Shiva is referred to by devotees as Annamalayar or Arunachaleswarar. What's more, this is accepted to be the biggest sanctuary on the planet devoted to Shiva. The historical backdrop of this Annamalayar sanctuary goes back to thousand years. Notice has been made in the Thevaram and Thiruvasagam, both awesome works in Tamil.Bramha took the type of a swan and traveled to see the crown of Siva. Not able to see the crown, Bramha saw a thazhambu blossom which had decked Siva's crown tumbling down. He asked the blossom with regards to the separation of Siva's crown whereby the bloom answered that he had been succumbing to forty thousand years. Bramha, understanding that he would not have the capacity to achieve the crown requested that the blossom go about as a false witness. The thazhambu bloom going about as a false witness proclaimed that Brahma had seen the crown. Siva got to be irate at the trickery and reviled that Bramha ought to have no sanctuary on earth and that the thazhambu bloom ought not be utilized while appealing to Lord Siva. The spot where Lord Siva remained as a section of flame to dispose of the sense of self is Thiruvannamalai.
Annamalaiyar Temple is a Hindu sanctuary committed to the divinity Shiva, situated at the base of Annamalai slopes in the town of Thiruvannamalai in Tamil Nadu, India. It is critical to the Hindu order of Saivism as one of the sanctuaries connected with the five components, the Pancha Bhoota Stalas, and particularly the component of flame, or Agni. Shiva is worshiped as Annamalaiyar or Arunachaleswarar, and is spoken to by the lingam, with his godlike object alluded to as Agni lingam. His consort Parvati is portrayed as Unnamulai Amman. The managing divinity is worshiped in the seventh century Tamil Saiva authoritative work, the Tevaram, composed by Tamil holy person artists referred to as the nayanars and named Paadal Petra Sthalam. The ninth century Saiva holy person artist Manikkavasagar created the Tiruvempaavai here. The sanctuary complex spreads 10 hectares, and is one of the biggest in India. It houses four door towers known as gopurams. The tallest is the eastern tower, with 11 stories and a stature of 66 meters (217 ft), making it one of the tallest sanctuary towers in India. The sanctuary has various altars, with those of Annamalaiyar and Unnamulai Amman being the most conspicuous. The sanctuary complex houses numerous corridors; the most remarkable is the thousand-pillared lobby worked amid the Vijayanagar period.
Tiruvannamalai (Thiruvannamalai) is an incredibly famous sanctuary town in TamilNadu which is equivalent word to deepam(fire). Here Shiva (Arunachaleswar) is revered as flame. This sanctuary city is situated around 180 kilometers from Chennai or when gotten to from Vellore it is around 80 kilometers by road.It is trusted that this sanctuary on the foot slope of Annamalai slope came to be worked around 750 A.D. period according to the subtle elements accessible from archeological models.It is the greatest sanctuary in India devoted to Lord Shiva.This Shiva – Parvathi Arunachaleswarar sanctuary has a 66 meter high gopuram that contains 13 stories or tiers.Here Shiva is known as Annamalayar as Lingam and Parvathi known as Abitakuchambal. This term Annamalayar is gotten from the name of the slopes Annamalai that implies a distant mountain.This sthala has been possessed by numerous extraordinary holy people and artists who have sung numerous lyrics on Lord Shiva. Among the numerous holy people. Holy person Ramana Maharishi is accepted to have lived here for around fifty years till his passing in the year 1950. The Ashram of this Saint is situated on the slope Arunachala that is situated on the western side of this town.Tiruvannamalai has numerous reflection and exploration focuses credited to siddha medication. Presumed siddha yogis have lived here to offer their administrations to cure numerous diseases for all the wiped out individuals who came looking for treatment. This spot likewise turns out to be an adept spot for a break with great yoga focuses accessible here in plenty. As in most hindu sanctuaries Lord Arunachala sanctuary has the greatest strolling way around the slope. Aficionados are relied upon to circumvent the slope no less than one an opportunity to profit and the endowments of the master. Circumventing the slope is otherwise called Girivalam or Giripradhakshana. At Tiruvannamalai it is incredible sacredness to go girivalam amid each full moon day of a month or amid the yearly.
About The temple
The western world learnt of Tiruvannamalai amid the mid twentieth century, through the work of Ramana Maharishi (1879–1950 CE). The hole where Ramana reflected is on the lower slants of the Annamalai slopes, with the ashram further down at the foothills. The cellar of the raised lobby inside the sanctuary has the Patala Lingam, where Ramana achieved preeminent mindfulness while ants ate up his flesh. The spot is likewise called a MukthiSthalam, which means spot of salvation, and holy people like Seshadri Swamigal, Gugai Namachivayar and Yogi Ramsuratkumar have been connected with the sanctuary. The sanctuary at Tiruvannamalai is one of the greatest and most stupendous sanctuaries in South India. With the slope as back ground it gives the presence of a post to the individuals who see it from a separation. It is one of a kind by virtue of its stately towers, high bulwark dividers, wide quadrangles, open passages, extensive mantapams and fine tanks. It has additionally much engineering significance and sculputural magnificence.
Tiruvannamalai ought to have been under the influence of the Pallava Kings who ruled from Kancheepuram before the ninth century A.D. No engraving was discovered in the sanctuary before A.D.850 and henceforth the present sanctuary couldn't have existed then. Holy person Sambandar in his Thevaram identifying with this spot specifies a sanctuary. Holy people Appar and Sambandar fit in with the Seventh Century, Sekkizhar, the prestigious creator of Periapuranam notice that both the Saints Appar and Sambandar worshipped Arunchaleswarar in the slope Temple.
The Chola Kings ruled over the nation for over four Centuries from 850 A.D. to 1280 A.D. Some prior Kings of Vijayalaya tradition more likely than not started to develop the inward shrine (Garbegraha). In the fourteenth Century the Hoysala Kings had their capital at Tiruvannamalai. A short time later the Kings of Vijayanagar and Nayak Kings of Thanjavur ruled over this part of the Country. In the Seventeenth Century it went under the influence of the Nawabs of Carnatic. There was disarray and tumult after A.D. 1753. Muraru Raya, Krishna Raya, Mrithis Ali Khan, BurkatUllakhan, French Soupries and Sambrinet, English Captain Stephen Smith assaulted this spot and had their victories and thrashings. In A.D. 1790 it was caught by Tippu Sultan. Amid the principal portion of the nineteenth century it went under the British standard.
The Temple is situated east at the bottom of the hill half a mile west of the Railway Station. It faces east. It has got four stately towers on all the four sides and four high stone walls just like the rampart walls of a fort. The Eastern Tower called the Rajagopuram is the Highest.The Southern tower is called Thirumanjangopuram, that is in the west is called Peygopuram and that in the north is called Ammaniamma Gopuram. The temple occupies an extent of about 25 acres of land. The walls on the East and West measure 700 feet each. The South wall is 1479 feet long and North wall is 1590 feet. The Rajagopuram which adorns the East Gateway is 217 feet high with 11 storeys, its base measure 135 feet by 98 feet. This tower was built by King Krishna Devaraya of Vijayanagar and completed by SevappaNayaka of Thanjavur. Krishna Devaraya also constructed the Thousand Pillared Mantapam and dug the tank opposite to it. AmmaniAmmal a Sanyasini built the North Gopuram which is called after her name.
