The district's most important pilgrim centre is located in an island just 7 kms from Tiruchi. Srirangam, surrounded by the waters of river Cauveri on one side and its tributary kollidam on the other, is a 600 acre island-town enclosed within the seven walls of the gigantic Sriranganathaswami Temple.Most of it dates from the 14th to 17th centuries, and many people have had a hand in its construction, including the Cheras, Pandyas, Cholas, Hoysalas and rulers from Vijayanagar. The largest gopuram in the first wall on the southern side was completed as recently as 1987, and now measures 73m.

The main temple is dedicated to Vishnu. Even muslims are said to have prayed here after the fall of the Vijayanagar Empire. Non-Hindus are not allowed into the gold - topped sanctum, but they are allowed into the sixth wall. The whole place is fascinating. Bazaars and Brahmins' houses fill the space between the outer four walls, and you don't have to take your shoes off or deposit your bicycle until you get to the fourth wall. Just past the shoe deposit is an information centre, where you buy the ticket to climb the wall for a panoramic view of the entire complex. A temple guide will unlock the gates and tell you what's what. It's worth engaging one of these guides as there is much to see and you could easily spend all day wandering around the complex. There's also a small museum containing sculptures. An annual Car Festival is held here in January during which a decorated wooden chariot is pulled through the streets between various walls. In mid-December, the Vaikunda Ekadasi, or Paradise Festival will be celebrated in the Vishnu Temple. Ivory sculptures of Lord Vishnu in various poses and the images of Nayak Kings with consorts donated by Nayak kings who ruled Madurai during the 17th century are available here. Pavai lamps of Marati period who ruled Thanjavur, the rest of the period, made the Nataraja image in a pearl made screen. Coins of British, Dutch, Tiruvanquor, Hyderabad, Gowalior, princely states are available. Firm leaves inscriptions, stone sculptures, very big temple lamps, copper plates of Vijayanagara Kings are available . Temple Museum Opening Hours : 8.00 a.m. to 1.00 p.m. 2.00 p.m. to 6.00 p.m. Entry Fee : Re.1.00 for all Location: Srirangam near Tiruchirappalli (Chola Naadu) Vishnu: Ranganathar, Azhagiya Manavaalan, Nam Perumaal Taayaar: Ranganayaki Theertham: Chandra Pushkarini Paasuram : All the Alwars with the exception of Madhurakavi Vimaanam: Pranavaakriti Vimaanam Travel Base: Tiruchirappalli Description: This is the foremost of the 108 shrines glorified by the Alwars; all of the Alwars with the exception of Madhurakavi Alwar have sung of its glory. It is the one of the greatest centers of the Sri Vaishnava religion and among the most visited pilgrimage centers in India. Undoubtedly the largest temple in India, and one among the grandest, it is a treasure house of art  freezing various architectural styles over a period of time. It boasts of the tallest temple tower in India. Referred to as heaven on earth it is an ancient  center of worship - vibrant with tradition and festivals. The Pancharanga Kshetrams along the course of the Kaveri are Srirangapatnam (Karnataka), Srirangam, Koyiladi (Anbil) and Kumbhakonam and Indalur (Mayiladuturai). Srirangam is very closely associated with Ramanujacharya, the beacon of the Sri Vaishnava tradition of Hinduism. Tiruvanaikka or Jambukeswaram, one of the Pancha Bhoota Stalams (associated with the primary element water) of Shiva, is located in the vicinity. Srirangam is located near Tiruchirappalli in Tamilnadu.Deities: Ranganathar is enshrined in a reclining posture (facing the South); while Namperumaal the festival deity in a standing posture is also housed in the main sanctum. There is a shrine in the fourth prakaram, housing Ranganayaki Taayaar. Traditions: Araiyar Sevai, one of the ancient devotional art traditions of Tamilnadu, involving the expressive recitation of the Divya Prabandams, using movement, music originated here under the auspices of Nadamuni (10th century CE). Araiyar sevai is performed also at Srivilliputtur, Alwar Tirunagari and Melkote (Karnataka). The famous tamil literary work Kamba Ramayanam premiered here at Srirangam. The Temple: This temple enshrines Ranganathar in the central sanctum, crowned with a gold plated Pranava Vimanam or Paravasudeva Vimanam. A total of 7 concentric prakarams surround this shrine, housing several mandapams, tanks and shrines. The area enclosed by the outermost wall is over a hundred ares. Gopurams on the south and east of the 4th prakaram are the most impressive. A total of 21 towers adorn the temple. The Srirangam temple tradition is an ancient one. The Silappadikaaram of the Sangam period refers to Srirangam. All of the Alwars (with the exception of Madhurakavi) have sung in praise of Srirangam. The first (surviving ) stone inscription dates back to the period of Parantaka Chola (924 CE). The pillars here go back to the Chola period (13th century CE). The 1000 pillared hall is also the product of the late chola period, and is also in the 4th prakaram; its entrance is in the south. It is here where the adhyayanotsavam (involving the recitation of the Tamil Prabandam hymns)  is held. At the southern edge of the huge open courtyard, the Vijayanagara rulers added the hall with 8 pillars with huge horses. The Krishna Venugopala shrine on the southern side is also of great beauty.  The Garuda mandapam s located   in the third prakaram.. Its pillars go back to the Nayaks of 17th century Madurai. The Chandra and Surya Pushkarini tanks are located in the 3rd prakaram. Legends: Legend has it that the image of Ranganatha worshipped here, was originally worshipped by the clan of the Ishwakus, and it passed on to Rama. Rama upon his victorious return from Lanka, handed over this image to Vibhishana, who proceded to Lanka with the image. Circumstances caused him to place this image on the banks of the Kaveri, where Srirangam now is. (see Ucchi Pillaiyaar Koyil ) A disappointed Vibhishana returned to SriLanka with the consolation that the image of Ranganatha at SriRangam would face South - in the direction of Lanka. A Chola monarch by name Dharmavaraman is said to have created a temple here. Legend also has it that the original temple was flooded by the Kaveri and was rediscovered by a later Chola emperor. History:  Temple life at Srirangam evolved after Nadamuni (923 - 1023 CE) compiled the hymns of the Alwars and gave them a musical form. During Ramanuja’s time (12th century CE), Srirangam was a well established institution. The Pandya rulers, from the 13th century onwards gave the temple, immeasurable support; the gold plating of the vimanam being first of their endowments. The Hoysala kings, who set up a military base outside Srirangam also made contributions. The temple was desecrated by the Delhi armies in 1313, and was closed for 60 years. From the end of the 14th century, the temple came back to life, and much of what is seen today is a result of  the rebuilding activity which heppened during the time of the Vijayanagar rulers. Festivals: An elaborate protocol of worship services is offered here throughout the day. On about 120 days, the Utsavamurthy is taken out in procession out of the inner sanctum. Aadi bhrammotsavam is celebrated in Panguni. The grand Adhyayanotsavam is celebrated in the month of Margazhi, involving the recitation of the Prabandham hymns or Alwar Pasurams in the thousand pillared hall. Also in Srirangam is the Dasavataram temple, the only one of its kind, enshrining the ten incarnations of Vishnu along with Lakshmi Narasimhar and Vishwaksenar. This temple was built by Tirumangaialwar and is now under the administration of the Ahobila Mutt.. The Tirumangaimannan festival is celebrated here.

Introduction: Templenet focuses this week on the glorious temples attributedto the reign of Raja Raja Chola and his successors in the Thanjavur Cauvery belt of South India.

Historically speaking, these temples are not as ancient as the 274 odd Saivite temples and the 108 Vaishnavite Shrines sung by the Nayanmars and Alwars of the 7th through the 9th centuries, however they stand out as towering monuments proclaiming the glory of the Chola regime and its committment to the arts and culture.

This issue zeroes in on the Brihadeeswarar Temple in Thanjavur, Gangaikonda Choleeswarar Temple in Gangai Konda Cholapuram, the Airavateeswarar Temple in Darasuram and the Kambahareswarar temple at Tribhuvanam.

