Tiruneermalai - Vishnu in Five Forms

Neervannan, Neermalai and Anima Malar Mangai - beautiful Tamil names! Not only these names, but even the site associated with them is such a picturesque place. It's a lovely hill surrounded by water bodies amidst the congested and highly populated locality. Do I highlight the religious importance of the site? Do I need to talk about the historical glory? Else, should I write about the mesmerizing hymns by Alwars? Where do I start and where do I end? The place, Murtis, surroundings, sculptures, hymns and everything else related to the holy site are incredibly amazing. Yes, this article intends to cover each and everything about the Tiruneermalai Neervanna Perumal Temple.

(Note: I have been visiting the temple since my childhood. I have curated a heritage trip to this site. I have written about this temple in my blog many years ago. However, I did not feel accomplished. I felt I should write an extremely long article that covers all aspects entirely. Hence, I spent more than two months collecting details and wrote this article. Those who live in Chennai would know Tiruneermalai for sure. However, how many of them have visited the site, I wonder. Besides, how many of those visitors have explored the temple entirely, I doubt. I believe this article would be helpful at least to some extent to those who are interested in history, heritage and religion.)

Introduction

Tiruneermalai is situated at a distance of  5 km from Chrompet and 8 km from Tambaram, the southern suburb of Chennai city. Google Map location (coordinates) is provided at the end of the article.

A magnificent temple of Lord Vishnu (called Neervanna Perumal) is located at the center of the town. The ancient temple, built during the Chola period, has architectural contributions from the Pandyas and the Vijayanagara Kings too. Vishnu is found in five different forms in this temple and it is a Divya Desam.

Legend

During the Puranic times, the site was a forest and was known as Kandava Vanam. It is said that the sages performed severe penance for 600 years in this forest. As per their request, Vishnu appeared to them in a pleasant and tranquil form. It can be equated to the quality of pure water (called "thanmai" or "neermai" in Tamil).

When Tirumangai Alwar, one of twelve Vaishnaivite saints from South India, came to Kandava Vanam, the hill where the temple is located now, was surrounded by water torrent. Alwar waited in a nearby hill for six months for the water to get drained. Only then, he managed to visit the hilltop temple. Hence, the hill and the village, were named "Tiru Neer Malai" in Tamil "Toyadri Kshetram" in Sanskrit. (The words "neer" and "toya" mean water. "Malai" and "adri" means hill). 

(Let me share a lesser-known information related to the above incident. Even today, there is a hillock at a distance of 3 km from Tiruneermalai, known as Tirumangai Alwar Malai. It is believed that Alwar stayed here for six months before he could visit Tiruneermalai. Unfortunately, hardly anyone in the city knows about this place. Also, it is not well maintained and not easily reachable. Let me write about this site in a separate article.)

After visiting Sri Rangam, the sages named Markandeya and Bhrigu crossed this forest. As per their request, Vishnu appeared to them in the reclining posture, called Ranganatha.

Once, Valmiki visited the holy hill and got blessings from three forms of Vishnu. However, he was not completely satisfied. To make him happy, Ranganatha from the hilltop shrine appeared to him in the form of Rama. Ranganayaki appeared as Sita. Adi Sesha, discus, conch and Garuda appeared as Lakshmana, Bharata, Shatrughna and Hanuman, respectively. As per Valmiki's request, Rama continued to stay in the temple to bless the other devotees.

In the later years, King Tondaiman got darshan (divine sight) of Vishnu as Neelamukil Vanna Perumal. It means Vishnu's complexion was like a dark blue colored cloud. 

Highlights

A Divya Desam is a holy site of Vishnu, which is mentioned in the works of Alwars, the Tamil Vaishnaivite poets and saints. All those hymns are compiled as "Naalaaiyira Divya Prabandham" and there are 108 such divine sites. Among them, Tiruneermalai is considered as 61st Divya Desam. Bhoothath Alwar and Tirumangai Alwar have sung hymns praising this site.

If the Murti (icon) of Vishnu is found in the reclining posture, it is called Sayana posture. There are eight Divya Desams where Vishnu is in Sayana posture. Each Saynam is identified distinctly and those eight divine temples are addressed as Ashtaavidha Sayana Divya Desam. Vishnu (Ranganatha) in Tiruneermalai is in Manicka Sayanam. The remaining seven Sayanams are Vadapatra Sayanam (Srivilliputtur), Veera Sayanam (Tiruvallur), Sthala Sayanam (Mamallapuram), Uthaana Sayanam (Kumbakonam), Darbha Sayanam (Tirupullani), Bhujanga Sayanam (Srirangam) and Bhoga Sayanam (Chidambaram).

The most important and well-known feature of Tiruneermalai is that Vishnu is seen in four poses, Nindraan (standing) as Neervanna Perumal, Irundhan (seated) as Shanta Narasimha, Kidandhan (reclining) as Ranganatha and Nadandhan (walking) as Trivikrama. Besides, there is a shrine for Sri Rama. If this is also included, there are five forms of Vishnu here.

