पवित्र भूलोगविज्ञान चिदंबरस्य (pavitra bhūlogavijñāna cidaṃbarasya - sacred geography of Chidambaram)

 

There are two main aspects related to आकाश क्षेत्र आलयस्थलस्य (ākāśa kṣetra ālayasthalasya - spatial field of temple site) viz.  the अन्तर्ब्रह्माण्डाकाश (antarbrahmāṇḍākāśa - inner cosmic space) on the one hand & its बहिर्ब्रह्माण्डाकाश (bahirbrahmāṇḍākāśa - outer cosmic space) on the other. There is close correspondence between the मानव शरीररचना (mānava śarīraracanā – human anatomy) and the design of  अन्तर्ब्रह्माण्डाकाश आलयस्थलस्य   (antarbrahmāṇḍākāśa ālayasthalasya  - inner cosmic space of temple site). In fact, according to दहरालयविद्या (daharavidyā – science of the quantum/micro field), as explained in the छान्दोग्योपनिषद् (chāndogyopaniṣad), at the microcosmic level, the मानुष्यकदेह अस्ति क्षेत्रं (mānuṣyakadeha asti kṣetraṃ - human body is the field), technically called as the ब्रह्मपुर (brahmapura –  Divine City), wherein the परमेश्वर (parameśvara – supreme lord) resides concealed within its हृदयस्थल स्थूलशरीरे (hṛdayasthala sthūlaśarīre – heart locus in the gross body) which maps to the अनाहतचक्र अन्तरेण सूक्षमशरीरे (anāhatacakra antareṇa sūkṣamaśarīre – unstruck-sound centre within the subtle body).

Original	Transliteration	Translation
हरिः ॐ अथ यदिदमस्मिन्ब्रह्मपुरे दहरं पुण्डरीकं वेशं दहरोऽस्मिन्नन्तराकाशस्तस्मिन्यदन्तस्तदन्वेष्टव्यं तद्वाव विजिज्ञास्तिव्यमिति॥	hariḥ oṃ atha yadidamasminbrahmapure daharaṃ puṇḍarīkaṃ veśaṃ daharo'sminnantarākāśastasminyadantastadanveṣṭavyaṃ tadvāva vijijñāstivyamiti॥	Hari OM. There in the city of Brahman, there is a mansion within the shape of a tiny lotus with a small inner Akasha in it. That which exists within it should be inquired into; that indeed one should desire to know. -Translation by V.Panoli
Sanskrit Reference: छान्दोग्योपनिषद् (chāndogyopaniṣad) (8.1.1)

श्री आदिशंकराचार्य भगवत्पाद (śrī ādiśaṃkarācārya bhagavatpāda), as part of his famous भाष्य (bhāṣya - commentary) on the above text, further explains thus: 

Original	Transliteration	Translation
अथान्तरं यदिदं वक्ष्यमाणं दहरमल्पं पुण्डरीकसदृशं वेशमेव वेशम् द्वारपालादिमच्वत्; अस्मिन् ब्रह्मपुरे ब्रह्मणः परस्य पुरं राज्ञोऽनेकप्रकृतिमद्यथा पुरं तथेदमनेकेन्द्रियमनोबुद्धिभिः स्वभायर्थकारिभिर्युक्तमिति ब्रह्मपुरम्। पुरे च वेशम् राज्ञो यथा तथा तस्मिन् ब्रह्मपुरेशरीरे दहरं वेशम् ब्रह्मण उपलब्ध्याधिष्ठानमित्यर्थः यथा विष्णोः शालग्राम्। अस्मिन् हि स्वविकारशुङ्गे देहे नामरूपव्याकरणाय प्रविष्टं सदाख्यं ब्रह्म जीवेनात्मनेत्युक्तम्। तस्मादस्मिन्हृदयपुण्डरीके वेशमन्युपंसहृतकरणैर्वाह्यविपयविरक्तैर्विशेषतो ब्रह्मचर्यसत्यसाधनाभ्यां युक्तैर्वक्ष्यमाणगुणवद्धयायमानैब्रह्मोपलभ्यत् इति प्रकरनार्थः। दहरोऽल्पतरोऽस्मिन्दहरे वेश्मिन् वेश्मनोऽल्पत्वात्त दन्तर्वर्तिनोऽल्पतरत्वं वेश्मनोऽन्तराकाश आकाशाख्यं ब्रह्मः। आकाशो वै नामेति हि वश्यति। अकाश इवाशरीरत्वात्सूक्षमत्वसर्वगतत्वसामान्याञ्च। तस्मिन्नाकाशाख्ये यदनर्मध्ये तदन्वेष्टव्यम्। तद्वाव तदेव च विशेषेण जिज्ञासितव्यं गुर्वाश्रयश्रवणाद्युपायैरन्विषय च साक्षात्करणीयमित्यर्थः॥	athāntaraṃ yadidaṃ vakṣyamāṇaṃ daharamalpaṃ puṇḍarīkasadṛśaṃ veśameva veśam dvārapālādimacvat; asmin brahmapure brahmaṇaḥ parasya puraṃ rājño'nekaprakṛtimadyathā puraṃ tathedamanekendriyamanobuddhibhiḥ svabhāyarthakāribhiryuktamiti brahmapuram। pure ca veśam rājño yathā tathā tasmin brahmapureśarīre daharaṃ veśam brahmaṇa upalabdhyādhiṣṭhānamityarthaḥ yathā viṣṇoḥ śālagrām। asmin hi svavikāraśuṅge dehe nāmarūpavyākaraṇāya praviṣṭaṃ sadākhyaṃ brahma jīvenātmanetyuktam। tasmādasminhṛdayapuṇḍarīke veśamanyupaṃsahṛtakaraṇairvāhyavipayaviraktairviśeṣato brahmacaryasatyasādhanābhyāṃ yuktairvakṣyamāṇaguṇavaddhayāyamānaibrahmopalabhyat iti prakaranārthaḥ। daharo'lpataro'smindahare veśmin veśmano'lpatvātta dantarvartino'lpataratvaṃ veśmano'ntarākāśa ākāśākhyaṃ brahmaḥ। ākāśo vai nāmeti hi vaśyati। akāśa ivāśarīratvātsūkṣamatvasarvagatatvasāmānyāñca। tasminnākāśākhye yadanarmadhye tadanveṣṭavyam। tadvāva tadeva ca viśeṣeṇa jijñāsitavyaṃ gurvāśrayaśravaṇādyupāyairanviṣaya ca sākṣātkaraṇīyamityarthaḥ॥	Then, there is a small mansion, the description of which will follow and which bears the semblence of a tiny lotus. Because there are guards at the enterance, it is like a mansion. In this city of Brahman – the city of Brahman or the Supremem is Brahmapuram. Just like a palace of a king which has many courtiers, this city (body) is possessed on=f many sensory organs, mind and intellect ever ready to attend the needs of the master. Hence it is Brahmapuram. Just as there is a palace of kings in the city, so also, in the body which is called the city of Brahman, there is a small mansion, i.e., a place for the perception of Brahman, even as Salagrama stone is for the perception of Vishnu. It is said already that Brahman called Sat has entered as Jivatman into the body which is its own modification like a sprout, in order to manifest name and form. Therefore, for those who have withdrawn the senses, who have become dispassionate to external objects, which are endowed specially with such means as continence, truth and the rest, and also with the qualities to be mentioned hereafter, and who meditate on that abode which is the lotus of the heart, there follows the perception of the Brahman. This is the meaning of the sesction. Dahara means small. In this small mansion – because the mansion is small that which exists within, i.e. the inner Akasha called Brahman is smaller than the mansion. ‘The Self called Akasha is certainly the revealer of name and form’ (8.14.1). Thus the Shruti shall speak later. Because incorporeity, subtlety and all-pervasiveness form the common features. (Brahman is like Akasha). That is tobe inquired into what exists in that which is called Akasha. That alone one should seek to know particularly, that is to say, with the help of instruction of the teacher and through means such as hearing and the rest, one is to inquire into and realize it. -Translation by V.Panoli
Sanskrit Reference: छान्दोग्योपनिषद् शंकरभाष्य (chāndogyopaniṣad śaṃkarabhāṣya) (8.1.1)

