SIGNIFICANCE OF TRIVIKRAMA
Here are three patterns. The first situation that prompts the
Avatara takes as its the classic daiva-sura struggle; Bali is a typical
demon; due to his Svadharma he wants to cause trouble, to usurp the
sovereignty of Trailokya, to steal the sacrifice. Likewise he is ignorant
of Visnu's Supremacy and strength. This, as, is typical of the concerns of
the vedic period and recall as well as earliest "germ" of the Vamana myth.
These concerns are still voiced in such versions as Satapatha Brahmana
I.2.5.1, Ramayana 1.29, Agni Purana, 4.4-11, and Skandha Purana VII.4.19.
10-14.
The second situation presents with a skewed version of the daivasura
conflict. Bali is now characterized as a virtuous Asura; that is, one who
violates his Svadharma to honour Sanatana dharma. This still possess threat
to the gods; perhaps a more serious one, for …………..
[ tad vamanam rupamavardhatadbhutam hareranantasya gunatrayatmakam | bhuh
kham diso dyaurvivarah payodhayastiryannrdeva rsayo yadasat || kaye
balistasya mahavibhuteh sahatvimgacaryasadasya etat | dadarsa visvam
trigunam gunatmake bhutendriyarthasayajivayuktam ||
rasamacastanghritale'tha padayormahim mahidhrad purusasya janghayoh |
patatrino januni visvamurterurvorganam marutamindrasenah || samdhyam
vibhorvasasi guhya eksat prajapatinjaghane atmamukhyan | nabhyam namah
kuksisu saptasindhutrakramasyorasi carksamalam || Ibid, ch. 20,
21-24. padam dvitoyam kramatastrivistapam na vai trtiyaya tadiyamanvapi |
urukramasyanghriruparyuparyatho maharjanabhyam tapasah param gatah ||
Ibid., 34.
yadyuttamasloka bhavan mameritam vaco vyalikam sukharya manyate |
karomyatam tanna bhaveta pralambhanam padam trtiyam kuru sisna me nijam ||
Ibid., ch.22.2.
vatsa prahlada bhadram te prayahi sutalalayam | modamana svapautrena
jnatitam sukhamavaha || Ibid ch. 23.9.
ya idam devadevasya hareradbhutakarmanah | avataranucaritam srnvan yati
param gatim | Ibid., 30.]
……….. a demon who tries to 'be good' is violating his Svadharma, paving the
road for his own ruin as well as for the obstruction of cosmic order. In
many myths such as these, Bali is shown as a dharmic king, outdoing even
Indra. Sometimes, Bali is said to have been able to win heaven through a
boon given by brahma in reward for his austerities. Such in the case in
Harivamsa 248-256, Vamana Purana 2-10. This type of situation echoes the
concerns of the post vedic period, when power was won through asceticism
and virtue. The final characterization finds Bali as a Visnu-bhakta who
willingly gives up his kingdom to Visnu in an act of renunciation motivated
by bhakti.
We find this in such versions as Padma Purana, Srstikhanda 25,
Bhagavata Purana VIII. 15-23, IV.76.1-27 and it is obviously characteristic
of the period of bhakti that, as Flaherty notes," resolves the conflict
between gods and good men or demons by introducing the Vedic concept of
dependence on the gods. These characterizations are helpful in setting some
of the mytheme variations in a meaningful context. Bali's attainment of the
Sovereignty: The myth of Vamana incarnation presents with three different
views of how Bali attains sovereignty over the trailokya. The first stage,
the Asura true to his Svadharma, causes trouble by defeating the gods, and
ousting them, with Indra at their head, from heaven. The asura's victory
comes as no surprise, for, as elder brothers to the gods, they have been
classically depicted as their superiors in physical strength such as was
the case in the brahmanas.
