WHY SENDRAYA PERUMAL IS NEVER FOCUSSED A PECULIAR NAME; AND THERE ARE 4 OR
5 TEMP.ES IN THE SAME NAME ALSO NOW THE REASON
SENDRAYA IS SENDRIYA
Sendriya (सेन्द्रिय) refers to “being engaged in the senses”, according to
the Aṣṭāvakragītā (5th century BC), an ancient text on spirituality dealing
with Advaita-Vedānta topics.—Accordingly, [as Aṣṭavakra says to Janaka]:
“[...] The wise man who is contented in all circumstances is not asleep
even in deep sleep, not sleeping in a dream, nor waking when he is awake.
The seer is without thoughts even when thinking, without senses
(nirindriya) among the senses (sendriya) [jñaḥ sacinto'pi niścintaḥ
sendriyo'pi nirindriyaḥ], without understanding even in understanding and
without a sense of responsibility even in the ego. [...]”.
Sendriya (सेन्द्रिय).—a. 1) Together with the organs of sense; तमोऽयं तु
समाश्रित्य चिरं तिष्ठति सेन्द्रियः (tamo'yaṃ tu samāśritya ciraṃ tiṣṭhati
sendriyaḥ) Manusmṛti 1.55.
2) Organic (as chemistry).
Yoga Vasistha [sanskrit]
Verse 3.110.36
इन्द्रियेण मनो देहि मनसेन्द्रियमुन्मनः ।
इन्द्रियाणि प्रसूतानि मनसो नेन्द्रियान्मनः ॥ ३६ ॥
indriyeṇa mano dehi manasendriyamunmanaḥ |
indriyāṇi prasūtāni manaso nendriyānmanaḥ || 36 ||
The mind is embodied in the organic body, accompanied by the sensible
organs; but it is the mind that actuates the senses and receives the
sensations; the senses are the products of the mind, but the mind is not a
production of sensations.
Ashtavakra Gita [sanskrit]
Verse 18.95
ज्ञः सचिन्तोऽपि निश्चिन्तः सेन्द्रियोऽपि निरिन्द्रियः ।
सबुद्धिरपि निर्बुद्धिः साहंकारोऽनहंकृतिः ॥ ९५ ॥।
jñaḥ sacinto'pi niścintaḥ sendriyo'pi nirindriyaḥ |
sabuddhirapi nirbuddhiḥ sāhaṃkāro'nahaṃkṛtiḥ || 95 |||
The seer is without thoughts even when thinking, without senses among the
senses, without understanding even in understanding and without a sense of
responsibility even in the ego.
Derivation of Visnu
Incidental names cannot be enumerated.
68. (i. e.) because he goes home (astam) at eventide causing beings to
sleep a, (his name) Vrsakapi may be (derived) from this; for in the three
formulas beginning 'the waste' (dhanva: Rg-veda x. 86. 20-22) in the hymn
to Vrsakapi b, he appears to be bidden c thus (iti) by Indra.
- mantresu hm`rb, mantre ttai f, mantre ha k. - trisu hrfk, nrsu b, tribu .
- dhanveti m 'rbr", dhanveri fk, dhatveti hdr. - prayukto hdm', pratyukto
fkr', pratyukto b. - varisakape hm 'rfb, kr
2. It would be best (as in hd) to make sloka 68 end after varisakape, as I
have been obliged to do in the above translation, owing to the sense
running on.
b The irregular C (C) In This is meant to be an explanation of rasmibhih
kampayann eti. formation varisakapa for varsakapa seems to be due to the
exigency of metre. the three stanzas (x. 86. 20-22) Vrsakapi is addressed
and called upon to go home (astam chi) by the path which procures sleep
(svapnanamsana: in Nirukta xii. 28, however, explained as that which
destroys dreams: svapnan nasayati).
69. Visnua may be from (the root) vis (visnati) or vis (visati), (or) from
vevis (vevesti), expressing pervasion b: (he) is (thus) explained as the
Sun who is everything and is contained in everything.
visnater hdm'r, dhisnater b, ter f, tair k. - vevester h, devester, vester
m', viya- stor bf, vipastor k: the reading of bk looks like a corruption of
vyanoter (the third etymology in Nirukta xii. 18), which may thus have been
the original reading of the Brhaddevata.-°karmanah hdm' 1, karmanah f,
karmana bk. - suryah hm' bk, su f, vatah 1 . - yah hdm3, k, :r, bf.-
The third line of 67 (f) and 68, 69 omitted in r1rt. b a The etymology of
Visnu is added here at the end of the list of the names of Surya, as it was
not given in 64. Cp. Nirukta xii. 18: atha yad visito bhavati tad visnur
bhavati; visnur visater va vyasnoter va.