Thanjavur: The districts of Thanjavur, Kumbhakonam and Nagappattinam (constituting the erstwhile Thanjauvr district) boast of hundreds of ancient temples. The town of Thanjavur was the seat of the glorious Chola Empire of Tamilnadu, and was later on the seat of the Nayaks and the Marathas. True to art historian Fergusson, the Chola artists conceived like giants and finished like jewellers.

Chola History: Raja Raja Chola I, was clearly the greatest of the Chola Monarchs. During his reign (985 - 1014 AD) he brought stability to the Chola Kingdom, and restored from obscurity the brilliant Tevaram hymns of the Saivite Nayanmars from obscurity. Raja Raja was a great builder, and the Peruvudaiyar Koyil or the Big Tmeple at Thanjavur was his creation. His son Rajendra Chola (1014 - 1044 AD) was a greater conqueror who marched all the way to the banks of the Ganges. This march was commemorated with a new capital Gangaikonda Cholapuram and another 'Periya Koyil'. Gangai Konda Cholapuram was the capital of the Cholas for about two centuries, although it is nothing more than a village now with this rather well maintained magnificient temple. 35 Kilometers from Thanjavur lies Darasuram, once known as Rajarajapuram - a part of the Chola's secondary capital of Pazhaiyarai. Here is the Airavateeswarar Temple built by Raja Raja II (1146 - 1173). It was during the reign of Kulottunga III (1178 - 1218) that the Kambahareswarar temple at Tribhuvanam was built.

These four temples under discussion stand out from the others in Tamilnadu in that, it is only in these that the Vimanam towers over the entrance Gopurams. After these four temples, the Cholas went back to their traditional style of building temples with larger Gopurams and smaller central Vimanams. These temples are fitting memorials to the glory of the rulers that built them, as well as monuments of piety and a committment to art and architecture.

Brihadeeswarar Temple at Thanjavur: A 107 paragraph long inscription on the walls of the Vimanam records the contributions of Raja Raja Chola and his sister Kundavai to the Thanjavur temple. The temple stands within a fort, whose walls are later additions built in the 16th century. The towering vimanam is about 200 feet in height and is referred to as Dakshina Meru. The octogonal Shikharam rests on a single block of granite weighing 81 tons. It is believed that this block was carried up a specially built ramp built from a site 6 kilometeres away from here. Huge Nandis dot the corners of the Shikharam, and the Kalasam on top by itself is about 3.8 meteres in height. Hundreds of stucco figures bejewel the Vimanam, although it is possible that some of these may have been added on during the Maratha period. The Shivalingam - Peruvudaiyar, Rajarajeswaramudaiyar - is a huge one, set in a two storeyed sanctum, and the walls surrounding the sanctum delight visitors as a storehouse of murals and sculpture.

The long prakaram surrounds the great temple (500 feet/250 feet), and the walls surrounding the prakaram again go back to Raja Raja Cholan's period. The walls house long pillared corridors, which abound in murals, Shiva Lingams and Nandis. The Periya Nayaki temple within the temple is a later addition from the Pandya period, and so is the Subramanyar Temple sung later by the Saint poet Arunagirinathar.

Incidents from the lives of the Nayanmars, several of the 108 Bharata Natyam Dance postures, manifestations of Shiva (Aadalvallaan - Nataraja, Tripurantaka, Dakshinamurthi etc.) are depicted in sculptured panels or in exquisite Chola murals. Both the interior, and the exterior walls of the temple, are replete with images of the kind described above.

The sanctum, the ardhamandapam, the mukhamandapam and the Mahamandapam, although distinct, form a composite unit with an imposing appearance that awes visitors, forcing one to wonder how such timeless architectural feat was executed about a 1000 years ago. Entrances to the Mandapams and the towered entrances to the Prakarams are majestic. The grandeur of the architecture and the sculptural finesse speaks volumes of the skills of the Imperial Cholas.

Inscriptions refer to Shiva as Dakshina Meru Vitankar and Aadavallan. The Nandi, which dates back to the Nayak period, is housed in its own mandapam and it matches up to the grandeur and size of the temple. It is a monolithic Nandi weighing about 25 tonnes, and is about 12 feet high and 20 feet long.

Tiruvannamalai is the capital of Saivism and saiva cult is a world apprehended. The South Indian The nature of a god Siva is the God of all countries. Annamalaiannal is the most sacred of the names of the manifestation of Lord Siva. Pancha Bootha Sthalam (5 Nature Attributes) The earth is formed by five basic elements namely 1.LAND 2.WATER 3.FIRE 4.AIR 5.ETHER. Our ANCESTORS these are called as "Pancha Boothas" and associated them with five sacred places for worshipping Lord Siva. And the center of these five elements for Fire is identified with Thiruvannamalai. ATHARA STHALAM. Thiruvannamalai is the most sacred of these twenty two Called (Ninaithale Mukthi Tharum Thiruthalam). Place for Salvation SivaPuranam notable four sacred places for obtaining salvation. Thiruvannamalai is one among them. The significance of this place is that by mere remembrance of Lord Arunachaleswarar at this place gives salvation to all souls (Ninaithale Mukthi Tharum Thiruthalam). Thirugnana Sambandar Thirunavukkarasar Sundarar and so on have visited Thiruvannamalai They are the famous purnic Saint poets and all of them prayed Lord and have composed divine poems: Saint Manickavasagar had lived at Thiruvannamalai for long period and had composed: "Thiruvempavai - 20" and "Thiruvammanai". Even today there is a temple for Saint Manickavasagar on the tiruvannamalai Girivalam path at a place named Adi-Annamalai. temple name called as Thirumurai Thalam There are 275 sacred places (Lord Siva Temples) which were praised by the hymns of Thevaram and were called "Thirumurai Thalangal". Of these places twenty two are found in tamil Nadu (a part of Tamil Nadu ). Mahan and Siddhars Thiruvannamalai is the "Manipooraga Sthalam", which is one among six athara sthalams. Thiruvannamalai is so sacred that even Gods, and celestials offered their prayers. Tradition has it that SUN MOON EIGHT VASUS BRAHMA VISHNU and so on have worshipped here. Saints and Scholars Thiruvannamalai has been the abode of Siddhars. Idaikkattu Siddhar, one of the eighteen Siddhars, belongs to this sacred soil. Mahan Seshadri Swamigal Thiruvannamalai has the honour of providing an abode for saints such as: Arunagirinathar Vitpatchathevar Gugai Namachivayar Guru Namachivayar Deivasigamani Arunachala Desikar Mahan Seshadri Swamigal Bagawan Ramana Maharishi Sri Yogi Ram Surathkumar.

Tiruvannamalai Shri Annamalaiyar Temple seen from the hill :

The view of the temple from the hill slopes is really contemplating.The courtyards surrounding the central shrine where courtyards built of stone tall gourmands seen very dominatingly and other buildings being scattered in the courtyards under the shade of big trees. The other shrines are also present within this big courtyard.The God Shiva is associated with each of the five elements namely Earth, Water, Fire, Air, Ether in five different holy places with Tamilnadu. As we already know after hearing the story of how Lord Shiva attained the mountain roopam and enlightened as a dense volume of fire here in Thiruvannamalai.The Lord Shiva is Fire here in Thiruvannamalai. The temple is the result of more than nine centuries of building process.Enlargements and alterations have been succeeded one another, can find the dates of work from the inscriptions engraved on the walls since the 10th century. The engravings tells about kings, donors.It is also said that the actual places of worship of temple was merely a small isolated temple.This temple for over so many years rebuilt and altered many times is the major total part we see now. The courtyards increased as building and started to include new buildings within the existing walls started to get included thus taking many years of construction. The outer area is 465m long and 225 metres wide as per the dating from the 16thCentury.x

The alterations have continued up till now inside the walls and can expect more to come in future also.  This temple of Lord Shiva is the holy place for one to attain Salvation and get the full grace of Lord Shiva.  The rules over this premises and that is why people from over far distances come in thousands to thousands, year after year to make their janmam punya of this janma.

