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108 Divyadesam Temples of Sri Maha Vishnu



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Divya Desam 103-Sri Kalamegaperumal temple- Madurai

Divya Desam 103-Sri Kalamegaperumal temple- Madurai


The Temple

Thirumohoor Kalamegaperumal Temple (also known as Thirumohoor or Tirumogoor temple) is a hindu temple near Melur, Madurai district, Tamil Nadu, India. The temple is one of the "108 divya desams", and is located 12 km north-east of Madurai. It is also known as Mohanapuram and Mohanakshetram.

The temple is accessible by the town bus services available from Madurai.[SUP]

[/SUP] Hisotory - Inscription from the temple - South Outer wall's inside - Archaeological report on Epigraphy - 330 of 1918 - and Tamil Nadu State Archaeology's Madurai District Inscriptions - Vol. I - page no. 229 - Sl. no. 141 of 2003 - identifies the builder of the temple as sri Kaala Maegam alias Kaangaeyan during the reign of Sadaiya Varman Sundhara Pandiyan (Later Pandiya king)in his regnal year 7 + 1 (i.e. after the 7th year was over and the eighth year was in progress) which is identified as AD 1259. This inscription besides identifying the above speaks of an endowment of ponds and adjoining areas duly specifying the boundaries of the land.

The temple is situated on a 2.5-acre (10,000 m[SUP]2[/SUP]) land area, and has a 5 tier rajagopuram. The temple is more than 2000 years old and has been referred to in akanaṉūṟu, Padhitrupathu, maduraikanchi and also in one of the five great epics of Tamil literature, silappatikaram. There are four prakarams(closed precincts of a temple) inside the temple. The main deity (Moolavar) is Kalamegaperumal in panchayudha kolam and in a standing posture, Thayar - Mogavalli, Utsavar - Thirumogur Aabthan, Theertham - Kshirabtha Pushkarini, Thala Viruksham - Vilvam and Vimanam - Kethaki Vimanam. The Prathanasayana appearance of the main deity is not found anywhere in 108 divya desam temples. The Sudarshana Chakra of deity is famous.[SUP]


[/SUP]During the churning of the milk ocean, the devas and the demons picked up a quarrel. The devas went to the Lord and appealed for freedom from the demons. Lord Vishnu took the form of an enchanting woman and lured the demons and gave the nectar to the devas. Moham in Sanskrit means passion or desire. As Vishnu took the Mohini form, the place was known as Thirumohanavur, which later came to be known as Thirumohur. The great Vaishnavite saint Nammalwar prayed to all Perumals in the 108 Divyadesas, but Kalamegaperumal of this temple only took the Alwar to salvation. Hence, once a devotee prays to Kalamegaperumal in this temple, his /her seat in the other world – Vaikunta – is ensued. The Chakkarathazhwar is a powerful and graceful deity here.

Sudharshana Sannadhi


The front of the Sudarshana Chakra is Chakrathazhvar and the back side is Narasingha Perumal, situated amidst 48 fairies and inside the six circles there are 16 aayuthams with 154 letters. Perumal is depicted with 16 hands and three eyes glowing like fire. The image of Chakrathazwhar (Sudarsana) in the temple is depicted with sixteen hands each holding different weapons. On the reverse side of the image, Narsimha is depicted.[SUP]



Charathazvar Gayathri Mantra


Please see this You tube Videos




Devotees offer prayers to Chakkarathazhwar here for development of business, promotion in professions, employment opportunity, foreign travel, wealth, buying new lands and vehicles, child, success in litigation etc. Those buying a new vehicle do the pooja in this temple.


Sri Kalamegaperumal temple, Thirumohur-625 107, Madurai Dist.

Ph:+91- 98420 24866Temple Timing:

Morning: 7.00 AM to 12.00 PM
Evening: 4.00 PM to 8.00 PM
Best time to visit:

Throughout the year, the devotees used to visit this temple. Vaikunda Yegadeshi, all Saturdays is the best time to visit this temple.


Last edited:


Well-known member
Divya Deasam 104- Sri Sowmya Narayana Perumal Thirukovil-Thirukoshtiyur,

Divya Deasam 104- Sri Sowmya Narayana Perumal Thirukovil-Thirukoshtiyur,



Thirukoshtiyur, derived from its native name Thirukotiyur. During Kritha yuga, Rishis, devas and people were tortured, anguished by the asura Hiranyakashipu as the vengeance for hiranyaksha's death in hands of Lord Vishnu in the form of Varaha Avatar. Devas, Rishis approached Brahma and Shiva for the solution. In response Brahma, Shiva, all devas, Saptha Rishis decided to meet at one place to discuss regarding. Finally all chose Thirukotiyur as the spot. Together they came like a group and so the name came as Thirukoshtiyur, koshti means in group or as a team.

Thirukoshtiyur is known for its great temple, Sri Sowmya Narayana Perumal Thirukovil ( Thirukovil means temple ). One of the 108 divya desams in India.

Periazhwar in his work Periazhwar Thirumozhi visualizes Thirukoshtiyur as the birthplace of Sri Krishna.

The Temple

Sri Sowmya Narayana Perumal Thirukovil, surrounded by a high walls on its four sides, with a Rajagopuram (Main tower) at the entrance which shows the gigantism. The inner infrastructure, mainly sannidhis( separate shrines) are unlike other temples. Inside the temple complex, The shrine for Narayana is constructed in form of three stages, similar to that of three floors in a building.

This interprets as Boologam (earth), Thiruparkadal, Vaikundham. Narayana appears in three stages in three forms. In Ground floor as Krishna in dancing posture. Next level he is sayana thirukolam (sayana = reclining, thirukolam = posture), a posture resting on Adhisesha. And top most level in standing posture as Sri Sowmya Narayana Perumal. This form of appearances of Narayana is been poetically described as Nindran (means Standing posture), Kidanthan (means sleeping posture), Aadinan (means dancing posture) by Alwars.

Sthlapuranam :

In this sthalam, a Kadambha Maharishi had a big Ashram, where lots of vedas and spiritual teachings are taught and the rishis and the people around the Ashram lived in peace.

At that time, an Asuran by named "Hiranyan" gave lots of problems to rishis, devas and all the other people and all of them wanted to find a safest place. They could not protest Hiranyan, since he was very strong and has got lots of soliders, so, the rishis yogis and the Devas thought it is safe to get on to an unreachable place. Thinking Kadambha Maharishi's Ashram might be the safest place, they all seeked the help of Sriman Narayanan to kill him there by retaining the peace, once again. Sriman Narayanan, Lord Brahma all the devas and along with the rishis, discussed about the killing of the Asuran, Hiranyan. And finally after the discussion, Sriman Narayanan decided to the Narahimha avathaar, whose head being the head of the lion and rest of the body as an ordinary human.

Since, Hiranyan had got the Varam in such a way that he should not be killed by an ordinary human, Sriman Narayanan has to take this avathaar to destroy and kill him. Since, all the rishis, devas and along with Sriman Narayanan and Lord Brahma met all at one place and discussed, this sthalam is called as "Goshtiyoor". Goshti means all the devas along with Sriman Naryanan grouped together and met in this, sthalam this sthalam is called as "Goshtiyoor" (or) Goshti Kshetram.

Kadambha Maharishi had an unlimited bhakti towards both Emperumaan, Sriman Narayanan and as well as Lord Shivan. In thirukkarambanoor, he did the tapas towards the Emperumaan and in Nagapattnam, towards Lord Shiva and got his Mukti, worshipped all the Mum - Moorthies in this sthalam.

When knowing about the sthalapuranam of Thirugoshtiyoor, an another peculiar issue has to be explained which deals witht he story of Sri Ramanujar and Thirugostiyoor Nambi.