History

The earliest reference about the temple is from Naalayira Divya Prabandham.  Bhoothath Alwar and Tirumangai Alwar have revered the presiding deities of the temple in their hymns. Without referring to the Vaishnava tradition and purely based on the opinions of the historians, the period of Alwars is 7th century CE. As two Alwars sang about this site, we could clearly understand that the temple must have existed in the 7th century CE. Also, the site should have been popular for many years before the period of Alwars. Whether the temple was a wooden temple or only the Murtis (sculptures) were there without a proper structure, it is not known. The original temple might have been built by Pallavas or even by the Kings of other dynasties who ruled the region. 

Other than the literary evidence, there is no material evidence to date the temple to the 7th century CE or before that. If we go by the inscriptions found on the temple walls, the architecture and the iconography style, we can date the current temple to the 12th century CE. 

The oldest inscription is from Kulotunga Chola III dated 1180/81 CE and the latest inscription is from the Vijayanagara King, dated 1600 CE. 

Twelve inscriptions are from Kulotunga Chola III and twelve inscriptions are from Rajaraja Chola III. Two inscriptions belong to Vijaya Ganda Gopala Deva, a Telugu Chola, three from Jatavarma Sundara Pandya III, one from Maravarma Kulasekhara Pandya I and two from Veera Venkata Raya. The date could not be identified for one inscription and the other one is a Chola inscription, where the name of the King could not be found out.

None of the inscriptions talks about the temple construction. They all record various gifts granted for temple administration. However, based on the available inscriptions, we could assume that the temple was reconstructed in the current form in the later Chola period, possibly by Kulotunga Chola III. The Pandyas appear to have renovated the structure during the late 13th century CE. In the 15th century CE, the Vijayanagara Kings built a few mandaps and a few new structures.  

The details about all the inscriptions can be seen below. 

Inscription # 1

Reference - A.R. No. 560 of 1912

Location - West Wall of the Narasimha Shrine

Period - 1180/81 CE

King - Kulotunga Chola III

Language - Tamil

It records a gift for lighting the lamp for the temple of Singaperumal. It mentions the village Puvirundamalli Nagaram, the current Poonamallee.

Inscription # 2

Reference - A.R. No. 542 of 1912

Location - South Wall of the Neervannar Shrine

Period - 1181/82 CE

King - Kulotunga Chola III

Language - Tamil

It records the gift of the lamp to Neervannan by an oil monger from Poovirundamalai Nagaram (the present-day Poonamallee).

Inscription # 3

Reference - A.R. No. 552 of 1912

Location - South Wall of the Neervannar Shrine

Period - 30th October 1183 CE

King - Kulotunga Chola III

Language - Tamil

It records certain gifts.

Inscription # 4

Reference - A.R. No. 545 of 1912

Location - South Wall of the Neervannar Shrine

Period - 26th March 1187 CE

King - Kulotunga Chola III

Language - Tamil

It records the gift of two lamps to the shrine of Neervannan.

Inscription # 5

Reference - A.R. No. 548 of 1912

Location - South Wall of the Neervannar Shrine

Period - 1187/88 CE

King - Kulotunga Chola III

Language - Tamil

It records the gift of a lamp.

Inscription # 6

Reference - A.R. No. 540 of 1912

Location - South Wall of the Neervannar Shrine

Period - 1189/90 CE 

King - Kulotunga Chola III

Language - Tamil

It records the gift of a lamp.

Inscription # 7

Reference - A.R. No. 541 of 1912

Location - South Wall of the Neervannar Shrine

Period - End of 12th century CE (Exact date not known) 

King - Kulotunga Chola III

Language - Tamil

It records the gift of money towards lighting lamps.

Inscription # 8

Reference - A.R. No. 539 of 1912

Location - West and South Walls of the Neervannar Shrine

Period - 1207/08 CE 

King - Kulotunga Chola III

Language - Tamil

It records the grant of land and lamp.

Inscription # 9

Reference - A.R. No. 557 of 1912

Location - South Wall of the Rama Shrine

Period - 17th July 1210 CE

King - Kulotunga Chola III

Language - Tamil

It records a gift of land to Pammalnakka Nayanar temple of Pammal.

Inscription # 10

Reference - A.R. No. 556 of 1912

Location - South Wall of the Rama Shrine

Period - 1210 or 1217 CE

King - Kulotunga Chola III

Language - Tamil

It records a gift for a temple festival.

Inscription # 11

Reference - A.R. No. 558 of 1912

Location - South Wall of the Rama Shrine

Period - 1210/11 CE

King - Kulotunga Chola III

Language - Tamil

It is an unfinished inscription. 

Inscription # 12

Reference - A.R. No. 546 of 1912

Location - South Wall of the Neervannar Shrine

Period - 1211/12 CE

King - Kulotunga Chola III

Language - Tamil

It records the gift of money for lighting lamps. We also get the details about the divisions of the region. Tiruneermalai was located in Surattur Nadu of Puliyur Kottam also called Kulotunga Chola Valanadu, a part of Jayankonda Chola Mandalam.

