A Divya Desam or Vaishnava Divya Desam is one of the 108 Vishnu and Lakshmi temples that is mentioned in the works of the Alvars, there are total 108 Divya Desams.
About a 2-hour drive due west and a little south of Chennai, it is located just off the Chennai–Bengaluru national highway. Rail and bus connectivity is plenty. The nearest airport is Chennai.
Sri Sonna Vannam Seidha Perumal Temple – Sthalapuranam
When Goddess Saraswati took the form of a swift river (Vegavati) to flood Lord Brahma’s yajna-sala, Sri Vishnu laid down in Her path. On seeing Him, the river went underground to avoid coming into contact with him. Hence the Lord here is known as ‘Vegasetu’.
Originally the Lord is said to have been resting on His right hand like in other temples in the Kidantha Ihirukkolam. Much later when Thirumazhisai Alwar was living in Kanchipuram he had a sishya by name Kanikannan.
At one point the local king forced Kanikannan to write pasuram in praise of him. Kanikkannan refused. The angry king told the sishya to get out of town. Kanikannan went and told Alwar this. Alwar went to the temple and informed the lord that Kanikannan is leaving and so is he.
Consequently, Alwar said the Lord need not stay there any longer. The Lord left with the two and they left the town of Kanchipuram. The town went dark as the deity departed. The king panicked. He chased after them and fell at their feet and asked for forgiveness and requested their return. Alwar told the Lord that since they are returning so can He.
The Lord returned to the temple and this time, to witness the history of the event rested on his left hand instead of right. The Lord is known in Tamil as Sonna Vannam Seidha Perumal (The Lord who did as he was told to do).
Thiruvekka – Special Features
The Lord is Yathokthakari or Sonna Vanam Seidha Perumal. The Universal Mother is Komalavalli. The temple tank is Poigai Pushkarni. The vimana is Vedasaara Vimanam. This is the avataara sthalam of Poigai Alwar which has a separate shrine.
This is the only shrine wherein the Lord is in Kidantha Thirukkolam resting on His left hand.
Mangalasasanam
Poigai Alwar in his Mudhal Thiruvandhadhi (2158) says that if one just mentions Venkadam, Sri Vaikuntam, Thiruvekka, Thirukkovalur with its moats filled with flowers where the Lord stands, sits, is at rest, and walks, all that ails one will fall away.
In Moondram Thiruvandhadhi (2307), Pey Alwar sings about this Lord saying that He wears the cooling tulasi garland, He will never leave His devotees, and resides in Alwar’s heart along with resting on Anantha in places like Tirumala, Vekka and Velukkai. Alwar advises (2315) his heart to worship who stayed sitting in Velukkai, resting in Vekka after probably becoming tired by measuring the three worlds standing in one place and killing the miser Kamsa.
The famous town of Kanchipuram or Kanchi or Thirukachchi is located 75km due west and a little south of the capital city of Chennai in the south Indian state of Tamil Nadu. Since the Chennai Bengaluru highway goes right by the town, connectivity is no problem.
There is ample bus and train connectivity as well. The nearest airport is Chennai airport. Kanchi is a significant pilgrim centre to personify Hinduism in all its diversity. All religions flourish. Even today one can identify areas labelled as Vishnu Kanchi, Saiva Kanchi, and Jeena Kanchi.
Of all cities, he judged Kanchi as the best. At any time, some three or four religions flourished. It was also a centre of learning. It was referred to as Gatikasthan, the Seat of Knowledge. Persons such as Sri Ramanuja spent their formative years in and around Kanchi. At least as far as Srivaishnavism is concerned the list of eminent scholars contributed by this town is endless.
Sri Ramanuja, Sri Kuresa, Sri Kanchipurna, and Sri Vedanta Desika are just the stalwarts that readily come to mind. It has contributed two Alwars from its environs namely Thirumazhisai Alwar and Poigai Alwar. The latter was born at Kanchi in the Yatokthakari temple area.
The first three or four Alwars were the starting point of the Bhakti movement. A few towns in India can claim this kind of contribution. For the most part, at least three out of every five eminent personalities in Srivaishnavism were from Kanchi within a radius of fifty km around the town. It is almost as if God made Kanchi for learning and teaching.
15 Divya Desams in Kanchi
As far as temples are concerned, there is no street in Kanchi that has no temple. Taking a few of the major religions like the Srivaishnavism, and the Shaivism there are more than thirty-five major temples. It is estimated that there are fifteen ‘Divya Desams’ in Kanchi alone. It is also said that there are more than a hundred Shiva temples.
At one stage it came heavily under the Pallava influence. They ruled the area between 200 CE to 900 CE approximately. Their influence can be seen in Kanchipuram and Mamallapuram on the coast. They supported the construction of many temples in their kingdom.
Legend has it that Lord Brahma tried to perform a ‘yajna’ without his wife Saraswati. She got angry and She tried to attack the place of ‘yajna’ so that the ‘yajna’ would remain incomplete. She sent darkness which Lord Vishnu nullified in the form of a lamp. Hence it is Deepa Prakasar (Thoopul Temple). Then She sent an eight armed Kali to destroy the place. The Lord took the form of eight-armed Nrusimha and overcame Her. Hence it is Ashtabhuja Perumal Temple.
