Amrutesvara Temple, Amruthapura

Amrutesvara Temple, Amruthapura

The temple is a built according to Hoysala architecture with a wide open mantapa (hall). The temple has a original outer wall with enique equally spaced circular carvings. The temple has one vimana (shrine and tower) and therefore is a ekakuta design, and has a closed mantapa (hall) that connects the sanctum to the large open mantapa.

It is medium-sized Hoysala temple with certain vastu features similar to the Veera Narayana Temple, Belavadi in mandapa structure and size. The open mandapa has twenty nine bays, and the closed mantapa has nine bays with a side porch that leads to a separate shrine on the south side. The shrine is square in shape has the original superstructure (shikhara) which is adorned with sculptures of Kirtimukhas (demon faces), miniature decorative towers (aedicule). Below the superstructure, the usually seen panel of Hindu deities is absent. The base of the wall has five mouldings which according to art critic Foekema is an "older Hoysala style". The Sukanasi, the tower on top of the vestibule that connects the sanctum to the closed mantapa (the Sukanasi appears like the nose of the superstructure), has the original Hoysala emblem of "Sala" fighting the lion.

The rows of shining lathe turned pillars that support the ceiling of the mantapa is a Hoysala-Chalukya decorative idiom. The mantapa has many deeply domed inner ceiling structures adorned with floral designs. The outer parapet wall of the open mantapa has a total of hundred and forty panel sculptures with depictions from the Hindu epics. Unlike many Hoysala temples where the panels are small and carvings in miniature, these panels are comparatively larger. The Ramayana is sculpted on the south side wall on seventy panels, with the story proceeding quite unusually, in anti-clockwise direction. On the north side wall, all depictions are clockwise, a norm in Hoysala architectural articulation. Twenty five panels depict the life of the Hindu god Krishna and the remaining forty five panels depict scenes from the epic Mahabharata.

Ruvari Mallitamma, the well known sculptor and architect is known to have started his career here working on the domed ceilings in the main mantapa.[9] The large stone inscription near the porch contains poems composed by medieval Kannada poet Janna who had the hororific Kavichakravarti (lit, "emperor amobg poets")

Uthiramerur Sri Sundara Varadhar

Uthiramerur Sri Sundara Varadhar

Uthiramerur village is located about 85 kms from Chennai off the GST Road. This is an ancient village well known for its temples, architecture, sculptures and stone inscriptions.

The main temple here is for Sri Sundara Varadaraja Perumal which is said to be built in 750 AD during Pallava rule. A king called Nandivarma Pallavan has donated this whole town to 1200 vedic scholars who settled down here. Those days this place was called as Uthiramerur Chaturvedhimangalam.

Later it has been renovated by Rajendra Chola in 1013 AD and again renovated by Krishnadevaraya in 1520 AD.

Lord Vishnu is generally seen in either of the 3 forms, Ninraan (நின்றான் - Perumal in standing posture), Irundhaan (இருந்தான் - Perumal in sitting posture) or Kidandhaan (கிடந்தான் - Perumal in reclining posture like Ranganathar)

This is one of the few temples where you can have dharshan of Perumal in all his 3 forms.

The sanctum is built in such a way that all 3 forms of Lord Vishnu are set one above the other as 3 levels or floors.

The presiding deity is Sri Sundara Varadaraja Perumal here in standing posture along with Sri Devi and Bhoodevi in the first level.

There is a staircase on which one can climb with much ease to go to the next floor, just above the main sanctum. In this next level Sri Vaikunda Varadhar is seen in the sitting posture.

While climbing up to the next level there is Sri Parthasarathy preaching Gita to Arjuna on the outer wall facing south. Lord Narasimha is present on the outer wall facing west and Sri Varaha Perumal with Lakshmi facing North. Here Varahar is in sitting posture with Sri Lakshmi sitting on his lap looking at Varahar's face in a praying gesture.

There is also Sri Dhakshinamurthy on the tomb facing south which is unusual in Vaishnavite temples.

In the third (upper most) level the Lord is in reclining posture on Aadhiseshan as Sri Ranganathar. Lord Brahma is seen on a Lotus emerging from Ranganathar’s navel. Lord Shiva is seen near the feet of the deity with the Deer and Mazhu (a weapon) on his hands.

Lord Ranganatha is seen blessing Markandeya Rishi with his right hand. Bhoodevi is in a praying gesture standing opposite Markandeya.

Other than these three, there are other deities called Achudha Varadhar, Aniruddha Varadhar and Kalyana Varadhar in the 3 sides of the prakaaram.

It is said that Pandavas during their Agnanavaasam where they hid themselves and roamed around in forests have visited here and worshipped Lord here. It is said that Sundara Varadhar was worshipped by Yudhishtira, Vaikunda Varadhar by Bheema, Achudha Varadhar by Arjuna, Aniruddha Varadhar by Nakula and Kalyana Varadhar by Sahadeva.

