Ashtabhuyakaram (Adi-keshava Perumaal)
Deities: The Moolavar here is Adikesava Perumaal also known as Gajendravaradan or Chakradharar, in a standing posture facing west. Taayaar here is Alarmelmangai or Padmasini. The image of Adikesava Perumaal has 8 arms, with 8 weapons (the discus, sword, a flower, an arrow, the conch, a bow, a shield and a mace). The Utsavar has 4 arms bearing a mace and a spear.
Legends: This temple is associated with the legend of Gajendra Moksham, where it is believed that a devout elephant Gajendran, who was in the habit of making an offering of lotus flowers from the Ashtabhuja temple tank, to Vishnu was caught by the grip of a crocodile. The pleas of the elephant were answered by Vishnu who vanquished the crocodile with his disc.
This temple covers an area of about an acre. Bhramotsavam is celebrated in the month of Chittirai, and Gajendramoksham in Aadi.
Tirukkachchi or Attigiri (Varadaraja Perumaal)
Description: Varadaraja Perumaal temple, one of the celebrated Vaishnava Divya Desams, is located in Vishnu Kanchi, or the little Kanchi. Its vast temple campus is an amalgamation of embellishments over several centuries. This temple is also an important religious center, and is one of the well visited temples in Tamil Nadu.
Varadaraja Perumal temple is known as Hastigiri; it was originally known as Attiyuran. Bhutattaalwar, one of the earliest of the Alwars, has sung of this temple. The name Hastigiri is applied in the connotation of Gajendra moksham and from the legend that Indra's elephant Airavatam - in the form of a hill bears the image of Vishnu. The name Attiyurar emerges from the tradition, that the original image of Varadaraja Perumaal here was made from Attimaram. This ancient wooden image is worshipped for 10 days, once in 40 years.
Deities: The Moolavar here is Varadaraja Perumal in a standing posture facing west. Perundevi Taayaar is housed in a separate temple within the complex. Other shrines here include those to Kannan, the Alwars, and the Acharyas, Ramar, Kariamanikka Perumaal, Andal, Varaaha Perumaal.
Legend: Legend has it that Brahma worshipped Vishnu in Krita yugam, Gajendran in Treta Yugam, Bhrihaspati in Dwapara Yugam and Adisesha in Kali-yuga. The legend of Vishnu lying across the river in spate, to prevent a deluge from wiping out Brahma's sacrifice also holds in this temple as in another Divya Desam Tiruvegkaa in Kanchi
Varadharaja Swami –
This is the first deity of the universe installed by Lord Brahma. With a desire to get darshan of Lord Vishnu, Lord Bramha did yajna in Pushkar but was not successful. Then he did yajna in naimisharanya and still remained unsuccessful. Then he was asked to perform 100 horse sacrifices, but because he was too eager to see the Lord, he did not want to wait for the time that will be spent in 100 sacrifices. So he was told to go to Kanchipuram and perform one horse sacrifice and he would get the benefit of 100 sacrifices. Then from the agnikunda Lord Varadraja’s utsav deity appeared and is still being worshipped here. A thousand years ago, Ramanujacharya worshipped Varadaraja Bhagvan. Varadaraja is giver of benedictions to all devotees. There is also Nrsimhadeva deity in this temple.
The shrine of lizards in Varadharaja temple –
One time the King of this place was visited by a Shamik Muni. The king and his wife offered him a pot of water with two lizards in it. This was very offensive on their part and the Muni did get offended. He cursed them to become lizards. The King became a golden lizard and the queen became a silver lizard. They became very anxious and asked how would they get liberated? The Muni said, the devotees of Varadaraj swami who will come to see the Lord will touch your forms as well and by their touch you will become purified and get liberated. Offences against Vaishnavas, criticism of Sadhus are very severe offences. One must be very careful.
The temple: The first prakaram is on the Hastigiri hill. It houses the sanctum, and the two co-axial walled mandapams. The sanctum houses the imposing image of Varadaraja Perumaal. The vimanam here is known as the Punyakoti vimanam. The sanctum is the womb of the fire, that is believed to hold the manifest universe within which the standing Vishnu appeared.