The towers, the pillars in the Mantapams and Vimananms consist of figures of Sculptures Excellence. In the side walls of the Entrance of East Gopuram there are dance poses and figures of Bewitching Beauty. Generally stone-Idols are fixed with what is called “Ashtabandana”. But in this case it is "Swarnabandana" (Gold) which is of Special Importance. There are five inner rounds. Including what is called Madavilagam running just outside the temple walls and the four car streets and the path round the Giri the temple is said to have Seven Prakaras.
As enjoined, one should enter the temple by the Main Gate in front of the Sanctum sanctorum. Before entering the Eastern Gate we see the Sixteen-Pillared Mantapam and the Four-Pillared Mantapam. When we pass the Eastern Tower Gate we see the GopuraGanapathi. This deity is held in high esteem and veneration by all devotees and the first worship to Him. We first come to the fifth prakaram and see before us the Kambathilayanar Sannidhi and GnanappaiMantapam. Here it was that God Muruga appeared in a Pillar for the sake of the King Prabudadevaraya as prayed for by saint Arunagirinathar in response to his famouns song “Athalasadanarada”. To the south there is the sacred tank called SivagangaTheertham. It has stonesteps and ThirumalapathiMantapam on all four sides.
In the South East corner of this fifth prakaram there is the AdiyarViduthi (Devotees rest house), Siddhi Vinayagar shrine is found in the North-West side of the tank. To the West of the tank is the Theerthawarimantapam. There is MangalavinayagarSannidhi in the fifth South Prakaram and ThiruvarulVilasaMantapam just to the West of the South tower. There is the KothalaVinayagar shrine in the Western Prakaram. There is nothing worth seeing in the Northern Prakaram except the big banyan tree which is considered sacred. Coming again to the Eastern Side of the fifth Prakaram we see the MathapirappuMantappam. A festival with Sri Chandrasekara Swami is celebrated here on the first day of the Tamil Month. Then we see the Thousand Pillared Mantapam and the underground temple of Sri Pathala Linga where at Ramana Maharishi's body was eaten by ants and months in his state of Supreme Awareness. In between Sivaganga Tank and Thousand Pillared Mantapam there are the Rudrakshamantapam and the Big NandhiMantapam.
From the fifth Prakaram we now go to the forth prakaram passing the tower gate of Vallala Maharaja Gopuram. Saint Arunagirinathar wanted to shuffle off his mortal coil by falling from this tower. Lord Murugan appeared before him and saved his life. Hence he came to be called Gopurathillaiyanar. Along with this deity we see the image of Saint Arunagirinathar also to the North of VallalanGopuraGanapathi, Kalyanasundaeswarar, Keswarar and Viranmindar one of the sixty three saivite saints. On crossing this towergate we enter the forth Prakaram. To the left there are the Kala Bairava Shrine and the temple tank called BarhmaTheertham with the TeerthavariMantapam. To the right we see PuraviMantapam and the Sakthi Vilasam in which religious discourses are held. To the north of Brahma Teertham we see the shrines of Neleswarar, Vigneswarar, Vidyadhareswara and Brahmalinga.
Connecting the fifth and fourth Prakarams there are short tower-gates (Kattai Gopuram) on the Southern, Western and Northern sides. In the South-Western corner of the fourth Prakaram there are the Amavasya Mantapam, Vinayagar Shrine and what is called Sthula-Sukshma temple. To its north there is the Tirupatha Koil. In the North Western corner of the ThirupathaKoil there is the KarthigaiMantapam and Subramanya shrine. On the new moon day Shree Chandrasekara Swami is taken to the Amavasya Mantapam and Lord Subramanya to KrithigaiMantapam on the Krithigai day.
The third Prakaram follows. For this we have to cross what is called the Kili Gopuram(parrot-tower) gate in the East. Before entering this tower-gate we see on both sides the shrines of yanaithiraikondaVinayagar, Subramaniar, Bairawar. Just in front of this entrance there is a Sixteen pillared Mandapam called the KatchiMantapam. The five deities (Panchamurthis) are brought to this mantapam during the grand annual Karthigai Festival. Facing the hill they will give dharsan to the devotees simultaneously with the lighting of the hill top that evening. It is a sight to see and a teast to the devotees heart's desire.
To the south of the Katchimantapam there are the store room, temple kitchen and pannirmantapam and in the north we see Vasanthamantapam (used as Devasthanam Office), Yagasala, and the shrines dedicated to Kalatheeswaras, Chidambraeswara, Ekambareswarar and Jumbukeswarar. Thus we have all the panchastalas in the Arunachalam temple. We have the temple of pidari also. In the third South Prakaram there are the Mahila tress sacred to this shrine, and the TirukalyanaMantapam and Bhimeswarar and Vigneswarar Shrines. Just near the west gate connecting the third and forthPrakarams there is the shrine of Arunagiri Yogeeswarar. Lord Arunagiri Siddha's centre in the temple is here and it is a very good place for Meditation.
The separate temple for UnnamalaiNayaki or Abidhakujambal is situated in the North Western portion of the third Prakaram. In the Mahamantapam in front of the Arthamantapam of this shrine we see the image of Kalanthagar, Veenadharar, Veerabadrar, Adilakshmi, Santhanalakshmi, Gajalakshmi, Dhanalakshmi, Dhanyalakshmi, Vijayalakshmi, Ayswaryalakshmi, Veeralakshmi, Rudra Durga, Mahasakthi and Saraswathi. In the front mantapam there are also the shrines of VijayaraghavaVinayagar, Navagrahams and Chitraputhrar. To the back of the sanetum-sanctorum we see the Parasakthiamman, Vigneswarar, Cholalingam and Cheralingam. Inside the Garbhagraha we see the charming and graceful Goddess UnnamulaiAmbal, the inseperable partner of Sri Anurachaleswara. The Sanskrit name for the Goddess is Abidhakujambal.
After worshipping at Unnamulai Amman's shrine we come to the third Eastern Prakaram. Facing East at the extreme South and Extreme North there are the Shrines of SambandaVinayagar and Palaniandavar. On both sides of the entrance to the second Prakaram we see Ganpathi and Subramaniam and the Dwarapalakars (Gate keepers). Taking leave of AdhikaraNandikeswarar in the passage we enter into the second Prakaram. In the North we see Isanyalingam and all Utsavamurthis (festival idols) and in the South there is Indra Lingam. On all there sides of the second Prakaram there are number of deities. They are given below in detail.
Janakeswarar, Janardaneswarar, Appar, Sambandar, Sundarar, Manikkavasagar, Janandaneswarar, Janatkumareswarar, Kaushikeswarar, Kuthsarishiwarar, Valmikiswarar, Vamarishiswarar, Agnilingam, Naradeswarar, Kasilingam, Vaisambandaneswarar, sixty three Saivite Saints, Yamalingam, Thumbureswarar, Sapthamathas(Chamudi, Indrani, Varahi, Vaishnavi, Kaumari, Maheswar and Brahmi), Gauthamarishi and Duruvasarishi.