The above three explanations are probably meant to correspond to these:
visnati visitah, visati=visati, vevesti=vyasnoti. * Cp. ii. 158. s 70. The
five, the twenty-six, and the seven names of Agni, Indra, and Surya a
(respectively), have (thus) been duly stated in succession. Cp. above, ii.
22. 71.
But of the incidental names a, accompanied by the abovementioned b nominal
characteristics (nama-laksanaih), a separate enumeration does not exist.
namnam tu bfkx, namnam ca hdm'. - prthatkena hdr, prthaktena bfk - The end
of the varga is here marked by 98 in hdm1bfk.-This Sloka (71) is numbered
as 3 (=203) in hd, and 8 (208) in m1. * That is, epithets, e. g. vrtrahan,
which accompany any of the regular names, e. g. Indra, mentioned above,
cannot be enumerated; cp. Nirukta vii. 13: abhidhanaih samyujya havis
codayatindraya vrtraghna indraya vrtratura indrayamhomuca iti; tany apy eke
samamananti, bhuyamsi tu samamnanat. Cp. below, ii. 93. i. 86-88.
Meaning of the Sanskrit Word: indraya
mahā-indrāya—unto King Indra SB 6.7.39, SB 6.12.2
mahā-indrāya—upon the King of heaven, Indra SB 4.19.33
mahā-indrāya—Indra, the King of heaven SB 8.23.19
ndriya, (nt.) (Vedic indriya adj. only in meaning “belonging to Indra”; nt.
strength, might (cp. inda), but in specific pāli sense “belonging to the
ruler”, i.e. governing, ruling nt. governing, ruling or controlling
principle) A. On term: Indriya is one of the most comprehensive & important
categories of Buddhist psychological philosophy & ethics, meaning
“controlling principle, directive force, élan, du/namis”, in the foll.
applications: (a) with reference to sense-perceptibility “faculty,
function”, often wrongly interpreted as “organ”; (b) w. ref. to objective
aspects of form and matter “kind, characteristic, determinating principle,
sign, mark” (cp. woman-hood, hood = Goth. haidus “kind, form”); (c) w. ref.
to moods of sensation and (d) to moral powers or motives controlling
action, “principle, controlling” force; (e) w. ref. to cognition & insight
“category”. ‹-› Definitions of indriya among others at DhsA.
इन्द्रिय n. (-यं)
1. An organ of sense divided into three classes, Jananendri-
yas, Karmendriyas, and Antarindriyas, or organs of percep-
tion and action, and the internal organs
the first are the eye, ear,
nose, tongue, and skin
the second, the organ of speech or larynx,
hand, foot, anus, and parts of generation
the last are, Manas
the mind or organ of thought
Buddhi the organ of apprehension
Ahankara the organ of selfishness
and Chitta the heart or organ
of feeling.
2. Semen virile.
mfn. (-यः-या-यं) Done, seen, given, &c.
by INDRA.
E. इन्द्र the soul or self, and इयच् affix, deriv. irr . what is
with difficulty restrained by the soul, or इन्द्र the deity, and घ aff.
Over a quarter of the 1,028 hymns of the Rigveda mention Indra,
making him the most referred to deity. These hymns present a complex
picture of Indra, but some aspects of Indra are often repeated. Of these,
the most common theme is where he as the god with thunderbolt kills the
evil serpent Vritra that held back rains, and thus released rains and land
nourishing rivers. For example, the Rigvedic hymn 1.32 dedicated to Indra
reads:
इन्द्रस्य नु वीर्याणि प्र वोचं यानि चकार प्रथमानि वज्री ।
अहन्नहिमन्वपस्ततर्द प्र वक्षणा अभिनत्पर्वतानाम् ॥१।।
अहन्नहिं पर्वते शिश्रियाणं त्वष्टास्मै वज्रं स्वर्यं ततक्ष ।
वाश्रा इव धेनवः स्यन्दमाना अञ्जः समुद्रमव जग्मुरापः ॥२।। —Rigveda,
1.32.1–2[59]
Rigveda 2.1.3 Jamison 2014[74]
You, Agni, as bull of beings, are Indra; you, wide-going, worthy of homage,
are Viṣṇu. You, o lord of the sacred formulation, finder of wealth, are the
Brahman [Formulator]; you, o Apportioned, are accompanied by Plenitude.
