The Rajarajeshwara Temple in Taliparamba, Kannur district, Kerala, India, is dedicated to the Hindu god Shiva. It is one of the 108 Shiva Temples of Kerala and one of the Dwadasha Shivalayam (12 important Shiva temples) of ancient Kerala, stretching from Gokarnam to Kanyakumari.
In his majestic form as the Lord of the Ganas, Shiva boards Nandi, the giant white bull, by placing his feet on Kumbhodara, the lion-faced Shiva gana. Shiva's key attendants—Analodbhava, Nikumbha, Kumbhodara, Herambha, and Bhingiriti—pay homage to him and become his guards around Nandi. Emerging from the very essence of Shiva, Veerabhadra and Bhadrakali, his children, accompany him in his grand form.
Shiva has a Damaru attached to a giant Thrishul in one hand. His body is smeared with ashes, his neck is with a bluish tint colour, his hair is matted and adorned with the crescent moon, and Ganga Devi is locked in his matted hair. He wears a lower body cloth of tiger skin, a belt made of bells, and a garland of rudraksha. Around his neck is a giant snake, Vasuki, the king of Nagas, with a third eye on his forehead. Various Nagas serve as his ornaments. Chanting the Panchakshari with immense focus, the Shiva Ganas, his ardent devotees, surround him in service.
With him are his consort, the mother goddess Parvati/Shakti, and his sons Ganesha and Subrahmanya. In this form, Mahavishnu and Mahalakshmi, along with Brahma, Saraswati, Dharma Shastha, the celestial sages, all the gods, asuras, humans, and animals (Pashupati), plants, trees, rivers, sea, mountains, planets and the entire universe pay homage to Shiva as Parameshwara or Rajarajeshwara.[2]
History
The Rajarajeshwara Temple has a long and complex history. Although the exact origins are debated, the temple is believed to connect to the Mushika dynasty, the first Brahminic settlements in Kerala, and the Chola dynasty.
According to the Sennur Inscriptions, the Chola ruler Raja Raja Chola I (Arulmozhivarman, reign 985-1014 CE) conquered the Mushika Kingdom, referred to by the Cholas as North Kolla Desam, in the Battle of Kandalur Salai in 988 CE. This naval battle against the Cheras of central and northern Kerala took place at Kandalur, possibly an ancient name for an area in north Malabar.[3] This victory earned him the title "Mummudi Chola" (Chola who wears the three crowns of Chola, Chera, and Pandya kingdoms), or Rajarajeshwara, the emperor.[4]
As a devout Shaivite ruler, Raja Raja Chola I is believed to have played a significant role in building the temple complex. He established a strong relationship with the powerful Namboothiri settlements in Perinchallur (Taliparamba) as a way to acknowledge and reinforce his imperial authority.[5][6][7]
Perinchellur is considered the first significant Brahmin settlement (or Gramam) in Kerala. The Brahmin community held considerable power in the region. The area around Taliparamba has a long history of Brahmin settlements, and the temple likely flourished under their patronage. Recognizing the influence of the Namboothiri Brahmin community, the Mushika and Kolathiri dynasties supported the continued existence of the temple.[8]
Hindu legend associates the temple's origins with the sages Parashurama and Agastya, although this is primarily mythological. The temple is believed to have suffered damage during the Mysore invasions.[9]
Significance Final theological resolutions for issues faced by temples throughout Kerala, as well as individual devotees, often involve seeking guidance and solutions through Prashnam, a traditional method of astrological decision-making conducted on a petha (raised platform) in the temple complex.[10]
Rajarajeshwara Temple Legend and Folklore
The Legend of the Three Shivalingas
According to one legend, Sage Parashurama, upon encountering an ancient shrine in a state of disrepair, sought to understand its history. Sage Narada appeared and recounted the following tale:
The sons of Brahma, the four kumaras—Sages Sanaka, Sanandana, Sanatana, and Sanatkumara[11][12][13] —churned the Sun's disk to mitigate its intense heat. From the resulting dust, mixed with the divine nectar of immortality, Amrita, they fashioned three Shivalingas. Brahma presented these Shivalingas to Goddess Parvati, consort of Shiva. In turn, Goddess Parvati bestowed these Shivalingas upon three kings who had engaged in rigorous austerities. Maandhatha received the Shivalingam during the Treta Yuga, while Muchukunda and Shathasoman received theirs in the Dvapara Yuga. Parvati instructed them to install the idols in locations untouched by death or the presence of any cremation ground.