In fact, according to orthodox शैवमत संप्रदाय (śaivamata saṃpradāya - Saivite theological tradition) in Tamil Nadu, the term கோயில் (kōyil - temple) is synonymous with சிதம்பரம் (cidambaram- gnostic stage). This term, சிதம்பரம் / चिदंबरम् (sidambaram / cidaṃbaram – gnostic stage), in turn is derived from the terms “சித் / चित् (cit - consciousness)”  &  “அம்பரம் /अंबर (aṃbaram - stage)”, wherein the former represents the क्षेत्रं (kṣetraṁ - field) while the latter denotes the क्षेत्रज्ञ क्षेत्रस्य (kṣetrajña kṣetrasya – cognizer of field) who is the अन्तर्यामिब्रह्मन् (antaryāmibrahman – indwelling divinity), also called as the अङ्गुष्ठमात्र पुरुष (aṅguṣṭhamātra puruṣa – soul having the size of a thumb) in the sacred कटोपनिषद् (kaṭopaniṣad).

Original	Transliteration	Translation
अङ्गुष्ठमात्रः पुरुषो मध्य आत्मनि तिष्ठति। ईशानो भूतभव्यस्य न ततो विजुगुप्सते। एतद्वै तत्॥ अङ्गुष्ठामात्रः पुरुषो ज्योतिरिवाधूमकः। ईशानो युतभव्य्स्य स एवाद्य स उ श्वः॥ एतद्वै तत्॥ अङ्गुष्ठमात्रः पुरुषोऽन्तरात्मा सदा जननां हृदये संनिवष्टः। तं स्वाच्छरीरात्प्रवृहेनमुञ्जादिवेपीकां धैर्येण। तं विद्याच्छुक्रममृतं तं विद्याच्छुक्रममृतमिति॥	aṅguṣṭhamātraḥ puruṣo madhya ātmani tiṣṭhati। īśāno bhūtabhavyasya na tato vijugupsate। etadvai tat॥ aṅguṣṭhāmātraḥ puruṣo jyotirivādhūmakaḥ। īśāno yutabhavysya sa evādya sa u śvaḥ॥ etadvai tat॥ aṅguṣṭhamātraḥ puruṣo'ntarātmā sadā jananāṃ hṛdaye saṃnivaṣṭaḥ। taṃ svāccharīrātpravṛhenamuñjādivepīkāṃ dhairyeṇa। taṃ vidyācchukramamṛtaṃ taṃ vidyācchukramamṛtamiti॥	The Purusha, of the size of a thumb, dwells in the body. (Realizing Him as) the Lord of the past and the future, one does not (hence forward) want to protect oneself. This verily is that (though seekest). The Purusha of the size of a thumb is like a sokeless fire and is the Lord of the past and the future. He certainy exists now and shall certainky exists tomorrow. This verily is that (though seekest). Purusha of the size of a thumb, the inner Self is ever seated in the heart of the living beings. One should with steadiness, separate Him from one’s own body as stalk from the Munja grass. One should know him as pure and immortal; One should know him as pure and immortal. -Translation by V.Panoli
Sanskrit Reference: कटोपनिषद् (kaṭopaniṣad) (2.1.12, 2.1.13,2.3.17)

Thus, here, the term சிதம்பரம் /चिदंबरम् (sidambaram / cidaṃbaram – gnostic hall) is referring to the சிற்றம்பலம் (ciṛṛaṃbalam– small / tiny stage), which is located within the small dark narrow space inside the हृदय स्थल (hṛdaya sthala - heart centre). This पिण्डाण्ड अकाश (piṇḍāṇḍa akāśa – microcosmic space) is technically called as दहराकाश (daharākāśa – quantum vacuum). Similarly, the श्वेताश्वतर उपनिषद् (śvetāśvatara upaniṣad) also very categorically states as to how the अङ्गुष्ठमात्र पुरुष (aṅguṣṭhamātra puruṣa – soul having the size of a thumb)

Original	Transliteration	Translation
अङ्गुष्टमात्रः पुरुषोऽन्तरात्मा सदा जनानां हृदये सन्निविष्टः। हृदा मनीषा मनसाभिकलृप्तो य एतद् विदुरमृतास्ते भवन्ति॥	aṅguṣṭamātraḥ puruṣo'ntarātmā sadā janānāṁ hṛdaye sanniviṣṭaḥ| hṛdā manīṣā manasābhikalṛpto ya etad viduramṛtāste bhavanti||	Assuming a form the size of a thumb by virtue of intellect, emotion, imagination and will, the Infinite Being dwells in the hearts of creatures as the inner self. Those who realize this become immortal. -Translation by Swamy Tyagisananda (RKM Order)
Sanskrit Reference: श्वेताश्वतर उपनिषद् (śvetāśvatara upaniṣad) (3.13)