Kshethralingam Vinayagar, Niruthilingam, Somaskandar, Amman, Ardanareeswarar (Utsavamurthis), Venugopalaswami with Rukmini and Satyabhama, Varunalingam, Vikrapandiswarar, Gajalakshimi, Arumugam with Valli and Deivayanai, Sahasralingam, Santhalingam, Syamalambal and Jeshtadevar.
Vayulingam, Annapuraniutsava idols of valli, Murugan, Deivayanai, Natarajar, Bikshandavar and Chandrasekarar, Kuberalingam, Utsava idols of Sixty Three Saivite Saints, Bhakthanugrahasomaskander, Viswamitreswarar, Patanjaliswarar, Vyagrapadeswarar, 108 Sivalingams, Agastheeswarar, Jureswarar, Kalasamhararar, Bairavar, Utsava idols of appar, Sambandar, Sundarar, Manikkavachagar, Natarajar and sivakami.
After going round the three sides of the Second Prakaram we enter by the East into the First Prakaram which encloses the Garbagraha of Sri Arunachaleswarar, the main deity of the temple.He has got many names.The popular Tamil name is Annamalaiyar.Other names are Sonachaleswarar, Arunagiriswarar, Sounadriswarar, Bhaktapasavimochakar, Vedamurthi etc.
First day of all Tamil Months, all Mondays, Fridays and Saturdays, SuklaChathurthi, SuklaSashti, Prathosham, Krithigai, Amavasai and Pournami. The Panchamurthis(Annamalainathar,UnnamalaiAmbal, Vinayagar,Muruga and Chandeswarar) go around the hill a circuit of Eight Miles, twice a year that is on the day next to Karthigai Deepam and on Thiruvudal Festival(2nd Day of Thai Month).
Jewels And Ornaments
The temple possesses plenty of jewels and ornaments worth lakhs of rupees. Jewels of all varieties are found here and some of them are very ancient and very rare ones. Some of the pendants are very big in size and of exquisite workmanship. Many of the jewels are set-with precious stones and gems. All the nine varieties of 'rathnam' are found here. It is a feast to the eyes to see the dieties, taken in procession decked with these beautiful jewels.
This temple is noted for the many huge vahanas it possesses. Vahanas of such size are very rare to be seen either in South India or anywhere else. The Silver car of this temple is very magnificent one with rich adornment and of excellent craftmanship. It is used to take the deity round the temple on the 6th day of the KarthigaiBrahmotsavam. The Silver bull or Nandi is a unique feature of this temple. Nandi of such a massive size cannot be seen anywhere. On the 5th day of the Karthigaifestivel, Annamalaiar and UnnamalaiThayar go round in procession on this Mount. There are several other Silver and Wooden Vahanams which are worth seeing. There are used on various occasions to carry the deities. Everything connected with this temple including the vahanams are huge in size to fit in with the name of the presiding deity,Annamalaiar. The Nattukottai Chettiars are mainly responsible for securing many of these Vahanams for the temple.
Thiruvannamalai - Annamalaiannal
The Saiva cult is a world phenomenon. Thiruvannamalai is the capital of Saivism. The South Indian deity Siva is the God of all countries. Annamalaiannal is the most sacred of the names of the manifestation of Lord Siva.
Saint poets ThirugnanaSambandar, Thirunavukkarasar, Sundarar and so on have visited Thiruvannamalai, prayed to the Lord and have composed divine poems. Saint Manickavasagar had lived at Thiruvannamalai for long period and had composed “Thiruvempavai - 20” and “Thiruvammanai”. Even today there is a temple for Saint Manickavasagar on the Girivalam path at Adi-Annamalai.
There are 275 sacred places (Lord Siva Temples) which were praised by the hymns of Thevaram and were called “ThirumuraiThalangal”. Of these places twenty two are found in Nadu Naadu (a part of Tamil Nadu ). Thiruvannamalai is the most sacred of these twenty two.
Place of Salvation
Siva Puranam identifies four sacred places for obtaining salvation. Thiruvannamalai is one among them. The significance of this place is that by mere remembrance of Lord Arunachaleswarar at this place gives salvation to all souls (NinaithaleMukthiTharumThiruthalam).
Pancha Bootha Sthalam
The earth is formed by five basic elements namely land, water, fire, air and ether. Our ancestors called them “Pancha Boothas” and associated them with five sacred places for worshipping Lord Siva. The center of these five elements fire is identified with Thiruvannamalai.
Thiruvannamalai is the “ManipooragaSthalam”, which is one among six atharasthalams. Thiruvannamalai is so sacred that even Gods, and celestials offered their prayers. Tradition has it that Sun, Moon, Eight Vasus, Brahma, Vishnu and so on have worshipped here.
Sakthi Vilasa Mandapam
Sakthi vilasaMandapam built by His Holiness Gnaniarswamy was located opposite to Brahma Theertham Tank. Religious functions are held here.
Choultries, Vedic Schools etc.
NattukkottaiNagarathars have also built choultry for Pilgrims, Annachatram, Vedic school, Oya Madam etc. Besides these, in Thiruvannamalai there exist a lot of Madams (resting places) constructed by various sects of Hindus for the benefit of devotees who visit this place during ordinary and special occasions. The temple is situated at the bottom of the Annamalai hills, and faces east, lying over 25 acres.
Saints and Scholars
Thiruvannamalai has been the abode of Siddhars. IdaikkattuSiddhar, one of the eighteen Siddhars, belongs to this sacred soil. Thiruvannamalai has the honour of providing an abode for saints such as Arunagirinathar, Vitpatchathevar, GugaiNamachivayar, Guru Namachivayar, Deivasigamani, Arunachala Desikar, Mahan SeshadriSwamigal, BagawanRamana Maharishi, Sri Yogi Ram Surathkumar and the like.
An Endless Echo of an incantations
An incantation of ecstatic import echoes endlessly throughout the city. This verified phrase of wisdom which glorifies lord is a holy utterance having the stamp and dignity of divinity, it yields a nourishment to the mind; it is sweet to the soul, and wholesome to the body. This line is cluster of words is the temple in which the soul of those chant is enshrined;
It has an immense power to
- Refresh the mind and make truth flow the clearest into it.
- Nurses the sprit.
- Wakes the soul and wings it with sublime desire as fits it be speak deity.
- When this Manthram of marvelous power is intoned with prayerful attitude it revives one's being.
- Touches the root of the matter.
- Calls in one's spirit.
- Composes his thought.
- Delights his ear.
- Recreates his mind.
- Exhilarates his soul.
Mantap of Arunagiri Yogi at Big Temple
The colossal force of Arunachala's fascination has been asserted by innumerable sages, holy people and different persons who have gone to the foot of the Mountain. The Hill summons a colossal force of brilliance and by the force of its 'vitality field' discharges a glowing atmosphere, which is noticeable amid moonless evenings. At this place, the cognizant substance of the Universe tackles the qualities of union in the middle of Siva and Sakti with the slope as focus in which all powers balance.
