Madampakkam Dhenupureeswarar Temple

We all know about the Big Temple of Thanjavur built by the most popular Rajaraja Chola. But, not many of us might know about the temple in Chennai built by Rajaraja's father, Sundara Chola. Join me in exploring this fantastic site called Dhenupureeswarar Temple, located at Madampakkam, a southern suburb of Chennai.

Introduction

Madampakkam is situated at a distance of 8 km from Tambaram, the southern suburb of Chennai city. A magnificent temple of Lord Shiva (called Dhenupureeswarar) is located at the center of the village. The ancient temple, built during the Chola period, has architectural contributions from the Pandyas and the Vijayanagara Kings too.

Legend

There is an interesting legend about this site. As you might know already, it is not always possible to find the source of such legends or traditional beliefs.

The saint named Kapila was a devotee of Lord Shiva. He regularly performed pooja (homage/prayer) to his favorite deity. Once, dissuaded by some thought, he performed the pooja by holding Shiva Linga's icon in his left arm. It was considered a sin. When the sage worried about this sin, Shiva came forward for his rescue. He blessed Kapila to become a cow and advised the latter to perform pooja regularly. 

Accordingly, the sage, born as a cow in Madampakkam village, released milk on a small stone every day. Once its master noticed this and hit the cow at its udder. The cow could not bear the pain and it tapped its leg on the stone. Immediately, the stone started bleeding.
The frightened villagers dug the ground and discovered that the buried stone was not an ordinary stone but a small Shiva Linga. They informed their King about this, who subsequently built a temple for that Shiva Linga. Also, the sage who was in the form of the cow achieved moksha (salvation).

As the cow (called Dhenu in Sanskrit) worshiped Shiva, he is named Dhenupureeswara.
Another legend records that Indra, the King of Devas, worshiped Dhenupureeswarar, to get rid of his curse from the sage Agastya. There is also a legend that claims that King Bhageeratha worshiped Shiva Linga in this site. 

History

Who built this temple? It is believed that Parantaka Chola II, who was popularly known as Sundara Chola, father of the Great Rajaraja Chola, originally built the temple. Another theory is that Aniruddha Brahmaraya, the minister of Sundara Chola, built this temple. 
Do we have evidence? Can this temple be considered as the early Chola architecture? Let us see.

The oldest inscription found within the current structure belongs to Kulotunga Chola III (1188 CE). Then, on what basis it is believed that Sundara Chola or Aniruddha Brahmaraya built this temple? A modern-day inscription from the HR&CE (Hindu Religious and Charitable Endowments) claims that either of them might have constructed the shrine. Even a few historians have connected the origin of the temple with both of them. What made them believe so?

Probably, an inscription from Tiruvidanthai Adi Varaha temple is the base for all such theories and claims. The inscription (A.R. No. 262 of 1910) found on the sanctum's south wall records an agreement by Madampakkam Sabha. As per that inscription, Madampakkam was also known as Anidira Mangalam, and it was located in Nedungunra Nadu, a sub-division of Puliyur Kottam. It was inscribed during the third year of the rule of  Rajakesarivarman.
Who was Rajakerivarman? That is the million-dollar question. Rajakeraivarman and Parakeraivarman were the titles used by the Chola Kings alternatively. So, which Rajakesari was referred to here - Aditya I, Gandaraditya Chola, Sundara Chola or Rajaraja Chola? There is no consensus among historians. 

Whoever the King was, the stone inscription's period is 10th century CE, and it calls Madampakkam as Anidira Mangalam. This appears to be the only base for claiming that the village was gifted to Aniruddha Brahmaraya, and he subsequently constructed the temple. 
Besides, a damaged slab discovered in the backyard of a temple priest in the village reveals that the temple existed in the 10th century CE. Two inscriptions on the slab (A.R. No. 188 and 189 of 1961-62) talk about the grant of land to Umaskandasahitar and Nampirattiyar in the Sittreri Mahadeva temple. The gift was from an officer named Rajakarpaka Pallavarsiyan, who was probably serving under Rajaraja Chola I. 

Another detached inscription dated 11th century CE was discovered in the same year (A.R. No. 190 of 1961-62).

Let us stop discussing the inscriptions that were not found in the temple and start debating the inscriptions found within the current temple complex.