Inscription # 13

Reference - A.R. No. 551 of 1912

Location - South Wall of the Neervannar Shrine

Period - 1217 CE

King - Rajaraja Chola III

Language - Tamil

It records the gift of thirty-two cows.

Inscription # 14

Reference - A.R. No. 543 of 1912

Location - South Wall of the Neervannar Shrine

Period - 1220/21 CE

King - Rajaraja Chola III

Language - Tamil

It records the gift of money for lighting lamps.

Inscription # 15

Reference - A.R. No. 535 of 1912

Location - East Wall of the Neervannar Shrine

Period - 21st March 1222 CE 

King - Rajarajadeva Chola III

Language - Tamil

The inscription records the gift of two lamps.

Inscription # 16

Reference - A.R. No. 533 of 1912

Location - East Wall of the Neervannar Shrine

Period - 23rd October 1222 CE 

King - Rajarajadeva Chola III

Language - Tamil

The inscription talks about the gift of money for lamps. It calls the deity as Tiruneermalai Emberuman. We also get the details about the divisions of the region. Tiruneermalai was located in Surattur Nadu of Puliyur Kottam, which was a part of Jayankonda Chola Mandalam.

Inscription # 17

Reference - A.R. No. 550 of 1912

Location - South Wall of the Neervannar Shrine

Period - 22nd May 1230 CE

King - Rajaraja Chola III

Language - Tamil

It records the gift of a lamp.

Inscription # 18

Reference - A.R. No. 563 of 1912

Location - South Wall of the Narasimha Shrine

Period - 23rd May 1230 CE

King - Rajaraja Chola III

Language - Tamil

It records a gift for a lamp by a resident of a village named Perunganal Vattambakkam.

Inscription # 19

Reference - A.R. No. 544 of 1912

Location - South Wall of the Neervannar Shrine

Period - 30th November 1231 CE

King - Rajaraja Chola III

Language - Tamil

It records the gift of money for lighting lamps.

Inscription # 20

Reference - A.R. No. 534 of 1912

Location - East Wall of the Neervannar Shrine

Period - 1232 CE 

King - Rajarajadeva Chola III

Language - Tamil

The inscription records the gift of land for maintaining a service called Tiruvaliparappinan Sandi. 

Inscription # 21

Reference - A.R. No. 562 of 1912

Location - South Wall of the Narasimha Shrine

Period - 1235 CE

King - Rajaraja Chola III

Language - Tamil

It records a gift for the lamps.

Inscription # 22

Reference - A.R. No. 561 of 1912

Location - South Wall of the Narasimha Shrine

Period - 29th May 1239 CE

King - Rajaraja Chola III

Language - Tamil

It records a gift for a lamp by a resident of a village named Perunganal Vattambakkam.

Inscription # 23

Reference - A.R. No. 547 of 1912

Location - South Wall of the Neervannar Shrine

Period - 1st November 1273 CE

King - Vijaya Ganda Gopala Deva (Telugu Chola who ruled Kanchi region)

Language - Tamil

It records the gift of money for lighting lamps.

Inscription # 24

Reference - A.R. No. 536 of 1912

Location - East and North Walls of the Neervannar Shrine

Period - 1275/76 CE 

King - Vijaya Ganda Gopala Deva (Telugu Chola who ruled Kanchi region)

Language - Tamil

The inscription records the gift of land at Kovur to the temple. The inscription refers few nearby places such as Kovur, Mangadu and Maduravayil.

Inscription # 25

Reference - A.R. No. 538 of 1912

Location - North Wall of the Neervannar Shrine

Period - 1286/87 CE 

King - Jatavarma Sundara Pandya III

Language - Tamil

It is damaged.

Inscription # 26

Reference - A.R. No. 537 of 1912

Location - North Wall of the Neervannar Shrine

Period - 30th July 1292 CE 

King - Jatavarma Sundara Pandya III

Language - Tamil

The inscription records the gift of land and tax collected.

Inscription # 27

Reference - A.R. No. 532 of 1912

Location - East Wall of the Neervannar Shrine

Period - 13th century CE (exact date not known)

King - Rajarajadeva Chola III

Language - Tamil

The inscription talks about the gift of money for lamps. It is a damaged slab.

Inscription # 28

Reference - A.R. No. 549 of 1912

Location - South Wall of the Neervannar Shrine

Period - 13th century CE

King - Rajaraja Chola III

Language - Tamil

It records the gift of a lamp.

Inscription # 29

Reference - A.R. No. 553 of 1912

Location - South Wall of the Neervannar Shrine

Period - Not known

King - Chola (exact King is not known)

Language - Tamil

It is damaged. A portion that lauds Vikrama Chola is preserved.

Inscription # 30

Reference - A.R. No. 554 of 1912

Location - North Wall of the Rama Shrine

Period - End of 13th century CE

King - Jatavarma Sundara Pandya III

Language - Tamil

It mentions the grant by a merchant from Pammal. Thus, it records the name of a nearby village.