Numerous holy people have sung melodies in commendation of Arunachala and its sacredness. Early Tamil writing records the visit of Tirunavakkarasu and Tirugnanasambandar, two holy people who were peers of the Pallava ruler Mohendra I (600 to 633 AD). Tirugnanasambandar was motivated by seeing the slope when he saw it from a town called Arianinallur, close Tirukkolilur (twenty miles from Arunachala), and made psalms in applause out of it. He went to Tiruvannamalai, kept focused slope and revered it as a tejolingam.
The creator (Sekkalar Swami - 1088 AD) of artistic chips away at the two holy people says that Tirunavakkarasu venerated Siva on the highest point of the slope and acquired illumination. Sunderamurti Swami alludes to the worship of Annamalaiyar in his work Tiruttogai, and Manikavachakar additionally sang Arunachala's gestures of recognition in his psalms. About the center of the thirteenth century, Sidhopant, a Maharatta holy person and the father of Gnyanadeva, went by Arunachala. It is additionally said that two different holy people from Maharatta, Namdev (fourteenth century) and Samarthi Ramadasa (seventeenth century) likewise went to this blessed spot.
Other antiquated holy people connected with Arunachala are Guhai Namasivaya, his pupil Guru Namasivaya, Virupaksha Deva and the colossal Murugan devotee and writer, Arunagirinathar. Another holy person connected with Arunachala is Isanya Desikar whose tomb is situated at Isanya mutt at the north eastern foot of the slope.
Two Yoginis names Jatini Sanmukha Yogini and Ammani Ammal, are connected with the slope. Ammani Ammal lived in the early part of the seventeenth century and developed the northern gopuram of Arunachaleswarar Kovil. It is said that to develop this tower, she gathered cash by asking Apparently she had a puzzling influence of knowing the measure of cash kept in any case in any house she went by, out of which she asserted a section towards the expense of the proposed development. The tower Ammani Amman is named after her.
In later times, overwhelming holy people and sages associated with Arunachala have been; Sri Seshadri Swamigal, Sri Ramana Maharshi, Kavyakanta Ganapati Sastri and Yogi Ramsuratkumar.
Shaktas see this slope as Sri Chakra, an outline of 43 triangle. Some consider that the type of the slope looks like the primary portion of the Sri Chakra which is called Meruprastana, the insignia of the Cosmos. In one of his Ashtakams, Adi Shankaracharya (why should accepted have gone to Arunachala) calls the slope "Meru" and says that siddha purushas are found here furthermore upon the Himalayas.
Ramana Maharshi resulted in these present circumstances sthalam and never left; Seshadri Swamigal resulted in these present circumstances kshetra and remained; Sri Yogiramsuratkumar came and made it his own; as did Mahatmas such as Guhai Namasivaya, Guru Namasivaya, Virupaksha and Isanya Desikar who came and inhabited Arunachala. The historical backdrop of this sthalam says that five Jivan Muktas are dependably to be discovered living at Arunachala. Along these lines, even today there are Jivan Muktas living here, however inconspicuous and uncomprehended by us. What number of Jivan Muktas more likely than not lived here before? On the off chance that all their samadhis exist in this spot, one can't through minor words laud the virtue of this Holiest of every Holy place.
As an image of the inside, the mountain, similar to every spiritualist focus, exudes a space which is cardinalized similarly as a mandala. The course of 14 kilometers around the mountain and focused on its vertical hub, is arranged to the cardinal focuses by the dissemination of altars sanctified to the eight lingas of the headings.
'It is said that the Gods don't descend from the Mountain. It is man's undertaking to climb towards Them. Overcome by empathy, Lord Siva has gained this ground conceivable by presenting the Giri Pradakshina, this enlightening custom which goes for strolling round the Holy Mountain with the brain altered on the unchanging Center.'
Arunachala is the physical encapsulation of Sat, the truth, and henceforth to have contact with it in any way is Sat-sang. Ramana Maharshi used to say that the advantages which can be picked up by reflection and different types of psyche control strictly when incredible battle and exertion, will be easily picked up by the individuals who go round the Hill and that the force of Arunachala is such that regardless of the possibility that one does pradakshina (perform circumambulation of the 14 km pathway around Arunachala) with no confidence, it will in any case have its impact and without a doubt filter the brain.
Since Arunachala is the Fire of Knowledge (jnanagni) as a Hill, the out-going inclinations (vasanas) of the psyche are naturally burned when one goes round it. At the point when soggy wood is conveyed near a flame, it will continuously be dried, and at one point it will itself burst into flames. Also, when the psyche which is drenched with common inclinations goes round the Hill, the propensities will step by step go away and at one point the brain will get to be fit to be blazed by the flame of jnana. Ramana Maharshi said of pradakshina to Kunju Swami: “This Hill is the storage facility of all otherworldly power.
Going round It advantages devotees in all ways
By having darsana of Chidambaram
By being conceived in Kamalaya
By kicking the bucket in Kasi
furthermore, on account of Arunachala by unimportant recognition, one accomplishes freedom.
Without "Development" there is no journey. Indeed, even a development starting with one viewpoint then onto the next is a journey. It is said: 'The length of time taken for the self to achieve the Self is time; and the separation secured by the self to achieve the Self is space.' And we can likewise say: 'The exertion set forth by the self to be the Self makes up the 'Journey to Arunachala'.
One dwelling in Arunachala or somewhere else, recalling that one is not any more molded by time or space, is the start of this journey. From the delights of the outside to the rapture incomparable inside, is this consecrated yatra. The sages certify that when one understands that there has never been any dvandva; the dyads of external and inward, then this journey is finished. The yatra, the pioneer and Arunachala-kshetra, Infinite Column of Fire, all these in one is Arunachala Siva!
From miles away, from whichever heading one voyages towards Arunachala, whether via auto or train, the main look at the Hill realizes a quiet change, a feeling of expanding satisfaction! Bhagavan as a kid just once went (via train) towards the Hill. Whenever Dr. T.N. Krishnaswamy, the picture taker illustrious, was pondering from which edge he ought to take the best picture of Arunachala, Bhagavan, voluntarily, said:
"A couple of miles before achieving the railroad station, there is a little stream span. On the off chance that a photo is taken from that point, the Hill top and the enormous Temple tower would shape one vertical line." The Heart held the entire Hill; the Eye saw obviously the elements of the Form.
About The Deity
Conventional stories let us know that there was an unsettled debate between Lord Vishnu and Lord Brahma in the matter of who was unrivaled. They looked for the assistance of Lord Siva to judge who was truly predominant; Lord Siva developed into a long blazing light extending in the middle of earth and paradise, and requesting that they discover root and crown.
Brahma consenting to achieve the crown took the structure a swan and flew, and traveled to an expanding stature and couldn't achieve the crown. In his upward flight he grasped a bloom of Pandavas tumbling from Siva's crown and asked for the blossom to hold up under a false witness that he gathered it from Siva's crown.Knowing this Lord Siva reviled Brahma that he would never be revered in the sanctuary, and expelled Pandavas bloom from his embellishment.