The Skanda Purana (VII.4.19.10-14) is unique in giving us a date for
this victory, "at the end of the Krta Yuga". The second group of texts
explains that Bali won his crown following in the footsteps of his
great-grand-father Hiranyakasipu; by obtaining a boon of invincibility from
Brahma in reward for his tapas. This method of attaining the sovereignty
corresponds to second stage, where ascetic practice and virtue become the
primary means of gaining power; Bali is virtuous in his austerities, but,
employs the power yielded by the fruit of such action toward typically
Asuric ends. Perhaps, this alternation in the myth was coterminous with the
creation of Hiranyakasipu's parallel role in the Narasimha myth. The
conditions of Brahma's boon are spelled out in Visnudharmottara Purana
(1.55,) the Padma Purana (Srsti Khanda 25) and Vamana Purana (52) Bali is
given "invincibility, unconquerability in the battles between the gods and
demons, in its characteristically poetic elaboration, reminds Bali of his
privileged position through the mouthpiece of Prahlada, the Bali's
grandfather. Again Vamana Purana (II.10) and Mahabharata (12.326 72-76)
versions express knowledge of some kind of invincibility Bali possesses, in
the Vamana Purana version Aditi tells Indra that 'Bali can killed in the
battle field by Visnu by Him alone and the Mahabharata says that Bali is
unslayable by all the gods. The Bhagavata Purana (VIII.15-23) relates that
Bali became extremely powerful through the Visvajit sacrifice performed for
him by his preceptor Sukracharya. In fact, through this sacrifice Bali,
essentially, is "Indianized". When the proper oblation of Havi was offered
into the sacrificial fire, there arose immediately from the fire a golden
chariot like those of Indra, and one pennon having the emblem of lion as
well as a celestial bow having a golden frame, two quivers filled with
unending arrows and celestial armour. Further, this myth appears ambiguous
about how Bali attains the sovereignty in heaven, or even if he does,
Skanda Purana relates that Bali became the sovereignty of the earth. But
because Bali's reign is so righteous, Indra seeks out Visnu for help,
saying "All the world has gone to the Devaloka O Kesava !"
Due to Bali's virtuousness as king, the earth has become like
heaven. The description of Vamana : Through penance, Aditi wins boon from
Lord Visnu, that he will be born as her son, the younger brother of Indra
to win back the sovereignty for Sukra and reinstate the gods in their
proper dwelling. Aditi must carry the fetus for a thousand years or
alternately, her tapas has lasted a thousand years; but after a long time
period of one kind of discomfort or another, Visnu is born from Aditi.
Besides those myths mentioned later in which Visnu is not born from Aditi
at all, two myths tells of Visnu's birth from Aditi, but not as a dwarf.
Kurma Purana (I.16) states that Visnu was born as Upendra, and subsequently
goes to Bali's sacrifice "assuming the form of a dwarf". (I.16.48). In the
Mahabharata (III.13. 23-25) Visnu is born and remains a child, and he is
said to be born as the twelth Aditya. The Bhagavata Purana mentions the
Kasyapa, the wise prajapati performed Vamana's Samskaras including
Jatakarma and other ceremonies. The Matsya Purana also provide full
account of the ceremony. The Vamana Purana states that Bharadvaja, a
descendant of Brhaspati, performed the Jatakarma and Upanayana ceremonies.
Vamana is quite often called a boy, (batu). This occurs in eight versions
and in Mahabharata text it is used to the exclusion of Vamana, thus in
these texts Visnu is born as a brahmana boy-dwarf. The reasons for this
additional diminutive might be several; for the sake of logic, as he is
just born; to reinforce the structural element of smallness on which
Vamana's trick depends; to emphasize that quality of Vamana's which
proclaims the small innocent unlearned character of a boy-dwarf by contrast
with his knowledge of the sacrifice and his theophany.
The nature of his dwarfishness come in only two versions of the
Skanda Purana (VII.2.14), Sukra warns Bali about the laws and that forbid
him to let Vamana enter the sacrificial arena "All Brahmins who are
miserable, blind, wretched, and so on are to be honoured at the entrance,
as well as those who are deaf, dwarfed, hump hacked, diseased and cruel."
And, in the Vamana Purana myth, the dwarf plies his case to the demons,
saying he is poverty striken because his brother tricked him out of his
share of their father's estate with these words, "A humpbacked, a dwarf, a
lame person, a eunuch, a leper, a madman, a blind man these people have no
share in property. (Vamana Purana 52.64). With these exceptions, then
Visnu's dwarfishness, that is, as a freak of nature, has little meaning in
the myth; it almost seems that his size as dwarf or boy is structurally
relevant only to the myth.
The Roles of Prahlada and Sukra : In many versions of the myth, we
find Prahlada, wise grandfather of Bali. With the exception of Harivamsa
41.79.103, Brahma Purana 213. 8-105 and Brahmanda Purana II.73. 75-87.