Inscription # 31

Reference - A.R. No. 555 of 1912

Location - West Wall of the Rama Shrine

Period - 8th July 1304 CE

King - Maravarma Kulasekhara Pandya I

Language - Tamil

It records the grant of the village named Vadakkuppattu alias Kumaragopalanallur to the temple of Pammanakka Nayanar in Pammal. It also further mentions that the village was purchased from the residents of Perumbakkam alias Rajarajanallur. Thus, two nearby current suburban localities of Chennai are recorded in this inscription.

Inscription # 32

Reference - A.R. No. 559 of 1912

Location - Detached slabs that are fixed now near the temple entrance

Period - Not known

King - Not known

Language - Tamil

It records the gift to a Shiva temple in Pallipadai Agaram.

Inscription # 33

Reference - A.R. No. 564 of 1912

Location - North Wall of Yagasala

Period - 1600/01 CE

King - Veera Venkata Raya, Vijayanagara King

Language - Tamil

It records the grants made to Alagiyasinga of Tiruneermalai when Tatacahrya administered the temple.

Inscription # 34

Reference - A.R. No. 565 of 1912

Location - South Wall of Yagasala

Period - 1600/01 CE

King - Veera Venkata Raya, Vijayanagara King

Language - Tamil

It talks about Kotikanyadanam Tatacharya.

Layout

Technically, there are two temples in Tiruneermalai. One temple is located atop the hill and the other temple is located at the foothills.

The lower one is the biggest among the two temples. Named as Neervanna Perumal temple, it has an east-facing Raja gopuram (tower). It covers approximately 0.5 acre of area.

The upper temple is called Ranganatha Temple. The temple facing the south direction covers approximately 0.3 acre of area.

There are about 230 steps to reach the hilltop temple. A shrine of Hanuman is located in the middle of the hill.

There is a Vijayanagara period pillared mandapa is found in the middle of the street between both the temples. Besides, there is another Mandapa in the opposite direction of the lower temple.

At about half a km away from the temple, the huge tank spread over 2 acres is found. 

Upper Temple

As stated already, Tiruneermalai has two temples. Let us go through about all shrines and mandapas of the Upper Temple first.

Mandapa

Near the entrance of the stairs that lead to the hilltop temple, there is a four-pillared mandapa of Vijayanagara artistry. The pillars are very tall and they are studded with sculptures.  

Ceiling of Mandapa

Four-pillared Mandapa

Steps

There are about 250 steps to climb up and reach the hilltop temple. The lintel of the west-facing gateway to the staircase has the stucco images of Ranganatha, Trivikrama and Narasimha. 

The steps are not steep and it is easy to climb them within 10 to 15 minutes. Even senior citizens would be able to reach the hilltop without any hassle. There is no motorable road or alternate way to the destination. 

This staircase is very famous and in the 1970s and 1980s, it remained as the main shooting spot for many Tamil cinema movies.

Steps to hilltop

Hanuman

After climbing up around 50-60 steps, we would reach the shrine of Hanuman. Here, he is found with folded arms (Anjali Mudra) and in the standing posture.

Kalki Mandapam

Once we reach the hilltop, we first get to see a four-pillared mandapam, which stands in front of the temple tower. As it was donated by Sri. Kalki Sadasivam, a famous journalist and Indian freedom fighter, it is named after him as "Kalki Mandapam". It was unveiled by the then Education Minister of Madras Presidency, Mr. Bhaktavatsalam, on 5th April 1962 CE. 

Interestingly, Sri. Sadasivam married Smt. M.S. Subbulakshmi, the famous Carnatic Singer, in July 1940 CE in this temple. 

Kalki Mandapam

Temple Tower

Behind the Kalki Mandapam, the three-tiered south-facing Raja Gopuram (tower) is situated. The stucco images on the tower are not aesthetically great. Possibly, the tower was built by the Vijayanagaras and there might have been reworks and repairs done in the last 200 years.

Upper Temple Tower

Ranganatha

The presiding deity of the Upper Temple is Ranganatha. He is found reclining on the five-hood serpent, Adisesha. At his feet, his consorts Sri Devi and Bhoo Devi are found. Brahma is seated on a lotus that sprouts out of the navel of Ranganatha. As stated already, the reclining pose of Vishnu here is known as Manicka Sayanam. His reclining posture is referred to as "Kidandhan" in Tamil.

The Vimana (super-structure) of the sanctum is called Ranga Vimana. 

Ranganayaki

On the not-so-broad Maha Mandapa, the presiding Goddess, Ranganayaki, is enshrined in an east-facing shrine. She is found in the sitting posture and her bronze icon is also found in the same enclosure.

Trivikrama

There is a narrow prakara (circumambulation) around the shrine of Ranganatha, which leads to a comparatively broader area on the east side. There, Trivikrama, also known as Ulagalanda Perumal, is found in an east-facing shrine. Referred as "Nadandhan" in Tamil, he is found in the walking posture, with his left leg lifted towards the sky. 

The processional (metal) images of Vishnu and his two consorts are too located in this shrine.

