Padmapani is a name for Lokeshvara.

 

Avalokiteśvara (Sanskrit, "Lord who looks down", Tibetan: སྤྱན་རས་གཟིགས་, Wylie: spyan ras gzigs, THL: Chenrézik) is a bodhisattva who embodies the compassion of all Buddhas. This bodhisattva is variably depicted and described and is portrayed in different cultures as either female or male. In Chinese Buddhism, Avalokiteśvara has become the somewhat different female figure Guanyin. In Cambodia, he appears as Lokeśvara.

 

Avalokiteśvara is one of the more widely revered bodhisattvas in mainstream Mahayana Buddhism as well as unofficially in Theravada Buddhism.

 

ETYMOLOGY

The name Avalokiteśvara combines the verbal prefix ava "down", lokita, a past participle of the verb lok "to notice, behold, observe", here used in an active sense; and finally īśvara, "lord", "ruler", "sovereign" or "master". In accordance with sandhi (Sanskrit rules of sound combination), a+iśvara becomes eśvara. Combined, the parts mean "lord who gazes down (at the world)". The word loka ("world") is absent from the name, but the phrase is implied. It does appear in the Cambodian form of the name, Lokeśvara.

 

The earliest translation of the name into Chinese by authors such as Xuanzang was Guānzìzài (Chinese: 觀自在), not the form used in East Asian Buddhism today, Guanyin (Chinese: 觀音). It was initially thought that this was due to a lack of fluency, as Guanzizai indicates the original Sanskrit form was actually Avalokitasvara, "who looks down upon sound" (i.e., the cries of sentient beings who need help). It is now understood that was the original form, and is also the origin of Guanyin "Perceiving sound, cries", a translation furthered by the tendency of some Chinese translators, notably Kumārajīva, to use the variant 觀世音 Guānshìyīn "who perceives the world's lamentations"—wherein lok was read as simultaneously meaning both "to look" and "world" (Sanskrit loka; Chinese: 世; pinyin: shì). The original form Avalokitasvara appears in Sanskrit fragments of the fifth century.

 

This earlier Sanskrit name was supplanted by the form containing the ending -īśvara "lord"; Avalokiteśvara does not occur in Sanskrit before the seventh century.

 

The original meaning of the name fits the Buddhist understanding of the role of a bodhisattva. The reinterpretation presenting him as an īśvara shows a strong influence of Hinduism, as the term īśvara was usually connected to the Hindu notion of Krishna (in Vaishnavism) or Śiva (in Shaivism) as the Supreme Lord, Creator and Ruler of the world. Some attributes of such a god were transmitted to the bodhisattva, but the mainstream of those who venerated Avalokiteśvara upheld the Buddhist rejection of the doctrine of any creator god.

 

In Sanskrit, Avalokiteśvara is also referred to as Padmapāni ("Holder of the Lotus") or Lokeśvara ("Lord of the World"). In Tibetan, Avalokiteśvara is Chenrézik, (Tibetan: སྤྱན་རས་གཟིགས་) and is said to emanate as the Dalai Lama the Karmapa and other high lamas. An etymology of the Tibetan name Chenrézik is spyan "eye", ras "continuity" and gzig "to look". This gives the meaning of one who always looks upon all beings (with the eye of compassion).

 

ORIGIN

MAHAYANA ACCOUNT

According to Mahāyāna doctrine, Avalokiteśvara is the bodhisattva who has made a great vow to assist sentient beings in times of difficulty and to postpone his own buddhahood until he has assisted every sentient being in achieving nirvana. Mahayana sutras associated with Avalokiteśvara include the following:

 

Lotus Sutra

Kāraṇḍavyūhasūtra

Heart Sutra (Heart Sūtra)

Nīlakaṇṭha Dhāraṇī Sutra

Eleven-Faced Avalokitesvara Heart Dharani Sutra

Cundī Dhāraṇī Sūtra

 

The Lotus Sutra is generally accepted to be the earliest literature teaching about the doctrines of Avalokiteśvara. These are found in the Lotus Sutra chapter 25 (Chinese: 觀世音菩薩普門品). This chapter is devoted to Avalokiteśvara, describing him as a compassionate bodhisattva who hears the cries of sentient beings, and who works tirelessly to help those who call upon his name. A total of 33 different manifestations of Avalokiteśvara are described, including female manifestations, all to suit the minds of various beings. The chapter consists of both a prose and a verse section. This earliest source often circulates separately as its own sutra, called the Avalokiteśvara Sūtra (Chinese: 觀世音經; pinyin: Guānshìyīn jīng), and is commonly recited or chanted at Buddhist temples in East Asia.

 

When the Chinese monk Faxian traveled to Mathura in India around 400 CE, he wrote about monks presenting offerings to Avalokiteśvara. When Xuanzang traveled to India in the 7th century, he provided eyewitness accounts of Avalokiteśvara statues being venerated by devotees of all walks of life, from kings, to monks, to laypeople. Avalokiteśvara remained popular in India until the 12th century when Muslim invaders conquered the land and destroyed Buddhist monasteries.