Vamana Purana 98.59-89, in which Prahlada is named as one of the demons
battling Visnu's theophany, in which Prahlada tries to prevent Bali from
giving land to Visnu because he is not a brahmin boy but the mansion
returned. (It is significant; however, Prahlada recognizes Vamana to be
Narasimha through his divine eye), His nature and role remain constant; He
is an asura with a bhakta's knowledge of the all-encompassing power of
Visnu a properly devotional attitude. When Bali notices that the demons
have become lack luster, devoid of Tejas he consults his grand father to
find the cause. Through the meditation, Prahlada sees Lord Visnu residing
in Aditi's womb, about to be born. His vision of Visnu is properly
theophanic, all the Universe in contained in his body. After Prahlada has
impressed upon the young king the absolute power of Visnu Bali foolishly
denies that any of his demon warriors are not as strong as Visnu and could
not defeat Him. Enraged by his own grandson's blasphemous ignorance,
Prahlada rails against him, and finally curses him to fall from power, and
kingdom. Thus Prahlada as in the most "devotional" versions of the
Narasimha myth, acts as Visnu's agent. Sukra, as spiritual preceptor of the
Asuras, plays an integral role at Bali's sacrifice. The counterpart of
Brhaspati, the asura brahmin Sukra has a Svadharma Sanatana dharma conflict
all his own. As a brahmin sage, Sukra has privileged vision of the sacred,
but he uses that vision toward demonic ends; Sukra recognizes Visnu in his
dwarf disguise because Sukra alone among the demons has true spiritual
insight, but he uses this insight to warn Bali and to demons not to promise
Visnu anything lest Visnu take away his entire kingdom. 1/4, Sukra is so
adamant in preventing Vamana from receiving the gift that in Naradiya
Purana I. 10-11, a version often duplicated in folk traditions, Sukra tries
to prevent Bali from pouring the water that ceremonially seals the offer he
had made to Vamana and is blinded by Lord Visnu with a blade of grass
turned into a deadly weapon. In several, cases, when Bali
characteristically rejects Sukra's advice, either because it is simply
improper to refuse any guest at a sacrifice or because he now recognizes
Visnu's Superiority and welcomes Him. Sukra is so enraged at his pupil's
disobedience that he curses him to lose his kingdom. In this respect, one
can see the roles of Prahlada and Sukra as complementary opposites;
Prahlada transmits knowledge of Visnu benevolence to Bali, who rejects it
Svadharma and is then cursed by Prahlada. Sukra transmit knowledge of
Visnu's malevolence to Bali, who rejects Sanatana dharma-bhakti and then
cursed by Sukra. Special relationship with Indra: The Vamana myth does not
forget Visnu's firm alliance with Indra. It may be useful to highlight here
the exchange power that occurs between the two gods Indra fades and Visnu's
importance begins to rise.
By the time of the Brahmanas the incapability and the power of
sovereign Sukra has began to wane, and we hear of the retribution Indra
receives for his sins. When Indra violated his pact of friendship with
Namuci and killed him through guile, he became polluted and had to be
purified with hymns (Taittiriya Brahmana III. 225). In the epic Mahabharata
Indra's sins and losses he suffered from them serve as a basis for the
divine birth of the Pandavas. He killed the sons of Tvastra and his Tejas
diminished, he violated the pact of friendship by killing Vrtra-Namuci and
his power diminished, taking the appearance of Gautama he violated Ahalya,
and for this, his form got diminished. Certainly in the epics, he is a
'spent force', a nominal sovereign who is no longer immune to the ethical
code of the Universe and who can no longer defend the cosmos against
demons. It is clear that Visnu raises in importance, He becomes the
mythological heir to Indra's legacy. Thus in the epic and puranic myths,
Indra is a virtual homme depaille, with Visnu taking over his
demon-conquering tasks, certainly one of the raisons detre of the Avataras
and his ability to change shape to accomplish a task. Although Indra
retains his title. of king, Visnu gains his wife Sri, the symbol of
sovereignty. In many versions of Vamana Purana that Vamana acts for Indra,
that he either descends for Indra's sake or that having put Bali in patala,
he restores the kingship to Indra. Further it is mentioned that Visnu as
born from Aditi, becomes younger brother of Indra and called Upendra.
Pasuram 2.2.3 TIRUVAIMOZHI
ஏறனை பூவனை பூமகள் தன்னை,
வேறுஇன்றி விண் தொழத் தன்னுள் வைத்து,
மேல் தன்னை மீதிட நிமிர்ந்து மண் கொண்ட.