Inscription # 1

Reference - A.R. No. 318 of 1911

Location - South Wall of the sanctum

Period - 1188 CE

King - Kulotunga Chola III

Language - Tamil

The inscription talks about the land gifted to the temple. From this inscription, we understand that Madampakkam was also known as Ulaguiyya Vanda Chola Chaturvedi Mangalam. It also provides some details about the sub-divisions of the regions. Madampakkam was located in Nedunkundra Naadu, a sub-division of Puliyur Kottam alias Kulotunga Chola Valanaadu, which in turn was part of Jayamkonda Chola Mandalam. Also, the presiding deity was referred to as Sittreri Aaludaiya Nayanar.

Inscription # 2

Reference - A.R. No. 323 of 1911

Location - North Wall of the sanctum

Period - 1214 CE

King - Kulotunga Chola III

Language - Tamil

The inscription records the gift of Madurapakkam village to the temple. 

Inscription # 3

Reference - A.R. No. 322 of 1911

Location - West Wall of the sanctum

Period - 1260 CE

King - Jatavarma Sundara Pandya I

Language - Tamil

The inscription records the grant provided in an earlier time, that is, during the rule of Kopperunsingan.

Inscription # 4

Reference - A.R. No. 321 of 1911

Location - South Wall of the sanctum

Period - 1281 CE

King - Rajaraja Chola III

Language - Tamil

The inscription records the donation of two cows to the temple. 

Inscription # 5

Reference - A.R. No. 325 of 1911

Location - North Wall of the prakara around the sanctum

Period - 13th century CE 

King - Jatavarma Sundara Pandya I (debatable)

Language - Tamil

The inscription records the sale of houses to temple servants. 

Inscription # 6

Reference - A.R. No. 191 of 1961-62

Location - East Wall of the prakara around the shrine of Goddess

Period - 13th century CE 

King - Jatavarma Sundara Pandya I 

Language - Tamil

The inscription mentions Veerabhadra icon in the temple. 

Inscription # 7

Reference - A.R. No. 192 of 1961-62

Location - East Wall of the prakara around the shrine of Goddess

Period - 13th century CE 

King - Jatavarma Sundara Pandya I 

Language - Tamil

The inscription talks about the acceptance of cows as the grant. 

Inscription # 8

Reference - A.R. No. 324 of 1911

Location - South Wall of the prakara around the sanctum

Period - 1394 CE

King - Kampanna Udaiyar, Vijayanagara King

Language - Tamil

The inscription records the grant of the entire village to the temple. 

Inscription # 9

Reference - A.R. No. 319 of 1911

Location - South Wall of the sanctum

Period - 1426 CE

King - Kumara Devaraya, Vijayanagara King

Language - Tamil

The inscription talks about rehabilitating few families in Madampakkam.

Inscription # 10

Reference - A.R. No. 193 of 1961-62

Location - East Wall of the prakara around the shrine of Goddess

Period - 15th century CE

King - Mallikarjuna Deva Maharaya, Vijayanagara King

Language - Tamil

The inscription records assignment of certain taxes.

Inscription # 11

Reference - A.R. No. 194 of 1961-62

Location - East Wall of the prakara around the shrine of Goddess

Period - 15th century CE

King - Mallikarjuna Deva Maharaya, Vijayanagara King

Language - Tamil

The inscription records certain grants.

Inscription # 12

Reference - A.R. No. 203 of 1961-62

Location - South Wall of the prakara around the shrine of Goddess

Period - 15th century CE

King - Mallikarjuna Deva Maharaya, Vijayanagara King

Language - Tamil

Inscription # 13

Reference - A.R. No. 204 of 1961-62

Location - North Wall of the Ardha Mandapa of Dhenupureeswara

Period - 15th century CE

King - Mallikarjuna Deva Maharaya, Vijayanagara King

Language - Tamil

Inscription # 14 and #15

Reference - A.R. No. 204 and 205 of 1961-62

Location - North Wall of the Ardha Mandapa of Dhenupureeswara

Period - 15th century CE

King - Mallikarjuna Deva Maharaya, Vijayanagara King

Language - Tamil

Inscription # 16

Reference - A.R. No. 206 of 1961-62

Location - East Wall of the sanctum (inside)