And according to कौमारमत संप्रदाय (kaumāramata saṃpradāya), this अनाहतचक्र हृद्यस्थले अन्तरेण सूक्षमशरीरे (anāhatacakra hṛdyasthale antareṇa sūkṣamaśarīre – unstruck-sound centre in the heart-station within the subtle body), is referred as a குகை / गुहा (gugai  / guhā - cave) and its अङ्गुष्ठमात्र अन्तर्यामि ब्रह्मन् (aṅguṣṭhamātra antaryāmi brahman – indwelling divinity having the size of a thumb) is called as “குருகுகன்  / गुरुगुहा (gurugugan / guruguhā – preceptor-concealor)”, “குகேசன் / गुगेश  (gugēsan / gugeśa – Lord of the cave)” who is popularly theologized as திருமுருகன் (tirumurugan). தவத்திரு பாம்பன் சுவாமிகள் (tavattiru pāmbaṉ suvāmigaḷ) in the following verses from his esoteric epoch making masterpiece தகராலய  ரகசியம் (takarālaya  ragaciyam), very beautifully explains the concept thus,

Original	Transliteration	Translation
இதய பங்கய குகரமே குகை என்பது ஆரிய பாடையில் அதனுளாய சிதம்பரத்துளி அமலா ஞான விண் மெய்யனாச் சததமும் சுக நடனமே புரி தம்பிரானை ஓர் குகன் எனாக் கதறும் மாமறையவனை அன்று ஒரு கடவுள் நாம் அரியோமரோ குலமும் நாமும்நக்குறி குணங்களும் குறிக்கொணா அதி சுக்கமாய்ப் புலர்தன் மாறுதல் வருதல் ஏகுதல் புதுமை தொன்மை இல்லாததாய் மலமில்லாத நல் அமலமாய் ஓளி மயமாதாம் வெளிமயமாதாய் இலகுகுமே சொன இனிய சிற்சுகம் என்றுமுள்ள குகேசனே	itaya paṅkaya kukaramē kukai eṉpatu āriya pāṭaiyil ataṉuḷāya citamparattuḷi amalā ñāṉa viṇ meyyaṉāc catatamum cuka naṭaṉamē puri tampirāṉai ōr kukaṉ eṉāk kataṟum māmaṟaiyavaṉai aṉṟu oru kaṭavuḷ nām ariyōmarō   kulamum nāmumnakkuṟi kuṇaṅkaḷum kuṟikkoṇā ati cukkamāyp pulartaṉ māṟutal varutal ēkutal putumai toṉmai illātatāy malamillāta nal amalamāy ōḷi mayamātām veḷimayamātāy ilakukumē coṉa iṉiya ciṟcukam eṉṟumuḷḷa kukēcaṉē	In the sacred hymn of the heart, Resides the essence of divine wisdom, Within the sanctum of quantumvacuum-consciousness (cidambarathuli), The embodiment of pure knowledge, The dance of eternal bliss, I am but a humble devotee, Yearning to embrace the divine, We are the chosen ones, Children of the Almighty. Our lineage and essence, Inseparable and intertwined, Manifesting the ultimate bliss, Through transformation and growth, In the absence of stagnation, Radiating the purest virtues, Transcending the material realm, In this beautiful sacred chant, We find solace and grace, Oh, divine lord of secred chamber (gugeshvara).
Tamil Reference: தகராலய ரகசியம் (takarālaya  ragaciyam) (1.9,1.10)

In शैवमत संप्रदाय (śaivamata saṃpradāya - Saivite theological tradition), this क्षेत्रज्ञ क्षेत्रस्य (kṣetrajña kṣetrasya – cognizer of field) is personalized as the परमेश्वर (parameśvara – Suprme Lord) who is सभापतिः (sabhāpatiḥ– Lord of the stage). Moreover, according to orthodox South Indian Saiva tradition, if the whole universe is personalized as the विश्वपुरुष (viśvapuruṣa – Cosmic Being), then this temple - தில்லை  சிதம்பரம்  நடராஜர்  கோயில் (tillai cidambaram naṭarājar kōyil) is actually considered as the समग्रस्य जगतः हृदयस्थानम् (samagrasya jagataḥ hr̥dayasthānam - heart station of the entire world), as testified in the monumental work श्री कुञ्चिताङ्घ्रिस्तवम् (śrī kuñcitāṅghristavam) of mystic poetry composed by श्री उमापतिशिवाचार्य (śrī umāpatiśivācārya)

Original	Transliteration	Translation
ब्रह्माण्डं यस्य देहं रविज़्दिशीप्दो वक्त्रबृन्दान्युदिच्यां त्दैराजान्तङ्गे विलसत् हृदयाम्भोरुहे दक्षिणाग्रे। मध्ये सम्मेलनाख्ये मुनिवर्मन्सा भाविते यन्त्रराजे यश्शक्त्या नृत्यतीशस्तमपिनटपतिं कुञ्चिताङ्ग्द्र् भेयाहम्॥ पञ्चाशत्कोटिसंख्यापरिमितधरणिश्रीविराडाख्यधातोर् एकस्वान्ताब्जभित्तिस्थितकनकमहायन्त्राट्कर्निकायाम्। नित्यन्तं चित्सभेशम् त्रिसृभिर् अपि सदा शक्थिभिः सेविताङ्घ्रिं नादान्ते भास्मानं नवविधनटनम् कुञ्चिताङ्घ्रिम् भजेहम्॥	brahmāṇḍaṁ yasya dehaṁ ravizdiśīpdo vaktrabṛndānyudicyāṁ tdairājāntaṅge vilasat hṛdayāmbhoruhe dakṣiṇāgre| madhye sammelanākhye munivarmansā bhāvite yantrarāje yaśśaktyā nṛtyatīśastamapinaṭapatiṁ kuñcitāṅgdr bheyāham|| pañcāśatkoṭisaṁkhyāparimitadharaṇiśrīvirāḍākhyadhātor ekasvāntābjabhittisthitakanakamahāyantrāṭkarnikāyām| nityantaṁ citsabheśam trisṛbhir api sadā śakthibhiḥ sevitāṅghriṁ nādānte bhāsmānaṁ navavidhanaṭanam kuñcitāṅghrim bhajeham||	The universe is the body of the radiant Viraj, the Cosmic Man. His feet are in the south, sun-born Yama's quarter, his multiple heads in the north; and in that Man, in the lotus of his heart, in the centre facing south in the royal yantra called Sammelana, meditated by the best of sages in their hearts, the Lord dances, with His Shakti at His side. I worship Him, the Lord of Dancers, whose foot is curved. I worship the Lord of the Chit Sabha Who is dancing in the golden pericarp – the great king of Yantras that stand on the wall – of the single Lotus that is the heart of the five hundred million miles of the earth, the heart of the creator whose name is holy Viraj, His feet constantly worshipped by the three Shaktis, Shining in the Nadanta, His dances nine-fold, His foot curved. -Translation by David James Smith
Sanskrit Reference: श्री कुञ्चिताङ्घ्रिस्तवम् (śrī kuñcitāṅghristavam) (1,2)