Thriugostiyoor is the birth place of Thirugostiyoor Nambi, who is also named as "Selva Nambi". He was the guru of Sri Ramanujar, who was preached with the "Ashtakshara Mantram".

But, the way he was taught the Ashtakshara Mantram was one of main issue that has to be explained. Selva Nambi ordered Sri Ramanujar to do the fasting in this sthalam. Having crossed the age of 60, to get the Mantram, he followed the order of Selva Nambi. He took only water as his food and one fine day, he was preached witht he Ashtakshara Mantram for which he was waiting for. But, he was ordered by Selva Nambi that the Mantram should not be published to any one and it should be kept secret.

But on hearing the Mantram, he thought it is not only a secret thing that is helpful and useful for him only, but it should be made public to all and it should be useful for all the other people. As a result of his thought, he went straight to the temple of Sowmya Narayana perumal and stood on the huge walls of it and all of the village people to gather. And once all the people gathered, he loudly pronounced the Ashtakshara Mantram, which is said to sacred and explained it to all. He also asked them to repeat it. On hearing this, Selva Nambi got angry on Sri Ramanujar since he has not obeyed his words and has broken the promise that he had given to him. Then, he called up Sri Ramanujar and said that having broken the promise, he will have to pay for the mistake, and as a result, he will be going to the hell. But before that, Thirugoshtiyoor Nambi (Selva Nambi) wanted to know the reason why he made the Ashtakshara Mantram so public? But, Sri Ramanujar aswered that in this world, all the things belongs to Sriman Naryanan and no other thing should be kept scret (or) themselves but it should be used to others. As the same way, on explaining the Mantram to all, it might help them from many things and because of this reason only, he answered that he publicised the Mantram. On hearing this from Sri Ramanujar, Selva Nambi realised how his mind was narrowed and felt for it. But, at the same time he was attracted by the thinking of Sri Ramanujar towards humanity and vaishnavism. As a result of it, Selva Nambi called Sri Ramanujar as his Emperumaanar. We can find two separate statues that is made of bronze for Thirugoshtiyoor Nambi and Sri Ramanujar in this temple.

After hearing the story of Sri Ramanujar and Selva Nambi and also the Sthalapuranam, let us know about the temple.

On reaching the temple, one can see the Vimaanam which is very big and widely spread. On entering the temple is the mandapam named "Thirumaamani Mandapam", where Lord Shiva gives his seva as "Sarabeshwarar". He originated on his own (Suyambhu) and as a result of not caring properly, it was in the damaged condition. On the south direction of the Mandapam, a separate sannadhi for Lord Narasimhar and on the North side, a separate sannadhi for Sri Ramar are found. It is said that in front of this Narasimhar sannadhi only, Sri Ramanujar was taught the "Ashtakshara Mantram" from selva Nambi.

In the upper tier, we can find Moolavar, "Thiru paarkadal Nathan" also named as "Uraga Mellanayaan" (or) Sthiti Narayanan is found in Veetrirundha thirukkolam and on the either side of him is periya and Bhoomi piratti are found. It is said that utsavar, Sowmya Narayana perumal and other 3 pirattiyaar's idols are given by Indiran to Kadambha Maharishi. On the south side of Ashtanga vimaanam, a separate sannadhi for Thirumaa magal Naachiyaar and on the North side, there is a separate sannadhi for Sri Aandal is found.

In the middle thalam (or) tier, we can see Nindra Narayanan along with Periya piratti and Bhoomi piratti in Nindra Kolam and he is also named as "Upendran". Here, we can find lots of various architectural works pertaining to the Indra Loka scenes and saptha rishis. Lots of Painting and artistic works like Desavathaaram, devas, Munis and suriyan and Alwars are found.
On the outer pragaram on the North side, there are two sculptures of Narasimhar is found, which explains the Hiranya Vadham (Killing of Hiranyan).

But, initially one of the statue is kept in Narasimhar sannadhi in the first tier and another one is Sri Ramar Sannadhi. But, it is said that on seeing the statues of Ugraha Narasimhar, people are frightened, so later these two statues are kept close to the paramapadha vaasal (entrance). Udayavar, Emperumaanar Sri Ramanujar statue is found on the top of the Vimaanam facing the village and this sthalam is so called as "Dhvayam (two) vilaindha thirupadhi".

This sthalam explains all the necessary actions (or) moral to the people of the world. No one can destroy the enemy as a single person, but if as a team, we can achieve anything and it is well explained by the action performed by Sriman Narayanan to get the divine nector for the devas. And another incident is the action performed by Sri Ramanujar by explaining the Ashtakshara Mantram to the world. As an extension of this, Udayavr Sri Ramanujar who is the hamsam of Aadhiseshan, is serving as the bed for the Emperumaan.

Greatness Of Temple:

Besides consorts Mothers Sridevi and Bhoodevi, Lord Soumya Nayaraya Perumal graces the devotees with Madhu, Kaidaba, Indira, emperor Pururuva, Kadhamba Maharshi, Lord Brahmma, Mothers Saraswathi and Savithri. Lord Santhanakrishna (Perumal who grants child boon) is in a cradle. He is also praised as Prarthana Kannan. Those seeking child boon pray here lighting lamps.

Indira was staying in this place till Lord killed Hiranya, gave the Soumya Narayana Vigraha to Kadhamba Maharshi. He was worshipping Perumal in his Indraloka earlier. This Vigraha-idol is the procession deity of this temple. In his Mangalasasanam, Periazhwar had included this procession Perumal too. The place and temple has the reputation of Mangalasasanam of five Azhwars, Periazhwar, Thirmangai Azhwar, Thirumazhisai Azhwar, Boothathazhwar and Payazhwar.

It is noteworthy that divine sculptor Vishwakarma and demon sculptor Mayan had jointly worked in the design and construction of the Ashtanga Vimana. The Vimana has three petals representing the three syllables Ohm, Namo, Narayanaya.

Perumal blesses the devotees in four forms from the Vimana – as Nardana Krishna (Bhooloka Perumal) from the base petal, as Soumya Narayana Perumal (Tiruparkadal-Milk Ocean-Perumal) from the first tier in reclining form, as Upendra Narayana (Devaloka Perumal) in the second tier, as Paramapada Nathar (Vaikunda Perumal) in a sitting form in the third tier. Mother Tiru Mamagal has Her own shrine, also praised as Nila Mamagal and Kulama Magal.

Prayer with lamp is an important prayer here. Devotees buy a lamp, place it at the feet of Lord, take it back home, place a coin and Tulsi leaf, keep it in a box and cover it. They believe that Lord and Mother had come to their home in the form of Tulsi and coin. Realizing their wishes, they take this lamp along with another one lit with ghee on the Masi (February-March) float festival day for worship. New devotees coming there take this lamp for their worship.

Mahamaga well: While Emperor Pururupa was carrying out renovation of this temple, the great Mahamaga festival of Kumbakonam also coincided. The emperor wished to have Perumal darshan in this place. Responding to his prayer, Holy Ganga sprang up in the well at the northeast side and Perumal gave darshan to the emperor from this well. The well is thus named Mahamaga Kinaru. Well-Kinaru in Tamil. This festival occurs once in 12 years when Lord grants darshan sitting on His Garuda Vahan.

Temple's Speciality:

The place and temple occupy a great place of importance in the history of Vaishnavism. Being one among the celebrated 108 Divya Desas of Lord Vishnu, the temple has the famous Astanga Vimana above the presiding Perumal. Just a couple of Vishnu temples have this Vimana. This is also a historical place from where great Vaishnavite Acharya the author of Visishtadvaita philosophy and social reformer Sri Ramanuja preached the holy Narayana Mantra to every one irrespective of caste discrimination sitting on this Vimana.