 

In Chinese Buddhism and East Asia, Tangmi practices for the 18-armed form of Avalokiteśvara called Cundī are very popular. These practices have their basis in early Indian Vajrayana: her origins lie with a yakshini cult in Bengal and Orissa and her name in Sanskrit "connotes a prostitute or other woman of low caste but specifically denotes a prominent local ogress ... whose divinised form becomes the subject of an important Buddhist cult starting in the eighth century". The popularity of Cundī is attested by the three extant translations of the Cundī Dhāraṇī Sūtra from Sanskrit to Chinese, made from the end of the seventh century to the beginning of the eighth century. In late imperial China, these early esoteric traditions still thrived in Buddhist communities. Robert Gimello has also observed that in these communities, the esoteric practices of Cundī were extremely popular among both the populace and the elite.

 

In the Tiantai school, six forms of Avalokiteśvara are defined. Each of the bodhisattva's six qualities are said to break the hindrances respectively of the six realms of existence: hell-beings, pretas, animals, humans, asuras, and devas.

 

THERAVADA ACCOUNT

Veneration of Avalokiteśvara Bodhisattva has continued to the present day in Sri Lanka, where he is called Nātha. In more recent times, some western-educated Theravādins have attempted to identify Nātha with Maitreya Bodhisattva. However, traditions and basic iconography, including an image of Amitābha Buddha on the front of the crown, identify Nātha as Avalokiteśvara. Andrew Skilton writes:

 

... It is clear from sculptural evidence alone that the Mahāyāna was fairly widespread throughout [Sri Lanka], although the modern account of the history of Buddhism on the island presents an unbroken and pure lineage of Theravāda. (One can only assume that similar trends were transmitted to other parts of Southeast Asia with Sri Lankan ordination lineages.) Relics of an extensive cult of Avalokiteśvara can be seen in the present-day figure of Nātha.

 

Avalokiteśvara is popularly worshiped in Myanmar, where he is called Lokanat, and Thailand, where he is called Lokesvara.

 

MODERN SCHOLARSHIP

Western scholars have not reached a consensus on the origin of the reverence for Avalokiteśvara.

 

Some have suggested that Avalokiteśvara, along with many other supernatural beings in Buddhism, was a borrowing or absorption by Mahayana Buddhism of one or more deities from Hinduism, in particular Shiva or Vishnu, although the reason for this suggestion is because of the current name of the bodhisattva: Avalokiteśvara.

 

The Japanese scholar Shu Hikosaka on the basis of his study of Buddhist scriptures, ancient Tamil literary sources, as well as field survey, proposes the hypothesis that, the ancient mount Potalaka, the residence of Avalokiteśvara described in the Gaṇḍavyūha Sūtra and Xuanzang’s Great Tang Records on the Western Regions, is the real mountain Pothigai in Ambasamudram, Tirunelveli, Tamil Nadu. Shu also says that mount Potalaka has been a sacred place for the people of South India from time immemorial. With the spread of Buddhism in the region beginning at the time of the great king Aśoka in the third century BCE, it became a holy place also for Buddhists who gradually became dominant as a number of their hermits settled there. The local people, though, mainly remained followers of the Hindu religion. The mixed Hindu-Buddhist cult culminated in the formation of the figure of Avalokiteśvara.

 

The name Lokeśvara should not be confused with that of Lokeśvararāja, the Buddha under whom Dharmakara became a monk and made forty-eight vows before becoming Amitābha.

 

MANTRAS AND DHARANIS

Mahāyāna Buddhism relates Avalokiteśvara to the six-syllable mantra oṃ maṇi padme hūṃ. In Tibetan Buddhism, due to his association with this mantra, one form of Avalokiteśvara is called Ṣaḍākṣarī "Lord of the Six Syllables" in Sanskrit. Recitation of this mantra along with prayer beads is the most popular religious practice in Tibetan Buddhism. The connection between this famous mantra and Avalokiteśvara occurs for the first time in the Kāraṇḍavyūhasūtra. This text is first dated to around the late 4th century CE to the early 5th century CE. In this sūtra, a bodhisattva is told by the Buddha that recitation of this mantra while focusing on the sound can lead to the attainment of eight hundred samādhis. The Kāraṇḍavyūha Sūtra also features the first appearance of the dhāraṇī of Cundī, which occurs at the end of the sūtra text. After the bodhisattva finally attains samādhi with the mantra "oṃ maṇipadme hūṃ", he is then able to observe 77 koṭīs of fully enlightened buddhas replying to him in one voice with the Cundī Dhāraṇī: namaḥ saptānāṃ samyaksaṃbuddha koṭīnāṃ tadyathā, oṃ cale cule cunde svāhā.

 

In Shingon Buddhism, the mantra for Avalokiteśvara is On aruri kya sowa ka (Japanese: おん あるりきゃ そわか?)

 

The Nīlakaṇṭha Dhāraṇī is an 82-syllable dhāraṇī for Avalokiteśvara.