Festivals: Four worship services are offered here by priests who are said to be descendents of Yagna Vakyar. The annual Bhramotsavam is celebrated in the month of Vaikasi, while the Adhyayanotsavam is celebrated in the month of Margazhi. The Garuda Sevai and the Chariot festival during the Bhramotsavam draw thousands of pilgrims. During Chitra Pournami and Pongal, the deity is taken out to neighboring areas.
Tiruttankaa (Vilakkolipperumaal)
Deities: The Moolavar here is Deepaprakasar, also known as Vilakkolipperumaal, Divyaprakasar - in a standing posture facing west. Taayaar here is Maragatavalli.
Legend has it that the demons darkened the world in an attempt to disturb the yagna (ritual) conducted by Brahma; Vishnu is said to have manifested himself as bright light, to enable the yagna to continue unimpeded, hence the name Deepaprakasar.
Tiruttankaa is the birthplace of Desikacharyar, whose image is enshrined here along with that of Lakshmi-Hayagriva which he held in worship. Murals depicting the life history of Desikacharyar are seen in the circumambulatory passage in this temple.
Festivals: Two worship services are carried out each day. Vaikuntha Ekadasi is celebrated here.
Tiruvelukkai (Azhagiyasingar)
Deities: The Moolavar here is Azhagiyasingar or Mukunda Nayakar in a standing posture facing east, while the Taayaar here is Velukkaivalli or Amritavalli.
Legend has it that Narasimha, while in his Hasti-shaila cave (the Attigiri sanctum hill in the Varadaraja Perumaal temple, with the cave shrine to Narasimhar), manifested himself yet again as Narasimha, and proceeded westward to banish the asura demons from the vicinity, where he stood in the posture of Yoga Narasimha, in what is known now as Tiruvelukkai. The word Vel means desire; since Narasimha, out of desire for this place, resided here, this shrine is known as Tiruvelukkai.
Tiruvegkaa (Yatotkaara Perumaal/Sonnavannam Seida Perumaal)
Deities: The Moolavar here is Yatotkaari or Yatotkaara Perumaal also known as Sonnavannam Seida Perumaal, in a reclining posture facing east. Taayaar here is Komalavalli. The 'sayana' posture is reversed here, with the head to the devotee's right, unlike other shrines.
Legend has it that Poigai Alwar, among the first of the Alwars, was discovered on a lotus flower in the Poigai Pushkarini. Legend also has it that the Vegavati river, implored by the demons, came flowing in spate, to destroy the yagna (ritual) being performed by Brahma. Upon being implored by the Devas and Brahma, Vishnu, manifested himself in a reclining position , across the river, damming it. The word Vegavati Anai (dam), is the root of the name Vegkaa. The same legend is told at the Varadaraja temple too.
Legend has it that a disciple of Tirumazhisai Alwar converted an aged woman to a young damsel, so that her services would be available to the temple for a longer period here. Hearing of this, a Pallava king approached his disciple to have him convert him (the king) into a youthful personality. Upon his refusal, he was banished from the kingdom, and Tirumazhisai Alwar followed him, leaving Kanchipuram. Vishnu upon hearing the pleas of Tirumazhisai Alwar, followed him out of Kanchipuram, and upon Vishnu's departure, the entire city became one of darkness. The king requested Alwar and his disciple to return to the city, and Vishnu returned too, and reversed his position in the temple. The name Sonnavannam seida Perumaal came into being because Vishnu 'listened' to the Alwar and left the temple, and again listened to his pleas and returned. Sonnavannam seida Perumaal means the Lord who did as He was told to do by His pure devotee.
This temple occupies an area of about 4 acres. Two worship services are carried out each day here. Vaikuntha ekadasi is celebrated for 22 days in Margazhi. Poikaialwar's birth is celebrated in the month of Aippasi. A golden palanquin is used during festivals here.