An important relationship between Sri Ramanuja and Thirukoshtiyur

There exist an important relationship between Sri Ramanuja and Thirukoshtiyur. Ramanuja was advised by Thirukachi Nambigal (Thirukachi is place and Nambigal means sage) to visit Thirukoshtiyur and learn the ' Sacred 8 letter hymn ', Ashtakshara manthra from Thirukoshtiyur Nambigal(i.e. Thirukoshtiyur sage).

Accordingly Ramanunja travelled 18 times all the way from Srirangam to Thirukoshtiyur for learning the "Ashtakshara Manthram" ("Ohm Namo Narayanaya!!") from the Thirukoshtiyur nambigal. Each time Ramanuja tried to meet the Nambigal but was ultimately rejected by Nambigal. This continued for 17 times and at last 18th time when Ramanuja arrived and knocked the doors of Nambigal ashram saying "Adiyen Sri Ramanujan vanthurukiran..!" ( which means "Beloved student Sri Ramanuja here!!") on which he was allowed to enter. The reason why Ramanuja was denied 17 times and allowed during his 18th time is that as Ramanuja introduced himself as "Adiyen Ramanujan" (means Beloved student Ramanuja ) in 18th time unlike his past visits blindly introducing himself as "I'm Ramanuja arrived..". The word " I'm " shows his egotism for which he was rejected. Whereas his ego vanished in this 18th visit and made him eligible for the learning of Ashtakshara manthram.

Thirukoshtiyur Nambigal blessed Ramanuja with the 'Sacred 8 letter hymn' Ashtakshara manthram ("Ohm Namo Narayanaya!!") and warned him not to preach to anyone. Ramanuja rushed climbing to the top of temple, summoned the whole village people and delivered the Ashtakshara manthram. The act enkindled nambigal who on questioning, Ramanuja replied "Its my great fortune in showing the path and guiding people to heaven, I'm glad in going to hell for the act.." these words affected nambigal to extent he just prostrated towards Ramanuja. It is said the event happened in front of Sri Lakshmi Narasimhaswami sannidhi, small shrine like present on the way towards the Sowmya Narayana Perumal sannidhi, third stage.

Moolavar and Thaayar:
The Moolavar of this sthalam is Sri Uraga Mellanayaan. He gave his prathyaksham for Kadambha Maharishi and Indiran. Moolavar in kidantha (sleeping) thirukkolam and in Bhujanga sayanam facing his thirumugham along the east direction.

The thaayar of the sthalam is Thirumagal Naachiyaar and has her own separate sannadhi.

The Utsavar of this temple is Sri Sowmya Narayana Perumal and he is also named as "Madhavan". Utsavar is found in Nindra thirukkolam and giving his seva to the bhaktas.


  • Nammalwar - 10 paasurams.
  • Periyalwar - 21 paasurams.
  • Thirumangaialwar - 13 paasurams.
  • Bhoodathalwar - 2 Paasurams.
  • Peiyalwar - 1 Paasuram.
  • Thirumazhisaialwar - 1 Paasuram.
    Total - 48 Paasurams.


  • Deva Pushkarani
  • Thiruppaarkadal.


Ashtaanga vimanam. This kind of vimaanam is a rare one that is found only in few sthalams like koodal Azhager temple in Madurai, Vaikunda perumal koil in Kanchipuram and in Thirupporur. Ashta means Eight and 8 vimaanams are found on 4 sides (2 each) of the temple.

Please see this you tube





This is one of the temples where devotees seek relief from delays in marriage proposals. They also pray for prosperity in family.

Temple Timings

The temple is open from 6.00 a.m. to 12.00 a.m. and from 4.00 p.m. to 8.00 p.m.

Location :

Sri Soumyanarayana Perumal Temple, Tirukoshtiyur-630 211. Sivaganga district. Tiruputhur is 62 km from Madurai. The temple is 8 km more from Tiruputhur. Buses are available only at specific hours.

+91- 4577 - 261 122, 94862 - 32362

Near By Railway Station :
Karaikudi and Madurai.

Near By Airport :




Well-known member
Divya Deasam 105-Sri Adi Jagannatha Perumal temple- Thiruppullani,

Divya Deasam 105-Sri Adi Jagannatha Perumal temple- Thiruppullani,


The Temple

The temple is located in Thirupullani, a village located 10 km (6.2 mi) from Ramanathapuram. The temple has a five-tiered rajagopuram (gateway tower) facing east. The shrine of Adi Jagannatha houses the image of Adi Jagannatha, Bhudevi and Sri Devi in sitting posture. The consort of Adi Jagannathar is Padmasini, housed in a separate shrine. There is a shrine for Dharbasayana Ramar in a reclining posture. There is a metal image of Krishna from the 13th century Pandya perido. The image depicts Krishna dancing in a snake, a rare historical depiction of Krishna in a metal image.

The temple is believed to have been initiated during the Medieval Chola period along with many temples dedicated to Rama. The Chola king Parantaka I named himself "Sangrama Raghava" after his conquest of Sri Lanka, while his son Aditya I was called Kothandarama. Some later Pandya kings also made contributions to the temple.[SUP]

[/SUP] A mutilated inscription in the temple made during the 37th year of Maravarman Sundara Pandyan in 1305 records order of a minister by name Arya Chakravarthi. Historians believe some portions of the temple tower might also have been built by Jaffna kings, who were friends of Pandya Empire and also rulers of Rameswaram.[SUP]

[/SUP]There is one damaged record from 1518 from the period of Mahabali Vanadaraya Naykkar and one another made in 1528 during the reign of Sundarattoludaiyar Mahabali Vanadarayar.[SUP]

[/SUP] The temple received lot of contributions from the Vijayanagara period, along with other Vishnu temples in the region.


The moolavar of this sthalam is Kalyana Jagannathan. He is found in Nindra thirukkolam facing along the East direction. Prathyaksham for Ashwantha Narayanan, Pullaranya Rishi, and Samuthira Rajan, Devalar Muni and Kanva Maharishi. Thaayar: There are two thaayars found in this sthalam. Kalyana valli is one of the thaayar and another one is Padmasini thaayar.

Thousands of centuries ago, three maharshis, Pullavar, Kalavar and Kannavar performed severe penance on Lord Mahavishnu sitting on the Darba grass. The Lord gave darshan to the Rishis in the form of an Arasu tree. Though they were happy to have the darshan of the Lord in the form of Arasu Tree they begged him to show them His original form. The Lord obliged and appeared as Adhi Jagannatha Perumal. This is the present Thirupullani. It is here king Dasaratha also received the Puthra Bagya Mahamantra and had Rama as his son.

Puranas ascribe different reasons for the wild growth of Kusa grass in this particular spot. There is a version which says that Lord Vishnu assumed the form of the ‘Divya kUrma’ tortoise which form Lord Vishnu assumed to hold the Manthara mountain that was used as churner in place, on His hard, rock-like shell. When the mountain was turned over and over again on His back in the efforts to churn the Ocean of Milk several hundreds of strands of hair on the shell of the Divya kUrma fell off due to the friction and were washed ashore and with the passage of time, they turned into Kusa grass.

The story goes on. When nectar was churned out of the ocean, Lord Vishnu assumed the form of a damsel, Mohini, and distributed it among the celestials. Several drops of nectar fell on the ground when it was distributed and also when it was consumed by the Devas. Such drops fell on the ‘dharbai’ or Kusa grass and therefore the grass is considered sacred. In fact, it is considered as a part of Vishnu himself. The eighth day of moon in the month of Badra (September) is observed as Darbha Ashtami and is an annual festival in this shrine.

Thirupullani has the special distinction of having visited by Rama twice – before going to and when returning from Lanka. It was here that he is believed to have reclined in meditation for three days, invoking Varuna.