After an extensive search, Maandhatha discovered a suitable location: a small piece of land, barely large enough to accommodate a plate. In Malayalam, 'Thalika' signifies a plate. It is believed that the region subsequently came to be known as Taliparamba, meaning "the place large enough to accommodate a Thalika," in commemoration of this legend. Maandhatha installed his Shivalingam at this very spot. At the end of the Treta Yuga, this linga disappeared into the earth.
During the Dvapara Yuga, King Muchukunda, after receiving the second lingam from Parvati, also sought this location. He installed his Shivalingam at the same spot, which eventually dissolved into the earth. King Shathasoman, the recipient of the third Shivalingam, was likewise drawn to this sacred site. As he attempted to install the Shivalingam, it began to sink into the earth. King Shathasoman implored Sage Agastya for assistance. The sage appeared, performed an abhisheka (ablution) on the idol, and lit a ghee lamp. He prostrated before the Shivalingam twelve times. During his thirteenth prostration, the Lingam anchored itself to the earth. Consequently, the number of prostrations performed by Sage Agastya for this purpose became known as twelve and a half. With the installation of the third Shivalingam, the sacred spot attained threefold spiritual significance.
Parashurama, Agasthya and Shri Rama
Upon hearing this narrative from Narada, Parashurama resolved to renovate the temple for the benefit of humanity. At his request, the celestial architect Vishwakarma undertook the renovation work. During the final stages of the renovation, Agastya appeared, performed an abhisheka on the idol, and lit a ghee lamp. This lamp has continued to burn continuously since then, fueled by a steady supply of ghee. Offering ghee in gold, silver, and copper pitchers with utmost devotion is considered an important offering to the deity.
It is believed that Shri Rama, upon his return from Lanka, halted at this temple to worship Shiva. In honor of his presence, devotees are not permitted to enter the Namaskara mandapam even today.
Vaishnavite Folklore
The western door of the temple remains permanently closed, symbolizing the concurrent presence of both Shaiva and Vaishnava aspects within the shrine. According to legend, Goddess Mahalakshmi, consort of Vishnu, once visited the shrine to pay homage to Rajarajeshwara. The goddess is considered the greatest devotee of Shiva. Shiva's favorite tree and leaf is Shriphala (Kuvalam in Malayalam). Upon her arrival, Shiva assumed the form of Mahavishnu to ensure her prosperity-bestowing presence within the shrine. Mistaking him for her husband, Mahalakshmi entered the sanctum sanctorum and sat beside him. Only when Shiva reverted to his original form did Mahalakshmi realize her error. After offering her respects, she prepared to depart through the back door. However, Shiva instructed his attendants, the Bhoothaganas, to permanently close the western door, ensuring that the aspect of prosperity represented by Mahalakshmi would remain within the shrine for the benefit of worshippers.
Later, when Vishnu arrived at the temple in search of his consort, Shiva's attendants implored him to allow Lakshmi's presence to continue for the benefit of devotees. Vishnu graciously consented to both of their presences. This combination of Shaiva and Vaishnava aspects is celebrated twice a year, during Shivaratri and Vishu, by ceremoniously bringing the Uthsavamoorthi of the nearby renowned Srikrishna temple of Trichambaram to Sri Rajarajeshwara temple. The town of Taliparamba is also known as Lakshmipuram, a name believed to be associated with this legend. In some hymns dedicated to Lord Rajarajeshwara, he is also revered as Aishwarya Prabhu, the lord of prosperity, and Lakshmi Puraadheeshwaran, the lord of Lakshmipuram.