The Grand Entrance of the temple (Raja Gopuram):

The eastern entrance gopuram is the main entrance of the temple.  This tower is situated in the outer wall and this tower dominates the eight other towers which crown the gates made in the walls at the four cardinal points.  This gopuram (tower) is 54m high with pyramid shaped made of stucco-coated bricks has massive stone at its base.  Inside and outside of the temple The eastern gopuram is the main entrance to the temple inside.  The inner most shrine opens to the east and accommodates the main deity, Lord Shiva. The courtyards are counted, starting from the centre.  There are said to be seven of them.  But it is said five were built, first one disappeared in the course of nine centuries of extensions and alterations the sixth is represented by four "Chariot Streets" around the temple seventh by the road surrounding the hill.

The location of the Shrines dedicated to the deities  and the buildings used for rituals are strictly laid out so that they are oriented to the east. In the corner of a courtyard, to the Southern-Eastern side are the kitchens where the Brahmins prepare the offerings consisting of cooked food.  Trees inside are considered to very scared. The tanks and wells are also sacred which is used for the purification rituals.  The inner most shrine called garbha graha, a house of small square room which is cramped to dark insides the sellai, the image of Lord Shiva. It is always in the form of "Lingam".  This is an upright stone, square at the bottom, Octagonal in the middle, then cylindrical with a rounded top.  The base is embedded in a circular or oval plinth.  The devotees watch the worship from the hall in font of it in the form of queque  The outside of the temple covered up by many vendors stall holders, florists busy people going round the temple which is said to be "Maada-Veedi", the path around the temple, in which the Lord Shivamoorthi is taken for procession on the festival occasion of Karthikai deepam. So this path around the temple out is said to be sacred for going around which is also equal to going round the mountain as well.  This path is indeed blessed and used by Lord Shiva on his procession on the occasions successfully.

Temple Daily Life and activities:

This big temple symbolises a religious locality of a city inside.  People keep moving on their work from here to there within the courtyards and buildings inside the temple.  The people inside the temple performing Godly, work and duties are always a "Hindu a Brahmin” who has the right to nomad anywhere, anyhow, anytime.  These people are mainly at the work of performing duties to God, cooking food, cleaning Singing for God, decorating the God etc. many things wordless to say indeed.  Others are the devotees who go to pray, meditate or even rest for peace and even abide themselves to the service of God. We can also see an "Elephant" which is sacred stays within his mahout under the pavilion supported by columns near the hundred pillared hall.  He gives his blessings by placing its trunk over the heads of the devotees who, in turn given him an offering as a coin or some eatables to eat. The people associated to the temple are all Brahmins.  The men are of high caste with a dhoti and a "Sacred thread" across their chest over left shoulder.  Only they have the rights to perform the rites.  These men pass on the knowledge and responsibilities to their sons as they are married. The daily evenings the mahout washes the elephant with the help of other temple servants near a well in the fifth courtyard. The people who come to pray can also can also rest and have meal in the third courtyard or anywhere else after this courtyard.

There is a Brahma tank after the Long chain of steps which leads to this purifying tank where devotees perform their ablutions. The shaving of men's and women’s head is done by barber in the fifth courtyard.  The shaving of head is said to be an offering to God. There is regular worship, pooja four times a day.  Food and flame offering are made through the priest, who is well known of the mantras and officiates at the statue.  The ceremonies are numerous which takes place according the lunar calendar and even performed at the request of devotees.  The devotees who pay special offering or offer absishekams, pujas are always accompanied with music called 'Maryadham" by the temple musicians and also is blessed by the priest with vibuti and a big garland of "Lord Shiva" after the darshanam.

Temple Dance

The sacred dance as a religious ceremony is attributed to the gods.  It is well liked by the Gods also.  The South India is well known for the temples tradition, music, poojas and dance also.  Among them, well known and familiar dance of South India is "Bharatatanatyam".  Lord Shiva himself is well known as, a great dance performer a scholar and is called under the name of Nataraja.  It is said that Goddess Parvathi taught this art to humans.  The temples of South India have had great dancers from century to century in the temples to which they belong. Like that those great dancers, the temple of Tiruvannamalai also had one great devadasi a servant of God.  Her name was Nalini.  She was dedicated to God of this temple at the time of birth by her family to the service of Lord Shiva.  Since the age of six for more than seven years, he was taught and trained in the ultimate techniques of attitudes and gestures, which had a very perfect precise meaning.  She had learnt to read and write and had studied the religious tests which provide the inspiration for her dances.  She was educated, which was a quiet a big thing for the girls in 1845.  The tapping of her bare feet on the ground and the tinkling of small bells adorning her ankles set the rhythm of the skillful play of her gestures and poses.  Nalini could express all the nuances of the story she was telling with her body.  She was really a great dancer of the temple at tiruvannamalai

The Grand Celebrations of Festival, Karthikai Deepam:

The festival of Karthikai Deepam is a great religious festival of the lunar month of Karthikai which is   between November-December.  The celebration of the Karthikai Deepam is very important for Tiruvannamalai as per the legend, Shiva manifested Himself in the form of a column of fire which for the sake of mankind.  He later transformed into the sacred Hill Arunachala.  The hill is still worshipped as a manifestation of Shiva and the Karthikai Deepam Festival has been held from time immemorial to commemorate this event.  For ten days, numerous ceremonies take place in temple and in the town also.  On the tenth day, when the constellation of Karthikai is in conjunction with the full moon, the fetival reaches its climax and the Holy Beacon is lit on the summit of the hill. The buzzing crowd of thousands of pilgrims from all over the world swarm in the courtyards to ardently fellow the worship performed in various shines of Shiva, Parvati, Ganesha, Muruga. The people follow the deities as they are taken out and carried in procession with great pomp and show with lightings, dance, Music, Chanting, doing artist and poojas and mainly decorate the shrines with good clothing, costly jewellery loving and charming flower work of garlands and carry the shrine in great grand and lofty chariots. On there occasions only the heads and hands emerge from the shimmering skills and glorious flowers that the deities are draped in.

One can be dazzled by the incredible sumptuousness of the gold and precious stone jewellery with which they are adorned. One can inhale the fragrance of the huge garlands decorating them and the healthy aroma of the camphor and incense that are being burnt everywhere in their honor. And lastly, one can thrill to the vibrant music of the oboes and drums which accompany all the ceremonies.  Thus, this festival takes place every year and is more or less unchanged inspite of the centuries.

Significance: Chidambaram is one of the most ancient and most celebrated of shrines in India. It is of great religious as well as historic and cultural significance. Chidambaram is associated with Nataraja, or Shiva in his Ananda Tandava pose (the Cosmic Dance of bliss) in the cosmic golden hall and the hall of consciousness (Chit Sabha). Shiva is also worshipped in the "formless form" of the Chidambara Rahasyam, while the temple is known for its Akasa Lingam, an embodiment of Shiva as the formless Space. The word "Koyil" or temple in the Tamil Saivite tradition refers to none other than the Chidambaram Nataraja temple.

Antiquity: The origins of this vast temple are buried in antiquity. Literature talks of a tradition of Shiva (Nataraja) worship in existence even as early as the Sangam period (very early on in the Christian era), and the Tamil Saints have sung its fame when an established worship tradition was in place. The later Chola Kings (Aditya I and Parantaka I) adorned the roof of the shrine with gold, and the other Chola Kings treated Nataraja as their guardian deity and made several endowments to the temple as temple inscriptions testify. The Pandya Kings who followed them, and the later Vijayanagar rulers made several endowments to the temple. There is a stone image of Krishnadevaraya in the North Gopura which he is said to have erected. In the wars of the 18th century, this temple was used as a fort, especially when the British General Sir Eyre Coote unsuccesfully tried to capture it from the Mysore Kings. During this period, the images of Nataraja and Sivakamasundari were housed in the Tiruvarur Tyagaraja temple for safety.