Shanta Narasimha

To the true-right side of Trivikrama, the east-facing shrine of Shanta Narasimha is located. Here, Narasimha is found in a peaceful form, unlike his usual Ugra (ferocious) form. Also, he is found in sitting posture and he has only two arms. He is referred to as "Irundhan" in Tamil. 

Most people miss noticing a small stone image of Narasimha in the same shrine. As he is small in size,  he is known as Bala Narasimha. 

The processional bronze icons of Vishnu and his consorts are too located in this shrine. Though there is no solid proof, it is widely believed that this icon of Vishnu is from Chenna Keshava temple in the Sowcarpet locality.  Before the original temple was demolished, due to fear of Hyder Ali's invasion, it is believed that the Utsava Murti (processional deity) of Chenna Keshava was moved to Tiruneermalai temple. After the temple was demolished and the new temple was constructed, the utsava deity of Tiruneermalai temple was brought down by mistake. 

The vimana of this shrine is called Shanta Vimana. 

Garuda

Outside the Maha Mandapa, there is a wide Mukha Mandapa. This rectangular hall is lengthwise shorter. On the opposite side, a slightly bigger image of Garuda is found. He faces towards the direction of Ranganatha. In front of this shrine, there is a smaller four-pillared mandapa.

All the above-mentioned structures such as the main shrine, other shrines and Mandapa are together situated in a high-altitude platform, which can be reached through a flight of stairs. From here, as well as from the Kalki Mandapa, we get a commanding aerial view of Tiruneermalai and neighborhood, the lake and the holy temple tank.

Mukha Mandapa

Outer Prakara

The area between the temple's structure and the tower is vast and wide. It serves as the outer prakara of the temple. It has no ceiling and open-to-sky. The tall dhwajastamba (flagstaff) and bail peetha (offering altar) are located here. They face towards the main shrine. There is a small mandapa in the south-west corner. Adisesha in the form of a serpent is the only icon found in this prakara.

Aerial view of Tank

Aerial view of Lake

Lower Temple

The hilltop temple has been covered now. Let us explore the temple at the foothill. It is named as Neervanna Perumal Temple. Among the two temples, it is considered the main temple.

Outer Mandapa

Before entering the temple, let me introduce you to the mandapa situated on the other side of the street. This 16-pillared mandapa, possibly made during the Vijayanagara period, is always locked and a completely neglected structure of the temple. Some sculptures on the pillars are beautiful. It is unfortunate that hardly anyone glances at them.

Outer Mandapa

Raja Gopuram

The east-facing two-tiered Raja Gopuram (tower) welcomes us to the temple. The talent of the workmanship of Vijayanagaras can be felt by looking at the miniature images on the base. The superstructure and the stucco images look ordinary, thanks to the repairs and rework done in the last 200-300 years.

Pindikuru Venkatadri, an East India Company Dubashi, renovated this tower at the beginning of the 19th century CE. He was the one who made the temple chariot.

Lower Temple Tower

Neervanna Perumal

The tower faces the east direction as well as the sanctum of the presiding deity, Neervanna Perumal too faces the same direction. Usually, the tower, flag post and the sanctum would be in a straight line as per the layout plan. However, here the sanctum and the entrance are not in a row. The sanctum is located on the true right side of the tower.

Neervanna Perumal is found in the standing posture. He has four arms and holds conch and discus in his upper arms. His two consorts, who are usually found on either side, are not there.

The processional icon, named as Neelmukil Vannan, along with Sri Devi and Bhoo Devi, is also found in the same shrine. 

The entire structure enclosing the small and narrow moolasthana (sanctum), ardha mandapa and maha mandapa is found on a high elevated platform. The entrance of the structure is in the south direction, instead of the east direction. However, the dhwajastambha (flagstaff) and bail peetha (offering altar) are situated in front of the east side wall.

A beautiful Mukha Mandapa with interesting images sculpted on the pillars adorns the entrance. 

The vimana (super structure) of the sanctum is called Toyagiri Vimana. 

Towers of Upper and Lower Temples

Azhagiya Manavalan

The processional icon of the Upper Temple, Azhagiya Manavalan, along with Sri Devi and Bhoo Devi, is found in a sub-shrine in Maha Mandapa.

Maha Mandapa

Although it is called Maha (big) Mandapa, it is very small in this temple. It enshrines various deities.

The small metal icons of Andal, Vishnu-Sri Devi-Bhoo Devi, smaller Vishnu-Sri Devi-Bhoo Devi, Krishna, 12 Alwars, Ramanuja, Manavala Mamunigal, Mudali Andan and Vishwaksena are located in a row in this mandpa. The smaller stone images of Alwars, Ramanuja, Manavala Munigal, Mudali Andan, Vishwaksena and Anjaneya are also found in the same area.

A small image of Garuda is placed in the middle of all the above-mentioned icons. There is no Garuda's image near the flagstaff and instead, he is found within the Maha Mandapa.

Outer Walls

The outer walls of the Neervanna Perumal shrine are a visual delight for those who love history. It is full of inscriptions. 

The niches (Koshta) are there without any icon. In recent years, the temple authorities have placed few icons, which are not relevant for Agama. One interesting feature that people generally miss out to notice is Nardana Ganapati's image in a torana above a niche. 

