Palakkad's numerous Shiva temples can be attributed to its historical and
geographical location, as well as its cultural significance to Hinduism,
particularly in the South Indian region. Palakkad, situated in the Western
Ghats, acts as a bridge between Kerala and Tamil Nadu, and its historical
connection to both regions has influenced its religious landscape. The
region's rich history and cultural traditions have led to the establishment
and maintenance of numerous Shiva temples, reflecting the strong presence
of Shiva worship in the area. Shiva temples are Hindu temples with shrines
of Shiva, one of Hinduism's principal deities. It is estimated that there
are over 260 Shiva temples in the Indian state of Tamil Nadu. The longitude
of the 8 temples is 79° E 41' 54". This is a very specific longitude, and
it is not clear why the temples were built in this particular location.
Some people believe that the 8 temples are aligned with the Earth's energy
meridians. The Tamil prefix "Tiru," meaning "holy," "sacred," or
"auspicious," has been used for temple cities and towns for centuries,
particularly those associated with the Tevaram verses. While its precise
origins are difficult to pinpoint, it's a well-established honorific in
Tamil Nadu. The term "Tiru" is added to places that are mostly revered by
the verses of Tevaram. For example, Thiruvarur was originally Arur, but
became Thiruvarur due to its prominence in the Tevaram. "Tiru" infuses a
word with sanctity and respect, much like the Sanskrit "Sri". Many temple
cities that are heavily featured in the Tevaram verses, a collection of
Shaivaite hymns, are known as "Tiru" followed by the city's name. A town in
Kerala is called Tirupuram. It is not always recognized that is the Tamil
equivalent of Srinagar.
Venadu, the word derived from the Tamil word *Vezhl
Nadu,* is the land of the Tamils since the social formation. Kalithogai
informed the Tamil words Vezhl Neer which means ‘Palmyra Juice’ or Panai
Neer or Akkani. So, the Tamil words Vezhl Nadu means the land of Palmyra.
Palmyra is closely associated with a group of people named Nadars who
followed Tamil Palmyra culture and served as the rulers of Venadu, Chera,
Chola, Pandya Kingdoms, Vijayanagara Kingdom, etc. The Tamil Sangam Age
Poet Ammoovanar stated in Song No. 183 of Ainkurunuru that ‘Nadan’ as the
ruler of Kurinji or Mountainous region. The Census Report-1901 of the
Government of Travancore clearly informed that ‘Illam’ and ‘Thiruppaappoor’
are the subsect of ‘Chaanaar’ alias ‘Nadar’ alias Nadalwars. Professor Su.
Thamarai Pandian, Head of Palm Leaf Documents, International Institute of
Tamil Studies popularly known as World Tamil Research Centre at Taramani in
Chennai of the Government of Tamil Nadu, stated that the aforesaid
Institute have Palm Leaf Documents which contain the information of Nadars
are the descendants of the Tamil Trio Rulers of the Chera, Chola and
Pandya, and they are the Valankai Saantor (Right Hand Saantor). So, Venadu
alias Vezhl Nadu, is the land of the Tamil Palmyra culture people of Nadars
and Ezhavas.