This is a very important concept for us to understand and appreciate. Traditionally, in Hindu philosophy, right from the Vedic age, the हृदय (hṛdaya - heart) is overloaded in esoteric symbolism. The ऋग्वेद मन्त्र (ṛgveda mantra), for example, declares that the हृदय (hṛdaya - heart) is like what the modern cosmology calls as the “कृमिच्छिद्रम् (kr̥micchidram - wormhole)” wherein the realms of the व्यावहारिक (vyāvahārika - comventional), encounters the परमार्थिक (paramārthika - noumenal), as testified in the following verses

Original	Transliteration	Translation
कामस्तद्ग्रे समवर्ताधि। मनसो रेतः प्रथमं यदासीत् सतो बन्धुमसति निरविन्दन हृदि प्रतिष्या कवयो मनीषा॥	kāmastadgre samavartādhi| manaso retaḥ prathamaṁ yadāsīt sato bandhumasati niravindana hṛdi pratiṣyā kavayo manīṣā||	In the beginning, desire arose therein. The primal seed of mind, that was the first. The masters of wisdom found out in the non-existent that which builds up the existence. In the heart they found it by purposeful impulsion and by the thought-mind. -Translation by R.L. Kashyap
Sanskrit Reference: ऋग्वेद (ṛgveda) (10,129.4)

We are now talking about the correspondence of a आलयस्थल (ālaya sthala – temple site) to ब्रह्माण्ड (brahmāṇḍa - megaverse) in terms of its बहिराकश (bahirākaśa - outer space). As already stated, the आलयविद्या (ālayavidyā – temple science), in principle, artistically highlights the law of correspondence between the विराट्पुरुष (virāṭpuruṣa – cosmic-man) & आलय (ālaya – temple) on the one hand, as well as the correspondence between the जीवपुरुष (jīvapuruṣa – individual-man) & आलय (ālaya – temple) on the other.

The above verses highlight the former relationship, according to which the தில்லை  சிதம்பரம்  நடராஜர்  கோயில் (tillai  citambaram  naṭarājar  kōyil – Tillai Chidambaram Nataraja Temple) is actually considered as the अनाहत  / हृदय आधार चक्र (anāhata / hṛdaya cakra – unstruck / heart centre), which is one of the षट् आधारचक्राणि (ṣaṭ ādhāracakrāṇi – six base centres) along the सुषुम्णानाडी (suṣumṇānāḍī) through which sacred जैवचुम्बकीय कुण्डलिनीशक्ति (jaivacumbakīya kuṇḍalinīśakti – biomagnetic coiled-energy) is potentially supposed to pass through. The following table lists temples corresponding to these षट् आधारचक्राणि (ṣaṭ ādhāracakrāṇi – six base centres)

#	भूततत्त्व (bhūtatattva – material principle)	பூத ஸ்தலம் / भूतस्थल (būtasthalam / bhūtasthala – element shrine)	படைவீடு  / सैन्यावास (paḍaivīḍu / sainyāvāsa - barrack)	आधारचक्र कुण्डलिनीशक्तेः (ādhāracakra kuṇḍalinīśakteḥ - base centre of coiled energy)
1	पृथ्वि भूततत्त्व (pṛthvi bhūtatattva – earth material principle)	திருவாரூர் (tiruvārūr)	திருப்பரங்குன்றம் (tirupparaṅkuṉṟam)	मूलाधारचक्र (mūlādhāracakra – root-support centre)
2	अपस् भूततत्त्व (apas bhūtatattva – water material principle)	திருவானைக்கா (tiruvāṉaikkā)	திருச்செந்தூர் / திருச்சீரலைவாய் (tiruccentūr / tiruccīralaivāy)	स्वाधिष्ठानचक्र (svādhiṣṭhānacakra – original self-stage centre)
3	अग्नि भूततत्त्व (agni bhūtatattva – fire material principle)	திருவண்ணாமலை (tiruvaṇṇāmalai)	திருவாவினன்குடி /பழனி (tiruvāviṉaṉkuṭi /paḻaṉi)	मणिपूरचक्र (maṇipūracakra – whole-gem centre)
4	वायु भूततत्त्व (vāyu bhūtatattva – air material principle)	சிதம்பரம் (cidambaram)	திருவேரகம் / சுவாமிமலை (tiruvērakam / cuvāmimalai)	अनाहतचक्र (anāhatacakra – unstruck centre)
5	आकाश भूततत्त्व (ākāśa bhūtatattva – space material principle)	திருக்காளத்தி (tirukkāḷatti)	பழமுதிர்சோலை (paḻamutircōlai)	विशुद्धिचक्र (viśuddhicakra – purified centre)
6	मनस् भूततत्त्व (manas bhūtatattva – mind material principle)	காசி (kāsi)	திருத்தணி / குன்றுதோறாடல் (tiruttaṇi / kuṉṟutōṟāṭal)	आज्ञाचक्र (ājñācakra – command centre)
7		திருக்கைலாயம் (thirukailāyam)		सहस्रारपद्मचक्र (sahasrārapadmacakra – thousand-petalled lotus centre)

The following verses from चिदम्बर महात्म्य (cidambara mahātmya), the original स्थलपुराण चिदम्बरक्षेत्रस्य (sthalapurāṇa cidambarakṣetrasya – shrine history of Chidambaram temple), unequivocally testifies this concept:

Original	Transliteration	Translation
		The earth and the body may be said to be the same, O wise one! The earth has a great vein, the Ida nadi, that reaches Lanka. There is another called Pingala that reaches the Himalaya, And between them is the famous Susumna which reaches the middle of Tillavana. Very extensive, it (like the other two) belongs to the beautiful earth which is thus shaped like Purusha. Sri Parvata is said to be at his crown, Kedara mountain is at the forehead, the great place called Kailasa peak at the head, O Sesha! Varanasi with holy river, is between the brows Kurukshetra is on the chest, and Prayaga is called the navel, while Chidambaram is in the middle of the heart, and Kamalalaya (Thiruvarur) is the (Mul)adharachakra. He who leaves this place and goes to the other places abandons a great jewel he has in his hand for a piece of glass. The centre of that place is vast, divine, pure like Brahman, There is O Sesha a great linga called the Holy Mulasthana. To the south of it, not far away there is a mighty hall, named Sky (ambara). It is wonderful, the source of all good things. In it I perform the great Dance of Bliss -Translation by David James Smith
Sanskrit Reference: चिदम्बर महात्म्य (cidambara mahātmya) (15.31-39)

Here, the Indian subcontinent is considered as a fractal representation of the ब्रह्माण्ड (brahmāṇḍa - universe) and theologized as the विराट्पुरुष (virāṭpuruṣa – cosmic-man) while the different शिवालय स्थल (śivālaya sthala – temple sites) listed above are the षट् आधारचक्राणि (ṣaṭ ādhāracakrāṇi – six base centres) along the Axis Mundi (spinal column) of him (Indian peninsula). उपासन  भक्तस्य (upāsana bhaktasya – contemplation of a devotee)  based on such kind of sacred geographical aspects, is technically called as अधिभौतिक उपासन (adhibhautika upāsana – supraphysical contemplation).  