மால் தனின் மிக்கும் ஓர் தேவும் உளதே.
ēṟaṉai pūvaṉai pūmakaḷ taṉṉai,
vēṟuiṉṟi viṇ toḻat taṉṉuḷ vaittu,
mēl taṉṉai mītiṭa nimirntu maṇ koṇṭa.
māl taṉiṉ mikkum ōr tēvum uḷatē.
Could there be a God greater than Tirumāl, our Lord,
Who has on His person lodged Ēraṉ (Rudra) and Pūvaṉ Brahmā
Besides Pūmakaḷ (Lakṣmī, the lotus-born), whom the Devas
Worship, who upwards grew and measured all the worlds?
Notes (i) See notes below 1-3-9 regarding the positions taken up by the
exalted Rudra and Brahmā, on the Lord’s person.
The Celestials adore the Lord’s condescending grace in accommodating, on
His broad person, besides Śrī Mahalakshmi, Rudra and Brahmā.
(ii) As Trivikrama, He encompassed all the worlds. These are convincing
proofs of His supremacy over all the rest.
K RAJARAM IRS 18925
On Thu, 18 Sept 2025 at 16:59, 'gopala krishnan' via Thatha_Patty <
[email protected]> wrote:
> *TRIVIKRAMA TEMPLE, THIRUKKOVILUR, TOWN, KALLAKURICHI DISTRICT, TAMIL NADU
> -**COMPILED*
>
> Dear friends,
>
> Trivikrama temple also known as Ulagalantha Perumal Temple is a
> well-celebrated Vishnu shrine in the Thirukkovilur town, in the
> Kallakurichi district of Tamil Nadu. This is also a *highly revered Divya
> Desam*, a particularly holy abode of Vishnu that has been glorified by
> the Azhwar saints, in their Divyaprabhandham compositions. Trivikrama is
> the giant form of Vamana.
>
> The Lord here is worshipped as Trivikrama, and his consort, is Poongothai
> Nachiyar. This is also taken as one of the *Krishnaranya or Panchakanna
> Kshetrams*, the 5 shrines dedicated to Krishna, the famous incarnation of
> Vishnu. It is also acclaimed as the sacred place where the 3 great
> Vaishnava Saints Poigaiazhwar, Bhoothathazhwar, and Peyazhwar attained
> salvation.
>
> Today my posting is about this temple. Having more relevant particulars *the
> posting is slightly lengthy*. Hope a divine reading.
>
> Gopalakrishnan 18-9-2025
>
> Legend
>
> Bhagavatha Purana narrates the legend in great detail. *Mahabali was the
> grandson of Prahlada*, the great Vishnu devotee. Though a demon by birth,
> he was generous and had many virtues in him. And by performing severe
> penances, he acquired tremendous power, subdued the heavens, and brought
> the celestial world under his control*. In the process, he became quite
> arrogant, too. *
>
> It was left to Lord Vishnu, the universal protector, to check Mahabali’s
> power and restore balance to the world. With this purpose in view, Vishnu
> took Avatar as Vamana, a dwarf or a young boy, and walked carrying a wooden
> umbrella, to the place where Mahabali was conducting a grand sacrifice.
> Well-received by Mahabali, the bright youngster, requested the Asura-king
> for 3 paces of land as measured by his little foot. Mahabali was surprised
> by his request but readily agreed to give, what Vamana wanted, *even
> overruling his Guru Sukracharya’s warning*. And lo and behold! Vishnu
> began growing in size and assumed the gigantic form of Trivikrama. With one
> step, he measured the heaven and with the other, the earth. With nothing to
> offer for the third step that he promised, Mahabali offered his own head to
> the Lord, on which the Lord placed his foot and pushed him down to the
> netherworld. Thus *Vishnu restored the heavens to its rightful owners,
> the celestials. But he also blessed the benevolent and honest Mahabali and
> made him both immortal and the ruler of the netherworld.*
>
> *In giant form, Vamana is known as Trivikrama.* The legend is associated
> with Thrikkakara Temple in Kerala, but also with this temple and
> Ulagalantha Perumal Temple, Kanchipuram
>
> The 3 early Azhwars, Poigai, Bhootham, and Pey, known as Muthal Azhwargal,
> were said to have met at this place on one stormy night. The Lord, too,
> joined them then, bestowed them with his divine darshan, and ultimately
> gave them salvation.