The large army of Vanaras reached the tip of the continent and looked to Rama for devising a way to cross the ocean. Vibishana, who had by that time crossed over to the side of Rama suggested that Rama should meditate on Varuna, the Lord of the Sea and seek his permission to cross the ocean.

Rama lay in meditation for three days on the bed of grass and hence the name Thiru-pull-ani, or Dharba-sayanam – reclining on the (bed of) grass. ‘tharuNa mangayai mItpadhOr neri tharuga,’ sings Kamban of this moment. ‘Show me a way to cross you to retrive Sita from the hands of Ravana.’ ‘ennum poruL nayandhu,’ with that sole purpose in his mind, ‘nal nUl neri’ as prescribed in the Books ‘adukkiya pullil’ over a bed made of grass, ‘karunai am kadal kidandhanan,’ He, the ocean of mercy, rested on it ‘karum kadal nOkki’ facing the blue sea.

And after three days, Rama loses his patience, takes his bow in hand which makes Varuna come running to him. He agrees to remain as still as possible to enable the construction of the bridge, Sethu, over the ocean to Lanka. It was at this moment that Adi Jagannatha Perumal, the presiding deity of the temple appeared before Rama and handed him the divine bow. The imposing image of Lord Vishnu reclining on Adi Sesha is awe-inspiring.

When returning from Lanka, Rama after installing the Rama-linga at Rameshwaram, visited this shrine once again, the ‘adi sethu’, and it is here he is said to have had his holy dip to rid himself of the ‘brahma-hatya-dhosha’ of killing Ravana.

Since this was the place where Vibishana was accepted without a question by Rama, this shrine is also celebrated as ‘sarana-gathi sthala’.

Moolavar and Thaayar:
The moolavar of this sthalam is Sri Kalyana Jagannathan. He is found in Nindra thirukkolam facing along the East direction. Prathyaksham for Ashwantha Narayanan, Pullaranya Rishi, and Samuthira Rajan, Devalar Muni and Kanva Maharishi. Thaayar: There are two thaayars found in this sthalam. Kalyana valli is one of the thaayar and another one is Padmasini thaayar.


  • Thirumangaialwar - 21 Paasurams.
    Total - 21 Paasurams.


  • Hema theertham.
  • Chakkara theertham.
  • Rathnakara samuthiram.

Sthala Viruksham: (Tree)

The sthala viruksham (tree) of this kshetram is Asrattham (Arasa) tree. A big tree is found on the west side of the Moolavar Sannadhi.


Kalyana Vimaanam.

Festival and Religious Practices

The temple priests perform the pooja (rituals) during festivals and on a daily basis.

Like other Vishnu temples of Tamil Nadu, the priests belong to the Vaishnavaite community, a Brahmin sub-caste.

The temple rituals are performed six times a day: Ushathkalam at 7 a.m.,
Kalasanthi at 8:00 a.m.,
Uchikalam at 12:00 p.m.,
Sayarakshai at 6:00 p.m.,
Irandamkalam at 7:00 p.m.
and Ardha Jamam at 10:00 p.m.

Each ritual has three steps: alangaram (decoration), neivethanam (food offering) and deepa aradanai (waving of lamps) for both Adi Jagannatha and Padmasini. During the last step of worship, nagaswaram (pipe instrument) and tavil (percussion instrument) are played, religious instructions in the Vedas (sacred text) are recited by priests, and worshippers prostrate themselves in front of the temple mast.

There are weekly, monthly and fortnightly rituals performed in the temple. The two major festivals celebrated in the temple are the Panguni Brahmotsavam for Adi Jagannathar and Rama Navami Utsavam during the Tamil month of Chittirai. Other major festivals celebrated in Vishnu temples in South India like Vaikunta Ekadashi, Krishna Jayanthi, Pongal and Diwali, are also celebrated

Religious Significance

The temple is revered in 20 verses of Thirumangai Azhwar in his Periya Thirumozhi in Nalayira Divya Prabandham. The epic is also described by Kambar in his work Kamba Ramayanam

Please see this Video


Temple Address

Sri Kalyana Jagannatha Perumal Temple
Ramanathapuram (Dist) – 623 532.

8 Kms South East of Ramanathapuram, 60 kms SouthWest of Rameswaram and about 120 kms East of Madurai

Temple Timings

8:00am – 12:20pm and 3:30pm – 8:00pm

Temple Telephone Number







Well-known member
Divya Deasam 106-Thirumeyyam Sathyagirinatha Perumal

Divya Deasam 106-Thirumeyyam Sathyagirinatha Perumal


The Temple

Thirumeyyam is an ancient Hindu temple dedicated to Lord Vishnu. It is located Thirumayam in the district of Pudukottai, Tamil Nadu, India, 21 km from Pudukottai on the Pudukottai-Karaikudi highway.

The presiding deity is called Sathyagiri Nathan / Sathya Murthi (Vishnu). The temple is old and large, and striking in appearance. The main statue of Lord Sathyagiri Nathan, approximately seven feet in height, is standing on a rock, along with his wives. In the next Sannidhanam (sanctum), Lord Mahavishnu's sculpture is in sleeping position, the position which is called in Tamil Ari thuyil, sleeping with a sense of knowing what is going on at present. Sculptures of Lord Mahavishnu in this position can be viewed in many temples, although this is one of the largest examples. There are many sannidhis in the temple.

All the statues are sculptured beautifully. The devotees who like to pray before Lord Mahavishnu in his Ari thuyil position for some minutes and who want to pray for few minutes before Sri Renganathar, Srirangam and didn't get such a chance, may visit Thirumeyyam.[SUP]


It is where the largest Anantasayi (Vishnu in reclining pose) in India. It is a natural cavern which has been changed into a shrine.

The temple is adjacent to the Sathyagiriswara temple, located in the same complex. The temple is maintained and administered by the Archaeological Survey of India as a ticketed monument

The Fort

The fort, the Siva and Vishnu temples are the tourist attractions. The fort played an important role in the history of Thondaiman rulers of Pudukottai and the British. The 40 acre fort was built by Vijaya Ragunatha Sethupathi of Ramanathapuram in 1687 AD. On the hill, there is a rock-cut Siva temple with inscriptions on music. There are relics of another fort. At the foot of the hill are the Siva and Vishnu temples. It was in this fort that the brother of Kattabomman, Oomathurai was ensnared and imprison. An old armor used by him is exhibited here

Sthlapuranam :

The Perumal who explains about "Sathyam" (or) truth can be the example for the universal slogam. "Sathya meva Jayathey". To explain and be an example for this, he stands in this sthalam as "Sathya giri Nathan".

There is no end for Sathyam (Truth) and it never sleeps and doesnt forget anything. It calculates the good and the evil actions performed by the people and according to that, all fo the souls are reached to proper destiny. If we do good and our actions lead to good thought and action, we will reach the thiruvadi (feet) of Sriman Narayanan and if we think of bad things and as a result of it, if we perform bad and evil actions, we will be going to the hell. To explain this, the perumal is found in Bogha sayanam in Kidantha kolam withought sleeping and calculatting the good / bad actions of all Aathmaas.

All the things that live in this mighty Earth are governed and watched by the Emperumaan and to explain this, the perumal is found in Nindra Kolam with the name "Sathya Moorthy" (or) "Sathya giri Nathan".

In tamil, the truth is referred with the word "Mei" and the Utsavar of this sthalam is "Meyyan" (or) "Meyyappan". The perumal is found in Anantha Sayanam and is found inside the sannadhi which is surrounded by very good sculptural and artistic work as seen in Mahabalipuram.