Ruler Vishnu took the type of pig and continued burrowing down to achieve Siva's foot; Siva was truly satisfied with the lowliness of Vishnu and took him his heart.
To be honored with genuine learning, there ought to be a finished decimation of the self-image (ego).
Arunachala is encompassed by eight lingams (Asta Lingams) each living in one of the eight headings of the four cardinal focuses (South – Yama, West – Varuna, North – Kubera, and East – Indra) and four intercardinal focuses (South East – Agni, South West – Niruthi, North West – Vayu and North East – Esanaya).
The gatekeepers of the four cardinal bearings are known as the Lokapalas and are the gods who lead the particular headings of space. The name for the eight gods, four of the cardinal and four of the intercardinal bearings is 'Asta-Dikpalas.'
By the turn of the Twentieth Century a considerable lot of the places of worship, sanctuaries and theertams at Arunachala were in a condition of disregard and rot. On account of the Asta Lingams the zones around the hallowed places were loaded with squatters and infringements and the Asta Lingams holy places themselves were unmaintained and their adoration disregarded.
It is accepted by numerous that the work done by I.S.V. Arunachala (Moopanar Swamigal) redesigning and restoring the Asta Lingams and their neighboring area, was in charge of serving to re-set up the enthusiastic force of the sacrosanct geometry of Arunachala.
Moopanar Swami came to Arunachala from Tirunelveli around 1968 and turned out to be exceptionally surely understood all through the Arunachala region. He was an ardent, otherworldly man who put incredible accentuation on profound administration. When he landed at Arunachala, things were fairly diverse to the present time and what especially upset Moopanar Swami was the ghastly, ignored state of the Asta Lingams (eight Lingams) that encompass Arunachala. Moopanar Swami used to invest a considerable measure of energy reflecting and imploring at the Arunachaleswarar Temple and he in the long run came to trust that his central goal straightforwardly forced by Lord Arunachaleswarar was to remodel the Asta Lingams.
He was persuaded that the rebuilding of the Lingam Shrines was crucial to the revitalisation of particular fields of vitality and impact encompassing the Hill. Through a mix of different social reasons, in the course of the most recent couple of hundreds of years Temples and Shrines all through India had fallen into neglect and rot. This absolutely happened at Tiruvannamalai where the circumstance had turned out to be bad to the point that The Asta Lingams were even assumed control by squatters and homesteaders. It is said that Moopanar Swami would even turn to driving the squatters off the Lingam premises with a stick!
The Hill which is octagonal fit as a fiddle is encompassed by a sum of eight Lingam Temples (Asta Lingams). Each of these Temples are situated at the four cardinal and four between cardinal focuses. This was likewise accepted by the people of old who initially built the Lingams at their eight cardinal and between cardinal focuses to speak to, describe and vitalize certain perspectives and characteristics of life.
1. Indra Lingam (East)
2. Agni Lingam (South East)
3. Yama(Ema) Lingam (South)
4. Niruthi Lingam (South West)
5. Varuna Lingam (West)
6. Vayu Lingam (North West)
7. Kubera Lingam (North)
8. Esanya Lingam (North East)
The Lingams have the dominant Navagraha of the God to whom they are associated. It is believed that placating a specific Lingam will bring various benefits that are associated with the respective Navagraha. Indra Lingam (East)
The Indra Lingam has east as its direction. It is associated with the celestial Lord Indra. This Lingam is situated on Car Street close to the eastern tower of Arunachaleswarar Temple.Lord Indra is the king of Heaven according to Hindu mythology. His consort is Indrani. His vehicle is the celebrated four-tusked white elephant Iravathi. Indra manifests seated on his elephant wielding in his hand the weapon Vajra with which he destroys ignorance and bestows spiritual knowledge on his deserving devotees.The Indra Lingam is dominated by the Navagrahas, Lord Surya and Lord Shukra (Venus). Devotees are blessed with long life and with prosperity, on worshipping Indra lingam.
Agni Lingam (South East)
The Agni Lingam has south-east as its direction. It is situated close to Seshadri Ashram on Chengam road and is the only Lingam located on the right side of the Girivalam Path.Lord Chandra (Moon) is the dominant Navagraha of Agni Lingam. Lord Agni, is the God of the fire of Knowledge. He has seven hands and seven tongues. Agni is the light of the lives of all creatures and is invoked in the performance of Homa. His vehicle is the goat Saga who serves as the sacrificial beast in the fires of Homa.Worshipping this Lingam helps devotees get relief from disease, to maintain good health and also helps them face problems and difficulties in their lives.
Yama Lingam (South)
The Yama Lingam has South as its direction. It is associated with Yama the God of death. It is situated beside the cremation grounds on Chengam road.The dominant Navagraha of this Lingam is, Mangala (Mars). Yama is portrayed sitting on his mount, a powerful black buffalo named Mahishan and with two monstrous dogs by his side. He is supposed to carry a huge lasso with which he drags each being at the time of death to face heaven or hell according to the being’s karma.Devotees get rid of their financial constraints on worshipping the Yama lingam. This Lingam is also conducive for longevity of life span.
Niruthi Lingam (South West)
The Niruthi Lingam has South West as its direction. It is situated on the Girivalam pathway near the Shantimalai Compound. It is associated with Lord Rahu.Niruthi is the king of the Asuras (demons) and he jointly rules the Southern realm along with Yama. His associate is a dog.Legend reports that king Nala bathed in Niruthi Lingam Theertham to be relieved of sins incurred due to his karma. This Lingam is especially renowned to help people recover from the bad effects of black magic and other negative energies.Health, wealth and fame are the beneficial aspects of this lingam. It is also beneficial for couples to worship at this Lingam if they wish to have a child. Worshipping this Lingam is believed to help devotees achieve detachment to worldly desire.
Varuna Lingam (West)
Varuna Lingam has the West as its directions. This lingam is situated on the outer girivalam pathway about one kilometre before the village of Adi Annamalai.Varuna’s vehicle is Makara (that lives both on land and water) which is an animal with the head and front legs of an antelope and the body and tail of a fish.This Lingam has Lord Shani as its dominant Navagraha. Varuna Theertham, a holy tank, is located here. Devotees are protected from illness, particularly water related diseases.Legend has it that the eye of Varuna is Surya and when Surya appears in the constellation of Makara, it’s a special event and honoured as Makara Sankarathi. This day falls each year in mid-January and is celebrated as Pongal Festival in Tamil country.Varuna is the king of appreciation and enjoyment. He governs the whole world. He is the God of rain and God of all the waters in the three worlds.He surveys the deeds of man according to his karma and keeps them under his control. Placating Varuna is believed to wash away accumulated sins.