Then She became a river in flood called Vegavati and wanted to fill the ‘yajnasala’ with a terrible flood. The Lord rested in the path of the river (Yatokthakari Temple – Vegasethu) like a dam. She went underground to avoid coming into contact with Him.
Finally, the Lord rose completely in the Punnyakoti Vimana as the ultimate King of Boons (Varadharajan) from the ‘yajna’ flames. The marks of the fire can be seen on the face of the ‘utsava idol’ even today.
In Tirumala and in Srirangam, the Moolavar or main resident idol is ‘Swayam Vyakta’ (Self-Manifest).
Touching Lizards
In Kanchipuram, the ‘utsavar’ (idol seen outside the temple by all) is ‘Swayam Vyakta.’ Just outside the sanctum are two lizards made of precious metal. Legend is that if one touches them and then has the ‘ darshan’ of the Lord, they will be cured of all ills.
Legend is that Rishi Sringibhera had two sons who were cursed by their teacher Gautama to become lizards. They were released from their curses by Sri Varadaraja and attained ‘moksha.’
Perundevi Thayar Shrine and Nrusimha Shrine
The Yoga Nrusimha shrine below Hastigiri Hill facing east is considered by many to be the original shrine in this temple. Many will first worship at Perundevi Thayar and Nrusimha shrines before worshipping Sri Varadaraja at the main sanctum.
Special features
The Lord is called Devadhirajan or Perarullalan or Theperumal or Varadharajan or Varadhan or Athiyuraan or Pranatharthiharan. The Lord is deemed to be a local king and is given all the appropriate honours. He has many other names. The universal mother is known as Perundevi or Mahadevi. She does not come out of the temple (Padi Thandaa Patni).
The temple tank is Ananthasaras. The Vimana above the Lord is Punyakoti and the one above the Universal Mother is Kalyanakoti. The place is known as ‘Satyavrata Kshetram.’
The original main (Moolavar) idol of Sri Varadharaja was made of Athi wood. It is now kept underwater in the Ananthasaras temple tank and brought out for display and worship only every forty years. During that time, for twenty-four days he will be in standing posture or ‘nindra thirukkolam.’
Then another twenty-four days he will be at rest or ‘sayana thirukkolam.’ After the forty-eight days, He returns to His underwater abode in the Anantasaras for the next forty years.
Seevaram Paarvettai
One legend is that the present idol which is made of stone from a nearby (about 20km away due east) village called Pazhaiyaseevaram on the banks of the river Palar. To honour this, the Lord visits the village every year on the day after Sankranthi. He is carried on foot by bearers along the north bank of the river on the way out and then along the south bank of the river on the way back.
The Lord visits most villages along the banks of the river. This festival is known as Seevaram Paarvettai.
Sri Ramnuja & Sri Kanchipurna
Sri Ramanuja was saved from being lost in the forest by the Lord and Mother who appeared before him as a hunter couple and guided him back to the temple. For many years Sri Ramanuja used to bring water for the Lord’s daily Thirumanjanam.
Sri Ramanuja asked Sri Kanchipurna to obtain answers to six questions which Sri Varada answered through Sri Kanchipurna. These six questions are very important to every Sri Vaishnava. They relate to the relationship between the Jeevatman and the Paramatman and the manner of attaining ‘moksha.’
It is Sri Varadan who gave Sri Ramanuja to Srirangam when Sri Periya Nambi appealed to him. Since the Lord gave up Sri Ramanuja to Srirangam, this temple is known as ‘Thyaga Mandapam.’
Gayatri Mantra
Sri Ramanuja bathed in Ananthasaras before taking ‘sannyasam’ and then worshipped the Lord in the sanctum. The climb up Hastigiri consists of twenty-four steps which is the same as the number of syllables in Gayatri Mantra. They are called Gayatri Steps.
PERUMAL KOIL
While Srirangam is referred to as simply “KOIL”, Tirumala as simply “TIRUMALAI”, Sri Varadharajaswamy temple is known simply as “PERUMAL KOIL”. Whenever the Lord is carried out of the sanctum, He is accompanied by Veda ‘parayanam’ and Prabhanda ‘parayanam.’
Sri Varadharaja Perumal Temple – 100 Pillared Hall – Kanchipuram (108 Divya Desams)
100 Pillared Hall
The carved single-piece stone chains hanging from the hundred-pillared hall are exquisite examples of the artisan’s skill. The Garuda Seva that happens every year on Vaikasi Visaka is very famous and attracts thousands of devotees. The same can be said of the Chariot Festival that happens a few days later.
This festival, conducted during Vaikasi, known as The Brahmotsavam, attracts thousands of devotees to the temple.
There are two gateways to the temple. The western entry and exit is the one in common use and the road leading to it is known as Sannidhi Street.
Mangalasasanam
In Irandaam Thiruvandhadhi, Sri Bhoothath Alwar speaks of this Lord in the 95th and 96th pasurams (2276 – 2277). He says He is the Lord who tore open Hiranyan’s chest. He has the colour of a blue gemstone. He has been around for a long time. He created time and other things required by us. He resides resting at Thirupaarkadal and He is always available for us in the temple on Athiyur. Athiyur is another name for the area of Kanchi where the temple is located.