Tirumazhisai Alwar refers to seven shrines featuring Vishnu in a reclining position - Tirukkudandai, Tiruvegkaa, Tiruvallur, Tiruvarangam, Tiruppernagar, Anbil and Tirupparkadal in a paasuram.
Tiru Neeragam (Jagadeeswarar)
Description: This Divya Desam is represented by a small shrine in the Northern prakaram of the Ulagalanda Perumal Temple in Kanchipuram enshrining a festival image of Vishnu.
Deities: There is no Moolavar here. Jagadeeswara is the name of the Utsavar (mentioned in one paasuram by Tirumangaialwar) while Taayaar here is Nilamangaivalli.
In a verse referring to Kachi Oorakam and Tiruvegkaa (both in Kanchipuram) Tirumangaialwar refers to Neerakam, Nilattingal Tundam, Kaarakam, Kaarvaanam and Kalva(nur). Nilattingal Tundam is a shrine in the Kanchi Ekambeswara temple, Neerakam, Kaarakam and Kaarvaanam are shrines in the Ulagalanda Perumaal temple (Oorakam). Kalvanoor is the name of the shrine to Vishnu (Aadi Varaha Perumaal) in the Kanchi Kamakshi Amman temple.
Tiru Oorakam (Ulagalanda Perumaal)
Description: This Divya Desam is the well known Ulagalanda Perumaal temple in Periya Kanchipuram, and is also home to three other Divya Desam shrines Tiruneerakam, Tirukkaarakam and Kaarvaanam. It enshrines Vishnu in a mammoth form of Trivikrama dominating the three worlds, in the process of subduing Mahabali the demon king. The stone image here is about 35 feet high and 24 feet wide. The Divya Desams enshrining Trivikrama are Tiru Oorakam (Kanchipuram), Tirukkovilur, Kaazhicheeraamavinnagaram and Tiruneermalai.
Deities: The Moolavar here is Trivikraman (Ulagalanda Perumaal) facing west while Taayaar is known by the name Amritavalli. The Utsavar here is Perakattaan.
Legend has it that Mahabali upon whom Vishnu placed his foot, during his Trivikrama Avatara, dominating the three worlds, desired to worship Vishnu in the form of Trivikrama (as he had not been able to see this form as Vishnu's foot had been placed on his head). Vishnu is said to have answered his prayers by appearing in front of him as Trivikrama at Kanchipuram (Satyavrata Kshetram). As Mahabali was not able to comprehend the immensity of this manifestation, Vishnu is said to have manifested himself as Adi Sesha, in a small shrine next to the imposing shrine of Ulagalanda Perumaal, at Oorakam. Legend has it that Vishnu gave Anjaneya a vision of Trivikrama and Vamana here.
Festivals: Two worship services are carried out each day here. The annual Bhramotsavam is celebrated in the month of Thai. Kamakshi Amman temple celebrates its Bhramotsavam in the month of Maasi while the Ekambeswara temple celebrates its annual festival in the Tamil month of Pankuni. Thus Periya Kanchi wears a festive look for three festival seasons (months) in a row. Other festivals here are Purattasi Sravana Dwadasi, Vamana Avatara Utsavam, Vaikuntha Ekadasi and Avani Shukla Panchami.
In a verse referring to Kachi Oorakam and Tiruvegkaa (both in Kanchipuram) Tirumangaialwar refers to Neerakam, Nilattingal Tundam, Kaarakam, Kaarvaanam and Kalva(nur). Neerakam, Kaarakam and Kaarvaanam are shrines in the Ulagalanda Perumaal temple (Oorakam).
Tiruppaadakam (Pandava Dhoota Perumaal)
Deities: The Moolavar here is Pandava Dhootar (the messenger of the Pandavas) in a seated posture facing east. Rukmini and Satyabhama are also enshrined here.