But please do not misinterpret these mappings too literally, in terms of physical geographical coordinates based on अक्षांश एवं देशान्तर (akṣāṁśa ēvaṁ dēśāntara – latitude and longitude) argue that these cities are not mapped (aligned) in a straight-line pattern along the भारतस्य मध्य-अक्षः (bhāratasya madhya-akṣaḥ - Central axis of India). Remember that these mappings are not given a physical level but more at a supra-physical (spiritual level). I want to make this point very clear as some critics may simply try to ridicule these concepts as mere superstitious imagination just considering them from a physical perspective. One has to understand that these mappings are at a higher realm. To quote Patrick Harrigan an eminent research scholar on the concept of sacred geography, 

“Whereas Semitic and other nomadic peoples tend to think historically in terms of time and genealogy, people of long sedentary heritage and markedly cultic outlook think in terms of space, typically postulating a 'center of the world' in their own midst. In South Asia, the geographical environment has played a major role in shaping Indian thought. India thinks in terms of qualitative or mythical space in which each place has not only its own outward characteristics but also its own significance for those beings who inhabit that space. Hence, in the traditional worldview of India, spatial differences are also qualitative differences. In qualitative space, not all places are equal and the directions of space also have non-spatial qualities, in contrast to purely mathematical Euclidean space in which all points and all directions are content-less, quality-less and equal. Of course, South Asia is no stranger to the concept of sacred time, either, since most of the calendar is sacralized; even the modern Gregorian calendar remains sacralized to a certain extent. Yet nowhere else in the world has the tradition of pilgrimage and sacred geography remained as pervasive and vibrant as in the Indian subcontinent.”

Interestingly, a similar mapping is also popular among the कौमार मत संप्रदाय (kaumāra mata saṁpradāya) particularly relating to கதிர்காமம்  முருகன்  திருக்கோயில் (katirgāmam murugan tirukkōyil) located in श्रीलङ्का (śrīlaṅkā). According to this school of faith, கதிர்காமம் (katirgāmam)  serves as the मूलाधारचक्र (mūlādhāracakra – root support centre) while திருக்கைலாயம்  (tirukkailāyam) is the सहस्रारपद्म (sahasrārapadma – thousand petalled lotus) as depicted in the logical map given below

A more detailed map of the same is provided here (map not to scale)

If you observe the map carefully, you can notice that all the three sacred sites viz.  திருக்கைலாயம்  (tirukkailāyam) , சிதம்பரம் (cidambaram) & கதிர்காமம் (katirgāmam) are geographically aligned together in terms of देशन्तर (deśantara - longitude) viz. 81^o31’ E, 79^o79’E &   81^o21’ E respectively. The strategic location of श्री लन्का (śrī lankā) has been recognized even in the ancient Hindu astronomical treatise like the सूर्य सिद्धान्त (sūrya siddhānta). In fact, for all the social, astrological, astronomical as well as spiritual space-time calculations they considered the मध्य रेखा (madhya rekhā – prime meridian) to through the island of श्री लन्का (śrī lankā). In fact, the मध्य रेखा (madhya rekhā – prime meridian) was believed to intersect the equatorial line at श्री लन्का (śrī lankā) The legendary मेरु गिरि (meru giri – meru mountain/ axis mundi) located at the भूगोल मध्य (bhūgola madhya – terrestrial center) along this line. The following verses from the सूर्य सिद्धान्त (sūrya siddhānta) will help us understand this concept better

Original	Transliteration	Translation
मध्ये समन्तादण्डस्य भूगोले व्योप्नि तिष्ठति। विभ्राणः परमां शक्तिं ब्रह्मणो दाराणात्मिकाम्॥ अनेकरत्ननिचयो जाम्बुनदमयो गिरिः। भूगोलमध्यगो मेरुरुभ्यत्र विनिगर्तः॥ समन्तान्मेरुम्ध्यात्तु तुल्यभोर्गषु तोयधेः। द्वीपेषु दिक्षु पूर्वादि नगर्यो देव्निर्मताः॥ भूवृत्तापादे पूर्वस्यां यमक्टीति विक्षुता। भाद्रशववर्ष नगरी स्वर्णप्रकारतोरणा॥ याम्यायां भारते व्र्षे लङ्का तद्वन्म्हापुरी। पशिचमे केतुमालाख्ये रोमकख्या प्रकीतिर्ता॥ उदविस्द्धपुरी नाम कुरुवर्षे निव्सन्ति प्रकीतिर्ता। तस्यां सिद्धा म्हात्पानो निवसन्ति ग्तव्यथाः। भूवृत्तपादविवरास्ताश्चन्योन्यं प्रतिष्ठिताः। ताभ्यश्चोत्तरगो मेरुस्तावनेव सुरक्षयः॥	madhye samantādaṇḍasya bhūgole vyopni tiṣṭhati| vibhrāṇaḥ paramāṁ śaktiṁ brahmaṇo dārāṇātmikām|| anekaratnanicayo jāmbunadamayo giriḥ| bhūgolamadhyago merurubhyatra vinigartaḥ|| samantānmerumdhyāttu tulyabhorgaṣu toyadheḥ| dvīpeṣu dikṣu pūrvādi nagaryo devnirmatāḥ|| bhūvṛttāpāde pūrvasyāṁ yamakṭīti vikṣutā| bhādraśavavarṣa nagarī svarṇaprakāratoraṇā|| yāmyāyāṁ bhārate vrṣe laṅkā tadvanmhāpurī| paśicame ketumālākhye romakakhyā prakītirtā|| udavisddhapurī nāma kuruvarṣe nivsanti prakītirtā| tasyāṁ siddhā mhātpāno nivasanti gtavyathāḥ| bhūvṛttapādavivarāstāścanyonyaṁ pratiṣṭhitāḥ| tābhyaścottarago merustāvaneva surakṣayaḥ||	Quiet in the middle of the egg, the earth globe stands in the ether, bearing the supreme might of Brahma, which is the nature of the self-supporting force. A collection of manifold jewels, a mount of gold, is Meru, passing through the middle of the earth-globe, and protruding on either side. And on all sides of the midst of Meru, in equal divisions of the ocean, upon islands, in the different directions, are the eastern and other cities, fashioned by the gods. At a quadrant of the earth's circumference eastward, in the clime Bhadrasva, is the city famed as Yamakoti, having walls and gateways of gold. To the Southward, in the clime Bharata, is in like manner the great city Lanka: to the west, in the clime called Ketumala, is declared to be the city called Romaka. Northward, in the clime Kuru, is declared to be the city called that of the Perfected; in its dwell the magnanimous Perfected, free from trouble. These are situated also at a distance from one another of the quadrant of the earth's circumference; to the north of them, at the same distance is Meru, the adobe of the gods. -Translation by E.Burgees.
Sanskrit Reference: सूर्य सिद्धान्त (sūrya siddhānta) (12.32, 34-37-41)