In older days, when Asurars where dominating the world and the Adharmam (evil) was spread along the entire world. Because of this, there was not much of Yagams and poojas were done and all the Rishis, and Devars were very much frightened about this. They could not protect the Asuras, since they get enormous powers with them. They all surrendered towards "Dharma Devathi", the godess of Dharman and pleased her that she must help them to get out this danger.

Dharma devathai replied them that she will help them out, thereby changed herself into a deer and came to this Sathya Kshetram which is also called as "Venu Vanam", since this sthalam is fully covered by Bamboo trees. The perumal came infront of Dharma Devathai and promised her that he would stay in the sthalam as "Sathya giri Nathan" and helps all the peoples and including the Rishis and Devas from Adharmam.

Once, Athiri Muni andhis wife Anusuya lived, who are said to be the strong believer of the Emperumaan. They were so famous for their bhakti and tapas towards the perumal and they started for doing tapas against all the Mum - Moorthies (ie) Sriman Naryanan, Brahma devan and Lord Shiva and their wish was as one of the hamsam of these Thriumurthies they should have theri childrens born. All the murthies agreed and as a result as the hamsam of Sri Vishnu a child was born who is called as "Dattatreyar", as the hamsam of Lord Shiva the Moon God was born. All these 3 childrens were taught with proper vedas and mantras and were sent to do tapas by their fther, Athiri rishi. First, Durvasa Rishi went to Kailasa malai and Dattatreyar went to the foot of the Himalayas to do the tapas and the Moon god came to this Sathya giri kshetram to do the tapas against Sriman Narayanan. The perumal gave his seva as satisfied by on his tapas and asked his wish. The moon god asked that since he stays in Surya Mandalam his Vaasam (stay) should be also in Chandra Mandalam (Moons Place). For this, the perumal accepted and stayed in Chandra Mandalam also.

We can see the well stretched and huge Raja Gopuram, which is found at the entrance of the temple. This sthalam is also called as "Aadhi Ragam" and the perumal is older and big than that of the perumal found in Sri Rangam. After entering through the Raja Gopuram, we can find a big Mandapam where lots of stone carved pillars are found with beautiful paintings. Separate sannadhi for Sri Kannan, Sri Aandal, Chakrathalwar and Narasimhar are found.

After crossing this Mandapam another big mandapam by named "Maha Mandapam" is found in which the Garudan facing along the Moolaver Sannadhi is found.

Moolavar Sathya giri nathan in Nindra thriukkolam and next to this sannadhis, separate sannadhi for Uyya Vandha Naachiyaar is found.

On the western side inside the mountain, as Bogha Sayana Moorthy in Anantha Sayanam, the perumal in another thirukkolam is giving his seva and this perumal is big in structure then Sri Rangam Ranganathar. Having Aadhiseshan as the bed, the perumal gives his Kidantha Kola seva with two Thirukkaram (hands) as same as the Ranganathar found in Sri Rangam.

It is said that some Madhu Kaidapars (Amsam) came from the Ears of Sriman Naryanan of this sthalam and they tried to grab bhoomi piratti along with them. But, Aadhiseshan protested and fought with them and killed all of them by his poison. But, it was little bit worried because without getting the permission from the perumal, he did this. It stayed infront of the perumal convinced him ans as a result of this, the perumal's one hand is found towards Aadhiseshan as conveniencing him and another hand is found on his chest there by protecting the piratti.

Around this perumal, Chitraguptan, Maarkandeya Maharishi, Brahma devan and Garudan are found. Chitraguptan who assist along with Yamen, the king of Naragham (the hell) and the Maarkandeya maharishi who has got the "Sirangeevi" throne are found around the perumal to show the couts of people along with their good and evil actions performed by them. On the thiruvadi (feet) of the perumal, Bhoomi piratti and Madhu Kaidapars are found.

This temple is almost the same as that of the temple in Mahabalipuram. We can find lots of stone carved Sculptures and paintings and the perumal is found inside the mountain and it serves as the umbrella for him. Another temple by named "Keeyai Kovil" is found where a temple for Lord Shiva is found. The name of him is "Sathya gireeswarar". It is said that Mahendra pallavan had constructed this temple for both Lord Vishnu and Lord Shivan without having any racism between Saivism and Vaishnavism.

This "Thirumeyyam" is surrounded by lots of mountains and a special hill by named "Vaishnavi Durgai" hill is also found which is famous for its beauty and the Vaishnavi Durgai found inside the hill.

Moolavar and Thaayar:

The Moolavar of this sthalam is Sri Sathya Giri Nathan. Also named as "Sathya Moorthy". He is found in Nindra (Standing) thriukkolam facing his thriumugham along the East direction. Prathyaksham for all Sathya Devar and Devadhais. The perumal gives his seva in 3 different thirukkolam. First is the Sathyamoorthy in Nindra kolam, the second as Meyyappan in Sayana and bogha kidautha kolam.

Both Moolavar and Uthsavar have Panchayuda(5 weapons). Uthsava moorthy is believed to be made of solid gold. Entry to the temple is through the Big door on the north side as eighteen steps leading to the temple tower (guraded by Karuppu devata) is not opened these days. Noopura Ganga falls is on the Silambaru river and is about 4 kms. from the temple. This water is considered to be equal to Ganga. Thirumanjanam to Perumal is done only with this theertam. The hills surrounding the temple are called Vrishabadri as they look like Vrishaba and cow. During Trivikrama avathara, part of the water that was used by Brahma to wash the feet of Lord passed through the Silambu (ornament worn by dancers on the legs - Gungroo) and fell here and flowed. Hence the river is called Silambaru.

The thaayar is Uyya Vandha Naachiyaar. She has her own separate sannadhi.

The Utsavar of this is sthalam is Meyyappan.


  • Thirumangaialwar - 9 Paasurams.
    Total - 9 Paasurams.

Pushkarani: The pushkarani (theertham) of this sthalam is Kadhamba Pushkarani and Sathya theertham. It is said, all the rivers in the country came along to this pushkarani to make the people get out of the sin and their bad thoughts. It is believed that on the month of Vaikasi on the full Moon day, all the rivers combine and merge together and they themselves get purified by the Sathya theertham.

Sthala Viruksham: (Tree)
Palaa Maram (Jackfruit tree)
Sathya giri Vimaanam.

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Address: Thirumayam, Tamil Nadu 622506

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Divya Deasam 107-ThirupPaarkadal - Sri Ksheerapthi Nathan

Divya Deasam 107-ThirupPaarkadal - Sri Ksheerapthi Nathan


About the Abode:

This is one among the Eternal Location (Vinnulaga thirupathi), where one can't reach there with the human body, and only our soul (Atma) can reach there. This Tirupathi can't be viewed through our ordinary eyes. However, the seers, Rishis and Muni's of yore, with an insight and power of Penance, they could visualize this Eternal Location with their power of Telepathy and Njana Drushti.

This Thiru Paarkadal Divyadesam doesn't exists in this mighty earth. Because of this, along with out human body, we cant able to see this sthala perumal. It is situated trillions & trillions of light years from the Earth, crossing the sky and above it, the Lord God perumal is on the Serpent known as Aadhisesha in Bhujanga Sayana and facing along the South direction which is said to be watching the activities of Yama dharma.

All Devar are said to be persons where shadow doesn't fall and their feet doesn't touch the land. Likewise, the perumal in Paarkadal is watching all of the activities of all Aathmas and depending upon their pava (sin) and Punya (good) activities, he decides on the final Mukthi.

The Lord God resides in all living creatures and even in atom. Lord God Emperumaan separates as Sri Vasudeva, Sangarshana, Prathyumnan and Anirudha. Sri Vasudevan is capable of giving Njana, Sakthi, Tejas and is said to have the qualities (amsam) of Sriman Narayanan. Sangarshanan is said to be having the great qualities like Sakthi and Gnana and is said to be the amsam of Lord Shiva. Prathyumnan is said to be the amsam of Lord Brahma Deva and is a great Gjana person. Anirudh is said to be the amsam of Parasakthi and Lakshmi piratti and has the inbuilt qualities like richness, Gnana and Sakthi.