Period - 15th century CE

King - Mallikarjuna Deva Maharaya, Vijayanagara King

Language - Tamil

Inscription # 17

Reference - A.R. No. 195 of 1961-62

Location - East Wall of the prakara around the sanctum (inside)

Period - 16th century CE

King - Veerapratapa Sadasiva Maharaya, Vijayanagara King

Language - Tamil

Inscription # 18

Reference - A.R. No. 196 of 1961-62

Location - East Wall of the prakara around the sanctum (inside)

Period - 16th century CE

King - Veerapratapa Sadasiva Maharaya, Vijayanagara King

Language - Tamil

Inscription # 19

Reference - A.R. No. 197 of 1961-62

Location - South Wall of the prakara around the shrine of Goddess

Period - 16th century CE

King - Veerapratapa Sadasiva Maharaya, Vijayanagara King

Language - Tamil

Inscription # 20

Reference - A.R. No. 198 of 1961-62

Location - East Wall of the prakara around the shrine of Goddess

Period - 16th century CE

King - Veerapratapa Sadasiva Maharaya, Vijayanagara King

Language - Tamil

Inscription # 21, #22, #23 and #24

Reference - A.R. No. 199, 200, 201, 202 of 1961-62

Location - South Wall of the prakara around the shrine of Goddess

Period - 16th century CE

King - Veerapratapa Sadasiva Maharaya, Vijayanagara King

Language - Tamil

Inscription # 25

Reference - A.R. No. 199 of 1961-62

Location - South Wall of the prakara around the shrine of Goddess

Period - 16th century CE

King - Veerapratapa Sadasiva Maharaya, Vijayanagara King

Language - Tamil

 

Inscription # 26

Reference - A.R. No. 320 of 1911

Location - South Wall of the sanctum

Period - 1546 CE

King - Veerapratapa Sadasiva Maharaya, Vijayanagara King

Language - Tamil

The inscription states that the King took every country, indicating his victory in the battles. It is a damaged inscription that is incomplete.

Conclusion

As a 10th century Chola period stone inscription outside the village mentions the village Sabha, it is evident that Madampakkam was part of the Chola empire. As the village was also called Anidira Mangalam, the village was perhaps donated to Aniruddha Brahmaraya, the Chola Minister, who served under Sundara Chola. But, there is no record that he or the Chola King built this temple here. However, there is inscriptional evidence found within the village for the temple's existence in the 10th century CE. Hence, there is no doubt that there was originally a temple built during the Chola period in Madampakkam. However, as there is no record about the builder, we can only make assumptions about the probable builder. It could be Sundara Chola, Aniruddha or even Rajaraja.

If we go by the architecture style and a few Chola period sculptures around the sanctum, the temple cannot be considered an early Chola temple. The earliest inscription calls the village as Ulaguiyya Vanda Chola Chaturvedi Mangalam. Kulotunga Chola III's title was Ulaguiyya Vanda Nayanaar. Hence, it can be considered that the village was named after him. 

The site was named after Kulotunga Chola III. The earliest inscription found inside the temple is from his period. The architectural style of the temple cannot be much older than his period. Hence, we can conclude that the temple was repaired and re-built by Kulotunga Chola III. 

We have inscriptions from the Cholas, Pandyas and Vijayanagara Kings in this temple. The oldest inscription is from Kulotunga Chola III (1188 CE) and the latest inscription is from Veerapratapa Sadasiva Maharaya (1546 CE) (excluding the inscriptions found outside the temple complex). 

The sanctum (moolasthana), Ardha Mandapa and a few pillars in Maha Mandapa belong to the later Chola period (12th century CE).

The shrine of Dehnukambal appears to have been built in the 13th century CE by the Pandyas.

Most of the parts of the temple can be assigned to the 15th or the 16th century Vijayanagara period. The sub-shrines of the first prakara, the fortress walls around the entire temple complex, the unfinished temple tower, Maha mandapas of Dhenupureeswara and Dhenukambal, the sculptures on the pillars on the first prakara, the impressive unique sculptures on the 18 pillars in Mukha Mandapa and Nandi Mandapa are all Vijayanagara's works. 