Legend has it that the descendant of the Pandavas, Janamejaya, heard of the legend of the great epic Mahabharata from Vaisampayana (Vyasadeva), and was fascinated by the epic instance of Krishna proceeding to Hastinapuram as a messenger of the Pandavas. He is believed to have performed the Aswamedha sacrifice, and meditated upon Krishna and at the conclusion of the sacrifice, Krishna is said to have appeared before him as Pandava Dhootar at Kanchipuram.
Tirunilaattingal Tundam (Chandra Choota Perumaal)
Description: This Divya Desam is a small shrine in the innermost prakaram of the grand Ekambeswara Temple (Kachi Ekambam Shivastalam) at Kanchipuram (shown in the image above).
Deities: Nilattingal Tundattaan (Chandra Choota Perumaal) is the Moolavar in a standing posture facing west, while Ner Oruvarillaa Valli is the name of Taayaar here.
Legend has it that Parvati meditated upon Shiva in front of a Shiva lingam fashioned out of earth, under a mango tree. It is believed that the mango tree withered unable to bear the scorching rays of Shiva's gaze, and that Vishnu, the brother of Parvati, caused waves of nectar to rejuvenate the tree.
Tirukkaarakam (Karunaagara Perumaal)
Description: The Divya Desam Tiruoorakam enshrining Ulagalanda Perumaal in Periya Kanchipuram, is also home to three other Divya Desam shrines Tiruneerakam, Tirukkaarakam and Kaarvaanam.
Deities: Tirukkaarakam, mentioned in a paasuram of Tirumangaialwar, is represented by the image of Karunakara Perumaal in a standing posture facing south, in a shrine in a prakaram of the Ulagalanda Perumaal temple.
Tirukkaarvaanam (Kalvar)
Description: The Divya Desam Tiruoorakam enshrining Ulagalanda Perumaal temple in Periya Kanchipuram, is also home to three other Divya Desam shrines Tiruneerakam, Tirukkaarakam and Kaarvaanam.
Deities: Tirukkaarvaanam, mentioned in a paasuram of Tirumangaialwar, is represented by the image of Kalvar, in a standing posture facing west in a shrine in the prakaram of the Ulagalanda Perumaal temple. Kalvan also refers to Vishnu in Kalvanur.
Tirukkalvanoor
Description: This Divya Desam is represented by a shrine to Perumaal, near the sanctum of the revered Kamakshi Amman temple at Kanchipuram. It has a golden vimanam crowning the sanctum of the Kamakshiamman temple at Kanchipuram.
Legend has it that Parvati meditated upon Shiva, under a mango tree at Kanchipuram to be united with him in marriage. She sought Vishnu (Vamana) her brother's help in her endeavor, and with his help, her prayers were answered. Vishnu is enshrined in a small shrine in the Kamakshi Amman temple. The name Kalvan is attributed to the legend that Parvati sighting Vishnu overhearing a conversation between Lakshmi and Parvati, addressed him as Kalvan.
There are also three shrines to Vishnu near the temple tank, representing the reclining, sitting and standing postures of Vishnu (Kidandaan, Irundaan and Ninraan). The name Kalvan also refers to the deity at Kaarvaanam enshrined in the Ulagalanda Perumaal temple.
Tiruppavalavannam (Pavalavanna Perumaal)
Description: This Divya Desam is located in the temple town of Kanchipuram, in Periya (Shiva) Kanchipuram near the railway station. Located close by is the Pachaivannar temple, facing this temple. It is conventional to consider these two temples together as an integrated Divya Desam, although Pachai Vannar has not been sung by the Alwars.
Deities: The Moolavar here is Pavalavannan, in a standing posture facing west; Vishnu here is also referred to as Pavala Varneeswarar. Taayaar here is Pavalavalli. Pachaivannar is enshrined in a seated posture (on Adi Sesha) as Paramapada Naathan.
Legend has it that Bhrigu Maharishi and Parvati worshipped Vishnu here. Tirumangai Alwar's Paasuram refering to Vishnu as Pavalavanna and Kachhi Oora in his Tiruneduntaandakam has been the basis for classifying this temple as a Divya Desam.