Thiruvattar, a charming village and sacred place to the
Vaishnavas, is situated in the Thiruvattar Taluk of the present Kanyakumari
District of Tamil Nādu. An observation of the geographical position of
Thiruvattar will enable us to understand how nature has influenced and
shaped the history of this village. Thiruvattar lies at latitude of 8°15´
north and longitude of 77°15´ and last about 8 kms north of Kalkuzham later
known as Padmanabhapuram, the old capital of Venadu. ‘Vaattaaru’ was a
Uoor of Venadu region during Tamil Sangam Age. The place ‘Vaattaaru’ was
called based on the River Parazhiyaru which flows through this region with
a deep bent originally called ‘Vattaaru’ or ‘Circular River’. Mangudi
Kizhaar also known as Maangudi Maruthanaar, one among the Tamil Sangam Age
poets, informed that a Vezhir Chieftain named Vaattaarttu Ezhini Aathan was
the ruler of Vaattaaru through his song in Purananooru. Mangudi Kizhaar
also informed the abundance of water in ‘Vaattaaru’ and for that cause he
praised it as Valaneervaattaaru.5 Maangudi Kizhaar and Vaattaarttu Ezhini
Aathan were contemporaries and the later was a panegyrist. Mangudi Kizhaar
also known as Maangudi Maruthanaar, also the author of Maduraik Kaanchi,
tells that the Pandyas ruled the place Kanyakumari and the Pandiyan King
Nedunchezhiyan-II defeated Aay King Tithiyan- II (A.D. 75-125) and
Chieftain of ‘Vaattaaru’ named Ezhini Aathan in the battle of
Thalaiyaalamgaanam.7 According to the historians the date of
Nedumchezhiyan-II was fixed as A.D. 90-128.Therefore, Ezhini Aathan of
Thiruvattaaru, Aay King Tithiyan-II, Nedunchezhian-II of Thalayaalamgaanam
and the Tamil Sangam Age works named Agananooru, Nedunalvaadai, Maduraik
Kaanchi and Malaipadukadam were belonged to more or less the first century
A.D. and first part of second century A.D. All these shows that ‘Vaattaaru’
was a place from the aforesaid period. The Inscription of Venadu King Sri
Veera Uthaiyamaaththaanda Vanmar Thiruvadi dated KE 354 (A. D. 1179)
mentioned the place Thiruvattar and his stay at a Flower Garden to the east
of Thiruvattar.9 So, ‘Vaattaaru’ was called as Thiruvattar during the time
of the aforesaid king. The Tamil word ‘Thiru’ denoted the honorific prefix.
The Palakkad Pass has been a crucial passage for trade and
cultural exchange for thousands of years. Around 3000 BC to 40 AD, Arab
traders dominated the Indian Ocean trade zone and used the Palakkad Gap to
facilitate trade between South India and the Arabian Peninsula. Roman trade
with India began in the 1st to 2nd century CE, with spices and gems being
the primary commodities exchanged. The Palakkad Gap served as a vital
connection between Kerala and Tamil Nadu during this flourishing trade
period. Handicraft works, emeralds, glass and more were sent to the
ancient Muziris
Port on the western coast through the Palakkadan pass to then be sent to
the west. The bead specialist Peter Francis, has stated that these crafts
were sent from Kodumanal to Ponnani through this pass also. Without this
connection there wouldn't be any intercultural exchange or trade between
these two states. This pass is a significant part of South India’s vibrant
trading history.
The Cheras were an ancient Dravidian royal dynasty of
Tamil origin. The first to establish an historical ruling dynasty in the
area, they ruled wide-ranging areas of Tamil Nadu and Kerala in
south-eastern and south-western India respectively, areas that had been
settled since at least 5000 BC. Chera territory included regions such as
Venad, Kuttanad, Kudanad, Pazhinad, and others, encompassing the area
between Kanya Kumari in the south to Kasaragod in the north (now in the far
north of Kerala). Also included in this list are Palghat, Coimbatore, Salem
and Kollimalai, although they quite probably did not rule all of these
areas at all times as ancient borders could be quite fluid at times. Their
core territory was in Kerala, while the later rise of the Pallavas pushed
them out of Tamil Nadu. Vedic influence seemed to have been minimal before
the advent of Brahmanism. The Cheras had no particular religion – even the
caste system was absent from their society – but ancestral worship was
popular. The war goddess was known as Kottavai, but there existed no
structural temples. Agriculture was the main occupation for the great
majority of the populace. As mentioned in the Roman connection, foreign
trade also flourished. Tools and tackles were made of iron, and fishing,
hunting, spinning, weaving, carpentry, and salt manufacture were all
important. Precious stones, pearls, and spices were exported from Kerala.
Ports included Muzris, Tyndes, Barace, and Nelaynda. The ruler’s income
depended on the war booty he collected, plus land revenue and taxes. This
individual was called ‘ko’, or ‘kon’, or ‘kadumko’ (meaning ‘great king’),
and these kings were generally known by their titles, which were based on
personal peculiarity, a singular habit, or an important achievement.
The Alvars were Tamil saints who composed and sang hymns in
praise of Vishnu (the ‘Preserver’ in the Hindu Holy Trinity of
‘Creator-Preserver-Destroyer’). They were exponents of the Bhakti
(devotional) cult in southern India, and gave great impetus to the Bhakti
cult in southern India between the seventh and tenth centuries. By now,
however, the Indo-European Aryans of the north had also filtered into the
deep south, with the result that the new empire is classed as an Aryo-Brmin
state.