Although the inscriptions are from different periods, they all call the presiding deity as Sittreri Aaludaiya Nayanar. One inscription calls him Sittreri Mahadeva. None of them use the name Dhenupureeswarar. Hence, right from the Cholas till the Vijayanagaras, the deity was called Sittreri Aaludaiya Nayanar. Since when he was being called Dhenupureeswarar is not known. 
The presiding Goddess is Dhenukambal. This is perhaps a later name given to her to sync with Dhenupureeswara. What was her original name? No inscription talks about her. So, we don't know.

Why was Dhenupureeswara called Sittreri Aaludaiya Nayanar? The word "Sittreri" means "small lake" in the Tamil language. Lord of the land of the small lake - that is the name of the deity if we loosely translate the original word. Madampakkam lake is not a small lake. (For those who want to know about the lake, please read my article at this link.) Did we have a much bigger lake nearby to call this lake a small lake? Else, the large temple tank, always with water to its brim, looked like a small lake? Not sure!

Besides the inscriptions, there is one more piece of evidence. Arunagirinathar, a Tamil poet and saint who lived in the 15th century CE had sung two hymns on Murugan of this temple. It appears that during his time, the temple was probably somewhat similar to what we see today, with many sub-shrines, including that of Murugan.

Temple Layout

The temple spreads over an area of around 4.20 acres. Out of this, the temple tank covers about 2.52 acres. The tank covers more space than the temple structure. 

The temple faces the east direction. It has the unfinished tower done by Vijayanagaras. The tank is located to the south of the temple.

The sanctum of Dhenupureeswara faces the east direction. There is a small Ardha mandapa and a big maha mandapa. There is a circumambulatory (prakara).

The Goddess Dhenukambal is found in a separate south facing the sanctum. There is a separate Ardha mandapa, maha mandapa and also an entrance in the south direction. The sanctum has a small prakara.

There is a wide Mukha mandapa, which is located in front of the Goddess temple. It is a common mandapa for both temples. 

There is a vast and broad outer prakara, which is common for both the sanctums.

Dhenupureeswara

Sanctum

The east-facing sanctum enshrines the presiding deity, Dhenupureeswara, in the form of a Shiva Linga. Shiva Linga is unbelievably tiny in size. It is perhaps the smallest Linga in the Chennai region. A small mandapa-like structure around Linga makes it appear a little bigger. It is said that the icon has a scar, which was caused by the cow, as per tradition. (Please refer to the Legend section in this article.)

Vimana

The base and the superstructure, together called Vimana, of the sanctum, are built in Gajaprshtha architectural style. It is called Thoonganai in Tamil, and it resembles the rear side of a seated elephant.

Koshta Murtis

Nardana Ganapati, Dakshinamurti, Vishnu, Brahma and Durga are Koshta deities. Ganapati is found on the south wall of Ardha Mandapa. Dakshinamurti, Vishnu and Brahma are located respectively on the south, west and north walls of the sanctum. Durga's icon is located on the north wall of Ardha Mandapa. Based on the style, we can date them to the later Chola time.

Mandapas

Ardha mandapa is smaller in size. The bigger Maha Mandapa extends into a wide prakara around the sanctum. Two small stone icons of Dwarapalas stand at the entrance of Maha Mandapa.

A small Nandi icon and a bail peetha are situated in the middle of Maha Mandapa, facing towards Dhenupureeswara. The four tall pillars on either side of Nandi are artistically pleasing and have images of the lions on the top.

Prakara

The south and north sides of prakara have pillars in two rows, six pillars in each row. Some of them are circular pillars, possibly constructed during the Chola or the Pandya period. Other pillars appear to have been replaced during the Vijayanagara period. Most of the pillars have beautiful icons sculpted. 

Lingodbhava, Kala Samhara Murti, Dampatya Dakshinamurti, Rishabaruda, the divine wedding of Meenakshi and Sundareswara, Kapila performing pooja to Shiva Linga, Lakshmi Varaha, Tripurantaka and the cow releasing milk on Shiv Linga are some of the notable sculptures found here.

The outer walls of the prakara appear to have been constructed during the Chola period. The ceiling above the prakara must be a later addition. The walls around the prakara as well as the external walls of the sanctum are full of inscriptions. It is literally a treat for the eyes of heritage lovers.