>
> *According to another account, this temple was originally **a Krishna
> shrine, where the deity was known as Gopalan.*The temple name, Kovilur,
> refers to the original deity Gopalan, indicating Krishna.
>
> As per Brahmanda Purana sage Mrikandu heard about Vamana avatar of Vishnu
> and wanted to have a view of it. Brahma directed him to visit the place and
> perform penance. The sage came to the place along with his wife Mithravathi
> to start the penance. *The pair used to feed Brahmanas in their
> hermitage. To test their devotion, Vishnu appeared as a Brahmana and sought
> food from the pair. Since all food for the day were already given,
> Mithravathi was worried and prayed to Vishnu*. All the vessels were full
> with food and she was able to feed the Brahman. Pleased by their devotion,
> Vishnu reappeared to them as Thrivikrama form.
>
> History
>
> It was originally under the rule of Malayaman Malayarayan chieftains and
> later switched hands to Miladudaiyar and again went back to Malayaman
> Malayarayan chieftains. Both Miladudaiyars and Malayaman Malayarayan
> chieftains had direct relationship with the Medieval Cholas, with their
> princess
> Sembian Mahadevi daughter of Malavarayar marrying Gandaraditya and Vanavan
> Mahadevi marrying Sundara Chola and gave birth to Rajaraja I, the
> illustrious Chola king. There are multiple inscriptions in the temple
> from Chola, Pandya, and Vijayanagara Empire indicating donations to the
> temple.
>
> An inscription from Rajendra Chola II indicates that the temple was called
> Thiruvidaikali Alvar temple. A chieftain by name Ranakesari Raman
> reconstructed the whole sanctum with granite as the old structure built of
> bricks developed cracks. He also built five pinnacles, the veranda and the
> hall in front of it. Another inscription during the regime of Rajadhiraja
> Chola in 1171 CE indicates the donation of seven kalanju (a measure used in
> olden times) by a lady for the conduct of festivals of Vaikasi and Aippasi
> and also for the recitation of Tiruvaymoli sung by Nammmalvar in the temple
>
> In summary- It is believed that the temple structure belonged originally
> to the *medieval Cholas, and that was expanded and improved by the
> Vijayanagara and Nayak kings, later*.
>
> The temple was originally made of bricks, but during the period of
> Virarajendra Chola (1063–70), a granite structure was developed. Narasimha
> Varma constructed the other shrines also in granite. The temple received
> benevolent contributions from most of the later Chola rulers like
> Rajadhiraja Chola (1018–1054), Rajendra Chola II (1051–1063) and other
> rulers of the region like Vikramapandiya, Koperujinga and Vijayanagara
> rulers like Saluva Narasimha Deva Raya (1485–1491) and Sadasiva Raya
> (1542–1570) as seen from the inscriptions in the temple. The temple was
> expanded during the rule of the Vijayanagar kings and Nayaks. *The temple
> was the fortress to the British during the Carnatic wars*. It was also
> attacked during the days of the period of Hyder Ali.
>
> Architecture
>
> The temple has 11-tiered Raja gopuram, the temple tower, is 192 feet
> tall and remains the *third tallest in Tamil Nadu* after the one in
> Srirangam Ranganathaswamy temple and Annamalaiyar temple
>
> The temple has been built in Dravidian or Chola style over an area of five
> acres with Raja Gopuram reaching a height of 192 feet as already said. Raja
> Gopuram has eleven tiers.
>
> Gopuram on the sanctum is known as Srikara Vimanam.. A Garudastambha
> (pillar) forty feet high with a small altar for Garuda at the top has been
> installed.
>
> The present structure built in granite is said to have been developed by
> three generations of emperors of Chola dynasty. Records mention that the
> temple built with brick and mortar originally was degrading and therefore
> replaced with stone work. The old temple is said to have been built by
> Malayalam chieftains who had direct relationship with Cholas. Many
> inscriptions from different timeline have been found here.
>
> A chieftain of Cholas, Ranakesari Raman is said to have built the
> Garbhagriha, Sukanasi and Mahamantapam in stone along with five Gopurams.
> King Vira Rajendra Chola developed the temple complex further, states
> another inscription. The temple was reinforced like a fort during the
> Vijayanagar Empire and served the British in this regard during Carnatic
> wars.
>
> Sanctum and deities
>
> Ulagalantha Perumal stands tall in the sanctum sanctorum, with his right
> leg raised. His imposing image is *made of a special Tharu wood*. And
> unusually, he holds Shanka, the conch in his right hand, and Chakra, the
> discus in the left.