Muthuswamy Deekshitar, one of the foremost composers in the Karnatic Music tradition sings the glory of this temple in his kriti 'Ananda Natana Prakasam'. The Alwar Poems of the Naalayira Divya Prabandam sing the glory of Vishnu, whose image is also housed in this temple, and his shrine is referred to as 'Tiruchitrakootam'. Adi Sankara is said to have presented a Spatika Lingam which is still under worship in this temple. Sekkizhaar's Periya Puranam, describing poetically the life of the Saivite Saints (63 in number) was composed in the 1000 pillared hall, and was expounded by the author himself in the presence of the Chola emperor Kulottunga II, who had comissioned the work, amidts great festivity and fanfare.

Each of the four most revered Saivite Saints (Appar, Sundarar, Sambandar and Manikkavacakar) has worshipped at Chidambaram, and the bulk of Manikkavacakar's work is in praise of Shiva at Chidambaram. Accordingly, their images are placed in the temple entrances corresponding to their points of entry into the temple. (Sambandar - South, Appar - West, Sundarar - North and Manikkavacakar - East).

Legends associated with this temple: Aadi Sesha, the serpent (couch) of Vishnu, heard from Vishnu the grandeur of Shiva's cosmic dance. Filled with irrepressable desire to witness this dance in person at Chidambaram, Seshan descended to the earth as Patanjali (the one who descended). Vyagrapaadar, another devotee of Shiva prayed to obtain the tiger's claws so that he could obtain with ease the sacred Vilva leaves meant for Shiva's worship at Chidambaram. At the appointed hour, Shiva (with Sivakami) granted to Patanjali and Vyagrapaadar, a visual treat in the form of his Cosmic Dance of Bliss, to the accompaniments of music played by several divine personalities in the Hindu pantheon. This Dance of Bliss is said to have been witnessed by Vishnu, and there is a Govindaraja shrine in the Natarajar temple commemorating this. The dance of bliss of Shiva, is also said to have been enacted upon Shiva's (Bhikshatana) victory over the married ascetics of Daruka Vanam.

Yet another legend, commemorating the dance duel between the doyens of dance Shiva and Kali is associated with Chidambaram. Shiva is said to have lifted his left foot towards the sky in the Urdhuva Tandava posture, a definite male gesture, which out of adherence to protocol, Kaali could not reciprocate, thereby causing Shiva to emerge victorious, delegating Kaali to the status of a primary deity in another temple in the outskirts of Chidambaram. This legend is portrayed in the Nritta Sabha, one of the halls within the Chidambaram temple.

There is another recent legend associated with this temple. The sacred Tamil works of the Nayanmaars had been missing for several years, and it was during the period of Raja Raja Chola (the builder of the Grand temple at Tanjavur) that formal research was initiated to trace these fine works of devotional literature. These works of the Saivite Saints - rich in musical content were recovered in a dilapidated state in one of the chambers in this vast temple, after the monarch brought images of the Saint trinity in procession to the temple.

Nataraja: The dance of bliss, or the Ananda Tandavam of Shiva is said to symbolize the five divine acts (pancha krityas) of creation, sustenance, dissolution, concealment and bestowment of grace. The dance of Shiva has been frozen in metal and held in worships in Nataraja Sabhas, in virtually all of the Saivite temples in Tamilnadu. Five of the foremost Sabhas (Pancha Sabhai) are at Chidmbaram (Kanaka Sabhai the hall of gold), Madurai (Rajata Sabhai the hall of Silver), Tiruvalangadu near Chennai (Ratnasabhai the hall of rubies), Tirunelveli (Tamrasabhai the hall of copper) and Kutralam near Tirunelveli (Chitrasabhai the hall of pictures). Other dance halls of significance are Adri Sabhai (the Himalayas), Aadi Chitsabhai (Tiruvenkaadu near Chidambaram) and Perur Kanakasabhai (Patteeswarar temple at Perur near Coimbatore).

Architecture: The Chidambaram Natarajar temple is a specimen of the assimilation of several architectural styles. The innermost sanctum of the temple, houses the grand images of Shiva (Nataraja) and Parvati (Sivakami) in the ChitSabha or the hall of consciousness, adjoining which is the KanakaSabha or the Golden Hall, both these structures resting on a raised platform. The innermost prakaram surrounds this holiest of shrines, and to the South West of Nataraja, is the shrine of Govindaraja Perumaal facing the East.

The Chitsabha, the holiest shrine in the temple, is a wooden structure supported with wooden pillars, with a hut shaped roof. It is in this hall, that the images of Nataraja and Sivakami are housed, in front of a set of two curtains, the inner (invisible) one being red in color, the outer one being black in color. To the right of Shiva, is the revered Chidambara rahasyam - or a representation of emptiness garlanded with golden vilva leaves. The curtain in front of the Chidambara Rahasyam, representing Shiva (and Parvati) in the formless form (Aroopam) is lifted ceremoniously during worship services, with offerings of lamps. Also in the Chitsabha are images of Ratnasabhapati (Nataraja of Ruby), the Spatika Lingam of Chandramauleeswara, Swarnakarshana Bhairavar, Mukhalingam etc.

The Golden Hall, or KanakaSabha is immediately in front of the ChitSabha, both being on an elevated platform as mentioned before, with silver panelled doors in front. The ChitSabha itself is a meter or so higher than the Kanakasabha and is reached by a flight of 5 silver plated steps, marking the five aksharas (or syllables) of the Panchakshara Mantram (the five syllabled Namasivaya).

Across from the Nataraja shrine in he second prakaram is the Nritta Sabha or the hall of dance with some fine pillars, housing an image of Shiva in the Urdhva tandava posture, winning over Kaali in a dance duel, and an image of Sarabheswara, another form of Shiva. The Nritta Sabha with fine pillars is in the form of a chariot drawn by horses. The Deva Sabha or the house of Gods is also in the second prakaram, housing festival images of the Pancha Murtis (Somaskandar, Parvati, Vinayaka, Subramanya and Chandikeswara) and other deities. Mulanathar, or the representation of Shiva as a Lingam is housed in the second prakaram.

The outermost prakaram is home to the grand Sivakami Amman temple, the Sivaganga tank and the 1000 pillared hall or the Raja Sabha, where Nataraja is brought during two annual festivals. The vast Sivakami Amman shrine is a temple in its own right. Ceilings on the mukhamandapam of this temple have paintings from the Nayaka period. There are friezes of dancers, drummers and musicians all along the enclosing walls of this temple. The thousand pillared hall has witnessed several grand events in history. This hall is also designed in the form of a chariot. Its entrance features two elephants, and on the basement there is a frieze of dancing figures. The 100 pillared hall, also in the outermost prakaram is also of artistic value, as is the shrine of Subramanya, which dates back to the Pandya period. The Subramanya shrine is also in the form of a chariot, and is referred to as the 'Pandya Nayakam'.

Perhaps the most magnificient structures in the temple are the four lofty gopurams or towers in the four cardinal directions, piercing the walls of the outermost prakaram. Each is a gigantic masterpiece in itself - about 250 feet in height, with seven tiers. The Western tower is the oldest one. In the towers, on either side of the gateways there are representations of the 108 poses of the classical Bharata Natyam Tradition as enunciated in the Classic Natya Sastra. The towers are embellished with images from Hindu mythology. From the second tier onward, on each of the Gopuram, are seen images of various manifestations of Shiva such as Bhikshatana, Kankala (both being ascetic forms), Kalyanasundarar, Somaskandar etc. (bestowers of prosperity). There are no representations of Nataraja on the temple towers, as this image is reserved for the innermost shrine alone.