Etymologically, the term கதிர்காமம் (katirgāmam) derived from the terms கதிர் (katir – light / fire) & காமம் (kāmam – love / passion). In this context, the காமம்(kāmam) corresponds to பக்தி (bhakti – love /devotion). In other words, through பக்தி  மார்க்கம்(bhakti mārgam – path of devotion) one can arouse the latent कुण्डलिनी शक्ति (kuṇḍalinī śakti – biomagnetic energy) and raise it to the highest spiritual realm of सहस्रपदम (sahasrapadama). Once again, to quote Patrick Harrigan, who very beautifully summarizes the whole concept thus, 

“This striking feature of a virtual North-South axis or geographic alignment between Kailasa and Kataragama is well-known to Kataragama swamis and yogins, who regard it as a macrocosmic analog to the microcosmic susumna nadi or subtle central nerve channel envisaged in kundalini yoga. In their view, Kailasa is homologized or equated to the thousand-petalledsahasrara cakra, the goal of yogic practice, while Kataragama corresponds to the muladhara cakra, the point of entry for the vertical flight to higher cakras or lokas, subtle worlds superior to our world of physical sense perception. By process of transposition, the North-South axis geographically represented by Kailasa-Kataragama is also analogous to the vertical ray that 'shines upon the waters' in religious traditions worldwide. In this sense, the descent of Skanda-Murukan from Uttara Kailasa to Daksina Kailasa also represents the descent or visitation of the Spirit into matter, which expresses in metaphysical terms precisely the legend of Skanda-Murukan's disguised visitation to Kataragama to woo and wed the yearning human soul represented by Valli. In this context, the Kailasa-Kataragama axis is also homologized to the shrine's very name Katir-Kamam, where lofty cold Mt. Kailasa symbolizes katir (effulgence, light or brilliance, i.e. logos) while kamam (Sanskrit: kama or Greek eros) pertains to the passion of Valli and Murukan in the romantic jungle setting of Kataragama which, although undoubtedly a very human love story, is also a subtle and profound religious parable at the same time and it is on this level that scholars and devotees interpret it”.

Such alignments between sacred geographical sites (holy structures) and cosmological entities is not new to world civilizations. Similar themes of cosmic alignments are spread out throughout the ancient history. For example, the sacred Giza Pyramids at Giza from ancient Egypt are a classic case of stellar and planetary alliances

Interestingly, according to popular belief, the महासूच्यग्रस्तम्भ (mahāsūcyagrastambha – great pyramid) is located at the पृथिव्याः केन्द्र (pr̥thivyāḥ kēndra – centre of the Earth). In other words, the east/west parallel that crosses the most land and the north/south meridian that crosses the most land intersect in two places on the earth, one in the ocean and the other at the महासूच्यग्रस्तम्भ (mahāsūcyagrastambha – great pyramid) a fact discovered by the eminent astronomer Charls Piazzi Smith

Moreover, the positional alignment of these three Pyramids viz. Pyramid of Menkaure, Pyramid of Khafre & Pyramid of Khufu, exactly simulate the Orion Belt comprising the stars viz. Delta Orionis [Mintaka], Epsilon [Alnilam] & Zeta [Alnitak], as indicated below 

Of course, there are deeper sacred astronomical significance underlying the iconography of Lord நடராஜர் (naṭarājar – dance king). For example, recently Mrs. Rupa Bhatty, an eminent scholar and subject matter expert in this domain is doing lot of wonderful research in this area. 

 

   

In the following video titled "1000 shades of Nataraja”, she provides a very detailed explanation of her discoveries on the astronomical relationship between आरुद्र नक्षत्र (ārudra natchaththiram / ārudra nakṣatra - betelgeuse asterism) in the Orion Belt constellation, the southward travel legends of श्री अगस्त्य महऋषि (śrī agastya mahaṛṣi) and the esoteric iconography Lord நடராஜர் (naṭarājar)

Further, I would like to quote here what the ancient Tamil classical poet  சாத்தநார் (sāttanār) in the very beginning of his famous work called கூத்தநூல் (kūttanūl) explains thus,

Original	Transliteration	Translation
மந்திர மாமலை யந்திரத் தவிசில் வடக்குப் பரிதி கிடக்கப் போம்வழி நால்வர்க்குத் தந்திர நான்மறை கூறும் கூத்தனும் கூத்தியும் இயற்றிய கூத்தைக் கண்டான் அகத்தியன் கண்ணுடல் தெப்ப இயற்றினுன் கூத்தின் இலக்கண வைப்பே.	mantira māmalai yantirat tavicil vaṭakkup pariti kiṭakkap pōmvaḻi nālvarkkut tantira nāṉmaṟai kūṟum kūttaṉum kūttiyum iyaṟṟiya kūttaik kaṇṭāṉ akattiyaṉ kaṇṇuṭal teppa iyaṟṟiṉuṉ kūttiṉ ilakkaṇa vaippē.	Siva who seated in a seat resembling the mount Meru, which was situated in mount Mahindra, during the twilight time, bestowed philosophic knowledge to the four sanakkaadi saints. He then started dancing with his consort Uma in the twilight time; sage Agathiyar who was a witness to celestial dance was requested to by Siva himself and wrote the first text on dance. Translation Source: Internet
Tamil Reference: கூத்தநூல் (kūttanūl)

Besides the above mentioned mappings, there is yet another interesting theme on similar lines as explained in some of the authentic literature on the ஸ்தல  புராணம் (sthala purāṇam – shrine history) of the sacred temple at சிதம்பரம்(cidambaram), The revered saint உமாபதி சிவாச்சாரியார் (umāpati sivāchāriyār), in his கோயில்  புராணம் (kōyil purāṇam– temple history), says the सुषुंणा नाडी (suṣuṃṇā nāḍī – occult channel) carrying the जैवचुम्बकीय कुण्डलिनीशक्ति विराट्पुरुषस्य  (jaivacumbakīya kuṇḍalinīśakti virāṭpuruṣasya – biomagnetic coiled-energy of the cosmic person)  touches the holy shrine at சிதம்பரம்(cidambaram – gnostic stage), as explained below