>
> His consort Mahalakshmi, demon Mahabali, devotee Prahlada, Guru
> Sukracharya, sage Mrikandu, and the 3 Azhwar saints, are all there in the
> sanctum, too. The processional deity Kovalan is also housed there. *The
> image of Krishna is made of saligrama stone and is housed in a separate
> shrine.*
>
> Sub deities
>
> Separate shrines are also there for his consort Poongothai Nachiyar, and
> deities like *Lakshmi Narayana, Lakshmi Narasimha,Varadaraja, Venugopala,
> Rama, Veera Anjaneya, Andal,Vishvaksena, Chakrathazhwar, etc. Krishna
> idol, made of the sacred Saligrama stone, can also be worshipped in this
> temple.*
>
> There are idols of Manavala Mamuni and Ramanuja around the sanctum.
>
> Also, as a unique feature, Goddess Durga, who is normally found only in
> Shiva temples, is housed here near the sanctum.
>
> Poojas
>
> The Temple follows the *Thenkalai Sampradayam*.
>
> Six daily rituals, and a dozen yearly festivals The temple priests perform
> the puja (rituals) during festivals and on a daily basis. As at other
> Vishnu temples of Tamil Nadu, the priests belong to the Vaishnava
> community, from the Brahmin varna. The temple rituals are performed six
> times a day: Ushathkalam at 7 a.m., Kalasanthi at 8:00 a.m., Uchikalam at
> 12:00 p.m., Sayarakshai at 6:00 p.m., Irandamkalam at 7:00 p.m. and Ardha
> Jamam at 10:00 p.m. Each ritual has three steps: alangaram (decoration),
> neivethanam (food offering) and deepa aradanai (waving of lamps) for both
> Ulagalantha Perumal and Poongothai.
>
> There are several shops around the Temple selling pooja offerings.
>
> Theertham
>
> Chakra Theertham is the most prominent of the many water bodies of this
> temple*. Its contents are believed to be the water that Brahma used to
> wash to feet of Lord Trivikrama.*
>
> Shankha Teertham is another prominent water body. Pennar River flowing close
> by and is said to be the aquifer for the waterbodies
>
> Temple Festivals
>
> Many festivals are celebrated in this temple almost throughout the year
> dedicated to various deities, and also to the Azhwar saints and Acharyas,
> the Vaishnava preceptors.
>
> *Panguni Brahmotsavam is a grand celebration observed* with much devotion
> and enthusiasm during March-April when the chariot festival is also
> conducted. Brahmotsavam festival performed during the Phalgunmaas (Tamil:
> Panguni) is a 15day celebration in Trivikraman temple.
>
> Mahalaya-amavasya-Benefits of worshipping Thirukkovilur Ulagalantha
> Perumal
>
> Shravanmaas (Tamil: Purattasi) is a festival season for devotees of Lord
> Vishnu. It is said that, Lord Vishnu will shower his grace and benevolence
> to devotees offering obeisance during Shravanmaas. It is a customary
> practice among devotees to take up Spiritual Journeys to various Teertha
> Kshetras and temples dedicated to Lord Vishnu.
>
> Other celebrations which are observed throughout the year like Chaitra
> Navaratri, Sharannavaratri, Deepavali, Vaikunth Yekadashi,Sreekrishna
> Jayanti and many more.
>
> Devotees seek the temple for
>
> It is believed that worshipping the *Lord can grant happy married life,
> progeny blessing, and relief from enmities.* The grace of the Lord can
> also bestow good positions and career progressions. It is also a belief
> that *Chakrathazhwar, the mighty disc weapon of the Lord, can destroy the
> adverse effects of evil spells, witchcraft, etc.*
>
> Vishnu appearing to Alwars
>
> As per Hindu legend, Vishnu appeared to the mutal Alvars (first three
> Alvars) at Thirukkoilur. It was day time, but it darkened and started
> raining heavily. The wandering Poigai Alvar found out a small hide out,
> which has a space for one person to lie down. Bhootath Alvar arrived there
> looking for a hiding place and Poigai accommodated him, with both sitting
> together. In the meanwhile, Pey Alvar also came to the same place as all
> the three preferred to stand because of lack of space. The darkness became
> dense and inside the small room, they were not able to see each other. In
> the meanwhile, they felt a fourth person also forced his way among them.