Sri Vasudeva in equivalent to Kesava, Madhava and Narayana. Sangarshan is equivalent to Govinda, Vishnu and Madhusoodhan. Prathyumnan is equivalent to Thiruvikrama, Vaamana and Sridhara. Anirudhan is equivalent to Rishikesa, Padmanabha and Damodhara.

These all 12 are referred to as 12 Sooryas and chandras who are along in all 12 directions (sides) there by making all Jeevathmas to emerge, lead their life, calculating their Pava and Punya known as Sins & good deeds.

"Om Namo Nrayana", the Ashtakshara Manthra is surrounded all over this divyadesam and by chanting this mantra, we too reach the Thiruppaarkadal Nathan of this divyadesam.

This Thirupaarkadal divyadesam doesn't exists in this mighty earth. Because of this, along with out human body, one can't see this sthala perumal. It is said to be situated trillions of light years away from the Earth.

The Moolavar of this divyadesam is Sri Ksheerapthi Nathan. Also named as "Thiruppaarkadal Nathan". He is on the Aadhiseshan in sleeping posture known as Sayana - Kidantha thirukkolam facing his South direction. Prathyaksham for Brahma deva, Rudra (Lord Shiva) and all other Devas and Rishis.

There are two Thaayars namely Kadal Magal Naachiyaar and Sri Devi thaayar.

Periyalwar - 5 Paasurams
Andal - 3 Paasurams
Kulasekara alwar - 2 Paasurams
Thirumazhisaialwar - 13 Paasurams
Thondaradippodialwar - 1 Paasurams
Thirumangai alwar - 10 Paasurams
Poigai alwar - 1 Paasuram
Bhoodathalwar - 2 Paasurams
Pei alwar - 4 paasurams
Nammalwar - 9 Paasurams

Total - 50 Paasurams.


Amirtha theertham.
Ashtanga Vimaanam.

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Divya Desam 108-Paramapadhanathaya Perumal-Vaikuntha

Divya Desam 108-Paramapadhanathaya Perumal-Vaikuntha


Vishnuloka, Vaikuntha (Sanskrit वैकुंठ, vaikuṃṭha), Vaikuntha-loka, Brahmaloka-sanatana or Abode of Brahman, Brahmajyoti, Param Padam (‘supreme abode’), or Paramapadam is the home of the Supreme Lord Vishnu. It is the eternal abode of Narayana or Vishnu or Hari, his consort Lakshmi, and Shesha, upon whom they rest.[SUP]

[/SUP] In most of the extant Puranas, and Vaishnava traditions, Vaikuntham (Vishnuloka) is located in the direction of the Makara Rashi (Shravana Zodiac) which coincides with the Capricorn constellation. Vishnu's eye is supposed to be located at the South Celestial Pole as well.

The Rigveda (1.22.20) states, Oṃ tad viṣṇoḥ paramam padam sadā paśyanti sūrayaḥ: "All the suras (devas) look towards the Supreme Abode of Lord Vishnu", referring to Vaikuntha, the Supreme Abode. Vaikuntha is considered by Vaishnavites to be the ultimate destination of souls who attain moksha or liberation.

Vaikuntha is known as Paramdhama where liberated souls dwell for eternity enjoying pure bliss and happiness in the company of God Narayana or Vishnu. Vaikuntha is beyond the periphery of the material universe and hence, cannot be perceived or measured by material science and logic.

Ksheera Sagara or Ocean of milk is known to be the topmost realm in the material universe where Sheshashayee Lord Vishnu rests on Ananta Shesha. Cosmologically, the Ksheera Sagara is supposed to be situated to the South of the Jambudvipa-globe (the Earth-sphere), and is depicted as being in the Southern Hemisphere in related Hindu Cosmography (Cartography). It is also sometimes known as local Vaikuntha of the material universe which is approachable by devas or demigods in order to meet Lord Vishnu in case of any emergency or disturbance in the equilibrium of the universe. Vaikuntha itself, is beyond the material universe and so is free from the universal creation and annihilation which happens again and again

Bhagavata Purana

Lord Brahma was shown a glimpse of the eternal and supreme abode Vaikuntha, by Supreme Lord Narayana at the time of the creation of the cosmos when Brahma satisfied Lord Narayana by the penance after being born on the lotus emanated from the navel of Lord Narayana (Vishnu). According to the Bhagavata Purana, which is considered to be the essence of vedic knowledge and the greatest of all puranas this event is described as follows:[SUP]


The Personality of Godhead, being thus very much satisfied with the penance of Lord Brahma, was pleased to manifest His personal abode, Vaikuntha, the supreme planet above all others. This transcendental abode of the Lord is adored by all self-realized persons freed from all kinds of miseries and fear of illusory existence. In that personal abode of the Lord, the material modes of ignorance and passion do not prevail, nor is there any of their influence in goodness. There is no predominance of the influence of time, so what to speak of the illusory, external energy; it cannot enter that region. Without discrimination, both the demigods and the demons worship the Lord as devotees.[SUP]

[/SUP] The inhabitants of the Vaikuntha planets are described as having a glowing sky-bluish complexion. Their eyes resemble lotus flowers, their dress is of yellowish color, and their bodily features very attractive. They are just the age of growing youths, they all have four hands, they are all nicely decorated with pearl necklaces with ornamental medallions, and they all appear to be effulgent.[SUP]

[/SUP] Some of them are effulgent like coral and diamonds in complexion and have garlands on their heads, blooming like lotus flowers, and some wear earrings. The Vaikuntha planets are also surrounded by various airplanes, all glowing and brilliantly situated. These airplanes belong to the great mahatmas or devotees of the Lord. The ladies are as beautiful as lightning because of their celestial complexions, and all these combined together appear just like the sky decorated with both clouds and lightning.[SUP]


The goddess of fortune in her transcendental form is engaged in the loving service of the Lord's lotus feet, and being moved by the black bees, followers of spring, she is not only engaged in variegated pleasure -- service to the Lord, along with her constant companions -- but is also engaged in singing the glories of the Lord's activities.[SUP]

[/SUP] Lord Brahma saw in the Vaikuntha planets the Personality of Godhead, who is the Lord of the entire devotee community, the Lord of the goddess of fortune, the Lord of all sacrifices, and the Lord of the universe, and who is served by the foremost servitors like Nanda, Sunanda, Prabala and Arhana, His immediate associates. The Personality of Godhead, seen leaning favorably towards His loving servitors, His very sight intoxicating and attractive, appeared to be very much satisfied. He had a smiling face decorated with an enchanting reddish hue. He was dressed in yellow robes and wore earrings and a helmet on his head. He had four hands, and His chest was marked with the lines of the goddess of fortune.[SUP]

[/SUP] The Lord was seated on His throne and was surrounded by different energies like the four, the sixteen, the five, and the six natural opulences, along with other insignificant energies of the temporary character. But He was the factual Supreme Lord, enjoying His own abode

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Kaayena vaachaa manasendriyairva

Buddhyaatmanaa va prakrite swaabhaavath

Karomi yadyad sakalam parasmai

Naaraayana-yeti samarpayami

With The Blessings of Sriman Sri Narayana, I have come to this Stage, If i had not covered any details for any particular Divya Desam, Please Pardon me and Educate me with your Knowledge on any Divya Deaam

There is no End to Divya Desam, The whole Universe is His Divya Desam, The Stars, Moons, Planets, Suns and Kodani Koti Universes are Sriman Narayana's Divya Abode.