Significance of Devotion and The Importance of Legends
Devotees revere the deity with royal titles, addressing him as Rajarajeswara, the Emperor or Supreme God. The deity is also addressed as Perumthrikovilappan or Perum-chelloorappan.[14][15][16]
Rajarajeshwara Temple
Kumbhodara: The Lion-Faced Attendant of Shiva
Adjacent to the Rajarajeshwara temple stands a temple dedicated to Kumbhodara, also known as Bhootha Natha. Kumbhodara, a lion-faced gaṇa with a potbelly and a voracious appetite, is one of the leaders of Shiva's retinue, the Shiva Gaṇa, and is responsible for disciplining the other gaṇas. This powerful celestial being is even said to be the one upon whom Shiva places his foot when mounting Nandi.[17] The gaṇas are known for creating obstacles in one's progress and fulfilling karmic actions destined for individual souls.[18]
Role in the Story of Dilīpa Mahārāja
One of the well-known stories involving Kumbhodara is the tale of King Dilīpa from the Raghuvaṃśa dynasty. King Dilīpa, a devout follower of dharma, approached his kulaguru, Vasiṣhṭha Maharshi, with the concern that he and his wife Sudakṣhiṇā did not have children. Vasiṣhṭha Maharshi revealed that Dilīpa had once neglected to pay respects to the great cow Kāmadhenu, resulting in a curse that prevented him from having children. To atone for this, Dilīpa and his wife were instructed to serve Kāmadhenu's daughter, Nandini.
Dilīpa and Sudakṣhiṇā followed Nandini with great devotion for 21 days. On the 22nd day, Nandini decided to test Dilīpa's character. She led him into a cave in the Himalayas, where a lion attacked her. Dilīpa tried to protect Nandini but found himself unable to move. The lion, Kumbhodara, then revealed his true identity as a servant of Lord Shiva, entrusted with the protection of the forest.
Kumbhodara's Test of Dilīpa's Devotion
Kumbhodara informed Dilīpa that he could not be stopped as he was acting under Shiva's command. However, Dilīpa, understanding the importance of his duty, offered himself to Kumbhodara in exchange for Nandini's safety. Impressed by Dilīpa's selflessness, Kumbhodara accepted the offer. At that moment, flowers showered from the sky, and Nandini revealed her divine form. She blessed Dilīpa and assured him that his devotion had earned him her protection. She granted him the boon of having a son, who would be a great ruler.
Kumbhodara in Śivapurāṇa
Kumbhodara is also mentioned in the Śivapurāṇa, where he is described as a powerful and refulgent figure. He played a significant role in maintaining order and discipline among the gods, instilling fear and respect through his presence. He is often associated with his friend Nikumbha.
Kumbhodara's stories highlight the themes of devotion, duty, and the divine protection granted to those who faithfully serve and uphold dharma. His role as an attendant of Lord Shiva and his interactions with devotees like King Dilīpa showcase the intricate relationship between the divine and the mortal realms.[19]
Traditional Approach to Temple Visitation
Traditionally, devotees begin their pilgrimage by visiting the Vasudevapuram shrine, located on the southern bank of the vast temple tank known as Aashraamath-chira. Here, they offer prayers to Krishna, depicted in an idol at the shrine. It is believed that an ashram once belonged to Sage Agastya on the banks of this temple tank, and the tank itself was reconstructed approximately 460 years ago by a devotee named Chittoor Namboodiripad.
Proceeding towards the Rajarajeswara Temple, devotees then pay their respects at the shrine of Bhoothanatha (Kumbhodhara), considered the chief lieutenant of Shiva. Bhoothanatha is also known as Aravathappan. Both Krishna and Bhoothanatha are considered significant deities accompanying Rajarajeswara. The temple complex occupies a spacious eight-acre compound, enclosed by a compound wall with two gopurams (tower gates) on the eastern and western sides. This ancient compound wall is an architectural marvel, constructed with massive, precisely cut stones stacked upon one another without the use of mortar. The base of the wall is wide, gradually tapering towards the top. The main entrance to the temple is on the eastern side. Before entering, devotees traditionally offer prayers to Kanhirangaattappan (Vaidyanatha, an aspect of Shiva revered as the Deity of Physicians) in a temple approximately 6 kilometers away.