Worship protocol: Six worship services are offered in this temple each day at the shrine of Nataraja - the last of which is the ArdhaJaama Puja (the most special one), where the padukas (footwear) of Nataraja are ceremoniously taken to the Palliarai (night chamber) of Shiva and Parvati after elaborate rituals. It is believed that the entire pantheon of divine figures in the Hindu system of beliefs is present during this occasion. The first puja in the morning involves the waking up of Shiva, and a transport of the padukas back to the main shrine, followed by fire rituals and ablutions to the crystal Shivalingam. The worship services that follow at about 9:30, and then at noon, and at 5 in the evening and at 7 pm involve a combination of rituals involving ablutions to the Crystal Lingam and the ceremonial show of lamps to Nataraja and Sivakami amidst the chanting of Vedic and Tamil hymns. The Shiva Agama system of temple rituals followed in almost all of the Saivite temples in Tamilnadu, is not followed at Chidambaram. It is a unique worship protocol said to have been prescribed by Patanjali that is followed at this temple.

Festivals: Two annual Bhrammotsavams at Chidambaram are of great significance, as they involve colorful processions of festival deities in the car streets. The grandest of these occurs in the month of Margazhi (Dec 15 - Jan 15), concluding on the full moon day corresponding to the Arudra Darisanam festival (Arudra Darisanam is celebrated in Saivite temples all over Tamilnadu). This ten day festival at Chidambaram involves a grand scheme of traditional observances commencing with the hoisting of the temple flag on the first day, followed by colorful procesions of the five deities (Pancha Murthys) on the first eight days on various mounts. The fifth day features Mount Kailasam, while the sixth day features the elephant mount. It is only on the ninth day that Nataraja leaves his sanctum, and is taken in a procession through the car streets, in the grand temple car. This is a special occasion and crowds throng to see it. Local fishermen communities traditionally offer gifts to Nataraja during this procession. Nataraja then returns to the Raja Sabha of the temple, where in the pre-dawn hours of the next day, while the moon is full, special abhishekams are performed to Nataraja, in the presence of thousands of devotees, and this ritual is followed by the royal audience of Nataraja in the Raja Sabha. In the afternoon, Nataraja returns to the shrine ceremoniously from the Raja Sabha, amidst an enactment of the Ananda Tandavam or the Dance of Bliss.

The second of the Bhrammotsavams happens in the month of Aani, and it concludes with Aani Tirumanjanam on the tenth day, in a manner similar to Arudra Darisanam in Margazhi. It is interesting that these annual Bhrammotsavams or festivals happen in the months immediately preceding the summer and winter solstices (ie. Gemini and Sagittarius).

Live dance performances have been introduced to the temple recently, in the form of annual dance festivals.

Access and Accomodation: The temple town of Chidambaram is home to the Annamalai University, and it has several modern lodging facilities. The Tamilnadu Tourist Development Corporation operates one of its hotels at Chidambaram. Chidambaram is on the Chennai Tiruchirappalli Main line, between Villuppuram and Thanjavur. It is well connected with Chennai by a host of train and bus services. By road it is only 235 kilometers South of Chennai. Thanjavur is only about 100 kilometers away from Chidambaram. Chidambaram is literally the Northern gateway to the temple trough of Tamilnadu - the Thanjavur - Tiruvarur - Nagapattinam districts featuring hundreds and hundreds of ancient temples, which can be easily accessed from the towns of Mayiladuturai, Kumbhakonam, Thanjavur, Tiruvarur and Nagapattinam.

Swamimalai is hailed as one of the 6 padai veedu shrines of Skanda where he sojourned during his battle against the demon Soorapadman. It has been praised in Tirumurugaatruppadai of the tamil sangam period and by the Tiruppugazh hymns of Arunagirinathar.

Swamimalai is located in the vicinity of the temple town of Kumbhakonam. Very closeby is the grand temple of Tiruvalanchuzhi now in a state of neglect.

This temple is associated with the legend of Skanda having re-initiated his father Shiva, with the concept of the oneness of creation of Omkaram.

This temple is built at an elevation, on an artificially constructed mound, reached through a flight of steps. Although the shrine is of ancient origin, much of the structure seen now is of the 20th century.

The outermost prakaram of this temple is at the ground level. The second one is half way up the stairs, and the innermost prakaram is around the Swaminathan shrine.
At the lower level are shrines to Meenakshi and Sundareswarar (said to have been built by the Pandya ruler Varaguna Pandyan of Madurai who is also associated with the Mahalingaswamy temple at Tiruvidaimarudur) and the prakaram where the golden chariot is taken in procession on special occasions.
The Netra Vinayakar shrine is located adjacent to the flagstaff. The southern entrance of the temple has a 5 tiered rajagopuram. A flight of 60 steps representing the cycle of 60 years in the tamil (indian) system of beliefs leads to the Swaminathan shrine in the upper level. Facing the sanctum is an elephant and not a peacock. (See Kumarakottam at Chromepet near Chennai enshrining Swaminathan).

Subramaniar is enshrined with Valli alone in the shrine in the inner prakaram and he is known as Senapati. Also in the southern precincts of the inner prakaram is Subramanyar enshrined as Sabapathi again with Devasena, with his arms stretched as iseen in Natarajar images. Also enshrined is Shammukhar with his consorts Valli and Devasena.

There are also shrines to Mahalakshmi, Saraswathi, Veerabaagu, Arunagirinathar, Surya, Chandra, Idumban, and Dhandayutapani here.

The stala vriksham is the Nellimaram and this tree is said to be a manifestation of Bhudevi. The theerthams here are Vajra theertham, Saravana Theerhtam, Netra Pushkarini and Kumaratturai (Kaveri). Legend has it that a blind devotee was blessed with eyesight after a dip in the Netra Theertham as he arrived at the Netra Vinayakar shrine.

Festivals: Six worship services are carried out each day. The Kartikai asterism each month attracts large crowds. Skanda Sashti lasting for 6 days is one of the most important festivals celebrated here.

About Swamimalai Temple

Swamimalai is one of the six renowned abodes of Lord Subramanya. The temple is built on an artificial hill and is approached by a flight of steps. The presiding deity is worshipped as Swaminathan.

The temple has three 'gopuram' with three 'praharam'. The 'gopuram' on the south side of the temple is decorated with statues and contains five storeys while the other two entrances have no towers above them.

Swamimalai is a sylvan village, located about five kilometers west of Kumbakonam on the banks of a tributary of river Cauvery. The temple is situated in close proximity to the bus stand and the railway station is about two kilometers away. It is well connected to and circumscribed by important places like Kumbakonam, Tiruvidaimarutur, Mayiladuthurai, Papanasam, Tanjavur etc.

Mythology and History

Swamimalai is fourth among the six padai veedu or sacred shrines built to offer reverence to Lord Muruga. The presiding deity here expounded the inference of the Pranava mantra OM to his own Father Lord Siva Himself.

Mythology says that saint Bhrugu before begining an arduous Mythology says that saint Bhrugu before commencing an arduous tavam or penance, got the blessing that anybody disturbing his mediation will forget all his knowledge. Such was the power of the penance that the holy fire emanating from the head of the saint reached up to the heavens, and the frightened devas surrendered to Lord Siva praying for his grace. The Lord extinguished the sacred fire by covering the saint's head by hand. With the saint's penance thus disturbed the Lord became oblivious of all his knowledge and is said to have regained them by learning the Pranava mantra from Lord Muruga at this shrine.

Once when Brahma, the lord of all creations was proceeding to Kailasa, the ever-playful child Lord Muruga asked him for the meaning of the Pranava OM.