All the above 5 Gods are the principal deities here, though Sundara Varadhar remain the main deity.

It is also said that Pandavas lost their power and wisdom and after worshipping here, they gained all their power back.

This is one of and most ancient and wonderful temples filled with architectural brilliance with great sculptures all around.

Uthiramerur is also known as the birth place of democracy. The stone inscriptions in this town explains how constitutions were laid for democratic administration and also about electoral systems etc., People here have followed the election system called “Kudavolai” system for electing their favorite leaders in the local elections and the rules for nominating in elections and the voting systems which is the fore runner for today’s electoral systems.

Aazhwaars like Thirumazhisai Aazhwaar, Thirumangai Aazhwaar, Poigai Aazhwaar & Peyazhwaar have composed hymns on this temple.

Uthiramerur is well connected by road with buses plying from Chennai and Kanchipuram.

A must visit place for the lovers of temples, culture and heritage.

Pancha Bhoota Stalam

Pancha Bhoota Stalam

Pancha Bhoota Stalam refers to the five Shiva temples,dedicated to Shiva, one of the most powerful Vedic god among the thirimurthis and also merciful among them, each representing the manifestation of the five prime elements of nature- land, water, air, sky, fire. Pancha indicates Five, Bhoota means elements and Stala means place. All these temples are located in South India with four of these temples in Tamil Nadu and one in present-day Andhra Pradesh. The five elements are believed to be enshrined in the five lingams and each of the lingams representing Shiva in the temple have five distinct names based on the elements they represent.

According to Vedas life and the various species originated by the combination of planetary globes and the five manifestations of nature namely air, water, fire, land and sky. Bhoota in Sanskrit means compound and maha bhoota indicates a big compound. According to Ayurveda, an ancient Indian medical system, the equilibrium of the body with the pancha bhoota is governed by the principles of tridoshas -kaph(phlegm), pitta(bile), vayu(gas), dhātu and malas(waste products). Rabindranath Tagore, a nobel lauerate for literature, in his poem, Pancha bhoota, has explained the emotional faculty of the human mind is keenly sensitive to all objects of light, colour, sound, effect of speed, sun, moon and stars.

In Tiruvannamalai temple, Shiva is said to have manifested himself in the form of massive column of fire, whose crown and feet could not be found by the Hindu God of creation, Brahma and Hindu God of preservation (or maintainer) Vishnu. A celebration of this manifestation is seen even today in the age old traditions observed during the festivals of Sivarathri and Karthigai Deepam. Agni Lingam explains the mythics of life - duty, virtue, self-sacrifice and finally liberation by and through ascetic life -duty, virtue, self-sacrifice and finally liberation by and through ascetic life at the end of Agni kalpa. In Thiruvanaikaval temple, Shiva represents water element where the appu lingam is submerged in water and a perennial sub terrain spring gushes around the lingam. In Chidambaram, empty space is worshiped as Shiva (akasha lingam) to signify God is beyond human comprehension. It is unusual where there is no physical stone lingam present, unlike other temples of Shiva.

— with Nyanassankar Thangavelu.

Saraswati Temple, Kuthanur Tiruvarur District

Saraswati Temple, Kuthanur Tiruvarur District

Saraswati is the goddess of learning and spouse of the Brahma, the Creator as per the Hindus. But, there are very few temples can be seen all over India, which is dedicated to this deity. Kuthanur is a small village the Tiruvarur district of Tamil Nadu, where an important temple dedicated to Saraswati can be seen. Kuthanur is situated on the banks of the Arasilar River, a branch of the Kaveri.

One can see a very charming deity of goddess in a seated yogic posture (padmasana) on a lotus in principal sanctum of this small Saraswati temple. She is seen having four arms. She holds the rosary (japamala) in her upper hands and the water-pot (kamandala), while one of her two lower hands is in the chinmudra (indicative of knowledge) and the other holds a palm-leaf manuscript. The processional image (utsava-murti) is in metal and is very much like the stone idol.

According to a story associated with this place, Ottakuttar, a famous Tamil poet who lived in the Chola times of the 12th century A.D. and a contemporary of Kamban, was associated with Kuthanur, where he performed penance to this deity. It is said that once he had a vision (darshan) of goddess Saraswati at this place and consequently became a great poet earning fame and name. It is said that this village was known as Kuthanur after the name of Ottakuttar. This Saraswati temple is said to be constructed by this poet. A statue of Ottakuttar can be seen at the entrance of this shrine in honour of his association of this place.

Every year, thousands of devotees visit this temple specifically on Saraswati Puja and Vijayadashami festivals to seek the blessings of this deity of Knowledge, who is believed to cure speech defects. Everyone places notebooks and pens in front of the deity as per the Hindu custom and then use them. Some people also offer white saris and lotus flowers to the goddess Saraswati. The Maha Kumbabhishekam of this Saraswati temple was performed after a long time in 2003.