As in the Varadaraja Swamy temple, the Brahmotsavam is celebrated in the month of Vaikasi. Vaikuntha Ekadasi in Margazhi and Pavitrotsavam in the month of Pankuni are the other festivals celebrated here.
Parameswara Vinnagaram (Vaigunda Perumaal)
Description: This Divya Desam is the celebrated Vaikuntha Perumaal Temple, built by the Pallava Emperors who also built the Kailasanathar Temple at Kanchipuram.
Deities: The Moolavar here is Vaikuntha Nathan or Paramapada Naathan in a seated posture facing west, and Taayaar here is Vaikuntha Valli in a separate shrine.
The Temple: This temple is regarded as a grand specimen of Pallava architecture. It has a three layered Ashtanga Vimanam. The lowermost level enshrines the seated image of Vishnu, while the ones above enshrine Vishnu in reclining and standing postures respectively. The images in the upper levels are not worshipped.
Legend has it that the Dwarapalakas of Vishnu were reborn as the children of the king of Vidarbha - Villavan and Pallavan. These Princes, are said to have performed the Aswamedha sacrifice here, and Vishnu is said to have appeared in front of them in answer to their prayers.
Festivals: Two worship services are offered each day. The annual Bhramotsavam is celebrated in the month of Vaikasi as in the Varadarajaswamy Temple, and Vaikuntha Ekadasi is celebrated in the month of Markazhi.
Comments
These are amazing, and all so connected to Srimad Bhagavatam and historic events. As ever, it is most rich and voluminous, one would need many lifetimes to fully appreciate even a drop of this nectar. I offer obeisances from a distance.
There are 108 divya-desams Prabhu. The Alwars have a legendary history of devotion to Vishnu. I do not know if you are aware, but if not, you will find their history very interesting, especially that of Nammazhvar.
Sri Krsna Caitanya Mahaprabhu spent quite a lot of time in the south. Aree there histories from Tamil smrti etc dealing with these?
Oh yes, generally aware, but not specifically. It has already been more than enough grasping fundamentals of Gaudiya Vaisnavism and Ooriyan., And i have an outline of Indian history, both university courses secular and private readings as well as Srimad Bhagavatam,
But I do not deal with much of that detail daily, and having imperfect memory, admit to having very limited historical knowledge of much of the histories of the individuals within the Vaisnava sampradayas. That is why your presentations here on such matters are so relishable for me.
Sri Vaisnava sampradaya has its own glorious history. Not much is found directly about Caitanya Mahaprabhu in most of these pastimes. He spent a lot of time here, and separate accounts are available regarding that, I think, but none extensive or elaborated in Tamil texts I so far know of. These are much before Mahaprabhu's time, and mostly dealing with the Lord's feature as Narayana, as that is the Sri Vaisnava's primary mode of worship, though there are some exceptions, where vatsalya and madhurya bhava appear.
Could you kindly give us your own impression of which sampradayas are prominent in which parts of India? You are certainly welcome to post some stories of these Vaisnava saints from south side.Do you have a tale or two of Srila Namalvara?
Strictly speaking only Laksmi sampradaya and Brahma sampradaya are visible in the world today. Other sampradayas are not visible on Earth, at least no authorized descendent lines. All systems of Vishnu worship are branching from these two sampradayas only in India.
Entire north India is predominantly under the Gaudiya system only, one way or another. In the south, Sri-vaisnava sampradaya is prominent and appears under different languages and practices according to the place, whether it is Andhra Pradesh, Tamil Nadu or Kerala. In Maharashtra, I believe there are still followers of Tukaram. In Rajasthan, although there is no particular sampradaya followed strictly, the people worship Krishna opulently as the Three Deities of us Gaudiyas, Madan-mohan, Govind and Gopinath, were carried to Jaipur (capital of Rajasthan) during Muslim invasion in Vrindavan. Haridwar, Badrikashram etc. are nowadays just holy places, and no serious Vaisnava preaching is heard of there. Largely it has become a place of interest for Saivites, who have had the audacity to change the very name from Hari-dwar to Har-dwar, changing the meaning of the place from the door to Vishnu's abode to the door to Shiva's abode.