Temple Rituals and Traditions
Rajarajeshwara temple
Upon entering the eastern gate, the devotee circumambulates the central shrine before proceeding further. To the north, a small shrine houses a guardian deity, a Yakshi. While Yakshis are often depicted as female spirits with malevolent tendencies, the Yakshi here is considered a benevolent figure, bestowing prosperity. This unique life-size wooden sculpture depicts the Yakshi gazing intently into a mirror. After paying respects to the guardian deity, the devotee proceeds towards the front of the central shrine and worships Rishabha (Nandi), situated outside the shrine facing the deity. Near Rishabha stands the Balikkallu, a large granite stone adorned with numerous figurines and intricate carvings. During the circumambulation of the Naalambalam (the outer structure surrounding the sanctum sanctorum), devotees walk towards the left side. From the Nirarithikonam (south-west corner), they pray to Annapoorneshwari(Parvathi), enshrined at the Cherukunnu temple a few kilometers away. Standing on the west side, devotees then worship Bhadrakali, enshrined in the Madayi Kavu temple. It is believed that Bhadrakali was originally worshipped in the western gopuram of the Sri Rajarajeswara temple before being relocated to the Madaayikkavu. Following the outer circumambulation of the Nalambalam, the devotee enters the inner space surrounding the sanctum sanctorum to worship the deity, Rajarajeswara. As is customary in Shiva temples, circumambulation is performed only up to the water outlet of the sanctum and is then completed with a reverse circumambulation back. Traditionally, only men are permitted to enter the Naalambalam during daytime hours. Women, however, may enter after the Athazha pooja in the evening. It is believed that following the Athazha pooja, the deity assumes a state of heightened grace and benevolence, accompanied by his consort, Parvati. This is considered the most auspicious time for women to enter the Naalambalam and worship the divine couple.
Architecture
The sanctum sanctorum is a prime example of Kerala temple architecture. It is a two-tiered rectangular structure with copper sheets and a golden Kalasham on top. Of its four doors, only the eastern and southern ones are open. The eastern doors lead to the lingam, representing Lord Rajarajeshwara. Ghee Lamps, including the Bhadradeepam lit by Sage Agastya, adorn both sides of the lingam. Silver Nilavilakku (Ghee Lamps) line the floor, and the lingam is often decorated with Shiva's insignia: three eyes, a crescent moon, and the Nagaphanam (serpent head). A golden Prabha, topped by a Vyaalimukham (face of a mythical demon), forms the backdrop. A Balibimbam or Uthsavamoorthi, representing the lingam and used in special ceremonies, is placed in front, adorned with a golden sheet, pure gold ornaments, and a Navarathna pendant.
Devotees can view the Lingam twice a day. The first opportunity is at 5:30 AM during Nirmalyam when the previous day's decorations are removed for the first abhishekam. The lingam, covered by a golden cup called Golaka, and its base, covered with a gold sheet, are revealed. This Nirmalya Darshanam, known as Kani, is considered highly auspicious. The second opportunity is at 9:30 AM when the decorations are removed again after the third pooja of the day for the Navakaabhishekam, also known as Kalashaabhishekam.
The southern door of the sanctum sanctorum also remains open, where Shiva is worshipped as Dakshinamurti. While no idol is present, a mural painting of Dakshinamurti adorns the wall. There is a shrine dedicated to Ganesha on the south-western side and another shrine for Subrahmanya on the north-western side.
Uniqueness
The Rajarajeshwara Temple exhibits certain unique features, reflecting influences of Vaishnavism within the worship of Shiva. Here, the deity is revered in the transcendental aspect of Sadaashiva. Unlike in many other Shiva temples where the Bilwa leaf is an essential element of worship, Tulsi leaves are used instead. Rudrabhishekam, a common ritual in most Shiva temples, is not performed here. Wednesday holds greater significance in worship compared to the traditionally revered Monday. Pradosham, a significant observance in many Shiva temples, does not hold the same level of importance here. Additionally, the continuous flow of holy water (dhaara) over the Lingam, a common practice in other Shiva temples, is absent in this shrine. Other distinctive features include the absence of a Dwajasthambha (flagstaff) and the lack of an annual festival or ritualistic annual bath. The deity is never taken outside the temple precincts for processions. On the northern side of the sanctum sanctorum lies the Sea of Sage Parashurama. The door leading to this area remains permanently closed.