Vayu Lingam (North West)
Vayu Lingam has the north-west direction as its direction. It is situated on the girivalam pathway, about one kilometer after the village of Adi Annamalai Vayu is the Hindu god of wind and he is often associated with Indra. His vehicle is the deer. Kedhu (Kethu) is the dominant Navagraha of this Lingam. As Vayu is the God of wind, He provides creatures with vital life-giving breath thus sustaining the entire Universe.It is reported that at any time of the day, and in every season, when one enters this shrine one is always greeted by a gust of wind.Relief from heart diseases, stomach problems, lung problems and general illness are conferred to the devotees on worshipping this Lingam.
Kubera Lingam (North)
Kubera Lingam has the North as its direction. It is located on the girivalam pathway before entering the town and a few hundred metres before the Panchamukham.The Kubera Lingam has Lord Brihaspati (Guru or Jupiter) as its dominant graham. He has three legs and eight teeth. His vehicle is a female goat. His abode is in the capital of the Himalayas. His consort is Yakshi. He is the Chief of the Yakshas who safeguards the riches of the Devas. He is a very friendly with Shiva.It is believed that Lord Kubera came to this place to worship Arunachala in order to maintain his wealth and prosperity. Hence a Shiva lingam was installed and consecrated at a point exactly north from the mountain.Kubera is the God of wealth and material possessions. He does not create wealth, but he is believed to be the one who distributes wealth amongst his devotees.
Esanya Lingam (North East)
Esanya Linga has the north east as its direction. It is located on the old girivalam road to town, beside the main cremation grounds.This lingam was installed by Esanyan and has Lord Budha (Mercury) as its dominant Navagraha.Esanya is one of the seven Rudras of Shiva. He is covered with ashes and surrounded by ghosts, he has matted locks and fierce eyes and is seated on a tiger skin. He holds the crescent moon and the river Ganga in his locks. His body is adorned by coiled serpents. In his hands he holds the mortal drum and the trident of Shiva.Devotees are blessed with peace of mind on offering prayers to Easanya Linga.
The Periyar Nandi is 6 feet long with look coordinated toward the west and towards the Moolasthana. Its head is marginally turned towards north while the leaders of the various Nandis at Arunachaleswarar Temple are turned somewhat south.
Legend And Stories
The Creator Lord Bramha and Protector Lord Thirumal went into a debate among themselves in order to determine who the best was. Master Siva was requested that be the judge. Ruler Siva let them know that whoever could see his crown and in addition his feet would be termed as the best. At that point Lord Siva changed himself into a Jothi (a section of flame) touching the paradise and earth. Thirumal took the symbol of varaha (wild pig) and dove profound into the earth to discover Siva's feet yet finally acknowledged annihilation. Bramha took the type of a swan and traveled to see the crown of Siva. Not able to see the crown, Bramha saw a thazhambu bloom which had decked Siva's crown tumbling down. He asked the blossom as to the separation of Siva's crown whereby the bloom answered that he had been succumbing to forty thousand years. Bramha, understanding that he would not have the capacity to achieve the crown requested that the blossom go about as a false witness
The thazhambu blossom going about as a false witness announced that Brahma had seen the crown. Siva got to be furious at the double dealing and reviled that Bramha ought to have no sanctuary on earth and that the thazhambu blossom ought not to be utilized while imploring Lord Siva. The spot where Lord Siva remained as a segment of flame to dispense with the inner self is Thiruvannamalai.
The Annamalai Hill was Agni (fire) amid Krithayugam, was Manikkam (Emerald) amid Threthayugam, and was pon (Gold) amid Dwaprayugam and rock amid Kaliyugam according to the old legends. On the solicitation of Thirumal and Bramha by their sincere supplication to God, Siva who was as a flame section took the type of a Sivalingam at the foot of the slope were the Arulmigu Annamalaiyar Temple is found.
In Hindu mythology, Parvati, wife of Shiva, once shut the eyes of her spouse energetically in a bloom garden at their homestead Mount Kailash. Albeit one minute for the divine beings, all light was taken from the universe, and the earth, thus, was submerged in obscurity for quite a long time. Parvati performed compensation alongside different aficionados of Shiva. At that point her spouse showed up as a section of flame at the highest point of Annamalai slopes, returning light to the world. He then converged with Parvati to frame Ardhanarishvara, the half-female, half-male type of Shiva. The Annamalai, or red mountain, lies behind the Annamalaiyar sanctuary, and is connected with the sanctuary of its namesake. The slope is holy and considered a lingam, or famous representation of Shiva, in itself.
The present workmanship and towers go back to the ninth century CE, as seen from an engraving in the structure made by Chola lords who decided at that time. Further engravings show that before the ninth century, Tiruvannamalai was under the Pallava Kings, who ruled from Kanchipuram. The seventh century Nayanar holy people Sambandar and Appar composed of the sanctuary in their idyllic work, Tevaram. Sekkizhar, the creator of the Periyapuranam composed that both Appar and Sambandar worshiped Annamalaiyar in the temple. The Chola Kings ruled over the locale for over four centuries, from 850 CE to 1280 CE, and were sanctuary benefactors. The engravings from the Chola lord record different blessings like area, sheep, dairy animals and oil to the sanctuary celebrating different triumphs of the dynasty. The Hoysala rulers utilized Tiruvannamalai as their capital starting in 1328 CE. There are 48 engravings from the Sangama Dynasty (1336–1485 CE), 2 engravings from Saluva Dynasty, and 55 engravings from Tuluva Dynasty (1491–1570 CE) of the Vijayanagara Empire, reflecting endowments to the sanctuary from their rulers.
There are likewise engravings from the standard of Krishnadeva Raya (1509–1529 CE), the most effective Vijayanagara ruler, showing further patronage.Most of the Vijayanagara engravings were composed in Tamil, with some in Kannada and Sanskrit. The engravings in sanctuary from the Vijayanagara rulers demonstrate accentuation on authoritative matters and neighborhood concerns, which differentiates the engravings of the same rulers in different sanctuaries such as Tirupathi. Most of the blessing related engravings are for area endowments, trailed by products, money enrichments, cows and oil for lighting lamps. The town of Tiruvannamalai was at a key intersection amid the Vijayanagara Empire, associating sacrosanct focuses of journey and military routes. There are engravings that demonstrate the region as a urban focus before the precolonial period, with the city creating around the sanctuary, like the Nayak ruled urban communities like Madurai.
Amid the seventeenth century CE, the sanctuary alongside the Tiruvannamalai town went under the domain of the Nawab of the Carnatic. As the Mughal domain arrived at an end, the Nawab lost control of the town, with disarray and disorder following after 1753. Subsequently, there were times of both Hindu and Muslim stewardship of the sanctuary, with Muraru Raya, Krishna Raya, Mrithis Ali Khan, and Burkat Ullakhan blockading the sanctuary in progression. As European invasions advanced, Tiruvannamalai was assaulted by French Soupries, Sambrinet, and the English Captain Stephen Smith. While some were repulsed, others were successful. The French involved the town in 1757, and the sanctuary alongside the town went under control of the British in 1760. In 1790 CE, Tiruvannamalai town was caught by Tippu Sultan, who ruled from 1750–99 CE.