Ganapati

Hanuman

On a mandapa situated in the opposite direction of the main shrine's entrance, there is a tall stucco image of Hanuman in anjali mudra. It must have been built in the 20th century CE.

Animamalar Mangai

Three shrines with a common mukha mandapa are located on the south western side of the temple complex. The southmost shrine enshrines the presiding Goddess, Animamalar Mangai. Her bronze icon is also placed in the same shrine. 

Chakravarti Tirumagan

The middle shrine is used as madaipalli (temple's kitchen). The northmost shrine is dedicated to Rama, Sita and Lakshmana. It is referred to as Chakravarti Tirumagan in the inscriptions. The temple tower and the main entrance are precisely in a straight line with this shrine. 

Chakravarti Tirumangan

Andal

Andal is found in a separate shrine on the northwest corner of the temple. Somehow parrots love this place. Always, they are found in large numbers.

The Holy Tank

The holy tank with a mandapa in the center is located at a distance of around 500 meters from the temple. It is believed that it comprises four holy tanks. Each one is given a separate name and is dedicated to each form of Vishnu.

Swarna Pushkarani is for Neervanna Perumal. Siddha Pushkarani, Ksheera Pushkarani and Krunya Pushkarani are for Narasimha, Ranganatha and Trivikrama, respectively. 

Festivals

On Ratha Saptami Day, Ranganatha comes on seven different vahanas in procession.

Brahmotsava is celebrated in Chitrai Tamil month for Ranganatha and a separate Brahmotsava is celebrated for Neervanna in Panguni Tamil month. 

Pasurams

As already stated, Tiruneermalai is a Divya Desam. 

What is a Divya Desam? 108 holy sites of Vishnu, about which 12 Alvars, have composed hymns are Divya Desams. 

In the 9th or 10th century CE, Sri Nathamuni compiled all those four thousand verses. The collection is called Naalayira Divya Prabandham. Within this collection, there are set of verses categorized into various sub-groups such as Periyalvar Tirumozhi, Tiruppavai, etc. They are all called Prabhandhams. Each verse is known as Pasuram. 

There are totally 20 Pasurams/verses on Tiruneermalai. Bhoothath Alwar had authored one Pasuram and the remaining 19 Pasurams were sung by Tirumangai Alwar. 

My little knowledge and lack of time do not allow me to translate all these divine verses into English. Hence, they are all provided below in Tamil script. Here and there, I have provided a few additional details for certain verses.

Pasuram # 1 

Prabandhan - Periya Tirumozhi

Author - Tirumangai Alwar

Pasuram Reference - 2.4 (1078)

My little knowledge and lack of time do not allow me to translate all these divine verses into English. Hence, they are all provided below in Tamil script. Here and there, I have provided a few additional details for certain verses.

அன்றாயர் குலக்கொடி யோடணிமா

          மலர் மங்கை யொடன்பளாவி, அவுணர்க்

     கென்றானு மிரக்க மில்லாதவனுக்

          குறையு மிடமாவது, இரும்பொழில் சூழ்

     நன்றாய புனல் நறையூர் திருவா

          லிகுடந்தை தடந்திகழ் கோவல் நகர்

     நின்றானிருந்தான் கிடந்தான் நடந்தாற்

          கிடம் மாமலையாவது நீர்மலையே

 

In this Pasuram, Alwar refers to four poses of Vishnu in four different places and then mentions that all the four forms of Vishnu are found in Tiruneermalai. 

There are people who claim that not both the temples of Tiruneermalai are Divya Desams. This Pasuram proves clearly that such statements are not correct. Vishnu in all four forms in Tiruneermalai are sung by Alvar and not only Neervanna Perumal. The four forms are referred to as Nindran, Irundhan, Nadandhan and Kidandhan in this lyric. The Goddess of the temple possibly got her name "Animamalar Mangai" from this hymn.

Pasuram # 2 

Prabandhan - Periya Tirumozhi

Author - Tirumangai Alwar

Pasuram Reference - 2.4 (1079)

காண்டாவனம் என்பது ஓர் காடு அமரர்க்கு

      அரையன்னது கண்டு அவன் நிற்க முனே

மூண்டு ஆர் அழல் உண்ண முனிந்ததுவும்

      அது அன்றியும் முன் உலகம் பொறை தீர்த்து

ஆண்டான் அவுணன்-அவன் மார்வு-அகலம்

      உகிரால் வகிர் ஆக முனிந்து அரியாய்

நீண்டான் குறள் ஆகி நிமிர்ந்தவனுக்கு

      இடம் மா மலை ஆவது-நீர்மலையே 

Pasuram # 3 

Prabandhan - Periya Tirumozhi

Author - Tirumangai Alwar

Pasuram Reference - 2.4 (1080)

அலமன்னு மடல்சுரி சங்கமெடுத்

தடலாழியி னாலணி யாருருவின்,

புலமன்னு வடம்புனை கொங்கையினாள்

பொறைதீரமு னாளடு வாளமரில்,

பலமன்னர் படச்சுட ராழியினைப்

பகலோன்மறை யப்பணி கொண்டு, அணி சேர்

நிலமன்னனு மாயுல காண்டவனக்

கிடம்மாமலை யாவது நீர்மலையே.