 

THOUSAND-ARMED AVALOKITESVARA

One prominent Buddhist story tells of Avalokiteśvara vowing never to rest until he had freed all sentient beings from saṃsāra. Despite strenuous effort, he realizes that still many unhappy beings were yet to be saved. After struggling to comprehend the needs of so many, his head splits into eleven pieces. Amitābha, seeing his plight, gives him eleven heads with which to hear the cries of the suffering. Upon hearing these cries and comprehending them, Avalokiteśvara attempts to reach out to all those who needed aid, but found that his two arms shattered into pieces. Once more, Amitābha comes to his aid and invests him with a thousand arms with which to aid the suffering multitudes.

 

The Bao'en Temple located in northwestern Sichuan has an outstanding wooden image of the Thousand-Armed Avalokiteśvara, an example of Ming dynasty decorative sculpture.

 

TIBETAN BUDDHIST BELIEFS CONCERNING CHENREZIG

Avalokiteśvara is an important deity in Tibetan Buddhism, and is regarded in the Vajrayana teachings as a Buddha.

 

In Tibetan Buddhism, Tara came into existence from a single tear shed by Avalokiteśvara. When the tear fell to the ground it created a lake, and a lotus opening in the lake revealed Tara. In another version of this story, Tara emerges from the heart of Avalokiteśvara. In either version, it is Avalokiteśvara's outpouring of compassion which manifests Tara as a being.

 

MANIFESTATIONS

Avalokiteśvara has an extraordinarily large number of manifestations in different forms (including wisdom goddesses (vidyaas) directly associated with him in images and texts).

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A mural is any piece of artwork painted or applied directly on a wall, ceiling or other large permanent surface. A distinguishing characteristic of mural painting is that the architectural elements of the given space are harmoniously incorporated into the picture.

 

Some wall paintings are painted on large canvases, which are then attached to the wall (e.g., with marouflage). Whether these works can be accurately called "murals" is a subject of some controversy in the art world, but the technique has been in common use since the late 19th century.

 

HISTORY

Murals of sorts date to Upper Paleolithic times such as the paintings in the Chauvet Cave in Ardèche department of southern France (around 30,000 BC). Many ancient murals have survived in Egyptian tombs (around 3150 BC), the Minoan palaces (Middle period III of the Neopalatial period, 1700-1600 BC) and in Pompeii (around 100 BC - AD 79).

 

During the Middle Ages murals were usually executed on dry plaster (secco). In Italy, circa 1300, the technique of painting of frescos on wet plaster was reintroduced and led to a significant increase in the quality of mural painting.

 

In modern times, the term became more well-known with the Mexican "muralista" art movement (Diego Rivera, David Siqueiros, or José Orozco). There are many different styles and techniques. The best-known is probably fresco, which uses water-soluble paints with a damp lime wash, a rapid use of the resulting mixture over a large surface, and often in parts (but with a sense of the whole). The colors lighten as they dry. The marouflage method has also been used for millennia.

 

Murals today are painted in a variety of ways, using oil or water-based media. The styles can vary from abstract to trompe-l'œil (a French term for "fool" or "trick the eye"). Initiated by the works of mural artists like Graham Rust or Rainer Maria Latzke in the 1980s, trompe-l'oeil painting has experienced a renaissance in private and public buildings in Europe. Today, the beauty of a wall mural has become much more widely available with a technique whereby a painting or photographic image is transferred to poster paper or canvas which is then pasted to a wall surface (see wallpaper, Frescography) to give the effect of either a hand-painted mural or realistic scene.

 

TECHNIQUE

In the history of mural several methods have been used:

 

A fresco painting, from the Italian word affresco which derives from the adjective fresco ("fresh"), describes a method in which the paint is applied on plaster on walls or ceilings. The buon fresco technique consists of painting in pigment mixed with water on a thin layer of wet, fresh, lime mortar or plaster. The pigment is then absorbed by the wet plaster; after a number of hours, the plaster dries and reacts with the air: it is this chemical reaction which fixes the pigment particles in the plaster. After this the painting stays for a long time up to centuries in fresh and brilliant colors.

 

Fresco-secco painting is done on dry plaster (secco is "dry" in Italian). The pigments thus require a binding medium, such as egg (tempera), glue or oil to attach the pigment to the wall.

 

Mezzo-fresco is painted on nearly-dry plaster, and was defined by the sixteenth-century author Ignazio Pozzo as "firm enough not to take a thumb-print" so that the pigment only penetrates slightly into the plaster. By the end of the sixteenth century this had largely displaced the buon fresco method, and was used by painters such as Gianbattista Tiepolo or Michelangelo. This technique had, in reduced form, the advantages of a secco work.

 

MATERIAL

In Greco-Roman times, mostly encaustic colors applied in a cold state were used.

 

Tempera painting is one of the oldest known methods in mural painting. In tempera, the pigments are bound in an albuminous medium such as egg yolk or egg white diluted in water.

 

In 16th-century Europe, oil painting on canvas arose as an easier method for mural painting. The advantage was that the artwork could be completed in the artist’s studio and later transported to its destination and there attached to the wall or ceiling. Oil paint can be said to be the least satisfactory medium for murals because of its lack of brilliance in colour. Also the pigments are yellowed by the binder or are more easily affected by atmospheric conditions. The canvas itself is more subject to rapid deterioration than a plaster ground. Different muralists tend to become experts in their preferred medium and application, whether that be oil paints, emulsion or acrylic paints applied by brush, roller or airbrush/aerosols. Clients will often ask for a particular style and the artist may adjust to the appropriate technique.