Daily, five poojas are performed in the temple, as is customary in major shrines. In the early morning, around 5:30 AM, the floral decorations from the previous day are removed, and Abhishekam is performed using sacred water ceremoniously drawn from a well-guarded temple tank, considered a sacred Ganga theertham, specifically maintained for this purpose. Following the Abhishekam, around 6:00 AM, the deity is adorned with flower garlands. This ritual is locally known as Poochaarthal. The first pooja of the day, known as Natravat, is performed around 7:30 AM. The next pooja, called Pantheeradi pooja, is performed around 9:00 AM. After this, the decorations are removed, and Kalashaabhishekam with sanctified water is performed before the Navaka pooja. The Navaka pooja is conducted in the Mandapam, in front of the Srikovil. Notably, in most major temples, this second Abhishekam and Navaka pooja are performed only on special auspicious occasions. However, in this temple, these rituals are conducted daily. The Uchha pooja, followed by the offering of Maha Naivedyam, is performed at 10:00 AM.
Temple Offerings, Daily Rituals, and Festivals
Devotees offer Neyy-amrita(Ghee pot), Neyy-vilakku(Ghee lamp), and pattrom during all poojas. Ponnumkudam and Vellikkudam, filled with ghee, are offered from the Natravat pooja onwards. Special prostrations, known as Yaamanamaskaaram and Ashwamedha namaskar, accompanied by appropriate mantras from the Rigveda, are significant offerings to the deity. However, prostrations to the deity are not performed at the namaskara mandapam. Legend has it that Sri Rama, upon his return from Lanka to Ayodhya, prayed at this temple and offered prostrations to the deity at this namaskara mandapam. To commemorate this event, prostrations in the mandapam have not been performed since then. Devotees receive Tulsi and Vibhuti as prasadam. Thaali, the wedding pendant, is an important offering to Parvati. Turmeric powder is the prasadam of the Goddess.
Daily, five poojas are performed in the temple, as is customary in major shrines. In the early morning, around 5:30 AM, the floral decorations from the previous day are removed, and Abhishekam is performed using sacred water ceremoniously drawn from a well-guarded temple tank, considered a sacred Ganga theertham, specifically maintained for this purpose. Following the Abhishekam, around 6:00 AM, the deity is adorned with flower garlands. This ritual is locally known as poochaarthal. The first pooja of the day, known as Natravat, is performed around 7:30 AM. The next pooja, called Pantheeradi pooja, is performed around 9:00 AM. After this, the decorations are removed, and Kalashaabhishekam with sanctified water is performed before the Navaka pooja. The Navaka pooja is conducted in the Mandapam, in front of the Srikovil. Notably, in most major temples, this second Abhishekam and Navaka pooja are performed only on special auspicious occasions. However, in this temple, these rituals are conducted daily. The Uchha pooja, followed by the offering of Maha Naivedyam, is performed at 10:00 AM. The morning poojas conclude with Uchha pooja at 12:00 PM, and the temple is then closed until 5:00 PM. The Deepaaraadhana is performed according to sunset timings. The last pooja, the Athazha pooja, takes place at 8:00 PM.
Shivarathri is the most important and auspicious day, celebrated with festivities. Several special poojas are performed on this occasion, and the Balibimbam is carried on a caparisoned elephant around the temple premises with the accompaniment of instrumental music and the recital of hymns. The Uthsava Bimbam of Krishna from the Trichambaram Sri Krishna temple is also brought here, and the Sankaranaarayana pooja, the worship of a combined form of Shiva and Vishnu, is performed. Vishu, considered the beginning of the Malayalam year, is celebrated with festivities from the previous evening. The presence of Lord Krishna from the Thrichabaram temple is believed to be auspicious on this night. Puthari, a festival of the harvesting season, Karkadaka Sankramam (July), and Nira are other important days specially celebrated in the temple.