Parentage of Indra is inconsistent in Vedic texts, and in fact Rigveda
4.17.12 states that Indra himself may not even know that much about his
mother and father. Some verses of Vedas suggest that his mother was a
grishti (a cow), while other verses name her Nishtigri. The medieval
commentator Sayana identified her with Aditi, the goddess who is his mother
in later Hinduism. The Atharvaveda states Indra's mother is Ekashtaka,
daughter of Prajapati. Some verses of Vedic texts state that Indra's father
is Tvaṣṭar or sometimes the couple Dyaus and Prithvi are mentioned as his
parents.(pp39, 582) According to a legend found in it[where?], before Indra
is born, his mother attempts to persuade him to not take an unnatural exit
from her womb. Immediately after birth, Indra steals soma from his father,
and Indra's mother offers the drink to him. After Indra's birth, Indra's
mother reassures Indra that he will prevail in his rivalry with his father,
Tvaṣṭar. Both the unnatural exit from the womb and rivalry with the father
are universal attributes of heroes. In the Rigveda, Indra's wife is
Indrani, alias Shachi, and she is described to be extremely proud about her
status. Rigveda 4.18.8 says after his birth Indra got swallowed by a demon
Kushava.
Indra is also found in many other myths that are poorly understood. In one,
Indra crushes the cart of Ushas (Dawn), and she runs away. In another Indra
beats Surya in a chariot race by tearing off the wheel of his chariot. This
is connected to a myth where Indra and his sidekick Kutsa ride the same
chariot drawn by the horses of the wind to the house of Uśanā Kāvya to
receive aid before killing Śuṣṇa, the enemy of Kutsa. In one myth Indra (in
some versions[which?] helped by Viṣṇu) shoots a boar named Emuṣa in order
to obtain special rice porridge hidden inside or behind a mountain. Another
myth has Indra kill Namuci by beheading him. In later versions of that myth
Indra does this through trickery involving the foam of water. Other beings
slain by Indra include Śambara, Pipru, Varcin, Dhuni and Cumuri, and others.
Indra's chariot is pulled by fallow bay horses described as hárī. They
bring Indra to and from the sacrifice, and are even offered their own
roasted grains
तदस्य प्रियमभि पाथो अश्यां नरो यत्र देवयवो मदन्ति । उरुक्रमस्य स हि
बन्धुरित्था विष्णोः पदे परमे मध्व उत्सः ॥५॥ ऋग्वेद १-१५४-५
—RV. 1.154.5[67]
5. Might I reach that dear cattle-pen of his, where men seeking the gods
find elation, for exactly that is the bond to the wide-striding one: the
wellspring of honey in the highest step of Viṣṇu.
आहं पितॄन्सुविदत्राँ अवित्सि नपातं च विक्रमणं च विष्णोः ।
बर्हिषदो ये स्वधया सुतस्य भजन्त पित्वस्त इहागमिष्ठाः ॥३॥ ऋग्वेद १०-१५-३
—RV 10.15.13[67]
3. I have found here the forefathers good to find and the grandson and the
wide stride of Viṣṇu.
Those who, sitting on the ritual grass, share in the pressed soma and the
food at (the cry of) "svadhā", they are the most welcome arrivals here.
HENCE SA INDRAYA IS Sa Indriya is SENDRAYA ; INDRA IS LATER VISHNU
HENCE SENDRAYA PERUMAL.
K RAJARAM IRS 91125
On Sun, 9 Nov 2025 at 12:09, 'gopala krishnan' via Thatha_Patty <
[email protected]> wrote:
> *THE SENDRAYA PERUMAL TEMPLE ,NEAR VATALAGUNDU BUSTAND - DINDIGUL
> DISTRICT, TAMILNADU*
>
> Introduction
>
> The Sendraya Perumal temple is an ancient hill temple dedicated to Lord
> Vishnu, *featuring a unique deity with a twisted moustache* and praying
> hands. It is located near the Vatlagundu bus stand and is believed to be
> about 1,000 years old.
>
> The temple has approximately 500 steps to climb and now *a rough steep
> vehicle path* is available. The temple is known for its unique
> features, including a mandapam called "Chitra Ratha Mandapam" and the *belief
> is that the deity provides boons for children, peace, prosperity, and a
> healthy life. *
>
> *My note- Dindugal is famous for it’s superior quality Locks manufacturing
> in Tamiladu. For reaching Kodaikanal the main base station is Vatalagundu. **I
> was the first junior Engineer at Kodaikkanal and worked there for 2 years.*
>
> Temple details
>
> Deity: Lord Vishnu depicted in a unique form with a twisted moustache and
> hands in a praying gesture.