Original	Transliteration	Translation
வலங்கைமான் முழுவொன் போற்றும் வாழறவரசை நோக்கி யலைந்திடும் பிண்டமாண்டமாவை சமமாதலாலே இலங்கை நேரிடை போமற்ரை இலங்கு பின்கலையா நாடி நலங்கிலரிமைய நேர்பொ நடுவு போனசுழுனை நாடி நாடாறு நடுவினாடி நலங்கிழார் தில்லை நேர்பொய்க் கூடும் கதவின் முழக்கி கூறியுள்ள ததற்குத் தென்னர் மாடுற மறைகள் கானா மண்ணுமாம் பலமொன்றுண்டாங்கு ஆடுவது மென்று மென்றானென்னையாளுடைய வயவன்	valaṅkaimāṉ muḻuvoṉ pōṟṟum vāḻaṟavaracai nōkki yalaintiṭum piṇṭamāṇṭamāvai camamātalālē ilaṅkai nēriṭai pōmaṟrai ilaṅku piṉkalaiyā nāṭi nalaṅkilarimaiya nērpo naṭuvu pōṉacuḻuṉai nāṭi nāṭāṟu naṭuviṉāṭi nalaṅkiḻār tillai nērpoyk kūṭum kataviṉ muḻakki kūṟiyuḷḷa tataṟkut teṉṉar māṭuṟa maṟaikaḷ kāṉā maṇṇumām palamoṉṟuṇṭāṅku āṭuvatu meṉṟu meṉṟāṉeṉṉaiyāḷuṭaiya vayavaṉ	The lord with the deer and the battle-ax in his victorious hands looked at the shining king of snakes who was praising him and said, “ Because the active body corresponds to the physical world, the ida nadi goes through the Lanka. The other the bright and beautiful pingala nadi goes through the Himalaya. The sushumna nadi lies between. That central nadi which is hard to find goes through thillai, shining with goodness. The Mula lingam is in that place. To the south of it lies a permanent hall, unseen by the Vedas which surround it. There we dance for ever”. So said the lord who takes us as his slaves. -translation by John A. Loud
Tamil Reference:கோயிற்புராணம் (kōyiṟpurāṇam) (3.70-71)

Thus, this temple is considered as the अनाहतचक्र अन्तरेण सूक्षमशरीरे (anāhatacakra antareṇa sūkṣamaśarīre – unstruck-sound centre within the subtle body) among षटाधार कुण्डलिणि चक्राणि (ṣaṭādhāra kuṇḍaliṇi cakrāṇi - six bi-magnetic centers) and similarly, among the त्रिवेणी नाडी मण्डल (triveṇī nāḍī maṇḍala – triple nerve orb), this temple at சிதம்பரம் / चिदंबरम् (sidambaram / cidaṃbaram) is considered சுழுமுனை  நாடி/ सुषुंणा नाडी (suzhumunai nāḍi / suṣuṃṇā nāḍī), while இலங்கை / श्रीलङ्का (ilaṅgai / śrīlaṅkā - srilanka) & कैलास (kailāsa - Kailash) form the இடகலைநாடி / इडकलानाडी (iḍaikalaināḍi / iḍakalānāḍī) & பிங்கலைநாடி / पिङ्कलानाडी (piṅgalaināḍi / piṅkalānāḍī) respectively. The former mapping describes a vertical (bottom up) alignment of the three holy sites, while the following verses from திருமந்திரம் (tirumantiram) provides a horizontal (left - right) alignment between these three sacred sites in terms of the त्रिवेणी नाडी मण्डल (triveṇī nāḍī maṇḍala – triple channel orb)

Original	Transliteration	Translation
மேரு நடுநாடி மிக்கிடை பிங்கனல் கூரும்இவ் வானின் இலங்கைக் குறியுறும் சாரும் திலைவனத் தண்மா மலயத்தூடு ஏறும் கழுமுனை இவைசிவ பூமியே. பூதல மேருப் புறத்தான தெக்கணம் ஓதும் இடைபிங் கலைஒண் சுழுமுனையாம் பாதி மதியோன் பயில்திரு அம்பலம் ஏதமில் பூதாண்டத்து எல்லையின் ஈறே. . இடைபிங் கலைஇம வானோடு இலங்கை நடுநின்ற மேரு நடுவாம் சுழுமுனை கடவும் திலைவனம் கைகண்ட மூலம் படர்பொன்றி என்னும் பரமாம் பரமே,	mēru naṭunāṭi mikkiṭai piṅkaṉal kūrumiv vāṉiṉ ilaṅkaik kuṟiyuṟum cārum tilaivaṉat taṇmā malayattūṭu ēṟum kaḻumuṉai ivaiciva pūmiyē.   pūtala mērup puṟattāṉa tekkaṇam ōtum iṭaipiṅ kalai'oṇ cuḻumuṉaiyām pāti matiyōṉ payiltiru ampalam ētamil pūtāṇṭattu ellaiyiṉ īṟē.   iṭaipiṅ kalai'ima vāṉōṭu ilaṅkai naṭuniṉṟa mēru naṭuvām cuḻumuṉai kaṭavum tilaivaṉam kaikaṇṭa mūlam paṭarpoṉṟi eṉṉum paramām paramē.	The Central Nadi , Meru, the excellent Ida and Pingala, The river-islet shaped figure in the abundant sky, Piercing the great mountain and reaching the forest of Tillai The ascending Susumna, all these are Siva’s sphere (world). The land of Meru. The south and beyond it Are declared ida, Pingala and the bright susumna; The sacred place where the Lord of crescent moon dances Is the blemishless frontiers of the universe. Ida, Pingala, as the Himalaya and Sri Lanka, The central Susumna called the middle Meru, The way of the forest of Tillai as the source of experience, The Para called Siva pervades all. -translation by T.N. Ganapathi
Tamil Reference: திருமந்திரம் (tirumantiram) (2747, 2748,2754)

Before proceeding further, I would like to highlight you that, तीर्थ (tīrtha) does not refer to the building a temple on Earth, the physical plane alone. As implied in the above quoted verses of Saint திருமூலர் (tirumūlar), the gross physical temple is ideally a reflection of the subtler temple within oneself, as highlighted by சிவவாக்கியர் (sivavākkiyar)

Original	Transliteration	Translation
கோயிலாவது ஏதடா? குலங்களாவது ஏதடா? கோயிலும் குளங்களும் கும்பிடும் குளமாரே கோயிலும் மனத்துள்ளே குளங்களும் மனத்துள்ளே ஆவதும் அழிவதும் இல்லை இல்லை இல்லையே.	kōyilāvatu ētaṭā? kulaṅkaḷāvatu ētaṭā? kōyilum kuḷaṅkaḷum kumpiṭum kuḷamārē kōyilum maṉattuḷḷē kuḷaṅkaḷum maṉattuḷḷē āvatum aḻivatum illai illai illaiyē.	Temples what are they, tanks- what are they. Ye fools who worship temples and tanks! Temples and tanks are within the heart Creation and destruction, never, never, never at all. -translation by T.N. Ganapathy & Geeta Anand
Tamil Reference: சித்தர் பாடல் : சிவவாக்கியர் (siddar pādal: sivavākkiyar) (35)