Pasuram # 4 

Prabandhan - Periya Tirumozhi

Author - Tirumangai Alwar

Pasuram Reference - 2.4 (1081)

தாங்காததோ ராளரி யாயவுணன்

றனைவீட முனிந்தவ னாலமரும்.

பூங்கோதையர் பொங்கெரி மூழ்கவிளைத்

ததுவன்றியும் வென்றிகொள் வாளமரில்,

பாங்காகமுன் ஐவரோ டன்பளவிப்

பதிற்றைந்திரட் டிப்படை வேந்தர்பட,

நீங்காச்செரு வில்நிறை காத்தவனுக்

கிடம்மாமலை யாவது நீர்மலையே.

Pasuram # 5 

Prabandhan - Periya Tirumozhi

Author - Tirumangai Alwar

Pasuram Reference - 2.4 (1082)

மாலுங்கட லாரம லைக்குவடிட்

டணைகட்டி வரம்புரு வ,மதிசேர்

கோலமதி ளாயவி லங்கைகெடப்

படைதொட்டொரு காலம ரிலதிர,

காலமிது வென்றயன் வாளியினால்

கதிர்நீண்முடி பத்து மறுத்தமரும்,

நீலமுகில் வண்ணனெ மக்கிறைவற்

கிடம்மாமலை யாவது நீர்மலையே.

In this Pasuram, Alwar calls Vishnu as "Neelmugil Vannan", which is the name of the Utsava Murti.

Pasuram # 6 

Prabandhan - Periya Tirumozhi

Author - Tirumangai Alwar

Pasuram Reference - 2.4 (1083)

பாராருல கும்பனி மால்வரையும்

கடலும்சுட ருமிவை யுண்டும்,கனக்

காரா தன நின்றவ னெம்பெருமான்

அலைநீருல குக்கர சாகிய,அப்

பேரானமு னிந்தமு னிக்கரையன்

பிறரில்லை நுனக்கெனு மெல்லையினான்,

நீரார்பே ரான்நெடு மாலவனுக்

கிடம்மாமலை யாவது நீர்மலையே

Pasuram # 7 

Prabandhan - Periya Tirumozhi

Author - Tirumangai Alwar

Pasuram Reference - 2.4 (1084)

புகராருரு வாகிமு னிந்தவனைப்

புகழ்வீட முனிந்துயி ருண்டு,அசுரன்

நகராயின பாழ்பட நாமமெறிந்

ததுவன்றியும் வென்றிகொள் வாளவுணன்,

பகராதவ னாயிர நாமமடிப்

பணியாதவ னைப்பணி யாலமரில்,

நிகராயவன் நெஞ்சிடந் தானவனுக்

கிடம்மாமலை யாவது நீர்மலையே.

Pasuram # 8 

Prabandhan - Periya Tirumozhi

Author - Tirumangai Alwar

Pasuram Reference - 2.4 (1085)

பிச்சச்சிறு பீலி பிடித்துலகில்

பிணந்தின்மட வாரவர் போல்,அங்ஙனே

அச்சமிலர் நாணில ராதன்மையால்

அவர்செய்கை வெறுத்தணி மாமலர்தூய்,

'நச்சிநம னாரடை யாமைநமக்

கருள்செய்' என வுள்குழைந் தார்வமாடு.

நிச்சம்நினை வார்க்கருள் செய்யுமவற்

கிடம்மாமலை யாவது நீர்மலையே.

Pasuram # 9 

Prabandhan - Periya Tirumozhi

Author - Tirumangai Alwar

Pasuram Reference - 2.4 (1086)

பேசுமள வன்றிது வம்மின் நமர்

பிறர்கேட்பதன் முன்பணி வார்வினைகள்,

நாசமது செய்திடும் ஆதன்மையால்

அதுவேநம துய்விடம் நாண்மலர்மேல்

வாசமணி வண்டறை பைம்புறவில்

மனமைந்தொடு நைந்துழல் வார், மதியில்

நீசரவர் சென்றடை யாதவனுக்

கிடம்மாமலை யாவது நீர்மலையே.

Pasuram # 10 

Prabandhan - Periya Tirumozhi

Author - Tirumangai Alwar

Pasuram Reference - 2.4 (1087)

நெடுமாலவன் மேவிய நீர்மலைமேல்

நிலவும்புகழ் மங்கையர் கோன், அமரில்

கடமாகளி யானைவல் லான்கலியன்

ஒலிசெய்தமிழ் மாலைவல் லார்க்கு, உடனே

விடுமால்வினை வேண்டிடில் மேலுலகும்

எளிதாயிடு மன்றியி லங்கொலிசேர்,

கொடுமாகடல் வையக மாண்டுமதிக்

குடைமன்னவ ராயடி கூடுவரே.