>
> Location: A hill temple on the outskirts of Dindigul, a few kilometers
> from the Vatlagundu bus stand.
>
> Age: Approximately 1,000 years old.
>
> Structure: Requires climbing about 500 steps to reach the top.
>
> Features 48 pillars, which are believed to represent a Mandala duration
> (48 days).
>
> Includes a mandapam called "Chitra Ratha Mandapam," where the deity is
> said to have drunk milk.
>
> *Worship: Devotees believe the temple grants boons for child birth, peace,
> prosperity, and a healthy life.*
>
> Unique feature: A belief exists that the Chitra Rath Mandapam acknowledges
> prayers, as devotees' hands placed on its corners are said to move closer
> together.
>
> Deity's form: A unique aspect of this temple is the presiding deity,
> *Chendraya
> Perumal, is with folded hands, and* *without a discus or conch.*
>
> Accessibility: The temple is situated on a small hill and can be reached
> by climbing around 400 to 500 steps, or by a vehicle road.
>
> Legend
>
> The temple was built after the deity appeared as a boy to a Krishna
> devotee named Chennama Naicker, who belonged to the Krishnadevaraya
> dynasty. He saw the boy *drinking milk from a cow that had not yet
> delivered a calf*. The deity then told Naicker that he wished to stay on
> the hill.
>
> Legend -detail
>
> About 1000 years ago, Adi Chennama Nayak, who was grazing cows in this
> area, went missing one day and searched for one of his cows. When he went
> to the top of the mountain in search of the cow, he found the cow milking a
> boy. While he was wondering how the boy came to the mountain, Lord
> Perumal appeared before him and said that if a temple was built on this
> mountain and worshipped, the people of this area and those who come and
> worship here would get what they wanted, and all the blessings that their
> family would give to the devotees in this temple would be fulfilled. Since
> then, the descendants of Adi Chennama Nayak have built this temple and have
> been performing pujas and special worships.
>
> According to another legend there is another sub-story regarding how
> Krishna came as a small lad here. The Krishna idol kept in Bodinayakanur
> palace somehow came to a poor lady in one of the nearby villages. She did
> not know the significance of the idol and kept it in a pot along with
> castor seeds. When the castor purchasers came there, she gave the pot to
> them. *When the traders were carrying the pot, the Lord came out of the
> idol as a small boy and ran away to the mountain. *
>
> History
>
> While the exact origins of the temple are not widely documented, it has
> long been a spiritual centre for the local community. The temple is in
> existence for more than 1000 years.
>
> Architecture
>
> The temple is an important spiritual centre for devotees in the region and
> is known for its traditional Dravidian architecture. The temple complex
> features intricately carved pillars and a sanctum sanctorum where the deity
> is enshrined. The temple has several notable features, including a flag
> post with sculptures depicting its history and a special mandap where the
> Lord is said to have drunk milk.
>
> It is a site of pilgrimage, especially during festivals when devotees
> gather to offer prayers and participate in rituals. This style is
> characteristic of South Indian temple construction, emphasizing both
> spiritual and artistic grandeur.
>
> Deities
>
> As the Lord is in the child phase, He is alone in the main shrine. Only
> the Utsavar appears with Rukmani and Satyabhama.
>
> How the Perumal is having moustache
>
> The question arises regarding the child with moustache and beard. For
> that, there is another story. When Brahma committed an offence, Shiva
> removed one of His heads and this head stuck to Shiva’s hand and He could
> not get it dislodged. With the head in His hand, Shiva went to Indralokam*.
> Vishnu followed him in the guise of a joker with moustache and beard in a
> peculiar dress.* He started dancing there and when this funny dance
> started, everyone including Brahma’s head started laughing. The Head
> then fell from Shiva’s hand. *That avatar of Vishnu is believed to be
> present here and hence the moustache and beard*. As the dance in this
> peculiar attire took place in the Deva Sabha, it is called Devarattam.
>
> Deva prasna
>
> In the recent past, after performing the traditional Prasnam, it was
> decided to decorate the Lord in the same way Balaji is decorated in
> Tirupati. Similarly, on the outer kavacham, Lakshmi’s image is embossed
> on the chest.
>
> Poojas
>
> As per tradition, after construction of *temple Nayak’s eldest son got
> the right of performing poojas in this temple.*
>
> Google search- The temple follows the Sri Pancharatha Agama tradition,
> and typically, the priests (known as Bhattars or Ayyans) in these temples
> are from the Brahmin class now.