And this concept is very beautifully illustrated in the puranic account in the life of the eminent சைவ  நாயன்மார் (saiva nāyanmār) by name பூசலார்  நாயனார் (pūsalār nāyanār) as well as that of வாயிலா  நாயனார் (vāyilā nāyanār). The saint பூசலார் (pūsalār), for example, was a pious சிவனடியார் (sivanḍaiyār – Shiva devotee), who desperately wanted to build a temple for his beloved God but could not afford it as he was from a financially poor background. This sincere devotee, however, was not deterred by his financial constraints. Hence, instead of building a भौतिक मन्दिर (njautika mandira - physical temple), he built a मानसिक आलय (mānasika ālaya -  mental temple) internally, in his own இருதயம் / हृदय (irudayam / hṛdaya - heart) and consecrated his beloved Lord therein. As the temple was erected in his இருதயம் / हृदय (irudayam / hṛdaya - heart), the deity is called श्री हृदयालीशवर (śrī hṛdayālīśavara – heart dwelling God). Correspondingly, as the Lord who having been impressed by his devotion, decided to permanently stand (reside) in that பூசலாரின் மானசிக ஆலயம் (pūcalāriṉ māṉacika ālayam - mental temple of Pusalar), hence is called திரு  நின்றவூர் (tiru ninṛavūr – site where God stood). Mystic poet and saint திரு நாவுக்கரசர் (tirunāvaukarasar), very beautifully sings the glory of the saint thus,

Original	Transliteration	Translation
காயமே கோயிலாகக் கடிமனம் அடிமையாக வாய்மையே தூய்மையாக மனமணி யிலிங்கமாக நேயமே நெய்யும்பாலா நிறையநீ ரமையவாட்டிப் பூசனை ஈசனார்க்குப் போற்றவிக் காட்டினோமே.	kāyamē kōyilākak kaṭimaṉam aṭimaiyāka vāymaiyē tūymaiyāka maṉamaṇi yiliṅkamāka nēyamē neyyumpālā niṟaiyanī ramaiyavāṭṭip pūcaṉai īcaṉārkkup pōṟṟavik kāṭṭiṉōmē.	With the body itself as the temple, With the subjugated minds itself as servants there, With truth itself as the ghee and milk as ablution of the image, with hymn as the food offering, We have shown the way, to conduct the worship of Shiva. - translation by T.N. Ganapathy
Tamil Reference: அப்பர் தேவாரம் (appar tēvāram) (4.76.4)

Interestingly, almost during the same period as that of the saint, another (physical) temple was planned to be erected at காஞ்சிபுரம் (kānchipuram) by a king named ராஜசிம்ம   பல்லவன் (rājasimma pallvan) and incidentally the king had planned the consecration ritual to be performed on the same day chosen by பூசலார் நாயனார் (pūsalār nāyanār) for his mind-born temple. And according to the legend, between these two consecration events, God preferred பூசலார் நாயனார் (pūsalār nāyanār)’s request more than the latter. Saint சேக்கிழார் (cēkkiḻār) in his magnum opus classic பெரியபுராணம் (periya purāṇam) gives a very beautiful account of the entire episode, from which I will quote a few verses,

Original	Transliteration	Translation
அடுப்பது சிவன்பால் அன்பர்க்கு ஆம் பணி செய்தல்' என்றே கொடுப்பது எவ்வகையும் தேடி அவர் கொளக் கொடுத்துக் கங்கை மடுப்பொதி வேணி ஐயர் மகிழ்ந்து உறைவதற்கு ஓர் கோயில் எடுப்பது மனத்துக் கொண்டார் இரு நிதி இன்மை எண்ணார். மனத்தினால் கருதி எங்கும் மாநிதி வருந்தித் தேடி 'எனைத்தும் ஓர் பொருள் பேறு இன்றி என் செய்கேன்' என்று நைவார் நினைப்பினால் எடுக்க நேர்ந்து நிகழ் உறு நிதியம் எல்லாம் தினைத்துணை முதலாத் தேடிச் சிந்தையால் திரட்டிக் கொண்டார்.	aṭuppatu civaṉpāl aṉparkku ām paṇi ceytal' eṉṟē koṭuppatu evvakaiyum tēṭi avar koḷak koṭuttuk kaṅkai maṭuppoti vēṇi aiyar makiḻntu uṟaivataṟku ōr kōyil eṭuppatu maṉattuk koṇṭār iru niti iṉmai eṇṇār. maṉattiṉāl karuti eṅkum māniti varuntit tēṭi 'eṉaittum ōr poruḷ pēṟu iṉṟi eṉ ceykēṉ' eṉṟu naivār niṉaippiṉāl eṭukka nērntu nikaḻ uṟu nitiyam ellām tiṉaittuṇai mutalāt tēṭic cintaiyāl tiraṭṭik koṇṭār.	He resolved thus: “Rendering service to the Lord And His serviteurs alone befits me.” So coming by wealth through proper and possible means He gave it away to the devotees; then he resolved To build a temple for the joyous enshrining of the Lord In whose matted hair, Ganga of deep waters, flows; He did not at all think of his lack. He mentally went over the places where he could Get abundant wealth; he painstakingly sought after it; He could not however come by even al little; so he Sorely languished thinking: “What am I to do?” Then he resolved to build it in his mind; he gathered The needed wherewithal bit by small bit. And stored them all in his mind. -translation by T.N. Ramachandran.
Tamil Reference: பெரியபுராணம் (periya purāṇam) (4174-75)

Similarly, the life of the revered saint வாயிலா  நாயனார் (vāyilā nāyanār) also exemplifies the same spiritual message, as testified by நம்பியாண்டார்  நம்பி (nambiyāṇḍār nambi) in the his famous verses from திருத்தொண்டர்  திருவந்தாதி (tiruttoṇḍar tiruvandādi)

Original	Transliteration	Translation
மாறா அருள் அரன் தன்னை மன ஆலயத்து இருத்தி ஆறா அறிவாம் ஒளி விளக்கேற்றி அகமலர்வாம் வீரா மலர் அளித்து அன்பெனும் மெய் அமிர்தம் கொடுத்தான் விறார் மையிலையுள் வாயிலான என்று விளம்புவாரே.	māṟā aruḷ araṉ taṉṉai maṉa ālayattu irutti āṟā aṟivām oḷi viḷakkēṟṟi akamalarvām vīrā malar aḷittu aṉpeṉum mey amirtam koṭuttāṉ viṟār maiyilaiyuḷ vāyilāṉa eṉṟu viḷampuvārē.
Tamil Reference: திருத்தொண்டர் திருவந்தாதி (tiruttoṇḍar tiruvandādi)

Continued...

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