Pasuram # 11 

Prabandhan - Periya Tirumozhi

Author - Tirumangai Alwar

Pasuram Reference - 2.7.8 (1115)

அலங்கெழு தடக்கை யாயன் வாயாம்பர்

          கழியுமா லென்னுள்ளம் மென்னும்

     புலங்கெழு பொருநீர் புட்குழி பாடும்

          போதுமோ நீர்மலைக் கென்னும்     குலங்

கெழு கொல்லி கோமள வல்லிக்          கொடியிடை

நெடுமழைக் கண்ணி     இலங்கெழில் தோளிக் கென்

னினைந் திருந்தாய்     இடவெந்தை யெந்தை பிரானே

Pasuram # 12 

Prabandhan - Periya Tirumozhi

Author - Tirumangai Alwar

Pasuram Reference - 6.8.4 (1521)

ஓடா அரியாய் இரணியனை யூனிடந்த 

சேடார் பொழில்சூழ் திருநீர் மலையானை 

வாடா மலர்த்துழாய் மாலை முடியானை 

நாடோறும் நாடி நறையூரில் கண்டேனே

Pasuram # 13 

Prabandhan - Periya Tirumozhi

Author - Tirumangai Alwar

Pasuram Reference - 7.1.7 (1554)

கதியே லில்லைநின் னருளல் லதெனக்கு 

நிதியே திருநீர் மலைநித் திலத்தொத்தே 

பதியே பரவித் தொழும்தொண் டர்தமக்குக்

கதியே  உனைக்கண்டு கொண்டுய்ந் தொழிந்தேனே

Pasuram # 14 

Prabandhan - Periya Tirumozhi

Author - Tirumangai Alwar

Pasuram Reference - 8.2.3 (1660)

அருவிசோர் வேங்கடம் நீர்மலை என்றுவாய் 

வெருவினாள் மெய்யம் வினவி யிருக்கின்றாள் 

பெருகுசீர்க் கண்ணபுரம் என்று பேசினாள்

உருகினாள்  உள்மெலிந் தாள்இது வென்கொலோ

Pasuram # 15 

Prabandhan - Periya Tirumozhi

Author - Tirumangai Alwar

Pasuram Reference - 9.2.8 (1765)

மஞ்சுயர் மாமதி தீண்ட நீண்ட மாலிருஞ் சோலைம ணாளர் வந்து  என்

நெஞ்சுள்ளும் கண்ணுள்ளும் நின்று நீங்கார் நீர்மலை யார்கொல் நினைக்கமாட்டேன் 

மஞ்சுயர் பொன்மலை மேலெ ழுந்த மாமுகில் போன்றுளர் வந்துகாணீர் 

அஞ்சிறைப் புள்ளுமொன் றேறி வந்தார் அச்சோவொரு வரழகியவா

Pasuram # 16 

Prabandhan - Periya Tirumozhi

Author - Tirumangai Alwar

Pasuram Reference - 10.1.1 (1848)

ஒருநற் சுற்றம் எனக்குயிர் ஒண்பொருள்

வருநல் தொல்கதி யாகிய மைந்தனை

நெருநல் கண்டது நீர்மலை யின்றுபோய்

கருநெல் சுழ்கண்ண மங்கையுள் காண்டுமே

Pasuram # 17 

Prabandhan - Tirunedunthandagam

Author - Tirumangai Alwar

Pasuram Reference - 18 (2069)

கார்வண்ணம் திருமேனி கண்ணும் வாயும்

கைத்தலமும் அடியிணையும் கமல வண்ணம்

பார்வண்ண மடமங்கை பத்தர் பித்தர்

பனிமலர்மேல்பாவைக்குப் பாவம் செயதேன்!

ஏர்வண்ணன் என்பதை என்சொல் கேளாள்

எம்பெருமான் திருவரங்கம் எங்கே என்னும்

நீர்வண்ணன் நீர்மலைக்கே போவேன் என்னும்

இதுவன்றோ நிறையழிந்தார் நிற்குமாறே

This is such a great lyric written in Nayika bhava. Alvar took the role of a mother complaining about her daughter's mad love on Vishnu.

Pasuram # 18 

Prabandhan - Irandam Tiruvandadi

Author - Bhoothathalvar

Pasuram Reference - 46 (2227)

பயின்ற தரங்கம் திருக்கோட்டி  பன்னாள்

பயின்றதுவும் வேங்கடமே  பன்னாள் பயின்ற

தணிதிகழும் சோலை யணிநீர் மலையே

மணிதிகழும் வண்தடக்கை மால்

Pasuram # 19 

Prabandhan - Siriya Tirumadal

Author - Tirumangai Alwar

Pasuram Reference - 73 (2673)

காரார் குடந்தை கடிகை கடல்மல்லை 

ஏரார் பொழில் சூழ் இடவந்தை நீர்மலை

Pasuram # 20 

Prabandhan - Periya Tirumadal

Author - Tirumangai Alwar

Pasuram Reference - 130 (2674)

நென்னலை யின்றினை நாளையை * நீர்மலைமேல்  

மன்னும் மறைநான்கும் ஆனானை

Happy travelling.