In the next pasuram, the Alwar says He is the Lord who has Garuda as His vehicle. He also rests on top of Adhisesha. He is worshipped with the three fires and is praised in the Vedas. He is also the Lord for Rudra who ate the poison which came out of Thirupaarkadal during the churning to help the Devas. He is the Lord who resides on Athigiri.
In Pasuram 2307, Sri Pei Alwar in his ‘Moondram Thiruvandhadhi’ refers to the Lord of Kanchi as He who wears the Tulasi garland. He resides eternally in the temple and in the Alwar’s heart.
Sri Vedanta Desika wrote wonderful poetry about Lord Varadaraja in Tamil and Sanskrit. Sri Kuresa in his opening two stanzas of Sri Varadarajastavam has the best description of Sri Varadarajaswamy and Sri Perundevi Thayar.
May the Lord Pranatharthiharan standing on top of Hasthigiri as its AabhraNam confer on me all auspiciousness always! May that Lord, who has been described as the Supreme One without equal or superior by the Upanishads shower me with mangaLams always!
Adiyen seeks refuge at the lotus feet of the Lord of all devas, who is the possessor of the wealth of Daya, and who always thinks of the wellbeing of His creations. He has taken the vow to bless all of His Bhakthas, who seek Him with the boons of Purusharthams. He is like a limitless mine of auspiciousness. He is also the wealth principle for the Sarva Mangala SvarUpiNi, PerumdEvi ThAyAr” Herself.
– Translation from Sanskrit original by Oppiliappan Koil Sri Varadachari Satagopan.
Sri Perundevi Nayika samedha Sri Varadaraja Parabrahmane Namaha!.
Tirukoilur also spelt as Tirukkoyilur or Tirukovilur is a city and the headquarters of Tirukoilur taluk in Kallakurichi District, Tamil Nadu, India. Thirukovilur is located 34km towards the west of the district headquarters Villupuram in Tamilnadu. It is on the Panruti-Vellore route. It is a small town with a very ancient temple.
King Mahabali was the grandson of Prahlada. The king was known for his prowess and had brought all the worlds under his control. Lord Indra, fearful of losing control over his domain appealed to Lord Narayana for relief. The Lord descended as Vamana, the dwarf bachelor.
He went to Mahabali’s ‘yajna’ and requested for a donation. The King asked what he wanted. Lord Vamana replied to three steps of land as measured by His foot. Mahabali thought this bachelor did not know what he needed to survive and offered a lot of wealth.
Lord Vamana responded that if he can offer all this, surely, three steps of land should be possible. Shukracharya, the preceptor of the ‘asuras’ realised who Vamana is and cautioned Mahabali to withdraw from the gifting ritual.
Mahabali, renowned as the man of his word, declined to do so and went ahead. As soon as the ritualistic exchange of water from Mahabali’s hand to Lord Vamana’s hand took place completing the process of donation, the Lord started growing to His Trivikrama form.
With one foot, He measured all of this world. With another step, He measured all of the heavens. It is in this form, with one leg raised, the Lord gives ‘darshan’ in Thirukovilur to Prahalada, Shukracharya and the first three Alwars in addition to Lord Brahma, Lord Indra and the sage Mrikandu.
This temple finds mention in old Tamil literature which dates to the period 3rd century BCE to 3rd century CE. This makes the original temple over two thousand years old. Initially built of bricks, it was later converted to a stone structure by medieval Cholas.
It spans 5 acres of land near the South Pennar River.
Sri Ulagalantha Perumal Temple – Special Features
Nalayira Divya Prabhandham was born in this place.The very first ‘pasuram’ was uttered by the three first Alwars here. The three Alwars met on a rainy day in this small village and the Lord joined them.
Poigai Alwar while travelling landed up in Thirukovilur during heavy rains. He sought shelter in a small passage in front of an ashram. Then Bhoothath Alwar also arrived there asking for shelter. The two sat together in the available space. Then Pei Azhwar also arrived. The three stood in the passage.
Suddenly they felt the presence of an unseen fourth person crowding the small space. Realising that the Lord was with them, they composed poetry in the ‘Andhadhi’ style (the last word of the pasuram is the first word of the next pasuram) – each 100 stanzas.
One took the path of Bhakti.
The other took the Jnana route and
the third took the Parabhakti route to visualize the Lord using the light of the lamps of ‘bhakti’ and ‘jnana’ lit by the other two.
All three having seen the Lord, Pei Alwar outlines the vision of the Lord and His Divine Consort opening the stanza by saying Thiru-kandaen – ‘I saw the divine lady. Pon meni kandaen – I saw the golden form.’ Since they are the first three Alwars in the Srivaishnavaite canon, their works appropriately are called Mudhal, Irandam and Mundram (First, Second and Third) Thiruandhadhi.
The temple is regarded as the ‘avatar sthalam’ of Nalayira Divya Prabhandham as the first three pieces of poetry were sung here.
Many say that the original deity of this temple is Lord Krishna. It is part of the five Krishna ‘sthalams’ of Tamil Nadu. The temple, known as Sri Ulagalantha Perumal temple finds mention in the Sangam literature around the 3rd century of the current era. The true age of the temple is unknown.
There are contributions from various Chola kings during many years ending with the Vijayanagar dynasty.