Sub-shrines

On the southwest corner of the prakara, the sub-shrine of Valanchuli Vinayaka is located. Stylistically, the icon of Ganesha can be dated to the later Chola period. The trunk of Ganesha is turned towards the right side, and hence he is named Valanchuli Vinayaka. The word "valam" means right side in Tamil.

Next to the shrine mentioned above, Maha Ganapati, a later period icon, is found in a sub-shrine.

The next one is the shrine of Karivaradaraja Perumal. A small icon of Vishnu is found in the standing posture. His consorts, Sri Devi and Bhoo Devi, are found on either side. This shrine is located precisely on the backside of Dhenupureeswara. It is unusual to find Vishnu in a separate shrine in the Shiva temple.

On moving further north, there is a shrine for Kapilanathar and Annapoorani. As per the legend, Kapila, in his original form as the sage, worshiped this Shiv Linga, and hence he is named Kapilanatha. On 20th, 21st, and 22nd April every year, the Sun rays directly fall on this Shiv Linga. Hundreds of devotees gather to witness this rare event.

On the northwest corner of the prakara, we have Shiva Subramanya with Valli and Devasena in a shrine. This is at least 500 years old icon, and Arunagirinathar sang hymns on this Murti. The details of those two Tamil hymns are provided at the end of this article.

Nataraja's shrine is found at the west end of north prakara. Besides the big bronze icons of Nataraja and Sivakami, various other bronze icons are also kept here. Two pairs of Uma-Mahesvara, Somaskanda, Sharbeswara, Subramanya-Valli-Devasena and Ganesha are some notable utsava (processional) images.

The small stone images of Bhairava and Surya are located on either side of the temple entrance, and they face the west side.

Dwarapalas

Outside the entrance of Dhenupureeswara's temple, two tall stucco images of Dwarapalas are found. They are around nine to ten feet tall. Although they belong to the later period, they look attractive. Each Dwarapala is accompanied by two attendant girls, which is unusual.

 

Dhenukambal

Dhenukambal is the presiding Goddess. Generally, the Goddess is enshrined in a sub-shrine located in the prakara. Instead, she is enshrined in a separate temple. Unlike other Shiva temples, the Goddess is given almost equal status in this site. 

The image of Dhenukambal is about four feet high. She is found in the standing posture and has four arms.  

The sanctum, Ardha Mandapa and Maha Mandapa are situated on an elevated platform. 

Two stone images of Dwarapalikas are located at the entrance of Ardha Mandapa. Besides, the beautifully sculpted soldiers riding horses are found on the pillars on either side.

Five images of Goddesses namely Kaumari, Chamundi, Vaishnavi, Brahmi and Maheswari are found as the Koshta images. Maheswari has deer in her arms, which is rare. There are a few tiny relief images found on the outer walls of the sanctum. Unfortunately, no one is bothered to notice them. Ganesha, a monkey worshiping Shiva Linga, a soldier fighting a lion and other such images are depicted here. 

There is a separate entrance on the south side to reach this temple directly. 

Navagraha

Navagrahas (nine planets) are situated within the Maha Mandapa of Dhenukambal temple. Budha (Mercury) faces north instead of his usual direction (east), which is considered to be unique.

Near Navagraha, there is a small Bhairava's icon.

Mukha Mandapa

The 18-pillared Mukha Mandapa of Vijayanagara artistry is the major highlight of the temple. Each side of every pillar is studded with many unique sculptures. At the northern end, there is Alankara Mandapa with four pillars. Those pillars, too, have interesting sculptures. Many of the icons sculpted here are rare and cannot be seen anywhere else in Chennai. Unfortunately, most of the visitors ignore them without realizing their uniqueness. 

Out of all the sculptures found here, two sculptures alone are popular among the devotees. One such famous sculpture is Sharbeshwara. Lord Shiva in the form of a half-lion and half-bird holding and attacking Narasimha, the lion-faced incarnation of Vishnu. Every Sunday, hundreds of devotees come to the temple just to visit this sculpture.

Sharbeswara is found on the pillars in many temples. But this temple has few other forms of Shiva attacking various incarnations of Vishnu. In one pillar, Shiva appears as Kurma Samhara Murti (Vishnu as a tortoise (Kurma) being attacked by Shiva). Another pillar depicts Shiva attacking Varaha (Vishnu's incarnation as boar). He is known as Varaha Samhara Murti.