The first Chera ruler was Perumchottu Utiyan Cheralatan, a
contemporary of the great Chola, King Karikalan. After suffering a
humiliating defeat at the hands of the Chola ruler at the battle of Venni,
he committed suicide. His son, Imayavaramban Nedum Cheralatan, another
important Chera ruler, succeeded him. During his long rule of 58 years,
Imayavaramban Nedun Cheralatan consolidated the Chera Dynasty and extended
its frontiers. He inflicted a crushing defeat on his sworn enemies, the
Kadambas of Banavasi . Imayavaramban’s reign is of special significance to
the development of art and literature. Kannanar was his poet laureate.
However, the greatest Chera King was Kadalpirakottiya Vel Kelu Kuttuvan,
who is also identified with the mythical hero of the Silappadikaram (The
Jewelled Anklet). Silappadikaram is one of the three great Tamil epics of
the Sangam Age. The great Tamil poet, Paranar, refers to his military
exploits including his famous victory at Mogur Mannan and Kongar. The last
known Chera ruler, Cheraman Perumal converted to Islam and built the first
mosque in India. The Cheras faded out of history by the 8th century AD.
Hence AADDINGH TIRU TO PLACES AND TEMPLES EMANATED FROM TAMIL RULERS OF
PRESENT KERALA WHERE MANY TAMILS WENT AND SETTLED AND MADE KERALA A BRAHMIN
STATE OF ORIGIN WITH SO MANY RICH TEMPLES AND SIVA AALAYAMS OF REPUTE. AS A
BONUS:
Indian temple architecture is famous for its stunning beauty,
elaborate craftsmanship, and profound spiritual symbolism. One fascinating
aspect that often draws the attention of architectural enthusiasts and
researchers is the occurrence of temples aligned at or near a 79-degree
angle. This peculiar phenomenon has aroused curiosity and speculation,
prompting the exploration of its historical, cultural, and astronomical
significance. In this article, we uncover the secrets behind the alignment
of the majority of temples in India at 79 degrees or in close proximity.
Kedarnath Temple To comprehend the significance of the 79-degree
angle, we must first explore the historical context of Indian temple
construction. Temples in India have been built for thousands of years,
representing the diverse religious beliefs and cultural heritage of the
land. Ancient Indian texts, such as the Shilpa Shastras and Vastu Shastra,
provide comprehensive guidelines on temple construction, including
proportions, measurements, and alignments.
Kalahashti Temple Cosmic Harmony and Alignment: One of the
fundamental principles underlying Indian temple architecture is the concept
of cosmic harmony. Temples are designed to establish a sacred connection
between the earthly and celestial realms, and to facilitate spiritual
experiences for devotees. The alignment of temples at a specific angle is
believed to have a profound impact on the energy flow within the structure.
Ekambaranatha Temple The Sacred Meridian: In Indian temple
architecture, the 79-degree angle is often associated with the concept of
the "sacred meridian." It is believed that this angle corresponds to an
imaginary line passing through the temple, connecting the Earth's core with
the cosmos. The alignment of the temple along this meridian is thought to
enhance the temple's spiritual potency and create a harmonious environment
for worship.
Thiruvanamalai Temple Astronomical Significance: The positioning of
temples at 79 degrees also carries astronomical significance. India has a
rich astronomical tradition, with ancient scholars closely observing
celestial phenomena and incorporating them into various aspects of life.
The alignment of temples with celestial bodies, such as the sun, moon, and
specific stars, played a crucial role in determining the temple's
orientation.
Thiruvanaikaval Temple Solar Alignments: Many Indian temples are
aligned to capture the rays of the rising or setting sun on specific dates,
such as equinoxes or solstices. These solar alignments symbolize the
celestial union of deities and are believed to mark auspicious moments in
the cosmic cycle. The 79-degree angle, in some cases, facilitates the
precise alignment required to capture the desired solar phenomenon.
Chidambaram Nataraja Temple Astrological Considerations: Indian
temple architecture also takes into account astrological factors. The
positioning of temples at specific angles aligns with astrological
principles, such as the movement of planets and the zodiac. These
alignments are believed to create a favorable cosmic influence, enhancing
the spiritual and transformative experiences of devotees.