When I am writing this, Tears rolled down my cheeks, Feeling Happiness that Sriman Narayanan Allowed me with His Abundant Grace to come to thus Far!!!

At The Lotus Feet of Sriman Narayanan




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Rare Photos of Srirangam temple

Rare Photos of Srirangam temple

Decorated temple-car of the Srirangam temple 1850

Lithographer: Dibdin, Thomas Colman (1810-1893) year :1847

This is plate 23 from James Fergusson's 'Ancient Architecture in Hindoostan'. Srirangam near Tiruchirapally is the site of one of the largest temple complexes in India. The gateway sketched by Fergusson is incomplete: the tower had not yet been added. It belongs to the Ranganatha Temple, a pilgrimage site famed for its annual Vaikuntha Ekadasi festival, dedicated to Vishnu. The scale of the gateway impressed Fergusson as nearly unrivalled in India.The present temple has seven concentric walls and 21 towers or gopurams. Although worship at the site goes back earlier, the temple itself was founded in the 11th century. It was continually augmented between the 13th and the 17th centuries.

'South Front of the Great Gateway of Seringham Pagoda'. Coloured aquatint by J. Wells after a drawing by Capt. Trapaud, 1788
Coloured aquatint by J.Wells after a drawing by Capt. Trapaud of the south front of the great gateway of the dated 1788.The holy pilgrimage place of Srirangam is situated on a long isand in the Cauvery river. Here there are two large temple complexes, a Vaishnava dedicated to Ranganatha and the Jambukeshvara temple which is consacrated to Shiva. The Ranganatha Temple was started in the Chola period but most of the works were carried out from the 13th to the 17th century under the patronage of the Pandya, Hoysala, Vijayanagara and Nayaka rulers. The temple covers an area of 63 hectares divided into 7 concentric enclosures with tall gateways or gopuras in the middle of four sides. The sacred complex of the Jambukeshvara dates mostly from the 17th century Nayaka period.

Photographer : Lyon, Edmund David -year 1868

Photograph from an album of 41 albumen prints by Edmund David Lyon. Close-up of carved horses and other figures in the Sheshagirirayar Mandapa at the Ranganatha temple of Srirangam. Lyon's 'Notes to Accompany a Series of Photographs Prepared to Illustrate the Ancient Architecture of Southern India', edited by James Fergusson, gives the following description: 'On passing under the Gateway.....the visitor finds himself opposite the sanctum, which, however, he cannot enter, and so must turn to the right, and following the wall of the Court round its South-eastern angle, he will find a handsome portico at its southern end. Passing through it, there are, at its northern face, the pillars shown in the Photograph, each handsomely carved

Photograph from an album of 41 albumen prints by Edmund David Lyon, showing part of the Ranganatha temple at Srirangam. Lyon's 'Notes to Accompany a Series of Photographs Prepared to Illustrate the Ancient Architecture of Southern India', edited by James Fergusson, gives the following description: 'On the left, on entering the Gateway...a stone staircase leads to the top, from which a general view of the whole interior of the pagoda is obtained. The houses seen below are those of the Brahmins, of whom 8,000 are said to live inside the walls. The tall Gateways or Gopuras in the centre, mark entrances into the inner Courts on the south side, while the corresponding Gateways on the north side are seen in the distance on the left; the large Gopura on the right marks the entrance to the Horse Court.

East side of largest gateway
Photograph from an album of 41 albumen prints by Edmund David Lyon. East gopuram of the Ranganatha temple at Srirangam. Lyon's 'Notes to Accompany a Series of Photographs Prepared to Illustrate the Ancient Architecture of Southern India', edited by James Fergusson, gives the following description: 'This view shows the other or east face of the same Gateway... It is said to be over 150 feet high, and could be seen from Tanjore, a distance of 36 miles. It has nine storeys, including the basement, a number which is generally understood to be symbolical of the nine Avatars of Vishnu. It has less figure sculpture than the smaller gateways, but its architectural details and general outline are good, and altogether may be taken as a typical example of the style'.

West side of largest pyramidal gateway
Photograph from an album of 41 albumen prints by Edmund David Lyon. East gopuram of the Ranganatha temple in Srirangham. Lyon's 'Notes to Accompany a Series of Photographs Prepared to Illustrate the Ancient Architecture of Southern India', edited by James Fergusson, gives the following description: 'Ascending the steps to the roof of the thousand-pillared Portico, the best view is obtained of this Gateway, which is the highest in Seringham. Its base is quite plain, and smeared as usual with stripes of white and red wash. It forms the only entrance to the court of which the carved horsemen pillars form the north side, and the Hall of 1,000 columns on the south side. Passing under it and between these two porches the visitor again reaches the sanctuary.'

Small gateway on the east side

Photograph from an album of 41 albumen prints by Edmund David Lyon. General view of a gopuram at Srirangam. Lyon's 'Notes to Accompany a Series of Photographs Prepared to Illustrate the Ancient Architecture of Southern India', edited by James Fergusson, gives the following description: 'Passing through the great Gateway and turning our backs on the sanctuary, so as to leave the temple on the East side, the visitor has to pass through three Gateways...This is one of the smallest belonging to the Temple, and the only prominent sculptures with which it is adorned are a statue of Vishnu on the right, and Krishna and the Gopis of Bindrabun [Vrindavan] on the left'.

Gateway at entrance to Fifth Court
Photograph from an album of 41 albumen prints by Edmund David Lyon. Lyon's 'Notes to Accompany a Series of Photographs Prepared to Illustrate the Ancient Architecture of Southern India', edited by James Fergusson, gives the following description of this view of the Ranganatha temple at Srirangam: 'Passing through the two next Courts and under their Pyramidal Gateways, which are not deserving of special notice, we arrive opposite the one here shown, which is by far the best, as it is the oldest of those on this side. Assuming the sanctuary to have been erected in the first years of the sixteenth century, which is probably not far from the truth, and allowing half a century to have elapsed between the time of the addition of each of its six external courts, we have a rough chronometric scale...

West side of gateway at east entrance to the Second Court
Photograph from an album of 41 albumen prints by Edmund David Lyon. General view of a gopuram at Srirangam. Lyon's 'Notes to Accompany a Series of Photographs Prepared to Illustrate the Ancient Architecture of Southern India', edited by James Fergusson, gives the following description: 'It is one of the peculiarities of this style of building, that the concentric enclosures increase in dimension as you recede from the centre, so do the gateways. This one consequently is larger and finer than the last, and through its doorway are seen the gateposts of the outer one of all, which had it been finished, would have equalled, if it had not surpassed, that by which the Temple was entered...'

The South Entrance
Photograph from an album of 41 albumen prints by Edmund David Lyon. The Ranganatha Temple on Srirangam Island, opposite Tiruchirapalli, is the largest temple complex in India. It was founded and enlarged between the 13th and the 17th centuries and is surrounded by 7 concentric walls and 21 towers or gopurams. The gopurams date mostly from the 16th-17th centuries and are brick and plaster pyramidal towers with projecting porches in the middle of each diminishing storey. They increase in size from the innermost enclosure outwards and are completely covered with vividly coloured plaster figures. Srirangam enshrines an idol of Vishnu (here called Ranganathaswamy) reclining on a great serpent. In this view the gopuram (temple tower) is unfinished, with only the base constructed.