The five-headed Hanuman with ten arms named Pancha Mukha Anjaneya is found on a pillar. If you wonder what is unique about this form of Hanuman, note that all five are monkey-faces. Usually, Pancha Mukha Hanuman would have the faces of Narasimha, Hayagriva, Varaha, Garuda and Hanuman. Here, all the five faces are similar, which makes this representation unique. 

Brahma has four heads. Perhaps, everyone knows this. However, Adi Brahma had five heads. He lost one of his heads due to his arrogance. In one of the pillars, Brahma with five heads is depicted. This is an unusual sculpture. There is another sculpture, which is the rarest. Brahma is depicted with a single head.

Skanda holding a bow and arrow with a single leg stylishly placed atop a peacock is an interesting sculpture. Similarly, there are two sculptures depicting Skanda seated on an elephant. In one sculpture, he has four arms and in the other one, he has eight arms.

One pillar depicts Nataraja dancing with his left leg raised towards the sky (Urdhava tandava). The other sides of the pillar have the sculptures of Kali in dancing posture competing with Nataraja, Vishnu in Anjali mudra and Brahma playing music.

Nardana Ganapati, Rama Pattabhisheka, Veenadhara Dakshinamurti, Adhikara Nandi, Bali donating Vamana, Narasimha in the standing posture, Shanmukha seated on a peacock, Mahisasuramardini, Lakshmi Hayagriva, Uma Sahita Murti, Jwara Deva, Gaja Samhara Murti, Veerabhadra, Ganesha holding a Veena, Matsya, Sadasiva, Rama with a small figure of Hanuman in Anjali mudra, Appar, Sambandha, Krishna fighting Bakasura (depicted as a bird), and Putana with the infant Krishna are some of the other sculptures in this mandapa. 

Other Features

On the lintel of the Maha mandapa's east entrance, Gaja Lakshmi with two Devis on either side and Ganesha and Subramanya on the extreme ends are sculpted.

Most of the visitors miss noticing the icons of Dikpalas on the ceiling of Mukha Mandapa. Eight Dikpalas, namely Agni, Indra, Isana, Kubera, Nairuta, Varuna, Vayu and Yama, along with their respective Vahanas are found.

Outside the Mukha mandapa, Nandi with a small but beautiful mandapa around it, bali peetha and a very tall flagstaff (dwajastambha) are situated facing Dhenupureeswara. An image of Ganesha is sculpted on the base of the flagstaff.

The sthala vruksha (holy tree) Vanni is located at the northeastern corner.

The outer prakara is much broader, with many trees and plants. At one corner, few images of Nagas, a small image of Ganesha and an old Nandi sculpture are kept under a tree. 

Tower

The incomplete entrance tower has so many impressive intricate carvings. Unfortunately, hardly anyone passing through the gateway notices them. Skanda with a bow in his arm, Tumburu, Kali, Brahma, Vishnu, and other tiny figures adorn the Gopuram's outer and inner walls. Two pairs of Ganga and Yamuna and minute designs and figures stand as testimony to the outstanding workmanship of Vijayanagaras.

Temple Tank

The holy temple tank of Dhenupureeswara is one of the biggest and the most picturesque tanks in South Chennai. It is named Kapila Teertham. As per the tradition, it was formed by Kapila Rishi (please refer to the Legend section of this article).

Temple Car

As the 19th-century temple car (Ratha) was destroyed in flood, the residents of Madampakkam collected money and made a new car in 2017 CE. The 37 feet car weighs 23 tonnes and the cost for making the same was around INR 45 Lakhs. 

Tiruppugazh

Arunagirinathar was a Tamil poet and saint who had written many lyrics on Murugan of various temples. His collection of lyrics are collated as an anthology named Tiruppugazh. As stated already, he had written two hymns on Murugan of this temple. Those two Tamil hymns can be seen below.