>
> Etymology
>
> As the local people believed that this Lord goes ( Sendru in Tamil ) to
> the devotees to take care of them, He is called Sendru Raya Perumal which
> became Senraya or Chendraya Perumal.
>
> Poojas and Temple timings
>
> The temple's timings can vary, and it is best to confirm before visiting.
> Weekdays: The temple is generally open from 8:00 a.m. to 7:00 p.m.
>
> Saturdays: The hours are often extended on Saturdays, which is a
> particularly significant day for worship. It may be open from 5:00 a.m. to
> 9:00 p.m.
>
> Purattasi month: During the Tamil month of Purattasi (September-October),
> the temple sees large crowds, especially on Saturdays. Special pujas are
> held during this time.
>
> Festivals
>
> Every alternate year, the annual festival is held on the Tamil New year
> Day. On the last Friday of Panguni ( April), *Perumal comes down to the
> foothills and remain there for 3 days during which time, Devarattam is
> performed. *
>
> It is believed that when it is performed before the Lord, He also dances!
>
>
> On Saturday, the marriage with Rukmani and Sathyabhama is performed. The
> village people come with all the paraphernalia and invite the Lord to visit
> their homes. The Lord is taken around the village.
>
> On the last day, girls play with turmeric water, sprinkling it on the Lord
> ( similar to the Gopikas in Brindavan ).
>
> When the festivities over, the Lord is kept in a simple hut and all the
> ornaments would be removed and He would be adorned only with a saffron
> cloth to denote, that at the end, everything is to be left behind in this
> world. He goes back to the hill shrine in this dress.
>
> *Similarly, Krishna Jayanthi ( Janmashtami* ) is also performed in a big
> way. On that day, at mid night, Krishnar would be put in a cradle and a
> drop of honey would be applied on his tongue. Like the traditional
> deliveries when the mothers are given the concoction of Garlic, Palm
> jaggeery and Hing, here this mixture is kept in the shrine as an offering.
> As we do at home on Janmashtami, here they also offer Murukku, Seedai,
> Adirasam etc. to the Lord as prasadam. Young girls play a game called
> Kitti Pandu .
>
> *Another important function is the three day yagna during Onam festival*.
> On the last day, the garland worn by Goddess Andal in Srivilliputhur is
> brought here and put on the Murthy. The similarity between Srirangam and
> this temple in this issue, is noticeable.
>
> The main mandapam is having 48 pillars indicating one Mandalam, the
> normal period for any vratha. There is a small Dhyana Mandapam in the
> place where the Lord first appeared and it is with 8 pillars to represent
> the Ashtaksha Mantra ( Om Namo Narayana ). People without issues, come
> here and pray for children.
>
> Specialty
>
> The uniqueness of this temple is that the Lord appears with moustache and
> beard and hence this temple is popularly known as Meesaiperumal temple. He
> does hold even the conch and the disc and appears with folded hands which
> is not seen in any other temple.
>
> Devotees
>
> The temple is worshipped mainly by people belonging to the Kambalathu
> Nayak caste. The priests who perform the puja also perform fortune telling.
> Devotees worship here for prosperity, high farm yields, weddings, and child
> boons.
>
> Cultural Importance:
>
> The temple serves as a hub for various religious festivals and community
> gatherings. During major festivals, the temple sees large crowds of
> devotees who come to offer prayers, participate in rituals, and celebrate
> together.
>
> Location
>
> The temple's location near the Old Batlagundu Bus Stand makes it easily
> accessible for visitors.
>
> Address
>
> Sendraya Perumal temple, Near Old Batlagundu Bus Stand Batlagundu,
> Dindigul District, Pin 624202, Tamilnadu- India
>
> Trustees and administration
>
> The heirs of Chennama Nayangara are traditionally appointed as trustees of
> this temple, which is under the control of the Tamil Nadu Government Hindu
> Religious Endowments Department.
>
> How to reach the temple
>
> This place is around 38 Kms from Dindigul. After reaching Batlagundu,
> one has to take bus or auto for 3 kms to reach this place. Bus services are
> very limited and hence engaging an auto is advised. The temple is on top
> of a hill which could be reached by climbing the nearly 500 steps or
> through the rough road constructed. Experienced drivers can ride the
> vehicle through the rough steep road constructed.
>
> *Compiled and posted by R.Gopalakrishnan on 09-11-2025*
>
>
>
>
>
>
>
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