Hindus Astrlogy

Hinduism and astrology are still intimately connected. In the past it was common that astrology and religion were related, even within Christianity, but over time astrology became separated and even rejected from many religious cultures, including Judaism and Christianity. In the case of Hinduism, however, this never happened, and to this day astrology has remained a vibrant part of the religion. Even now, most educated Hindus will seek astrological advice at some point in their lives. One of the key components of astrology are the Nava Grahas. Most Hindus think of the Nava Grahas as the nine planets. The word nava does mean nine, but graha does not directly mean planet. Instead, graha, comes from the Sanskrit root grih which means “to seize” or “to take hold of.” Literally, these nine "planets"are nine “seizers,” so if we can be seized or taken hold of, we can be influenced. The Nava Grahas are, therefore, the nine influences over our lives. In the early days of Hinduism, the tradition speaks of the enlightened seers, rishis, who looked out across physical reality and saw that life was “influenced” by different forces, and of all the forces that influenced life, nine were the most influential, and so they were called the nava grahas, "the nine influences." These nine influences are: the sun, the moon, Mars, Mercury, Jupiter, Venus, Saturn, Rahu and Ketu. This is the Hindu order and it follows the days of the week in most Indian and even many European languages. Sunday, for example, is governed by the sun, hence the name Sunday. Monday is governed by the moon, (add an extra “o” and you get moon-day); Tuesday by Mars (Martes in Spanish); Wednesday by Mercury (Miércoles); Thursday by Jupiter (Jueves, Jovian for Jupiter); Friday by Venus, (Viernes), and Saturday, of course, is governed by Saturn. In addition, to these seven points of influence, there are two others called Rahu and Ketu that are a little more difficult to understand.

Rahu and Ketu

Rahu and Ketu North and South Lunar Nodes

It is a common mistake to think that the nine planets (now eight) that we used to hear about in Western astronomy are the same as the Nava Grahas of Hinduism. There is no Uranus, Neptune or Pluto in ancient Hinduism. (They were added later.) In spite of this, even in Hindu temples, one sees the two Hindu grahas, Rahu and Ketu often misunderstood as Pluto or Neptune. In Hindu mythology, Rahu and Ketu are described as two parts of a great demon who swallow up the sun and moon. These grahas are described as invisible or shadowy planets because they cannot be observed like the other grahas, but in fact, they are mathematical points of calculation. Imagine the path of the sun across the sky as a great wheel in the heavens. This path is called the solar ecliptic. Now imagine a similar path of the moon as it makes its monthly journey across the sky. Where the moon’s path crosses the sun’s path at the top of the circle is called the point of Rahu, and 180 degrees to the south, where these two lines again intersect is called Ketu. In modern astronomy these points are called the north and south lunar nodes. Hindu astrology considers these points to exert influence over life and so they are considered two important points of influence. They are, consequently, part of the Nava Grahas. Neither the sun, the moon, Rahu or Ketu are planets, nor does the word graha mean planet in the same sense that we understand the world planet today, and so this is why it is incorrect to call the Nava Grahas nine “planets.” In Hindu mythology Rahu and Ketu chase the sun and the moon across the heavens, and from time to time, swallow them up and cause a solar or a lunar eclipse. In fact, Rahu and Ketu do play a role in eclipses because it is only when the sun and the moon align at the points of Rahu and Ketu, the north and south lunar nodes, that an eclipse can take place.

The Danger from Solar and Lunar Eclipses
There is a common Hindu belief that it is inauspicious and dangerous to look at an eclipse or even to be outside in the light of an eclipse. Temples close, homes lock their doors and shade their windows, people are told not to eat, and it is thought to be an especially dangerous time for pregnant women. After the eclipse temples and homes are washed and pujas are performed to purify the atmosphere. As noted above, during an eclipse, Rahu or Ketu "swallow" up the sun or the moon, and because their influences are highly negative, their mixture with the sun's or the moon's light creates highly toxic rays of light that reach the earth. It is said that these rays contaminate wherever they strike and cause all kinds of havoc, including even miscarriages and deformities in pregnant females. This is the reason that eclipses are considered inauspicious and why people should not eat or travel in the open during an eclipse.
Nava Graha Murtis Installed in Temples

It is common to see the Nava Grahas installed as murtis in Hindu temples and people will perform pujas to these grahas in order to propitiate these influences. It is often the case that a Hindu will consult an astrologer and be told that one of the grahas is exerting a negative influence over his life and that he should perform a puja in order to diminish the negative influence. Occasionally, even the reverse is true, someone may be told that a particular graha is exerting a positive influence and so the person may perform a puja to increase the positive influence. There is a popular puja called “Graha Shanti” to make peace with the grahas (shanti means peace) that is often performed before weddings and other important times. You can think of a Nava Graha puja as paying the cosmic “utility bill.” Indeed, the Nava Grahas still play an important role in Hinduism.

From an astrological perspective here is how these nine grahas are understood in Hindu astrology. The sun represents the soul, the heart, the father, authority, heat, power and ambition. The moon is the mind, mother, water, coolness, emotions, memory and common sense. Mars is courage, bravery, sports, competition, maleness, passion, action, war, cuts and burns. Mercury is intelligence, learning, teaching, speech, expression, communication and writing. Jupiter is fortune, expansion, wealth, children, religion, philosophy and wisdom. Venus is marriage, love, romance, luxuries, prosperity, femininity, artistic expression, grace, and beauty. Saturn is slowness, struggle, discipline, dryness, labor, asceticism, accidents, and chronic disease. Rahu is material desire, dullness, ignorance, laziness, sleep and addictions and ancestral karma. Ketu is asceticism, spirituality, psychic ability, ghosts, eccentricity and occultism. For more details see the section entitled, Hindu Astrology.

Suriyan

The Suryanar temple is located 12kms from Kumbakonam enroute to Mayavaram. Surya's wives are Usha, Prathyusha. The presiding deities are Puranavaradheeswarar and his consort Mangalanayaki. Surya is the Lord of Simma Rasi and occupies the central place amongst the navagrahas. The adidevatha is Agni, prathyutha Devatha - Rudran. His colour is red and his vahana is a chariot drawn by seven horses. The grain associated with his is wheat; the flower - lotus, yerukku; fabric - red clothes; gem - ruby; food - wheat, rava, chakkara pongal. Surya is the lord of vegetation and breathing.He claims the first puja in siva puja and yaga puja.

Chandran

Chandran is also hailed as Thingal and his abode is Thingalur. it is here that Chndran prayed to Lord Siva and got his blessings. As Chandran is held in the locks of Lord Siva, all devotees who worship Easwaran have also to worship this planet. The Devas and asuras were churning the paarkadal using Mandira Malai and the snake Vasuki. The asuras held the head portion of the snake and the devas, the tail portion. The poison emitted by Vasuki was consumed by Lord Siva to save the devas, but the toxicity of venom affected the Devas who swooned on its impact. Alongwith the nectar (amirtham), Chandran emerged and it was he who revived the Devas. Apputhi Adigal was born in Thingalur. he was an ardent follower of Thirunavukkarasar, without ever laying his eyes on the great soul. He did a lot of welfare activity in his hometown in the name of Thirunavukkarasar. During his visit to this holytown Thirunavukkarasar heard about Apputhi Adigal and visited his abode and consented to partake in the meal offered in his honour. To serve food for Thirunavukkarasar, Apputhi Adigal sent his son to the garden to fetch a plantain leaf. When on this errand, a snake bit him and the lad passed away. Not wishing to disappoint his guest, Apputhi Adigal covered the corpse of his son and tried to serve his mentor. But realising the situation, Thirunavukkarasar carried the corpse to the temple of Lord siva in Thingalur and revived the boy singing and imploring the Lord with Thirupadigam. Dosham to mother, mental retardation, skin and nerve problems, jaundice, fluid accumalation are the diseases caused becaus eof Chandra dosham. By praying to Lord Chandran, the above afflictions can be overcome. Wealth, mother's/wife's happiness, Govt's help, ownership of vehicle, marriage, offsprings, prosperity, foreign travel will be bestowed on his devotees. The sthalam of Chandran is Thingalur, which is located 36kms from Kumbakonam, enroute to Thiruvaiyaru. Chandran's wife is Rohini. The presiding deity are Kailasanathar and his consort Periyanayakiamman. Chandran is the Lord of Kadaga Rasi and he faces the South-East direction. The Adi Devatha is water; prathyathi Devatha is Gowri; his colour is white and his vahana is white horse. The grain associated with him is paddy, rice; the folwer - white arali; fabric - white cloth; gem - pearl; food - curd rice.