Cheng-Kamala Natchiyar / Poong-Kothai
The legend of Trivikrama is also connected to Thrikkakara temple of Kerala and Ulagalanda Perumal Koil of Kanchipuram. The main idol is more than 20 feet tall. Since the Lord holds the Panchajanya in His right hand and Sudarshana in His left, He is deemed to be giving knowledge to all those who approach Him.
The Lord is in standing posture facing east with one leg raised. The Universal Mother is ‘Cheng-Kamala Natchiyar’ or ‘Poong-Kothai’. The temple tank is ‘Chakra Theertham’. The Lord is also called ‘Idai-Kazhi Nathan’ (in Tamil) or ‘Dehali-Eswaran’ (in Sanskrit).
There is a shrine of Vishnu Durga in one of the ‘prakaras.’ There is also a 40 ft tall pillar on top of which, it is said, that Garuda prays to the Lord of this temple. Vaanavan Devi, the mother of King Rajaraja Chola and King Rajaraja himself were both born here as the mother hailed from this town.
Mangalasasanam
Poigai Alwar refers to the Bhakthi ‘marga’ to realize the Lord. He says with the earth as the vessel, the ocean surrounding as the ghee, he is using the sun with its rays as the light in the lamp to write these ‘pasurams’ in Tamil as garlands at the divine feet of the Lord.
He is requesting the Lord to remove all obstacles of ‘samsaara’ from his path so he can realize the Lord because of his bhakthi. In Mudhal Thiruandhadhi (2167), Poigai Alwar considers his meeting with the Lord.
Peria Vachan Pillai comments that if the Lord had gone inside the house, He would have met the ‘rishi’ staying there. If He had stayed outside, He would have met the people who live there. Instead, He chose to stay in the passage to be with His devotees who sang about him.
Bhoothath Alwar says that with his love for the Lord as the vessel, with his desire to realize the Lord as the ghee, he is using his melting thoughts as the wick to light the lamp of knowledge (Jnana) to realise Srimannarayana. In Irandaam Thiruandhadhi (2252), Bhoothath Alwar visualizes the consequences of Trivikrama ‘avatar’.
When the Lord (who rests on Adisesh emitting poison and fire), raised and grew His foot to measure the worlds–the left curved conch (Panchajanya) in his left hand made sound and the golden fire emitting discus (Sudarshana) started emitting fire to reduce the enemies to inaction.
The Alwar describes Trivikrama in all His stunning glory spanning all directions. The implication is that all the ‘nityasuris’ were alerted and alarmed to their intended state (conch blowing, discus emitting fire and Adisesha emitting poison and fire) hearing the Lord grow big as Trivikrama wondering who was attacking the Lord and if they should perform their duty of protecting Him.
In Mundram Thiruandhadhi, Pei Alwar completes the exercise. Poigai utilized that path of devotion to achieve Para-bhakthi. Bhootha utilized the path of ‘jnana’ to achieve ‘Para-jnana.’ Pei Alwar utilized what the other two have realized and sings of how the Lord is realized. ‘Thiru- Kandaen–I saw Her (Mahalakshmi).
I saw His golden form shining like the sun. I saw the Sudarshana that puts fear in the hearts of enemies in battle. I saw the left whorled conch in his hand also. I saw all this in the form of my dark-complexioned, sea-hued Lord.’
Between the three of them, they set the tone for the evolution of Nalayira Divya Prabhandham –a combined and consummate effort by twelve Alwars of whom these three were the first. The routes to achieve the Lord are dealt with by the Lord Himself in the Varaha Purana (His discourse to Sri Bhumi Devi) and the Bhagavad Gita. But here in three pasurams, four lines each, with the blinding brilliance of simple Tamil, the three Alwars give it to us.
Thirumangai Alwar in Thirunedunthandagam (2052-2081), refers to the Lord at Thirukovilur and encourages everyone to worship Him there. The Alwar speaks of Trivikrama ‘avatar’ in this and refers to Him as Ulagalandaan.
The Alwar says: ‘You are in a place filled with lotus-filled ponds, wide streets, parks and lush green vegetation and guarded by deities such as Kali.’ Let us all concentrate on worshipping the Lord of Thirukovilur. In his Parakala Nayaki state, Thirumangai Alwar refers to Thirukovilur in more than one place in Sirya Thirumadal and Periya Thirumadal as the residence of the Lord who measured the world.
Let us all concentrate on worshipping the Lord of Thirukovilur.
Sri Bhaktavatsala Perumal Temple (Thirukkannamangai)
Thirucherai and Thirukkannamangai divya desams are approximately 110 km east of Srirangam and just south and southeast of the temple town of Kumbakonam. Both are located in small villages about 20km apart.
Location
Another 20km south and east of Thirucherai is the small village of Thirukkannamangai.
The Lord is ‘Baktavatsala Perumal’ and the universal mother is ‘Kannamangai Nayaki’. When the ocean of milk was churned by Devas and Asuras supported by Lord Vishnu, many things and divine beings emerged from it.
The last to emerge was Mahalakshmi. She went away to do tapas to win the hand of Lord Vishnu in marriage. Thirukkannamangai was the place where Lord Vishnu came to marry Mahalakshmi.
Consequently, everything here has a Lakshmi association. For instance, the forest is called Lakshmi vanam.