The rulers of Chirakkal were devotees of the deity. The Maharajas of Travancore used to offer an elephant to the temple before ascending the throne. Kolathiri and Travancore have since reciprocally adopted heirs from each other several times over the centuries. The Samuthiri family of Kozhikode was also a devotee of the deity. An incident is mentioned about the philosopher of the fifteenth century, Uddhanda Shastrikal. Considering himself a worshipper of the attributeless reality, Nirguna Brahmam, never used to fold his hands in salutations to any deity, a personalized representation of reality. However, when he visited this temple, he found himself involuntarily folding his hands in obeisance to the deity, an experience he described as "like a lotus flower closing itself on seeing the moon." The temple has a tradition of bestowing honors, by giving a golden wristband and title, upon individuals who have made significant contributions in their respective fields. Many eminent personalities have received such honors.
Religious customs and rites
Guru Mani Madhava Chakyar performing Chakyar Koothu. He received the Vīrasringhala (1923) and the title "Vidūshakaratna" (1954) from Rajarajeshwara Temple for his excellence and scholarship.
The Rajarajeshwara Temple is considered one of the most sacred places for performing Koodiyattam and Chakyar Koothu. Whenever a new Koodiyattam is directed, it is first performed at this temple. Only the "Mani" family of Chakyars has the exclusive right to perform Koodiyattam here. Nātyāchārya Vidūshakaratnam Padma Shri Mani Madhava Chakyar, a legendary Koodiyattam and Chakyar Koothu maestro, performed here for many decades. The title "Vidūshakaratnam" was awarded to him by this temple.
One of the highest honors an artist or scholar can receive is the "Veerashringhala" (Golden Bracelet), awarded by the unanimous approval of the temple's scholarly body. Guru Mani Madhava Chakyar was the youngest and last person to receive the Veerashringhala.
It is a religious custom among many local Hindu women to visit three prominent temples in Taliparamba during pregnancy. Apart from Rajarajeshwara Temple, the other two temples are Sri Krishna Temple at Trichambaram and Kanhirangad Vaidyanatha Kshetram, another Shiva temple, about 6 km from Taliparamba. It is believed that Shiva at Rajarajeshwara Temple assures the child a high status, Sri Krishna of Trichambaram bestows good nature and mental qualities, and Vaidyanatha Shiva at Kanjirangad Temple gives the child a long life.
Popular visitors
Karnataka former chief minister Yeddyurappa visited here several times. He donated an elephant to this temple during one of his visits.[20][21]
Tamil Nadu former chief minister Jayalalithaa had a special relation with this temple.[22][23]
In July 2006, Malayalam actress Meera Jasmine, a Christian, was found to have visited the temple despite the fact that non-Hindus are banned from entry. She later apologised and offered to pay money to perform purification rituals.[10]
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Aksheeswaraswamy Temple, Acharapakkam is a Hindu temple dedicated to Shiva located in Acharapakkam, Tamil Nadu, India. Shiva is worshiped as Aksheeswaraswamy or Atchikontantar, and is represented by the lingam and his consort Parvati is depicted as Sundaranayagi. The presiding deity is revered in the 7th-century-CE Tamil Saiva canonical work, the Tevaram, written by Tamil saint poets known as the nayanars and classified as Paadal Petra Sthalam. The temples has several inscriptions dated to the period of Kulothunga Chola I.
Kandeeswarar Temple is a Hindu temple dedicated to the god Shiva located in Kandiyur also known as Thirukkandiyur or Tirukkandiyur, near Tiruvaiyaru, Tamil Nadu, India. Shiva is worshiped as Kandeeswarar, and is represented by the lingam and his consort Parvati is depicted as Mangalanayagi. The presiding deity is revered in the 7th-century-CE Tamil Saiva canonical work, the Tevaram, written by Tamil poet saints known as the nayanars and classified as Paadal Petra Sthalam. As per legends, Shiva is believed to have destroyed eight different demons and the eight Ashta Veeratanam temples are built signifying each of his victories in the war. The temple is one of the eight where Shiva is believed to have removed one of the five heads of Brahma.
Kalyanasundaresar Temple, Nallur or Thirunallur is a Hindu temple dedicated to the deity Shiva in Nallur, Tamil Nadu, India. It is located 10 km (6.2 mi) away from Kumbakonam, 6 km (3.7 mi) east of Thirukkarugavur, and 30 km (19 mi) south of Thanjavur.