Chevvai

Chevvai Bhagavan is worshipped in the town of Vaideeswaran Koil which is also called Thirupullirukku Velur. Sambathi, Jadayu, Lord Muruga, Suriyan are also reputed to have worshipped in this sthalam. Even diseases that could not get cured by Mani Manthira Aushathangal got cured at this place and the presiding deity came to be called Vaidyanathar. His consort who was the chief of women of both worlds is hailed as Thayal Nayagi. Selva Muthukumarasami of this temple is lovingly called Muthiah. Kumaragurubarasami wrote the book "Muthukumarasami Pillai Thamizh". Once, when Lord Shiva was in deep meditation, perspiration from his third eye fell on earth. The male child that was born of this sweat drop was Angaragan (Chevvai). Angaragan married Sakthi Devi of Avanti town and had a son called Sumarasan. Problems from wife/children/brothers, enimity with friends, loss of wealth, quarrels, problems with Govt., lasting poverty, anger, bad friendship, Kalathira Dosham are because of Chevvai. By praying to him, a person can offset the problems arising out of his afflictions. Brothers and sisters, physical strength, victory, valour are the beneficial aspects of this planet. The sthalam of Chevvai Bhagavan is Vaideeswaran koil, which is located 6kms from Sirgazhi en route to Mayavaram. His wives are Malini, Susilini. The presiding deity are Vaidyanathan and his consort Thaiyal Nayaki. Chevvai is the Lord of Mesha and Vrichika Rasi and he faces South direction. The Adi Devatha is Boomidevi; Prathyathi Devatha is Kshetra Balagan; his colour is red and his vahana is the ram. The grain associated with him is thuvarai; the flowers - shenbagam and red arali; fabric - red cloth; gem - coral; food- rice mixed with toor dhal powder.

Meikandar

Acchuthagapanar bathed in the three tanks, worshipped Thiruvengadar and he was blessed with a child. This child came to be known as Meikandar and became the chief of Chandanakuravars.

Pattinathu Adigal

Thiruvengadar, the son of Sivanesan and Gnanambigai, with the blessings of a Siva Muni received Siva Ditchai and a Siva Linga and came to be called Pattinathu Adigal.

Indran

Indran to make remedies for his sin of having killed Virudhasuran, worshipped Lord Thiruvengadar & was absolved of his sins.

Iravadam

Sage Durvasar gifted a mala to Indran. Indran, in his vanity threw it on his white elephant Iravadam which stamped the mala under its feet. Durvasar cursed Indran to turn into a wild elephant. Indran realising his folly formed a tank (Thadagam) in Thiruvengadu and worshipped a Siva Linga. He was blessed by Lord Siva and absolved of his sins and reached Indralogam again.

Vedarasi

Vedarasi, a brahmin had placed his bundle of food in the hollow of a tree. A snake residing in the hollow, spewed poison on the food. Unaware of this, Vedarasi gave this food to a vedic priest, who died of the poison. This brahmin was absolved of his Brahmahathi Dosham by worshipping Lord Siva of Thiruvengadu.

Suwedakedu

Suwedakedu on realising that he was destined to die in his eighth year, reached Thiruvengadu and performed Siva pooja. As soon as he saw Yama, he held on to the Siva Linga tightly. Yama on seeing Thiruvengadar, ran away in fear and died. On the request of the Devas, the Lord brought Yama back to life. Those who visit Thiruvengadu will find relief from puthira dosham, poor studies, mental instability, nervous disorders. Knowledge, music, astrology, maths, sculpting, medicine, language skills are the beneficial aspects of Budan. The sthalam of Budan is Thiruvengadu, which is located 15kms from Sirgazhi enroute to Poompuhar. Budan's wife is Ilai. The presiding deities are Swedharanyeshwarar and his consort Ambal. Budan is the Lord of Mithunam and Kanni Rasi and he faces the North-East direction. The Adi Devatha is Vishnu and the Prathyathi Devatha Narayanan; his colour is light green; his vahana - the horse; the grain associated with him is full green moong dhal; the flower - white kanthal flower; fabric- green cloth; gem - maragadam; food - rice mixed with moong dhal powder.

Guru

The Devas, when churning the paarkadal for nectar, were hindered by the poisonous fumes from the snake Vasuki and prayed to Lord Siva for deliverance. Lord Siva consumed the deadly poison (Ala Visham), thus giving rise to the name Alangudi to this sthalam and the Lord came to be called Aabathsagayar. Lord Ganesha subdued Gajamuhasuran who gave the Devas a horrid time and he is thus worshipped in this sthalam as 'Kalangaamal kaatha Vinayagar'. Ambal undertook severe penance and married Lord Siva and hence this place is hailed as Thirumana Mangalam. This sthalam is the Parivara sthalam for Madhyarjuna Mahalinga Peruman. This is the fourth amongst the Panchavarunya Sthalas. Vishwamithrar, Thirumal, Brahma, Lakshmi, Garuda, Ashta Thikku Balagas, Ayyanar, Veera Badrar, Mukunda Chakravarthy, Suvasanan, Sundarar have worshipped at this sthala. Lord Siva as a ferryman(boatman) was helping Sundaramurthy Swamigal cross the river (Vettaru) which was in spate, to reach this sthalam. The boat capsized hitting a rock, when halfway. Lord siva seated on his Rishaba Vahana helped him reach the sthala safely. Sundarar received his Gnanaupadesam after his darshanam of Dakshinamurthy at this sthala. Fame, wealth, siblings are the beneficial aspects of Guru. The sthlam of Guru Bhagavan is Alangudi, 17 kms from Kumbakonam enroute to Mannargudi. His wives are Tharai, Sangini. The presiding deities are Kasi Aaranyeswarar and his consort Elavarkuzhali. Guru is the Lord of Dhanusu and Meena Rasi and he faces North direction. The Adi Devatha is Brahma and the Prathyathi Devatha is Indran. His colour is yellow and his vahana is elephant. The grain assciated with him is kadalai; the flower - white mullai; fabric - yellow cloth; gem - pushparagam(white topaz); food - rice mixed with bengal gram dhal powder.

Sukran

The presiding deity Agneeswarar is the embodiment of Sukran. Sukrachariar was the Guru of asuras. He had got the blessings from Lord Siva after severe penances. In the Vamana Avataram of Lord Vishnu, Vamana sought three foot steps of land from Mahabali, an asura king. Realising Vamana to be no mere mortal, Sukrachariyar assumed the form of a bee and tried to block the flow of water from the kamandalam. Vamana picking up a pavithram blinds Sukracharya in one eye while trying to unclog the hole in the kamandalam. Sukracharyar has the prowess to bring the dead to living by virtue of his knowledge of Amirtha Sanjeevini Mantra. Using this mantra, in the asura war against the devas, he revived the slain asuras. This helped the asura army swell. The devas prayed to Lord Siva for help, who swallowed up Sukracharya in a fit of rage. After residing in Lord SIva's stomach in a siddha state, he emerged from Lord Siva's stomach. Sukra endows those who pray to him with wealth, pleasure, wife, prosperity, vehicles. He is the next most beneficial planet after Guru. If in a person's horoscope, Sukra is well placed, then the person will enjoy pleasure, beautiful wife, wealth, house, vehicle, good food, fame, love, affection, marraige, siblings, governmental help, chance to govern the country/state and hold influential status. If in a bad position, the ward will experience a family devoid of love and ties, bad life, enimity amongst family and friends, Kalathira dosham. By praying to Sukra these problems could be mitigated. Wife, arts, sculpture, love, vehicles are the beneficial aspects of Sukra. The sthalam of Sukra Bhagavan is Kanjanur, which is located 3kms from Suryanar koil, enroute to Mayavaram. His wives are Subakirthi, Sundari and Sringini. The presiding deity are Agneeswarar and his consort Iswari. He is the Lord of Rishaba and Thula Rasi and faces East direction. The Adi Devatha is Indra's physician. His colour is white; his vahana is the crocodile; the grain associated with him is mochai; the flower - white lotus; fabric - white cloth; gem - diamond; food - rice mixed with mochai powder.