Lyric - 1

தோடு றுங்குழை யாலே கோல்வளை

     சூடு செங்கைக ளாலே யாழ்தரு

          கீத மென்குர லாலே தூமணி ...... நகையாலே

தூம மென்குழ லாலே யூறிய

     தேனி லங்கித ழாலே யாலவி

          லோச னங்களி னாலே சோபித ...... அழகாலே

பாட கம்புனை தாளா லேமிக

     வீசு தண்பனி நீரா லேவளர்

          பார கொங்கைக ளாலே கோலிய ...... விலைமாதர்

பாவ கங்களி னாலே யான்மயல்

     மூழ்கி நின்றய ராதே நூபுர

          பாத பங்கய மீதே யாள்வது ...... கருதாயோ

நாட ருஞ்சுடர் தானா வோதுசி

     வாக மங்களி னானா பேதவ

          நாத தந்த்ரக லாமா போதக ...... வடிவாகி

நால்வி தந்தரு வேதா வேதமு

     நாடி நின்றதொர் மாயா தீதம

          னோல யந்தரு நாதா ஆறிரு ...... புயவேளே

வாட யங்கியவேலா லேபொரு

     சூர்த டிந்தருள் வீரா மாமயி

          லேறு கந்தவி நோதா கூறென ...... அரனார்முன்

வாச கம்பிற வாதோர் ஞானசு

     கோத யம்புகல் வாசா தேசிக

          மாடை யம்பதி வாழ்வே தேவர்கள் ...... பெருமாளே.

Lyric - 2

விலைய றுக்கவு முலைம றைக்கவு
     மணந்துன் றுஞ்செ ழுந்தார்
புனைமு கிற்குழல் தனைய விழ்க்கவும்
     விடங்கஞ் சஞ்ச ரஞ்சேர்
விழிவெ ருட்டவு மொழிபு ரட்டவு
     நிணந்துன் றுஞ்ச லம்பா ...... யுதிரநீ ருடனே

வெளியி னிற்கவும் வலிய முட்டரை
     யெதிர்ந்தும் பின்தொ டர்ந்தே
யிலைசு ணப்பொடி பிளவெ டுத்திடை
     திரும்பும் பண்ப ரன்றே
யெனவு ரைத்தவர் தமைவ ரப்பணி
     யுடன்கொண் டன்பு டன்போய் ...... சயனபா யலின்மேல்

கலைநெ கிழ்க்கவு மயல்வி ளைக்கவு
     நயங்கொண் டங்கி ருந்தே
குணுகி யிட்டுள பொருள்ப றித்தற
     முனிந்தங் கொன்று கண்டே
கலக மிட்டவ ரகல டித்தபின்
     வரும்பங் கங்கு ணங்கோர் ...... புதியபே ருடனே

கதைகள் செப்பவும் வலச மர்த்திகள்
     குணங்கண் டுந்து ளங்கா
மனித னிற்சிறு பொழுது முற்றுற
     நினைந்துங் கண்டு கந்தே
கடிம லர்ப்பத மணுகு தற்கறி
     விலன் பொங் கும்பெ ரும்பா ...... தகனையா ளுவையோ

சிலைத னைக்கொடு மிகஅ டித்திட
     மனந்தந் தந்த ணந்தா
மரைம லர்ப்பிர மனைந டுத்தலை
     யரிந்துங் கொண்டி ரந்தே
திரிபு ரத்தெரி புகந கைத்தருள்
     சிவன்பங் கங்கி ருந்தா ...... ளருளுமா முருகா

செருவி டத்தல கைகள்தெ னத்தென
     தெனந்தெந் தெந்தெ னந்தா
எனஇ டக்கைகள் மணிக ணப்பறை
     டிகுண்டிங் குண்டி குண்டா
டிகுகு டிக்குகு டிகுகு டிக்குகு
     டிகுண்டிங் குண்டி குண்டீ ...... யெனஇரா வணனீள்

மலையெ னத்திகழ் முடிகள் பத்தையு
     மிரண்டஞ் சொன்ப தொன்றேய்
பணைபு யத்தையு மொருவ கைப்பட
     வெகுண்டம் பொன்றெ றிந்தோன்
மதலை மைத்துன அசுர ரைக்குடல்
     திறந்தங் கம்பி ளந்தே ...... மயிலின்மேல் வருவாய்

வயல்க ளிற்கய லினமி குத்தெழு
     வரம்பின் கண்பு ரண்டே
பெருக யற்கொடு சொரியு நித்தில
     நிறைந்தெங் குஞ்சி றந்தே
வரிசை பெற்றுயர் தமனி யப்பதி
     யிடங்கொண் டின்பு றுஞ்சீர் ...... இளையநா யகனே.

Happy travelling.