Special features
This is one of the Panchakanna kshetrams associated with Krishna (Kanna) even though Krishna is not the primary deity in the temple. The temple tank is believed to contain a drop that fell from Vamana’s feet when Brahma worshipped him during that avatar.
Sapthamrutha kshetram
Because seven things (Vimana, Mandapam, forest, river, sthalam, the town, and theertham) have come together to form the temple, it is known as ‘Sapthamrutha kshetram’. Chandra was released from his curse after he bathed in the pond and had the darshan of the Lord.
River Kaveri runs both north and south of the village like a garland to the Lord. There is a beehive near the Universal Mother’s shrine. It is believed that Rishis are there in the form of bees to obtain continuous darshan. Special pujas are offered to it.
Mangalasasanam
As in quite a few cases, it is Thirumangai Alwar is the only one who has done mangalasasanam of this temple.
In Peria Thirumoli, Thirumangai Alwar compares the Lord to a boundless ocean and a powerful bull. He is strong-willed as a man, controlled as a woman, the giver of the benefit of tapas to yogis, sweet as a string of pearls, and finally the life of every bhakta.
The Lord is fresh as a newborn leaf, young as a blossomed flower, the resident of all his desires, and sweet as sugarcane juice. Alwar says I searched for you all over and found you in Thirukkannamangai. He goes on in this decade to compare the Lord to everything good. Only a sample of fourteen pasurams is presented here.
Thirucherai and Thirukkannamangai divya desams are approximately 110 km east of Srirangam and just south and southeast of the temple town of Kumbakonam. Both are located in small villages about 20km apart.
Location
This village is located just north of Kudamuruti river just south of Kumbakonam and Natchiyarkoil.
Lord Brahma was concerned during pralaya about saving the Vedas and all other things required to restart creation. He prayed to Lord Vishnu about it. He was told to make a strong earthen pot and store all his needs in it. It was the earth he found at Thirucherai that proved to be strong and good.
Saranathan – Saranayaki – Sara Theertham
Due to his role in saving all this,
the Lord is known as ‘Saranathan’,
the universal mother is ‘Saranayaki’, and
the place is ‘Sarakshetram’ (Panchasara kshetram).
The temple pond is called ‘Sara Theertham’.
When asked which was the best of rivers, Lord Brahma informed Kaveri that since he washed Trivikrama’s feet in the waters, the Ganges is the most superior of all rivers. Kaveri desiring the same status did penance for Lord Vishnu who granted her wishes – to remain in Thirucherai always and that during Tula month (Oct-Nov) she would be deemed the best of rivers.
It is also said that the temple was built by one of the ministers of Naik kings who secretly constructed it using material meant for Rajagopalaswamy temple at Mannargudi. An angered king visited to inspect and found a Rajagopalan shrine which appeased his anger.
Special features
The temple is from the middle chola period and there is a mention of this temple in ancient writings from 6th century of the current era. Since the Lord appeared as a child to Kaveri to test her devotion, she is seen in this temple as a mother with a child in her lap. Here the Lord is seen holding a Padmam (Lotus) in his hand which is a posture associated with Paramapadham.
Mangalasasanam
As in quite a few cases, Thirumangai Alwar is the only one who has done mangalasasanam at this temple. Thirumangai Alwar says that whoever sees the Lord in Thircherai and appreciates that he is just as he is in Paramapadham with his dark cloud-like form with buzzing bees around him will always have his attention also.
He identifies the bhaktas as those who worship the Lord at Thirucherai as the bhaktas of the Lord who drew the life out of Puthana and made her fall dead on the ground; the same Lord who has the flower-eyed and flower resident Mahalakshmi on his chest; the same Lord as the one who in Rama avatar chopped the nose and ears off cruel Soorpanakha.
Only a sample of thirteen pasurams is presented here.
Sri Oppiliappan Temple – Thirunageswaram (Thiruvinnagar)
Thiruvinnagar, more popularly known as Oppiliappan Koil is an unusual temple. On the southern bank of the Kaveri River, it is also very well connected by all forms of road transport. This was constructed during the mid chola period in the 8th century with additions by Nayaks later. The exact date of origin of the temple is not known.
Location
Kumbakonam is about 83 km due east of Srirangam between Kaveri and Nattar rivers. Thiruvinnagar or Oppiliappan temple is seven km further east of Kumbakonam.
Click here for Google Maps location – ( Arulmigu Sri Oppiliappan Temple)
Sthalapuranam
It is said Tulasi once prayed to Lord Narayana to be as close to Him as Mahalakshmi is to Him. The Lord told her that Mahalakshmi would be born under a Tulasi bush. He also promised Tulasi that garlands made of her flowers and leaves would always remain special to Him. When Mahalakshmi was found under the Tulasi bush, she was raised as the daughter of Markandeya Maharishi as Bhumi Devi.
Once she reached the age for marriage, during the month of Panguni on Thiruvonnam star on Ekadashi tithi, Lord Narayana decided to test Markandeya further and came up to him in the disguise of a very old man and asked for his daughter’s hand in marriage.
Not realizing what was happening, Markandeya said you are old, my daughter is young and so this is not proper to ask. The old man replied that he was old only in appearance and that he was young at heart. He also sat down and refused to move unless Markandeya agreed to give his daughter in marriage.