During the principal portion of the nineteenth century, the town alongside the sanctuary went under British rule. From 1951, under the procurement of the Hindu Religious and Charitable Endowments Act, the sanctuary has been kept up by the Hindu Religious and Endowment Board (HR &CE) of the Government of Tamil Nadu. In 2002, the Archeological Survey of India proclaimed the sanctuary a national legacy landmark and assumed control over its stewardship. Far reaching challenges and case with the Supreme Court of India, be that as it may, drove the Archeological Survey to surrender the sanctuary back to the Hindu Religious and Endowment Board.
There is a quality of profound enchantment around the sanctuary, the slope and its environs and the town itself has been known for its long relationship with Yogis, Siddhas, the surely understood otherworldly academic Ramana Maharishi and a few others. The starting point of this sanctuary dates path back in time, albeit a significant part of the sanctuary structure as seen today, is an aftereffect of building action in the course of the last one thousand years. Seventh century Tamil verse praises this sanctuary. The greater part of the four Saivite Saints Appar, Sambandar, Manikkavacakar and Sundarar have sung the magnificence of this sanctuary and it was at this sanctuary that Arunagirinathar started creating his unfading work Tiruppugazh. Muthuswamy Deekshitar's kriti Arunachalanatham pays tribute to the directing god of Tiruvannamalai.
In old times, the term “Annamalai” implied a blocked off mountain. “Thiru” was prefixed to mean its enormity, and combined with the two terms, it is called Tiruvannamalai.
As indicated by the Legend, Lord once Shiva showed himself as a gigantic section of flame, whose crown and feet, Brahma and Vishnu endeavored to reach however fizzled. A festival of this appearance is seen today in the age old customs saw in the Shivaratri and the Kartikai Deepam Festival held here. The sanctuary's yearly Karthigai Deepam Festival in November-December includes the lighting of a colossal hallowed flame on the Annamalai Hill. The light from the flame can be seen even 40 Kms away.
The historical backdrop of this town dates from the early Chola period i.e. the time of Aditya I and Parantaka I (A.D. 871-955) when the Chola realm had extended northwards to incorporate for all intents and purposes the entire of Tondaimandalam. After Parantaka I till the rule of Rajendra I, Chola guideline over this district is not verified by the Tiruvannamalai engravings, potentially by virtue of the Rashtrakuta attacks and control of this territory by Krishna III. This is maybe demonstrated by a solitary engraving of Kannaradeva (Krishna III) found in this sanctuary. The recuperation of this locale by the Cholas was a moderate process and achieved its fruitful decision just towards the end of Rajaraja I's rule i.e. Promotion 1014, for even Rajaraja is prominently truant in the engravings of Tiruvannamalai.
While the guideline of Rajendra I and Rajadhiraja I over this region is verified by their engravings, by and by a genuinely long hole of over a hundred years is shown by the nonattendance of any Chola engravings till the start of Kulottunga III's rule (AD 1183)
Huge scales exercises in the time of Kulottunga III and Rajaraja III are demonstrated by various records in the sanctuary. Further, the regular references to various Chola feudatories of this period would likewise demonstrate a steady authority in their energy and significance till the last foundation of autonomy by the Kadavaraya chieftains in the second quarter of the thirteenth century A.D. In this association notice might be made of a fascinating engraving at Tiruvannamalai, which records the understanding went into by various feudatory chieftains to bolster each other and swearing faithfulness to the decision Chola ruler (Kulottunga III-A.D. 1210), indicating a time of awesome political pressure under the late Cholas (516;106).
The engravings of Kopperunjinga obviously demonstrate that by the second quarter of the thirteenth century, the Kadavarayas had built up complete authority over this area prompting the last decrease of Chola force.
A brief time of Pandya matchless quality over this district is shown by the engravings of the Pandyas of the second realm, for example, Jatavaraman Srivallabha and Tribhuvanachakravartin Kulasekhara in the thirteenth century AD (481,571 and so forth; 70,162 etc,).
The Hoysalas under Vira Vallaladeva (Ballala III) likewise practiced influence over this range (459, 509; 89 and 99 - dated AD 1340) sign that the Hoysala power kept on affecting Tamil governmental issues even after the Muslim intrusions of Malik Kafur.After the Hoysalas, Tiruvannamalai went under the control of the Vijayanagar rulers, whose southern intrusions under Kampana prompted the foundation of Vijayanagar power over for all intents and purposes the entire of Tamil Nadu.
Tiruvannamalai History in Arunachala Puranam
Lord Vallalan succeeded his dad Narasimha and later extended his region to Tiruvannamalai by assuming control over his dad sibling's kingdom on the 31st January, 1292. He was thirty years of age when delegated lord. Be that as it may, he was Later to lose a large portion of his decision domain to Delhi Sultan Ala-u-racket Khaliji, who kept Tiruvannamalai as one of his significant towns.
Lord Vira Vallalan III was a famous ruler who ruled over the Hoysala domain from 1292 till 1342. His domain at its crest secured an extensive piece of South India. It had three capital urban communities, one of which was Tiruvannamalai, in spite of the fact that it was then known as Arunasamudra, or Arunai for short.
The lord was a passionate Saivite and amid his stays in Tiruvannamalai he made numerous enhancements to the Arunachaleswarar Temple. Tiruvannamalai was close to the topographical focal point of his domain and this urged him to make extended stays there, especially after the decimation of Dwarasamudra. It appears that amid the most recent fifteen years of his rule he was always in habitation at Tiruvannamalai.
Lord Vallalan's commitment and devotion are commended in section seven of the Arunachala Puranam, a Tamil poetical work that was composed in the sixteenth century by Ellapa Nayinar. The work is principally a poetical rendering of the Sanskrit Arunachala Mahatmyam which was composed a few centuries prior, yet the accompanying verses, managing King Vallalan's mission for a child, are just to be found in the Tamil rendition.
The Annadhanam plan was begun in the sanctuary with the commitment of the bhakthas on the 23th March 2002. Under this plan 300 persons are nourished four course lunch each day of the year. Those needing to participate in this plan can give a whole of Rs 60,000 towards corpus subsidize and pick any day of their decision consistently to give annadhanam in their name or an erratic commitment of Rs 6,000 for serving annadhanam on any one day of their decision.
The temple is maintaining a Karunai Illam with 7 children.
Tiruvannamalai the home of Annamalayaar or Arunachaleswarar (Shiva revered as a Shiva Lingam) and Unnamulaiyaal (Apitakuchambaal - Parvati), is one of the biggest sanctuaries in India. It involves an extraordinary spot in the Saivite domain and is viewed as one of the Pancha Bhoota Stalams (one of the five thousand sanctuaries connected with the five fundamental components) – connected with the component Fire, the other four being Tiruvanaikkaval (Water), Chidambaram (Space), Kanchipuram (Earth) and Sri Kalahasti (Wind) individually. Shiva is said to have showed himself as an enormous segment of flame, whose crown and feet, Bhramma and Vishnu endeavored futile to reach. A festival of this sign is seen today in the age old customs saw in the Shivaratri and the Kartikai Deepam Utsavams held here.
