayanagar or Nayakkan style rajagopuram and vimanams. It is controlled by the HR and CE and the upkeep certainly can be better. It is located in Tamil Nadu about 34 km or an hour by car south of Pondicherry. We visited in May 2023. We were based in Pondicherry. Credits: Google Maps.