Pasupatiswarar Temple is located in Pandanallur in the Thiruvidaimarudur taluk of Thanjavur district in the South Indian state of Tamil Nadu. Shiva is worshiped as Pasupatheeswarar, and is represented by the lingam and his consort Parvati is depicted as Mangalambika. The presiding deity is revered in the 7th century Tamil Saiva canonical work, the Tevaram, written by Tamil poet saints known as the nayanars and classified as Paadal Petra Sthalam.
Sivayoginathar Temple also known as Yoganandeswarar temple is a Hindu temple dedicated to Shiva located in is located in Thiruvisanallur in Thanjavur district, Tamil Nadu, India. Shiva is worshiped as purathaneshwarar in krutha yuga,yoganandheeswarar in threytha yuga,vilvaaranyeshwarar in dhwabara yuga and Sivayoganathar in kali yuga, and is represented by the lingam and his consort Parvati is depicted as soundhara nayaki or shantha Nayagi. And the bala shani bagavan also there for first 2.5 years shani dosha The presiding deity is revered in the 7th century Tamil Saiva canonical work, the Tevaram, written by Tamil poet saints known as the nayanars thirugnanasambandhar and appar swamy and classified as Paadal Petra Sthalam.
Nadutariappar Temple, Kanrappur is a Hindu temple dedicated to Shiva located at Kanrappur near Tiruvarur, Tamil Nadu, India. The temple is incarnated by the hymns of Appar and is classified as Paadal Petra Sthalam.
Dharbaranyeswarar Temple, more popularly known as Tirunallar Saniswaran Temple, is a Hindu temple dedicated to the deity Shiva, located in the Thirunallar village of the Karaikal district, in the Union territory of Puducherry, Southeastern India.
Uma Maheswarar Temple of Konerirajapuram in the Mayiladuthurai district in the South Indian state of Tamil Nadu, is a historical temple dedicated to Shiva. Shiva is worshiped as Uma Maheswarar, and is represented by the lingam and his consort Parvati is depicted as Mattuvar Kuzhalammai. The presiding deity is revered in the 7th century Tamil Saiva canonical work, the Tevaram, written by Tamil saint poets known as the nayanars and classified as Paadal Petra Sthalam.
Arthanāreeswarā temple, also known as Thirukodimāda Chenkundrūr, is an ancient Hindu temple, located in Tiruchengode, in the southern Indian state of Tamil Nadu. The temple is dedicated to Arthanāreeswarā, a form of the Hindu deity Shiva combined with his consort Parvati. Also called as "Umayorubāgan" "Mādhorubāgan" and Ammaiyappan (mother-father). The famous Chenkottu Velavar Temple, dedicated to Lord Murugan, is also situated on the same hill and a separate temple for Lord Vinayaka far away from the main temple complex. The Vinayaka temple is situated in a rock on one of the peaks of the Mountain and is called as "Ucchi Pillaiyar Kovil".
Vedapureeswarar Temple or Eswaran Dharmaraja Koil is a Hindu temple dedicated to the deity Shiva, located in Thiruverkadu, a Municipality in Tiruvallur district in the South Indian state of Tamil Nadu. Shiva is worshipped as Vedapureeswarar, and is represented by the lingam. His consort Parvati is depicted as Balambigai. The presiding deity is revered in the 7th century Tamil Saiva canonical work, the Tevaram, written by Tamil saint poets known as the Nayanars and classified as Paadal Petra Sthalam.
Marudeeswarar Temple is a Hindu temple dedicated to the deity Shiva, located in T. Edaiyar, a village in Viluppuram district in the South Indian state of Tamil Nadu. Shiva is worshipped as Marudeeswarar, and is represented by the lingam. His consort Parvati is depicted as Gnanambigai. The temple is located on the Southern banks of Thenpennai River on the Thirukoilur - Thiruvennainallur road. The presiding deity is revered in the 7th century Tamil Saiva canonical work, the Tevaram, written by Tamil saint poets known as the nayanmars and classified as Paadal Petra Sthalam.
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