Pancha Bootham Sthala
The Annamalaiyar sanctuary is one of the Pancha Bhoota Stalams, or five Shiva sanctuaries, with each an indication of a characteristic component: land, water, air, sky or fire. In Annamalaiyar sanctuary, Shiva is said to have showed himself as a gigantic section of flame, whose crown and feet couldn't be found by the Hindu divine beings, Brahma and Vishnu. The fundamental lingam in the sanctum is alluded as Agni Lingam, and speaks to obligation, temperance, altruism and freedom through austere life toward the end of the Agni kalpa.
Aathara Stala are Shiva sanctuaries which are thought to be representations of the Tantric chakras of human life structures. The Annamalaiyar sanctuary is known as the Manipooraga stalam, and is connected with the Manipooraga chakra. Manipooraga is the chakra of profound lack of awareness, thirst, envy, bad form, disgrace, dread, loathing, dream, silliness and bitterness.
Nearby Places to visit
The dam is built across river Ponnaiyar. It is a popular picnic spot. Located among forests and hills, Sathanur has many attractions such as the Crocodile Park, and swimming pool.
Arulmigu Lakshmi Narashima Swamy Temple, Vellore
The name of Kadigachalam came up when the Lord gave darsan to the Saptharishi to a Kadigai time and gave mukthi. He also gave darshan to Prahalatha by changing his figure of terror and in the yogic stage. Lord Anjaneya, who is in the yoga stage, helped Indrathymna Maharaja in killing the Arakkan Nikumban and saved his country. It was held on Sunday and therefore, every Sunday, is an important one for Siriya Thiruvadi. People take a bath in the Chakkra Theertham of the small hill and worship the Lord. In Karthigai, on Sundays, people pray to the Lord after taking a bath in the Chakkra Theertham and by lying down on its steps. People believe that Lord come and fulfill the wishes of the devotees in their dreams.
Arulmigu Ekambaranathar Temple, Kanchipuram
The Ekambareswarar Temple is one of the famous Hindu temples dedicated to Lord Shiva, located in Kanchipuram in the state of Tamil Nadu, India. It is one of the five major Shiva temples or Pancha Bootha Sthalams (each representing a natural element) representing the element - Earth. The other four temples in this category are Thiruvanaikaval Jambukeswara (water), Chidambaram Natarajar (ether), Thiruvannamalai Arunachaleswara (fire) and Kalahasti Nathar (wind). All four revered Saivite Saints have sung the glories of this temple. This vast temple is one of the most ancient in India having been in existence since at least 600 AD. Second century AD Tamil poetry speaks of Kama kottam, and the Kumara kottam (currently the Kamakashi Amman temple and the Subramanya temple). The existing structure then, was pulled down and rebuilt by the Pallava Kings. The Cholas, who came later, also made several contributions to the temple.
Arulmigu Kamakshi Amman Temple, Mangadu
The Kamakshi Amman Temple of Mangadu is a Hindu temple in Mangadu, a suburb of Chennai, India. The term Mangadu means "Mango Forests or Mango Groves" and as the term implies this must have been a thickly wooded Mango groove in times of yore. In this Mangadu the Goddess Sri Kamakshi came and started her penance standing on the panchagni in the midst of forest of Mango trees. Then Lord Siva appeared before Goddess Kamakshi and married her at Kancheepuram. In the same way, if any unmarried Girl, comes and offers vows to Sri Kamakshi, she gets married very soon.
Arulmigu Subramanya Swamy Temple, Tiruthani
The Subramanya Swamy Temple is one among the six Padaiveedu’s of Lord Muruga. ie. the 5th Padaiveedu. Thai Poosam and Panguni Uthiram festivals are very famous festivals and large number of devotees coming here at that time. Tiruttani constitutes one of the six Padai Veedu shrines of Skanda (Lord Subramanya), and it represents the site where Subramanya stayed after destroying the demon Surapadman. Tiruttani is said to be the place where the Lord Subramanya married Valli - one of his two consorts. The other five are, Palani (100 kilometres to the west of Madurai), Swamimalai (150 kilometres to the east of Madurai), Tirupparangunram (5 kilometres from Madurai), Pazhamudircholai (10 kilometres to the north of Madurai) and Thiruchendur (100 km south of Madurai).
Arulmigu Thiruverkadukarumari Temple, Thiruperumputhur
One of the sportive arts of Devikarumari. One day Devikarumari took the image of old nomadic lady and went to the Sun to forecast his future. Without realising her as Devikarumari, He simply neglected her. Devikarumari immediately vanished. Sun has lost it's brightness and its glory started declining. Realising his mistake He begged Devikarumari to forgive and excuse him. Sun also requested Devikarumari to celebrate Sunday as the day of Devikarumari. Devikarumari also accepted it. He also got permission from Her to pour on her sun rays twice in a year in the month of Panguni and Purattasi. So Sunday is celebrated as the day of Karumari . We can happily witness the scene of sun rays falling on the head of Devikarumari twice in a year. Devikarumari made Narayanan Seat there.
Thiruvannamalai the incredibly famous residence Lord Shiva is in a perfect world situated with sufficient access choices via air, train and street. The closest get to by means of air go to Thiruvannamalai can be through Chennai. Chennai is the closest airplane terminal and it lies around 185 kilometers away by street. Individuals originating from top metros in India in particular Mumbai, Delhi, Calcutta, Bangalore and Hyderabad can take the air travel by means of Chennai.
Tiruvannamalai is situated on the railroad line connecting Villuppuram and Katpadi, and is in this way associated helpfully by rail to focuses, for example, Tirupati and Thanjavur. Tirukkoilur with the Trivikrama sanctuary and the Veeratteswarar sanctuary, Saathanur Dam, and Vellore with its Jalakanteswarar Fort Temple are a portion of the close-by attractions.
Via car, it is a four to five hour drive from Chennai, and there are a few 'point to point' relentless transport administrations. The toll by taxi might cost around Rs 2500 Bus administrations are accessible in bounty from Chennai, Tirupathi, Salem, Madurai and from other essential urban communities in Tamil Nadu.
Arulmigu Arunachaleswarar Temple,
Thiruvannamalai, PIN – 606601,
Tamil Nadu, India.
Devotees visit this temple to seek fulfillment of the following:-
- To pray for salvation of deceased kin
- For child boon
Kailaasarana Shiva Chandramouli Phaneendra Maathaa Mukutee Zalaalee Kaarunya Sindhu Bhava Dukha Haaree Thujaveena Shambho Maja Kona Taaree
Meaning -Oh Lord Shiva who is seated on Mount Kailash, where the moon decorates his forehead and the king of serpents crown his head, who is merciful and removes delusion, You alone can protect me. I surrender to thee.
Aum Trayambakam Yajaamahey Sugandhim Pusti Vardhanam Urvaarukamiva Bandhanaath Mrutyor Muksheeya Maamritaat
Meaning -We worship the fragrant Lord Shiva, who has 3 eyes and who cultivates all beings. May He free me from death, for immortality, as even a cucumber is separated from its bond with the vine.
The temple is open from 5:00 am to 12:30 pm and 3:30 pm to 9:30 pm.