 

A consultation usually leads to a detailed design and layout of the proposed mural with a price quote that the client approves before the muralist starts on the work. The area to be painted can be gridded to match the design allowing the image to be scaled accurately step by step. In some cases the design is projected straight onto the wall and traced with pencil before painting begins. Some muralists will paint directly without any prior sketching, preferring the spontaneous technique.

 

Once completed the mural can be given coats of varnish or protective acrylic glaze to protect the work from UV rays and surface damage.

 

As an alternative to a hand-painted or airbrushed mural, digitally printed murals can also be applied to surfaces. Already existing murals can be photographed and then be reproduced in near-to-original quality.

 

The disadvantages of pre-fabricated murals and decals are that they are often mass-produced and lack the allure and exclusivity of an original artwork. They are often not fitted to the individual wall sizes of the client and their personal ideas or wishes can not be added to the mural as it progresses. The Frescography technique, a digital manufacturing method (CAM) invented by Rainer Maria Latzke addresses some of the personalisation and size restrictions.

 

Digital techniques are commonly used in advertisements. A "wallscape" is a large advertisement on or attached to the outside wall of a building. Wallscapes can be painted directly on the wall as a mural, or printed on vinyl and securely attached to the wall in the manner of a billboard. Although not strictly classed as murals, large scale printed media are often referred to as such. Advertising murals were traditionally painted onto buildings and shops by sign-writers, later as large scale poster billboards.

 

SIGNIFICANCE OF MURALS

Murals are important in that they bring art into the public sphere. Due to the size, cost, and work involved in creating a mural, muralists must often be commissioned by a sponsor. Often it is the local government or a business, but many murals have been paid for with grants of patronage. For artists, their work gets a wide audience who otherwise might not set foot in an art gallery. A city benefits by the beauty of a work of art.

 

Murals can be a relatively effective tool of social emancipation or achieving a political goal. Murals have sometimes been created against the law, or have been commissioned by local bars and coffeeshops. Often, the visual effects are an enticement to attract public attention to social issues. State-sponsored public art expressions, particularly murals, are often used by totalitarian regimes as a tool of mass-control and propaganda. However, despite the propagandist character of that works, some of them still have an artistic value.

 

Murals can have a dramatic impact whether consciously or subconsciously on the attitudes of passers by, when they are added to areas where people live and work. It can also be argued that the presence of large, public murals can add aesthetic improvement to the daily lives of residents or that of employees at a corporate venue.

 

Other world-famous murals can be found in Mexico, New York, Philadelphia, Belfast, Derry, Los Angeles, Nicaragua, Cuba and in India. They have functioned as an important means of communication for members of socially, ethnically and racially divided communities in times of conflict. They also proved to be an effective tool in establishing a dialogue and hence solving the cleavage in the long run. The Indian state Kerala has exclusive murals. These Kerala mural painting are on walls of Hindu temples. They can be dated from 9th century AD.

 

The San Bartolo murals of the Maya civilization in Guatemala, are the oldest example of this art in Mesoamerica and are dated at 300 BC.

 

Many rural towns have begun using murals to create tourist attractions in order to boost economic income. Colquitt, Georgia is one such town. Colquitt was chosen to host the 2010 Global Mural Conference. The town has more than twelve murals completed, and will host the Conference along with Dothan, Alabama, and Blakely, Georgia. In the summer of 2010, Colquitt will begin work on their Icon Mural.

 

WIKIPEDIA

 