Markandeya said she is inexperienced. She may serve you food mistakenly cooked without salt. You will get angry with her as a result. The old man said your daughter’s salt-less food is what is the best food for me. I will not move till you agree.
Panicking, Markandeya prayed to the Lord for guidance on the issue. The Lord appeared before his mind’s eye. When he opened his eyes, the same Lord was in front of him. Markandeya realized that the old man was Lord Narayana. He married off his daughter to the Lord and made the Lord his son-in-law. Thus, the place is called after the Lord who eats only salt-free food ‘Uppiliappan’.
Another interpretation of the name derives from the aneesa or the incomparable nature of the Lord. In Tamil Oppilla means ‘without equal’. The Lord Narayana is considered a father without equal or Oppilla-appan. (Please see Nammalwar’ s mangalasasanam below).
Special Features
As mentioned earlier, all prasad in this temple is salt-free. It is considered a sin to bring salted food into the temple from the outside. This is the only temple where this restriction is honored totally.
The Moolavar (main deity) and Utsavar (processional deity) both carry the same names.
The Lord is Oppiliappan or Srinivasan.
The mother of the universe is Bhumi Devi.
The moolavar (main deity) is seen in a standing posture with Bhumi Devi seated in front on his right along with Markandeya Maharishi seated on His left in the sanctum in Kalyana Thirukkolam. The vimana is Suthananda vimana – one that always gives happiness.
Ahoratra Pushkarani
The temple tank is called ‘Ahoratra Pushkarani‘ as one can bathe in it round the clock, even at night. This place is considered the equivalent of Tirupati.
Akasanagari
Lord Oppiliappan is considered the elder brother of Tirupati Lord Srinivasan. This sthalam is considered the equivalent of Sri Vaikunta and is referred to as Akasanagari. The Lords of various temples went to Alwar Thirunagari to give Archa-rupa darshan to Nammalwar so that he may sing about them.
Five Forms
Lord Oppilliappan gave darshan in five forms –
Ponnappan,
Maniyappan,
Muthappan,
Ennappan, and
Thiruvinnagarappan.
Mangalasasanam
In Thiruvaimozhi, Nammalwar dedicates 11 pasurams (3249 to 3259) on seeing the Lord in Thiruvinnagar. He joyously claims to have seen the Lord at Thiruvinnagar as the Lord came to him and claimed Nammalwar as his very own. In these eleven pasurams he goes on to point out that the Lord showed him five forms –
Ponnappan,
Maniappan,
Muthappan,
Thiruvinnagarappan, and
finally Ennappan or my father!
It is the Lord who gave him salvation in the shade of His divine feet.
As the decade ends he says those who worship the Lord at Thiruvannagar and have read and understood these eleven pasurams by Satagopa will surely reach the status of Nitya-suris in the eternal service to Him.
In Peria Thirumozhi, Thirumangaialwar (1448 to 1477) questions the Lord why He has abandoned him in samsara just to experience archa rupa in various sthalams. He says “To save Indra and devas, you went begging. Then you also churned the ocean so that they will consume nectar and live forever. You solved Rudra’s problem by cleansing him so he could acquire fame. I don’t need any of these.
All I ask is salvation to Paramapadham. You are capable of putting together things that cannot be put together.
With that ability why are you not helping me? You alone have that right as all of creation resides in You.” Like this, Alwar poses arguments on why the Lord should grant him salvation and how such an act by the Lord is justified based on other actions of the Lord. This interchange is carried on in thirty-four pasurams. He ends by compelling the Lord and the Divine Mother (at Thiruvinnagar) that they need to tell him the time at which they will grant him his salvation.
Further in Thirunedunthandagam (2080), Thirumangai alwar calls Thiruvinnagar the place where the Lord resides. He identifies the Lord as the one who churned the ocean of milk, who damned the salty sea, and who won over Nappinnai in Krishna’s avatar.
The asuras (left) and devas (right) churn the Ocean of Milk.
Peyalwar in Moonraam Thiruanthathi (2342) refers to Thiruvinnagar as one of the great locations where the Lord appeared eternally young to make his bhakta his very own. In the very next pasuram he refers to many sthalams and lists Thiruvinnagar amongst them as the place where Thiruvikrama who accepted water from Mahabali’s kamandalu (to make all that was Mahabali’s his very own), stood.
The town of Kumbakonam or Thirukkudanthai is renowned as a center for Vaishnavaite and Saivite culture and many temples of both faiths dot the landscape. Historically it has been around since the early Chola period. Since sangham period it has been ruled by Early, mid, and later Cholas, Pandya, Vijayanagar, and Nayaks.
It has been known for long as a center of Hindu cultural learning. We will focus only on the Srivaishnavaite aspect of Thirukkudanthai with particular emphasis on Sri Sarangapani temple. Many regard the shrine as one of the most important Srivaishnavaite temples along with Srirangam, Tirupati, Kanchipuram, and Thirumaliruncholai.
Location
About 85km due east of Srirangam along the southern bank of the Kaveri River, is Kumbakonam or Thirukkudanthai in Tamil Nadu in South India.