Prasat Phnom Rung

Prasat Phnom Rung

By Saj Sadanand

Khao Phnom Rung is an extinct volcano which has been dormant for 900,000 years. Situated in Buriram Province in the Isan region of Thailand. .When the sanctuary was built on the top of Khao Phnom Rung, slight alterations were made of the crater, and it was turned into a huge reservoir with sufficient water supply for consumption. Phnom Rung has been the original name of the mountain itself and the sanctuary on top of it since at least 989 or the 11th century A.D. The word appeared in 4 Khmer alphabet inscriptions written in the Khmer language discovered at Prasat Phnom Rung. The word "Phnom Rung" derived from a Khmer word "Vnam Rung" which means a large mountain, the same meaning as the words "s-Thuadri" and "S-Thula Saila" in other Khmer alphabet inscriptions written in the Sanskrit language. Prasat Phnom Rung is a sanctuary dedicated to the pasupata sect of Saivaite Hinduism, which believed in the God Siva. The construction of Prasat Phnom Rung on the top of the mountain was, therefore, compared to that of the God Siva's residence, which is belived to be situated on the top of mount Kailasa. The buildings within the complex of Prasat Phnom Rung can be divided by chronological order into 4 periods. The most ancient are the two brick towers of Koh Kare style built around the 10th century A.D. The second period is attested by Prasat Noi, which was built around the 11th century A.D. in Baphuon style. The third period is when most of the structures within the complex were constructed including the main tower around the 12th century A.D. in the Angkor Wat style. The last period is apparent from the two late-rite libraries or Bannalai built between the 12th-13th centuries A.D. in the Bayon style.

Prang Noi

Prang Noi

Prang Noi was built by Hindus in the late of 10th century A.D. In the first half of Baphuon style. The entrance of the Prang is only in the eastern. The top of the Prang is probably non-finished. The bas-relief on the eastern pediment if this Prang depicts the scene of Krishna lifting the Govardhana mountain the eight incarnation of the Lord Vasudeva

Karaneeswarar Temple, Mylapore

Karaneeswarar Temple, Mylapore

The Karaneeswarar Temple is a 12th-century Hindu temple in the neighbourhood of Mylapore in Chennai, India. The temple is dedicated to Shiva. The main deity is a Shivalinga. There are also shrines to Sarvamangala Vinayaka, Dandapani, Durga, Lakshmi and Saraswathi.

History and legend

This temple is the abode of Lord Sri Karaneeswara and Mother Porkodi Amman.[1] The temple is located at Bazaar road in the middle stretch of the popular Kutcheri road in Mylapore. It is about half a kilometre from the famous Kapaleeswarar temple. From Sanskrit language, Karana means "cause". Karana + Iswara (Lord) = Karaneeswara, "the Lord who is the cause". The general belief is – He is the primordial cause of this universe which is His very form. He is also the Lord who can teach us the causality behind all events.

Lord Karaneeswara is more than happy to grant material boons as well. The worship of Sri Karaneeswara and Mother Porkodi blesses one with a happy family life; there will be much amicability amongst all members of the family. Mix coconut oil, sesame oil (gingelly) and castor oil in equal parts and use this mixture to light oil lamps in multiples of six (6, 12, 18, 24 and so on) in this temple. Pradakshinam (circling the temple) is also very important here. The temple is worth visiting for its calm environment.

Another legend goes like this :–

Karaneeswara temple is one of the Sapta Sthana Shiva temples in Mylapore (one of the seven sacred Shiva temples in Mylapore). As per the legend, there used to be a young Brahmin in Mylapore who used to perform poojas to Shiv Linga. Through his penance, the young Brahmin found out that Lord Shiva was the cause of creation, protection and destruction of this universe. Thereafter, the Shiv Linga (the main deity of this temple) was called as Karaneeswara. (Karaneeswara means one who has causes). Even though there is no solid proof, it is widely believed that this temple might belong to the 12th century AD.

The main deities of the temples are Karaneeswara (Shiva) and his consort Porkodi Amman. Both the deities are found in two separate shrines. The temple has a small tower and as per the tradition followed in all old South Indian temples, this temple also has bali peeth, flag staff and Nandi idol facing the main shrine. The entrance of the main shrine has the idols of Ganesha and Dhandayudhapani (Subramanya).

The following shrines are also found in this temple:

• Natraj with Sivakami
• Hanuman
• Bhairav
• Arunachaleswarar in the form of big Linga with Unnamulai
• Subramanya-Valli-Devasena
• Ganesha with his consorts Siddhi and Buddhi
• Saneeswarar
• Navagraha

The following deities are additionally found in this temple:

• Ganesha
• Nalvar – the four great devotees of Shiva
• Sekkilar
• Surya
• 3–4 Shiv Lingas under the tree

The belief is that a visit to this temple would cure you from all your diseases.