Astrologer-Thantri Deeksha-Guru All Problem Solution Specialist Dr Rupnathji Ariyalur Chennai Coimbatore Cuddalore Dharmapuri Dindigul Erode Kancheepuram Kanchipuram Kanniyakumari Nagercoil Karur Krishnagiri Madurai Nagapattinam Namakkal Perambalur Pudukottai Pudukkottai Ramanathapuram Salem Sivagangai Thanjavur Theni The Nilgiris Udagamandalam Ootacamund Tirunelveli Thiruvallur Tiruvannamalai Thiruvarur Thoothukudi Tiruchirapalli Tiruchirappalli Tiruppur Vellore Villupuram Vilupuram Virudhunagar A.Vellalapatti Abiramam Achampudur Acharapakkam Acharipallam Achipatti Adikaratti Adiramapattinam Aduthurai alias Maruthuvakudi Agaram Alagappapuram Alanganallur Alangayam Alangudi Alangulam Alangulam Alanthurai Alapakkam Alur Alwarkurichi Alwarthirunagiri Ambasamudram Ambur Ammainaickanur Ammapettai Ammapettai Ammoor Anaimalai Anaiyur Ananthapuram Andipatti Jakkampatti Anjugramam Annavasal Annur Anthiyur Appakudal Arachalur Arakandanallur Arakonam Aralvaimozhi Arani Aranthangi Arasiramani Aravakurichi Arcot Arimalam Ariyalur Ariyappampalayam Ariyur Arumanai Arumbavur Aruppukkottai Athani Athanur Athimarapatti Athipattu Athur Attur Avadattur Avalpoondurai Ayakudi Aygudi Ayothiapattinam Ayyalur Dusi Ayyampalayam Ayyampettai Ayyampettai Dindigul Azhagiapandiapuram Agastheeswaram Ammavarikuppam B. Meenakshipuram B.Mallapuram Balakrishnampatti Balakrishnapuram Balapallam Balasamudram Bargur Batlagundu Bhavani Bhavanisagar Bikketti Bhuvanagiri Bodinayakanur Boothapandi Belur Boothipuram Chengalpattu Chengam Chennai Chennasamudram Chennimalai Cheranmadevi Chetpet Chettiarpatti Chettipalayam Chettithangal Chidambaram Chinnakkampalayam Chinnalapatti Chinnamanur Chinnasalem Chithode Cholapuram Coimbatore Coonoor Courtalam Cuddalore Denkanikottai Desur Devadanapatti Devakottai Devanangurichi Devarshola Dhalavoipuram Dhali Dhaliyur Dharapuram Dharmapuri Edaganasalai Edaikodu Edakalinadu Edappadi Elathur Elayirampannai Elumalai Eral Eraniel Eriodu Erode Erumaipatti Eruvadi Ethapur Ettayapuram Ezhudesam Ganapathipuram Gangavalli Ganguvarpatti Gingee Gobichettipalayam Gopalasamudram Gudalur Gudalur Gudiyatham Gummidipoondi Hanumanthampatti Harur Highways Hosur Huligal Ilampillai Ilanji Ilayangudi Iluppaiyurani Iluppur Jalakandapuram Jambai Jayankondam Jolarpet Kadambur Kadathur Kadayal Kadayampatti Kadayanallur Kalakkad Kalambur Kalappanaickenpatti Kalavai Kaliyakkavilai Kallakkurichi Kallakudi Kallukuttam Kalugumalai Kamayagoundanpatti Kambainallur Kambam Kamuthi Kanakkampalayam Kanam Kancheepuram Kangayampalayam Kangeyam Kaniyur Kanjikoil Kannamangalam Kannivadi Kannivadi Kanniyakumari Kappiyarai Karaikkudi Karamadai Karambakkudi Kariamangalam Kariapatti Karugampattur Karumandi Chellipalayam Karumathampatti Karungal Karunguzhi Karuppur Karur Kasipalayam Kathujuganapalli Kattumannarkoil Kattuputhur Kaveripakkam Kaveripattinam Kayatharu Keelakarai Keeramangalam Keeranur Keeranur Keeripatti Keezhapavur Kelamangalam Kembainaickenpalayam Kethi Kilampadi Kilkulam Kilkunda Killai Killiyur Kilpennathur Kilvelur Kinathukadavu Kodaikanal Kodavasal Kodumudi Kolachal Kolappalur Kolathupalayam Kolathur Kollankodu Kollankoil Komaralingam Kombai Konganapuram Kooraikundu Koradacheri Kotagiri Kothinallur Kottakuppam Kottaram Kottur Kovilpatti Krishnagiri Krishnarayapuram Kuchanur Kuhalur Kulasekarapuram Kulithalai Kumarapuram Kumbakonam Kunnathur Kurinjipadi Kurumbalur Kuthalam Kuthanallur Kuzhithurai Labbaikudikadu Lakkampatti Lalgudi Lalpet Madathukulam Madukkur Madurai Maduranthakam Mallankinaru Mallasamudram Mallur Mamallapuram Mamsapuram Manachanallur Manalmedu Manalurpet Manamadurai Manapparai Manavalakurichi Mandaikadu Mandapam Mangalampet Manimutharu Mannargudi Maraimalainagar Marakkanam Maramangalathupatti Marandahalli Markayankottai Marudur Marungur Mathigiri Mayiladuthurai Mecheri Melacheval Melachokkanathapuram Melagaram Melamaiyur Melathiruppanthuruthi Melattur Melpattampakkam Melur Melvisharam Mettupalayam Mettupalayam Mettur Minjur Modakurichi Mohanur Moolakaraipatti Mopperipalayam Mudukulathur Mukasipidariyur Mukkudal Mulagumudu Mulanur Muruganpalayam Musiri Muthupe Muthur Muttayyapuram Myladi Naduvattam Nagapattinam Nagavakulam Nagercoil Nagojanahalli Nallampatti Nallur Namagiripettai Namakkal Nambiyur Nandivaram Guduvancheri Nangavalli Nangavaram Nanguneri Nanjikottai Nannilam Naranapuram Narasingapuram Narasingapuram Nasiyanur Natham