Sthalapuranam
The Sage Brighu went to Sri Narayana’s abode in Ksheera sagar to test the Lord’s patience. Unhappy with the attention being not given to him, Brighu kicked the Lord in his chest. Mahalakshmi who always resides the Lord’s left chest got angry (because Sri Narayana did not chastise Brighu for kicking where she resides) and left Sri Vaikunta. Vishnu followed her to earth and but she remained angry with him. It is said that he lived below ground as Patala Srinivasa till her anger cooled down.
Then sage Brighu apologized and was reborn as Hemarishi who prayed that Mahalakshmi should be born as his daughter. Mahalakshmi emerged from the Potramarai tank amidst lotuses as the daughter of Hemarishi. Hence the name Kamalavalli.
Vaidheeka vimana
The Lord, in a reclining posture, descended from Sri Vaikunta in a chariot drawn by horses and elephants. That is why the sanctum of Sri Araavamudha (ever-sweet nectar) is shaped in the form of a chariot drawn by horses and elephants. There are two entrances to the sanctum – Dakshinayana and Utharayana entrances. The vimana is called Vaidheeka vimana.
The temple pond is Hemavalli Pushkarani. It is said that the Vaidheeka Vimana and Pranavakruthi Vimana are two parts of a whole. The Lord arrived under Vaidheeka Vimana on Makara Sankranthi day to wed Kamalavalli.
Special Features
When Thirumazhisai Alwar reached this temple during his wanderings, he is said to have asked the Lord if after walking so much in Rama avataar and measuring it as Vamana, after picking up mother earth in Varaha avataram, is he shaken and tired? Can he not rise and receive the Alwar who is his guest? On hearing this Sri Araavamudha got ready to rise.
Shaken by the Kindness of the Lord in listening to his devotee, Thirumazhisai Alwar requests him…please remain as you are. The Lord freezes in the half-arisen posture. It is known as udhdhana sayi in Sanskrit and Sarangapani temple is the only place in the world where the Lord can be seen in this posture.
One version of the story goes that Sri Nathamuni while worshipping Sri Araavamudha heard a few devotees recite some Tamil pasurams ending with the line “These ten of the thousand that Satagopa wrote”. When he enquired, he was told that they knew no more and maybe he should enquire in Alwar Thirunagari with the descendants of Madurakavi Alwar. Thus began the search which ended with the grace of Nammalwar in reestablishing the four thousand pasurams in current use. The Lord is referred to as ‘Sri Araamudhalwan’.
This temple has no Sorga Vaasal as one worships the Lord in his chariot arriving from Sri Vaikunta. Any darshan of the Lord here results in salvation.
Since this is the birthplace of Kamalavalli, the Lord is considered to be the in-house son-in-law! The priority of worship goes to the mother of the Universe whose natal home is this.
The main deity (Sri Aravamudan) and processional deity (Sri Sarangapani) are treated with equal regard here. Consequently, the temple is referred to as Ubhaya Pradhana Divya Desa. A devotee of the Lord who served him died on Diwali day issueless. Before death, he requested the Lord to arrange for someone to perform his last rites.
To this day, every Diwali day the Lord performs (through the priest or Archaka) the annual shradh ceremony in strict privacy at the sanctum.
Mangalasasanam
There are 52 pasurams by seven Alwars about this temple. Amongst the 108 Divya Desam, this temple is the sixth most sung-about temple.
In Irandaam Thiruvandadhi, Bhoothatalwar (2251) says the Lord resides in many places including Thirukkudanthai. In another pasuram (2278) he says the Lord of Nityasuris has taken up residence in Thirukkudandhai on the bed of many hooded Adhisesha.
In Mundraam Thiruandadhi, Pey Alwar, says (2311) that places such as Ksheera Sagar, Paramapadham, Vengadam, and Thirukkudanthai are the places where it pleases the Lord to reside. In another pasuram (2343) he calls Thirukkudanthai the center of the world and says this is where he who accepted water from Mahabali Chakravarthy in the gifting ritual lives.
In Naanmugan Thiruandadhi, Thirumazhisai Alwar (2417) lists the shrines such as Thirukkudanthai where the Lord is resting on Adhisesha and says he rests purely to enter the hearts of his devotees. In Thiruchandaviruttam, he refers to the Lord as the one who is resting (807) in Thirukkudanthai after severing the ten heads of Ravana. He refers to incidents in the Rama avatar and Krishna avatar in the next few pasurams (807-812) and ends by asking the Lord after all this walking in the Rama avatar, after picking Bhumi Devi in the Varaha avatar, are you so tired that you are unable to rise to receive me, your guest.
Perialwar in Perialwar Thirumozhi (188) refers to the Lord of Thirukudanthai as he who split the chest of Hiranyakasipu into two.
Andal in her Natchiyar Thirumozhi (628) claims to have fallen under the spell of the Lord resting on a tender banyan leaf. She refers to him as he who is resting in Thirukkudanthai and asks that his basil leaves be brought over and applied to her hair.
Nammalwar in his Thiruvaimozhi (3194-3203) refers to Aramudhan as the sweet-tasting nectar that has taken residence in his heart. He also refers to him as he who has taken up residence in Thirukkudanthai.