> The three Alvars realised from the light of the lightning that the fourth
> one had a charming face that was sublime and divine. The trio could
> immediately realize that it was Vishnu who was huddling among them. Poigai
> wished to see Vishnu's face continuously but could view only from the
> simmering light of the lightning. With a view to maintain the continuity of
> light, he instantly composed hundred songs wishing the earth to be a big
> pot full of ghee like an ocean where the Sun could be the burning wick.
>
> Deeming in the world as lamp; the full sea as ghee, the fierce-rayed sun
> as a luminous wick, I have twined a garland of speech for the feet of Him
> who wields the red flaming discus so that there may be freedom from the
> ocean of misery.
>
> The song is also interpreted as the Alvar praying to god to remove the
> darkness and ask for his unlimited knowledge and power. Bhoothath Alvar
> also sang 100 songs imagining to light the lamp constantly through ardent
> love for Him. Pey Alvar sang another 100 songs where he described the
> enchanting charm of the divine face and the association of Narayana
> equipped with chakra and sankha, and his divine consort goddess Lakshmi.
>
> *The temple plays a special part in Sri Vaishnavism as it is where the
> first three Alvars sang the first three Thiruvandadhis compiled in
> Naalayira Divya Prabandam, the Vaishnava canon*. Thirumangai Alvar,
> another Alvar saint also revered the deity in his verses compiled in
> Naalayira Divya Prabandam.
>
> What is the importance of Ulagalandha Perumal Temple?
>
> *This one of the 108 Divyadesam temples* in India. Nalayira Divya
> Prabandham extols the virtues of Sri Trivikraman temple in a hymn.
>
> Religious significance
>
> *This temple is one of the Pancha Krishna kshethram and Krishna showers
> his blessings with Rukmini and Sathyabama.*
>
> This temple is one of the Panchakanna (Krishnaranya) Kshetrams. Kannan
> refers to Krishna, the avatar of Vishnu, while pancha means five and
> Kshetrams refers to holy places. Four of the five temples are situated in
> Chola Nadu, in modern times, in the region surrounding Kumbakonam and
> Nagapattinam and one of them in Nadu Nadu.
>
> Krishna is not the presiding deity in any of the temples. The processional
> deity, Krishna, led to the derivation of the names of these places. There
> are five similar temples located in North India, called Pancha-dvarakas.
>
> How to reach the Thirukkovilur temple
>
> By Air-The nearest airport is Pondicherry, about 75 kilometers from the
> temple, while the Chennai airport is about 180 kilometers away.
>
> By Rail-The temple can be reached comfortably from Villupuram junction,
> by road.
>
> By Road-People can travel to Thirukkovilur through buses and private
> transports, available in plenty.
>
> Location
>
> *Ulagalandha Perumal or Sri Trivikraman Perumal Temple* dedicated to Lord
> Vishnu is located about an hour’s drive from Villupuram (48 km) and about
> 82 km from Puducherry and about 200 km from the capital city Chennai in
> Tamil Nadu.
>
> Administration
>
> The temple is maintained and administered by the Hindu Religious and
> Endowment Board of the Government of Tamil Nadu.
>
> Temple Timings:
>
> 6 AM to 12 Noon and 4 PM to 8 PM
>
> Address and Contact Number:
>
> Thirukoilur-Asanur Road, Thirukoilure, Tirukkoyilur, Villupuram - 605757,
> Tamil Nadu
>
> Phone numbers -94862 79990, 96262 09622 and 99448 87107
>
> --
> You received this message because you are subscribed to the Google Groups
> "Thatha_Patty" group.
> To unsubscribe from this group and stop receiving emails from it, send an
> email to [email protected].
> To view this discussion visit
> https://groups.google.com/d/msgid/thatha_patty/1207954532.3305632.1758194855985%40mail.yahoo.com
> <https://groups.google.com/d/msgid/thatha_patty/1207954532.3305632.1758194855985%40mail.yahoo.com?utm_medium=email&utm_source=footer>
> .
>
--
You received this message because you are subscribed to the Google Groups
"Thatha_Patty" group.
To unsubscribe from this group and stop receiving emails from it, send an email
to [email protected].
To view this discussion visit
https://groups.google.com/d/msgid/thatha_patty/CAL5XZoo-_j2bg8TZ73%2B8MRtVb6XaxD7F46spz1Y23ueQbqthzg%40mail.gmail.com.