Nathampannai Natrampalli Nattarasankottai Nazerath Needamangalam Neelagiri Neikkarapatti Neiyyur Nellikuppam Nemili Neripperichal Nerkuppai Nerunjipettai Neyveli Nilakkottai O' Valley Odaipatti Odaiyakulam Oddanchatram Odugathur Olagadam Omalur Orathanadu Mukthambalpuram Othakadai Othakalmandapam Ottapparai P.J. Cholapuram P.Mettupalayam P.N.Patti Pacode Padaiveedu Padirikuppam Padmanabhapuram Palaganangudy Palakkodu Palamedu Palani Palani Chettipatti Palayam Palladam Pallapalayam Pallapatti Pallikonda Pallipattu Panagudi Panaimarathupatti Panapakkam Panboli Pandamangalam Pannaikadu Pannaipuram Panruti Papanasam Papparapatti Pappireddipatti Paramakudi Paramathi Parangipettai Pasur Pathamadai Pattinam Pattiveeranpatti Pattukkottai Pazhugal Pennadam Pennagaram Pennathur Peraiyur Peralam Perambalur Peranamallur Peravurani Periya Negamam Periyakodiveri Periyakulam Periyapatti Periyasemur Pernampattu Perumagalur Perumandi Perumuchi Perundurai Perungulam Pethampalayam Pethanaickenpalayam Pillanallur Pollachi Polur Ponmani Ponnamaravathi Ponnampatti Ponneri Poolambadi Poolampatti Pooluvapatti Pothanur Pothatturpettai Pudukadai Pudukkottai Pudukkottai Pudupalayam Pudupalayam Agraharam Pudupatti Pudupattinam Pudur Puliyankudi Puliyur Pullampadi Punjai Thottakurichi Punjaipugalur Puthalam Punjaipuliampatti Puvalur R.Pudupatti R.S.Mangalam Rajapalayam Ramanathapuram Rameswaram Rasipuram Rayagiri Reethapuram Rosalpatti Rudravathi S. Kannanur S.Kodikulam Salangapalayam Salem Samalapuram Samathur Sambavar Vadagarai Sankaramanallur Sankarankoil Sankarapuram Sankari Sarcarsamakulam Sathankulam Sathiyavijayanagaram Sathyamangalam Sattur Sayalgudi Sayapuram Seerapalli Seithur Semmipalayam Senthamangalam Sentharapatti Senur Sethiathoppu Sevugampatti Shenkottai Sholavandan Sholingur Sholur Singampuneri Singaperumalkoil Sirkali Sirugamani Sirumugai Sithayankottai Sithurajapuram Sivaganga Sivagiri Sivakasi Sivanthipuram Srimushnam Sriperumbudur Sriramapuram Srivaikuntam Srivilliputhur Suchindram Sundarapandiam Sundarapandiapuram Surandai Suriyampalayam Swamimalai T.Kallupatti Tayilupatti Tenkasi Thadikombu Thakkolam Thalainayar Thalakudi Thamaraikulam Thammampatti Thanjavur Tharamangalam Tharangambadi Thathaiyangarpet Thedavur Thengampudur Theni Allinagaram Thenkarai Thenkarai Thenthamaraikulam Thenthiruperai Thesur Thevaram Thevur Thiagadurgam Thingalnagar Thirukarungudi Thirukkattupalli Thirumalayampalayam Thirumangalam Thirunageswaram Thirunindravur Thiruparappu Thiruporur Thiruppanandal Thirupuvanam Thirupuvanam Thiruthuraipoondi Thiruvaiyaru Thiruvalam Thiruvallur Thiruvarur Thiruvattaru Thiruvenkatam Thiruvennainallur hiruvidaimarudur Thiruvithankodu Thisayanvilai Thittacheri Thondamuthur Thondi Thoothukkudi Thorapadi Thottiyam Thuraiyur Thuthipattu Timiri Tindivanam Tiruchendur Tiruchengode Uthukuli Tiruchirappalli Tirukalukundram Tirukkoyilur Tirunelveli Tirupathur Tirupathur Tiruppur Tiruttani Tiruvannamalai Tiruvethipuram Tittakudi TNPL Pugalur Udangudi Udayarpalayam Udhagamandalam Udumalaipettai Ulundurpettai Unjalur Unnamalaikadai Uppidamangalam Uppiliapuram Urapakkam Usilampatti Uthamapalayam Uthangarai Uthiramerur Uthukkottai V. Pudur V.Pudupatti Vadakarai Keezhpadugai Vadakkanandal Vadakkuvalliyur Vadalur Vadamadurai Vadipatti Vadugapatti Vadugapatti Vaitheeswarankoil Valangaiman Valavanur Vallam Valparai Viswanatham Valvaithankoshtam Vanavasi Vandavasi Vaniputhur Vaniyambadi Varadarajanpettai Vasudevanallur Vathirairuppu Vazhapadi Vedaranyam Vedasandur Veeraganur Veerakkalpudur Veerapandi Veeravanallur Velankanni Vellakoil Vellimalai Vellore Vengampudur Vellottamparappu Velur Vengathur Venkarai Vennanthur Veppathur Verkilambi Vettaikaranpudur Vettavalam Vijayapuri Vikramasingapuram Vikravandi Vilapakkam Vilathikulam Vilavur Villukuri Viluppuram Virudhachalam Virudhunagar Virupakshipuram Walajabad Kanchipuram Walajabad Uthiramerur Sriperumbudur Kundrathur Thiruporur Kattankolathur Madurantakam Thirukalukundram Thomas Malai Acharapakkam Lathur Chithamur Tiruvallur Villivakkam Puzhal Minjur Sholavaram Gummidipoondi Tiruvalangadu Tiruttani Pallipet R.K.Pet Tiruvallur Poondi Kadambathur Ellapuram Poonamallee Cuddalore Cuddalore Annagramam Panruti Kurinjipadi Kattumannar Koil Kumaratchi Keerapalayam Melbhuvanagiri Vridhachalam Kammapuram Nallur Mangalur T.V. Nallur Villupuram Tirukoilur Mugaiyur Tirunavalur Ulundurpet Kanai Koliyanur