Sani Bhagavan

Sani Bhagavan waiting to aspect Nala, noticed that he had not washed the back portion of his feet, while preparing for his prayers. Deciding this was the opportune time, he aspected Nala. Because of this, Nala lost his composure and lost his kingdom to Pudkaran in a game of dice and sent his children to their uncle's house. Nala departed to the forest with his wife Damayanti. Saneeswaran created trouble even there and made Nala desert his wife in the forest. The snake Karkotagan bit Nala, making him lose his stature (was made to look ugly). He took on the job of a charioteer with king Irudhupannan. Damayanti, in the meantime reached the kingdom of her father, and arranged a Swayamvara to locate Nala. Damyanti identified Nala, the charioteer as her husband. Thanks to a boon from Karkodagan, Nala regained his old form. In spite of being back with his wife, Nala feeling very disturbed, sought the solace of sage Bharadwaja and on his advice reached Thirunallar. He bathed in the Brahma Thirtham of the temple, and when he entered the sanctum sanctorum of the temple, Saneeswaran departed from him. Saneeswaran resides in each Rasi for a period of 2 1/2 years. When Saneeswaran resides in the 12th, 1st and 2nd house, it is 7 1/2 Naatu Sani ; when in the 4th house, it is Arthashtama Sani; when in the 8th house, it is Ashtama Sani. During these periods, he troubles the native. Problems from Govt., peers, wife, children, slowdown in business, loss of property, leprosy are caused by transit of Sani. In a person's life, 7 1/2 Naatu Sani aspects thrice, the first called Mangu Sani, the second called Pongu Sani and the third called Marana Sani. Saneeswaran is reputed to be both, a giver and destroyer. A person who prays to Saneeswaran will be blessed with not only riddance from the problems and worries faced, but a life that one desires. The sthalam of Sani Bhagavan is Thirunallaru, which is located 3kms from Karaikal, enroute to Peralam. His wives are Neela Devi and Manga Devi. The presiding deities are Dharbaranyeswarar (Swaymbumurti) and his consort Bogamartha Poon Mulayal. He is the Lord of Maharam and Kumba Rasis and faces the West direction. The Adi Devatha is Yaman and the Prathyathi Devatha is Prajapathi. His colour is black; his vahana the crow; the grain associated with him is gingelley; the flower - vanni and black kuvalai; fabric - black cloth; gem - neelam (blue saphire); food - rice mixed with gingelle.

Thirunageswaram Sthala varalaru, dosham and remedial measures

The king of the nagas, Rahu prayed to Lord Siva and hence this place got the name Thirunageswaram. Here Rahu Bhagavan has manifested with both his consorts. At this sthala, the colour of milk changes from white to blue during Abhishekam. On 16.2.86, a snake had shed off its outer skin on Rahu Bhagavan, which is preserved and worshipped to date. The abode of Uppiliappan, which is also hailed as 'South Tirupathi', is situated very close to this temple. Of the 127 temples located to the South of river Cauvery, this temple is amongst the most prominent. Suryan, Vinayagar, Gautamar, Nalan, Parasarar, Pandavas, Vasishtar, Indran, Brahma, Bageerathan, Chandrasenan, Adiseshan, Kakkan Karkodagan, Sounagar, Nargunan have prayed and benefited at this sthala. King Sambumali who had incurred the wrath of sage Kaalangiri, attained moksha after bathing in the temple tank and praying to the Lord and Ambal of this temple. When amirtham emerged after churning of the Paarkadal by the devas and the asuras, Lord Vishnu in the guise of Mohini was distributing the amirtham only to the devas. Realising this, Rahu (an asura) with the help of Sukrachariyar, took the form of a deva and consumed the nectar. Suryan and Chandran who noticed this, complained to Lord Narayana. In anger, Lord Narayana hit Rahu on the head with the spoon in his hand. The head was cut off and fell on the ground. But because he had consumed amirtham, his head and body continued to live. The body of the snake got attached to the head. Rahu takes his revenge on Suryan and Chandran, whenever he gets a chance by devouring them. This is commonly called as eclipse. Rahu prayed to Lord Vishnu (Narayana) and got the position of a Sayagraham. Rahu is the source of plenty. Kalathra dosham, puthira dosham, communicable diseases, mental disorders, leprosy, fall in grace are caused by Rahu dosham. Praying to Rahu at this sthala helps rid a person from these factors and also saves the person from all poisonous life forms. Trips to holy places, Gnanmarkam are his beneficial aspects. The sthalam of Rahu is Thirunageswaram, which is located 6 kms from Kumbakonam, enroute to Karaikal. The presiding deities are Naaganaadar and Girigujaambigai. He faces the South-West direction. The Adi Devatha is Durga and the Prathyathi Devatha is the snake. His colour is black, his vahana is blue lion; the grain associated with him is orid; the flower-mandarai; fabric-black cloth; gem- Komedagam; food-rice mixed with orid dhal powder.

Planets in our Life

After the Trinity (Brahma, Vishnu, Siva) the Navagrahas (including Surya) have the maximum importance in Hindu Rituals. They are considered to play a major role in deciding the destiny of man.

All the nine grahams (planets) viz Sun, Moon, Mars, Mercury, Jupiter, Venus, Saturn, Rahu (Snake's head) and Ketu (Snake's tail) give us pleasure and serenity and remove obstacles from our way. The names of the seven bodies (Sun, Moon, Mars, Mercury, Jupiter, Venus, Saturn) are still connected, in some languages, with the seven days of the week. In astrology, great importance is placed on the positions of the various planets in the twelve constellations of the zodiac, the belt around the sky in which the movements of Sun, Moon and planets are confined. All astrology is totally based on the planetary movements and its effect on human beings. Navagrahas along with their consorts are found very rarely even in India.It is one of a kind in Singapore.Navagrahas with their consorts are called SAKTHI SAMETHA NAVAGRAHAS.Praying to the grahas when they are with their consorts is considered to bring immediate positive influence as the grahas are in a cheerful mood.
Kalava Munivar had foreseen his future and relised that he would suffer from leprosy. He prayed to the Navagrahas, who being pleased with his devotion absolved him of the disease. Brahma Deva on realising that the Navagrahas were granting boons, instead of aspecting a person as per his/her good and bad deeds, condemned them to suffer from leprosy and banished them to earth.
The Navagrahas realising their mistake, pleaded for mercy. Brahma adviced them to seek the blessings of Lord Siva and his consort Uma Devi residing at Thirumangalakudi, after bathing in the holy river, Cauvery. He adviced them to consume only curd rice laid on Velerukku leaf. Lord Siva, pleased with their devotion absolved them of their sins and decried that there will be nine sannadhis for the navagrahas in the Suryanar temple (this is the only temple where all the navagrahas are present with separate sannadhis) and those who pray here will get relief from their problems. Those who suffer the ill effects of Kalathara Dosham, Vivaha Paribandha Dosham, Puthra Dosham, Puthra Paribandha Dosham, Vidhya Paribandha Dosham, Udyoga Padhibandha Dosham, Surya dasai, Surya bukthi would benefit from worshipping at this temple. Father, Athma, physical strength, right eye, governmental largesse are the beneficial aspects of this planet.

Navagraha

Lord Vishnu Temples. 
In Kumbakonam 
1. Sarangapani Temple.
2. Chakrapani Temple. 

Temples to the SouthEast of Kumbakonam 
3. Tiruvinnagar(Uppiliyappan Koil). 
4. Nachiar Koil. 
5. Thirucherai. 
Temples to the West of Kumbakonam 
6. Pullabhudangudi. 
7. Kapisthalam. 

Temples to the SouthWest of Kumbakonam 
8. Nandipura Vinnagram 

Temples to the NorthWest of Kumbakonam 
9. Aadanur. 
Temples to the NorthEast of Kumbakonam 
10. Thiruvalliankudi. 

Root Maps