Rameshwaram Temple Geographical Factors: While the astronomical and
spiritual considerations are significant, it is also important to
acknowledge the role of geography in temple alignments. India's vast
landscape encompasses diverse latitudes and longitudes, resulting in
varying solar positions and geographical orientations. The 79-degree angle
may have been influenced by geographic factors to optimize the alignment
based on the temple's location.
Kaleshwaram Temple Cultural and Symbolic Interpretations: Beyond the
astronomical and geographical explanations, cultural and symbolic
interpretations further enrich the significance of the 79-degree angle. In
Hindu mythology, the number 7 represents spirituality, while 9 signifies
completion and perfection. The combined digits, 7 and 9, create a sacred
fusion that resonates with the divine nature of the temple.
The alignment of most temples in India at or near a
79-degree angle embodies a harmonious blend of historical, cultural,
astronomical, and spiritual influences. The significance of this alignment
lies in its ability to establish a sacred connection between earthly and
celestial realms creating an optimal environment for spiritual experiences.
While each temple's alignment may have unique reasons, the prevalence of
the 79-degree angle showcases the depth and complexity of Indian temple
architecture inviting awe, wonder and contemplation. Exploring the secrets
behind this architectural marvel serves as a testament to India's rich
cultural heritage and its deep-rooted reverence for the divine.
K RAJARAM IRS 23525
On Fri, 23 May 2025 at 08:11, 'gopala krishnan' via Thatha_Patty <
[email protected]> wrote:
> *THRIPPALUR MAHA SHIVA TEMPLE, PULLODE, PALGHAT DISTRICT-KERALA- *
> *COMPILED*
>
> Introduction
>
> Thrippalur Siva Temple is located on the banks of the *Gayatri river at
> Alathur of Palakkad* District in Kerala Sri Parashurama is the sixth
> Avatar of Lord Vishnu and He established 108 Shiva Temples, 108 Bhagavathy
> temples and 108 Dharma Sastha temples in Kerala. This temple is one mong
> the 108 Shiva temples. References to this temple are found in many of the
> classics of Malayalam Literature.
>
> The temple is dedicated to Lord Narasimha and Lord Krishna in addition to
> Lord Shiva.
>
> Temple complex
>
> The temple complex having three main sreekovil for Lord Shiva, Lord
> Krishna and Lord Narasimha. The two-storey intricate carvings on the shrine
> of Lord Shiva reflect its antiquity. The Sanctum Sanctorum of Lord Shiva
> and Lord Krishna are in square shape. The shrine lord Narasimha is
> circular. All the deities are facing east.
>
> The interior of the temple is covered with polished granite stones. The
> well-packed small space gives its atmosphere an antique feel. On the east
> side of the temple, there is a kind of old paintings on the wall that
> appear to have been built by a devotee of Thrippalur Shiva on closer
> inspection. These painting are only a century old. The temple has a large
> pond outside the western temple gate. It is believed that the temple was
> built to calm the power of Lord Shiva.
>
> History
>
> Though the history of the temple is difficult to trace, it was once under
> the control of the Kavalappara Swarupam of Palakkad Kings.
>
> Main Deities
>
> Siva, Narasimha & Sreekrishnan are the main pratisthas
>
> Sub deities
>
> The temple has sub-deities of Ganapathi, Subramanya, Ayyappa and Nagas.
>
> Poojas
>
> As in other Siva, Narasimha and Krishna temples
>
> Festivals
>
> The main annual festival in the shrine is observed on the *Amavasya day
> in Thulam month which coincides with Diwali.*
>
> Specialty
>
> Shiva is offered Navakam Sreeveli in the temple.
>
> Temple timings
>
> 5:30–10:30 am, 5:30–7:30 pm
>
> Administration
>
> The Thrippalur Mahadeva Temple, also known as Thrippalur Siva Temple, is
> managed by the Pambummekkattu Mana. The head of the Pambummekkattu Mana is
> P.S Jadhadevan Namboodiri.
>
> Address of the temple
>
> Thrippalur Maha Shiva Temple, Pullode, Kerala 678542
>
> How to reach the temple
> Get down at Thrippalur from Palakkad-Trichur bus.
>
> Gopalakrishnan 23-5-2025
>
>
>
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>
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