Kandamangalam Olakkur Mailam Merkanam Vanur Gingee Vallam Melmalayanur Kallakurichi Chinnasalem Rishivandiyam Sankarapuram Thiyagadurgam Kalrayan Hills Vellore Kaniyambadi Anaicut Madhanur Katpadi K.V. Kuppam Gudiyatham Pernambet Walajah Sholinghur Arakonam Nemili Vikkiravandi Kaveripakkam Arcot Thimiri Thirupathur Jolarpet Kandhili Natrampalli Alangayam Tiruvannamalai Kilpennathur Thurinjapuram Polur Kalasapakkam Chetpet Chengam Pudupalayam Thandrampet Jawadumalai Cheyyar Anakkavoor Vembakkam Vandavasi Thellar Peranamallur Arni West Arni Salem Veerapandy Panamarathupatti Ayothiyapattinam Valapady Yercaud P.N.Palayam Attur Gangavalli Thalaivasal Kolathur Nangavalli Mecheri Omalur Tharamangalam Kadayampatti Sankari Idappady Konganapuram Mac. Choultry Mohanur Namakkal Elacipalayam Erumapatty Kabilarmalai Kollihills Mallasamudram Namakkal Namagiripet Puduchatram Paramathy Pallipalayam Rasipuram Sendamangalam Tiruchengode Vennandur Dharmapuri Nallampalli Pennagaram Harur Morappur Parangipettai Pappireddipatti Karimangalam Palacode Erode Modakkuruchi Kodumudi Perundurai Chennimalai Ammapet Anthiyur Bhavani Gobi Nambiyur T.N. Palayam Sathy Bhavanisagar Talavadi Coimbatore Karamadai Madukkarai P.N.Palayam S.S.Kulam Thondamuthur Anaimalai Kinathukadavu Pollachi Pollachi Annur Sulur Sultanpet The Nilgiris Udhagai Coonoor Kotagiri Gudalur Thanjavur Budalur Thiruvaiyaru Orathanadu Thiruvonam Kumbakonam Thiruvidaimarudur Tiruppanandal Papanasam Ammapet Pattukkottai Madukkur Peravurani Sethubavachatram Nagapattinam Keelaiyur Kilvelur Thirumarugal Thalainayar Vedaranyam Mayiladuthurai Kuthalam Sembanarkoil Sirkali Kollidam Tiruvarur Valangaiman Nannilam Kodavasal Thiruvarur Koradacheri Mannargudi Needamangalam Kottur Thiruthuraipoondi Muthupettai Tiruchirappalli Andanallur Manikandam Thiruverambur Manapparai Marungapuri Vaiyampatty Lalgudi Cumbum Manachanallur Pullampady Musiri Thottiam T.Pet Thuraiyur Uppiliyapuram Karur Thanthoni Aravakurichi K.Paramathi Kulithalai Krishnarayapuram Kadavur Thogamalai Perambalur Veppanthattai Alathur Veppur Pudukkottai Annavasal Arimalam Kunnandarkoil Ponnamaravathi Pudukkottai Thirumayam Viralimalai Arantangi Avudayarkoil Gandarvakottai Karambakkudi Manamelkudi Thiruvarankulam Madurai Melur Tenkasi Thirupparankundram Kottampatti Vadipatti Alanganallur Usilampatti Chellampatti Sedapatti Thirumangalam T.Kallupatty Kallikudi Andipatti K Myladumparai Periyakulam Bodinaickanur Chinnamanur Dindigul Uthamapalayam Athoor Reddiarchatram Nilakottai Shanarpatti Natham Batlagundu Palani Oddanchatram Thoppampatti Vedasandur Vadamadurai Guziliamparai Kodaikanal Ramanathapuram Mandapam Ramanathapuram R.S. Mangalam Thiruppullani Thiruvadanai Bogalur Kadaladi Kamuthi Mudukulathur Nainarkoil Paramakudi Virudhunagar Arupukottai Virudhunagar Kariapatti Tiruchuli Narikudi Rajapalayam Srivilliputhur Watrap Sivakasi Vembakottai Sattur Sivagangai Sivaganga Kalaiyarkoil Manamadurai Thiruppuvanam Ilayangudi Thiruppathur Singampunari Sakkottai Kallal Devakottai Kannangudi S.Pudur Tirunelveli Palayamkottai Manur Melaneelithanallur Kuruvikulam Sankarankoil Kangayam Ambasamudram Cheranmahadevi Pappakudi Kadayam Theni Nanguneri Kalakadu Valliyoor Radhapuram Alankulam Keelapavoor Kadayanallur Shencottai Dharapuram Vasudevanallur Thoothukkudi Thoothukudi Karungulam Srivaikundam Alwarthirunagari Tiruchendur Udangudi Sattankulam Kovilpatti Kayathar Ottapidaram Pudur Vilathikulam Kanniyakumari Agastheeswaram Thovalai Rajakkamangalam Thuckalay Kurunthancode Thiruvattar Killiyoor Munchirai Melpuram Veppanapalli Bargur Krishnagiri Kaveripattanam Mathur Uthangarai Hosur Shoolagiri Kelamangalam Thally Ariyalur Thirumanur Jayamkondam Andimadam T.Palur Sendurai Gudimangalam Tiruppur Uthukuli Vellakoil Madathukulam Kundadam Mulanur Udumalpet Avinashi Palladam Pongalur Tiruppur Astrologer-Thantri Deeksha-Guru Paramahamsa Rupnathji Vashikaran & Black-Magic Apply or Removal Specialist Vastu Doshas Removal & Griha Shanti Specialist Bhoot Pret Badha Evil Eye Symptoms Specialist Navagraha Shanti (Havan or Yagna) Specialist Get Your Love Back By Vashikaran Specialist Love-Marriage Problem Solution Specialist Tantric Abhichar Kalajadu Specialist Sarva Manokamna Purti Specialist All Problem Solution Specialist Enemy-Destroy Tantri Specialist Puja Havan or Yajna Specialist Dr.Rupnathji World Famous Number One Best Jyotish Acharya Yogi Tantri Guruji