A brief history of Nammalvar:
"Tradition says that he must have been born fully enlightened because as a baby he never cried or suckled and never opened his eyes. According to legend, as a child he responded to no external stimuli and his parents left him at the feet of the deity of Sri Adinathar in Alvar thirunagari. The child then got up and climbed into a hole in a tamarind tree, sat in the lotus position, and began to meditate. It appears he was in this state for as long as sixteen years when a Tamil poet and scholar in North India named Madhurakavi Alvar saw a bright light shining to the south, and followed it until he reached the tree where the boy was residing. Unable to elicit any reaction from the child, he asked him a riddle: "If the small is born in a dead's body (or stomach), what will it eat and where will it stay?" meaning, if the subtle soul is embodied in the gross body, what are its actions and thoughts? Nammalvar broke his lifelong silence and responded, "That it will eat, it will rest!" meaning that if the soul identifies with the body, it will be the body but if it serves the divine, it will stay in Vaikuntha and eat(think) of God. Madhurakavi Alvar realized the divinity of this child and immediately fell at his feet and accepted him as his guru."
That tamarind tree is still there, and is unique. It does not shed its leaves after sunlight like other tamarind trees, nor does any tamarind attain fruition. They all fall off well before that stage. Just to indicate clearly the uniqueness of this tree because Nammalvar's presence glorified it, another tamarind tree is planted nearby so that visitors can clearly see for themselves the differences between this tree and a normal tamarind tree. Fortunately, I went there after sunlight and could verify the sight with my own eyes.
There are many such magical things here which science can only keep watching in awe. In one of these divya-desams in Tirunelveli, there is a Kala-bhairava deity of Lord Siva, who actually breathes heavily in anger. To illustrate this, a lamp is kept nearby his mouth region, and two lamps near his stomach region. The lamp at his mouth flickers wildly, while the lamps below appear stiller than still. They are all real enough.
Then there is this Garuda deity in Kumbhakonam who gains weight. He is carried from his sitting place every year, and every hall or something that the deity is carried through, the weight doubles: initially 4 men are required to carry, and near the end no less than 64 men can hold the deity. As they bring him back, his weight decreases and 4 men are sufficient to keep him back at his place.
Ah! Suresh Prabhu, your insider analysis of the spread and influence of the sampradayas is much appreciated, and helps me lto solidify my understandings gained from visits to India myself, mostly north, including Haridvara. These experiences and perceptions from a Indian born devotee are very helpful to non-Indian devotees. Thanks! Hare Krsna.
Wow! These facts of mystic reality are most pleasing, make me feel happy, unlike the news of the mundane world. Srila Nammalvar is most extraordinary, blessing us by proving that God is beyond anything mundane or easily measured by foolish men. I feel very sad sometimes, wanting to be a deeper awarerer part of such Divine pastimes.
There were 12 Alvars, and among them Nammalvar was the incarnation of the Lord Himself. Andal, the only woman Alvar was the incarnation of Laksmi, who was attracted by Krsna and wanted Krsna's service as a gopi. The other Alvars were all the incarnations of Lord Visnu's personal paraphernalia, from His Sudarsana-cakra, Pancajanya-conch, Kaumodaki-club and so on.
Nammalvar predicted the spread of the sankirtana movement well over a thousand years ago, seeing the future by His transcendental vision:
poliga poliga poliga! poyitru valluyir ccapam
naliyum naragamum nainda namanukkingu yadonrum illai
kaliyum kedum kandu kolmin kadalvannan budangal manmel
maliya ppugundisai padi adi ulidara kkandom
"Victory ! Victory ! Victory ! I behold something wonderful: all the inauspiciousness of the living entities is destroyed, no one is going to hell, Yamaraja has no more any work, and the effects of Kali yuga ceased to exist. This is because all over the world an increasing number of Lord Visnu's devotees sing His names while dancing and playing musical instruments."
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