Thirumangai Alwar in Thiruvezhukuttrirukkai, (2672) (inscribed on the wall near the entrance to the temple) towards the end refers to Thirukkudanthai as the place where the brahmins utter veda-suktas in the presence of the lord who rests on Adhisesha.
Finally, the best reference to the Lord of Thirukkudanthai is by Nammalwar, the one pasuram (amongst ten) (3203) which centuries later led to the revival of Nalayira Divya Prabandham. Nammalwar welcomes the Lord into his heart as the handsome one who is named and is Araamudham and being the sweet nectar, he fills his devotees with sweetness. He is also one who will cut the bond to samsara and rule over the devotee. The name of the Lord says it all – Aaraa Amudhan!! Only a sample of fifty-four pasurams is presented here.
Thirunaraiyur or Thirunariyur or Natchiarkoil or Natchiyar Koil (temple) is located in Kumbakonam in Tamil Nadu. It has many unusual features associated with it such as Universal Mother having priority over the Lord and Kal Garudan.
Sri Thirunaraiyur Nambi Temple – Location
The village is located a dozen kilometers to the south and east of Kumbakonam in Tamil Nadu. The area is rich in important temples of Vishnu. It is believed to have been constructed in the 3rd century with additions by later Cholas and Vijayanagar kings.
Medhavi Rishi prayed here to receive Lakshmi as his daughter. Consequently, Neela Devi was found by Medhavi below the maghizham tree, hence the name ‘Vanjulavalli’. The Lord came down in his Vyuha form and married her.
The Lord is known as ‘Thirunaraiyur Nambi’, Srinivasa, Vyuhavasudevan (as opposed to Paravasudevan in Srirangam), and Suganthavananathan. The Universal Mother is known as Vanjulavalli, Nambikkai Natchiyar. Both the moolavar and utsavar carry the same names.
Both the Lord and the Universal Mother give darshan in their Kalyana Thirukkolam. They both gave darshan to Medhavi Rishi, Brahma and other deities who came to attend the wedding. It is said that the Lord holds the conch and discus in the same manner in which he did Panchasamskara to Thirumangai Alwar. This is also where Alwar wrote ‘Siriya Thirumadal‘ and ‘Periya Thirumadal‘.
At one stage Sri Ranganatha of Srirangam asked Thirumangai Alwar for a madal in Srirangam also. Alwar replied that Madal was for Natchiyar Koil and Mathil was for Srirangam since he had already built the compound wall for the Srirangam temple.
Sri Thirunaraiyur Nambi Temple – Special Features
This temple is the object of praise of the fifth largest collection of (110) pasurams sung by one of the Alwars. In this shrine, the primacy is accorded to the Universal mother. Natchiyar has the first offering of all food items and then only the Lord receives it. To indicate this Natchiyar is a little bit ahead of the Lord in the sanctum.
The Lord also holds the Sudarshana and Panchajanya slightly forward as if ready to do Panchasamskara.
This is where the Lord initiated Thirumangai Alwar into Panchasamskara to initiate him into Sri Vaishnavism. This was one of the demands by Kumudavalli to marry Thirumangai alwar. This is the only place where the Lord has initiated Panchasamskara for anyone. Kal Garuda feels heavier as one carries him further away from the shrine and lighter as one approaches the shrine. The Garuda seva with Kal Garuda as a vehicle for the Lord is very famous. Srirangam is known for Mahalakshmi.
Srivilliputtur is known for Bhumi Devi. Similarly, this shrine is known for Neela Devi. Besides Tiruvallikenni (in Chennai) this is the only other temple where the Vimana above the sanctum is shaped like a gopuram (tower).
Sri Thirunaraiyur Nambi Temple – Mangalasasanam
This temple is sung by Thirumangai Alwar primarily. When Kumudavalli made it a condition of the marriage that he should become a Srivaishnavaite, Alwar requested and received Panchasamskaram from the Lord at this temple. This can be seen even today at the sanctum.
Consequently, all the pasurams about this temple are by this Alwar only. All 110 pasurams fall into one of two categories. Some are in praise of the Archa avatar of the Lord at this temple. The rest are in the Nayaka–Nayaki bhava expressing his unending love for the Lord.
Either way, it is a running conversation where the Alwar keeps asking for salvation. The Lord liking the Alwar’s pasurams replies in such a way as to receive yet another pasuram from Alwar.
In Peria Thirumozhi, Thirumangai Alwar identifies this temple where one can worship the Lord who was born as Krishna and who destroyed Asuras. He asks the Lord for entry to Srivaikunta and the Lord says only after death. So Alwar immediately sang asking us to worship the Lord at Thirunaraiyur till we die. Alwar also points out that this is the place where the Lord rests.
This is the same Lord who churned the ocean to obtain nectar and eliminate the suffering of Devas, holding sudharshana in his right hand and Panchajanya in his left. He also identifies the Lord of Naraiyur as the one who came in Narasimha form to help Prahalada (who was born in an asura family) at the mere mention of the Lord’s name.
Alwar indicates that despite considering himself as Nayaki and the lord as Nayaka, the Lord has not showered his grace on him.
By writing the two Madal (Siriya Thirumadal and Periya Thirumadal) poems he threatens to make public the neglect by the Lord. Madal-Oorthal is an ancient custom of making public the neglect of a lover by the loved one. Only a small sample from the 110 pasurams are cited here.