Photograph of the gopurams of the Ranganatha temple at Srirangam, taken by an unknown photographer in the 1880s, from an album of 62 views of India and Ceylon. The Ranganatha temple is a Vaishnava complex situated on the artificial island of Srirangam in the Cauvery River near Tiruchirapalli. The building of the temple started in the later Chola period in the early 11th century but muchof it was added on from the 13th to the 17th century under the patronage of the Pandya, Hoysala, Vijayanagara and Nayaka rulers.

photo taken in 1860

Photograph of the entrance gateway to the Ranganatha temple at Srirangam, from the Album of Miscellaneous views in India, 1860s. The Ranganatha Temple on Srirangam Island, opposite Tiruchirapalli, is the largest temple complex in India. It was founded and enlarged between the 13th and the 17th centuries and is surrounded by 7 concentric walls and 21 towers or gopurams. The gopurams date mostly from the 16th-17th centuries and are brick and plaster pyramidal towers with projecting porches in the middle of each diminishing storey. They increase in size from the innermost enclosure outwards and are completely covered with vividly coloured plaster figures. Srirangam enshrines an idol of Vishnu (here called Ranganathaswamy) reclining on a great serpent.

The Great Pagoda at Seringham. The Third Gopuram

Photograph of the third gopura of the Ranganatha Temple at Srirangam, taken by Linnaeus Tripe (1822-1902) in 1858

The Great Pagoda at Seringham. A small four pillared Mundapum inside the Second Gopuram.
Photograph of the street towards the open-sided, four-columned mandapa, with the gopura of the Ranganatha Temple beyond, taken by Linnaeus Tripe (1822-1902) in 1858.

Silver plated Yali vahana, Ranganadhaswami Temple [Ranganatha Temple], Srirangam

Photograph of a silver plated Yali vahana (vehicle of the divinity) in the Ranganatha Temple at Srirangam, from the Archaeological Survey of India Collection: Madras, 1896-98. The Ranganatha Temple is one of the largest and most sacred complexes in South India. This Vaishnava temple is situated on the holy island of Srirangam in the Cauvery River.

Small ivory ratha, Ranganadhaswami Temple [Ranganatha Temple], Srirangam
Photograph of an ornate ivory ratha with a temple priest in the background, Ranganatha Temple at Srirangam, from the Archaeological Survey of India Collection: Madras, 1896-98.

The Great Pagoda at Seringham. Jewels of the Pagoda.

Photograph of a collection of jewellery, guardian figures, a naga image and plate, photographed in a mandapa of the Ranganatha Temple taken by Linnaeus Tripe (1822-1902) in 1858.

The Great Pagoda at Seringham. Part of the front of the Sashanarayana Mundapum. [Sheshagirirayar Mandapa, Ranganatha Temple, Srirangam



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திருப்பதி சென்று வந்தால் திருப்பம் வரும&

திருப்பதி சென்று வந்தால் திருப்பம் வரும்

108 திவ்ய தேசத்திலும் பெருமாள் நின்ற வண்ணம், அமர்ந்த வண்ணம், கிடந்த வண்ணம் ஏன் அளந்த வண்ணத்திலும் காணக் கிடைக்கிறார். ஒரு கூடுதல் சிறப்பு திருமலை கோவிந்தனுக்கு உண்டு. மூலவர் கோவிந்தனின் முகவாய்க்கட்டையில் வெள்ளையாக இருக்கும். என்ன காரணம்? ஏன் இவருக்கு மட்டும் இப்படி? இதற்கு ஒரு கதை உண்டு.

திருமலையில் அனந்தாழ்வான் என்ற பக்தனுக்குத் தோட்ட வேலையில் உதவி செய்யச் சின்னப் பையனாகச் சென்றார் பெருமாள். பெருமாளுக்குத் தான் மட்டுமே பூக்கைங்கரியம் செய்ய வேண்டும் என்று சபதம் எடுத்து இருந்தார் அனந்தன். தனது நிறைமாத கர்ப்பிணி மனைவியை மட்டும் உதவ அனுமதித்தார். அப்பெண்மணி படும் சிரமத்தைக் கண்டு மனம் பதைத்த பெருமாள், ஒரு சிறுவனாக மாறி உதவச் சென்றார். தன் சபதத்திற்கு இடையூறு செய்வதாக கருதி உதவிக்கு வந்த அந்தச் சிறுவனை விரட்டி அடித்தார் அனந்தன். இரும்பு கடப்பரையைச் சிறுவன் மீது விட்டு அடித்தார். சிறுவன் மறைந்தான்.

இதே நேரத்தில் திருமலையில் உள்ள ஆனந்த நிலையத்தில் சந்நிதியில் குடி கொண்டிருந்த பெருமாளின் திருமுகமண்டலத்தில் உள்ள முகவாய்க்கட்டையில் ரத்தம் பீறிடுகிறது. அர்ச்சக சுவாமி பெருமாளின் பீதாம்பரத்தால் துடைத்தார். ரத்தம் வெளிவருவது நிற்கவில்லை. தனது அங்கவஸ்திரத்தால் துடைத்தார். ரத்தம் பீறிறிடுவது நிற்கவில்லை. எவ்வளவு துடைத்தாலும், ரத்தம் பீறிடுவது நிற்காததால் திகைத்தார் அர்ச்சக சுவாமி. பெருமாளுக்குத் திருநாமம் இட, அருகில் வெள்ளை நிறப் பச்சைக் கற்பூரம் வைக்கப்பட்டிருந்தது. அவசரத்தில் அதனை எடுத்து ரத்தம் வரும் இடத்தில் அணைத்தாற்போல் வைத்தார் அர்ச்சக சுவாமி. ரத்தம் கொட்டுவது நின்றது. வெள்ளை நிறத்தில் இருந்த அந்தப் பச்சைக் கற்பூரம் அங்கேயே திருக்கோலம் கொண்டுவிட்டது. அவருக்கு ஒரு நிரந்தர அடையாளத்தைக் கொடுத்துவிட்டது.

இன்றும் அனந்தன் விட்டெறிந்த அந்தக் கடப்பரையை திருமலை கோயிலின் பிரதான நுழைவாயிலில் காணலாம். தெய்வம் மனுஷ்ய ரூபேண என்பார்கள். பகவான் எந்த உருவில் வேண்டுமானாலும் வந்து, பக்தர்கள் துன்பம் தீர உதவலாம். அதனால் யாரையும் கடிந்து பேசிக் காயப்படுத்த வேண்டாம் என்பதே இக்கதை கூறும் கருத்தாகக் கொள்ள வேண்டும்.

திருமலையில் இந்த ஆண்டு பிரம்மோத்சவம் செப்டம்பர் 16-ம் தேதி தொடங்கி 24 ம் தேதி வரை நடைபெறுகிறது. இவ்விழா நிகழ்ச்சி அனைத்தையும் திருமலா திருப்பதி தேவஸ்தான சேனலான,  வெங்கடேஸ்வரா பக்தி சேனல் (SVBC) நேரலையாக ஒளிபரப்புகிறது. தமிழ், தெலுங்கு, கன்னடம், இந்தி ஆகிய மொழிகளில் நேரடி வர்ணனையைப் பல பண்டிதர்கள், அனைவரும் புரிந்துகொள்ளும் வகையில் எளிய நடையில் விளக்குவார்கள் என்பது குறிப்பிடத்தக்கது. அந்தக் கலிவரதனை காணக் கண் கோடி வேண்டும்.



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Is there any pilgrimage tour that covers all the 108 divya desams or do we have to do them one by one? What's the best way to travel to these places?


New member
திருமாலுக்குரிய திவ்ய தேசங்கள் 108. அவற்றில் நாம் பூமியில் காண முடியாதது இரண்டு. ஒன்று வைகுண்டம், மற்றது பரமபதம். ? விஷ்ணுவை எப்போதும் பாடிப் பரவுகின்ற பக்தர்கள், பகவானின் அணுக்கத் தொண்டர்களாக வசிப்பது இந்தப் பரமபதத்தில்தான். அந்தப் பரமபதத்தில் பகவானுடன் உறையும் பெருமையைப் பெறுவதான வாயில்தான் பரமபத வாசல்.

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