Astrologer-Thantri Deeksha-Guru All Problem Solution Specialist Dr Rupnathji Ariyalur Chennai Coimbatore Cuddalore Dharmapuri Dindigul Erode Kancheepuram Kanchipuram Kanniyakumari Nagercoil Karur Krishnagiri Madurai Nagapattinam Namakkal Perambalur Pudukottai Pudukkottai Ramanathapuram Salem Sivagangai Thanjavur Theni The Nilgiris Udagamandalam Ootacamund Tirunelveli Thiruvallur Tiruvannamalai Thiruvarur Thoothukudi Tiruchirapalli Tiruchirappalli Tiruppur Vellore Villupuram Vilupuram Virudhunagar A.Vellalapatti Abiramam Achampudur Acharapakkam Acharipallam Achipatti Adikaratti Adiramapattinam Aduthurai alias Maruthuvakudi Agaram Alagappapuram Alanganallur Alangayam Alangudi Alangulam Alangulam Alanthurai Alapakkam Alur Alwarkurichi Alwarthirunagiri Ambasamudram Ambur Ammainaickanur Ammapettai Ammapettai Ammoor Anaimalai Anaiyur Ananthapuram Andipatti Jakkampatti Anjugramam Annavasal Annur Anthiyur Appakudal Arachalur Arakandanallur Arakonam Aralvaimozhi Arani Aranthangi Arasiramani Aravakurichi Arcot Arimalam Ariyalur Ariyappampalayam Ariyur Arumanai Arumbavur Aruppukkottai Athani Athanur Athimarapatti Athipattu Athur Attur Avadattur Avalpoondurai Ayakudi Aygudi Ayothiapattinam Ayyalur Dusi Ayyampalayam Ayyampettai Ayyampettai Dindigul Azhagiapandiapuram Agastheeswaram Ammavarikuppam B. Meenakshipuram B.Mallapuram Balakrishnampatti Balakrishnapuram Balapallam Balasamudram Bargur Batlagundu Bhavani Bhavanisagar Bikketti Bhuvanagiri Bodinayakanur Boothapandi Belur Boothipuram Chengalpattu Chengam Chennai Chennasamudram Chennimalai Cheranmadevi Chetpet Chettiarpatti Chettipalayam Chettithangal Chidambaram Chinnakkampalayam Chinnalapatti Chinnamanur Chinnasalem Chithode Cholapuram Coimbatore Coonoor Courtalam Cuddalore Denkanikottai Desur Devadanapatti Devakottai Devanangurichi Devarshola Dhalavoipuram Dhali Dhaliyur Dharapuram Dharmapuri Edaganasalai Edaikodu Edakalinadu Edappadi Elathur Elayirampannai Elumalai Eral Eraniel Eriodu Erode Erumaipatti Eruvadi Ethapur Ettayapuram Ezhudesam Ganapathipuram Gangavalli Ganguvarpatti Gingee Gobichettipalayam Gopalasamudram Gudalur Gudalur Gudiyatham Gummidipoondi Hanumanthampatti Harur Highways Hosur Huligal Ilampillai Ilanji Ilayangudi Iluppaiyurani Iluppur Jalakandapuram Jambai Jayankondam Jolarpet Kadambur Kadathur Kadayal Kadayampatti Kadayanallur Kalakkad Kalambur Kalappanaickenpatti Kalavai Kaliyakkavilai Kallakkurichi Kallakudi Kallukuttam Kalugumalai Kamayagoundanpatti Kambainallur Kambam Kamuthi Kanakkampalayam Kanam Kancheepuram Kangayampalayam Kangeyam Kaniyur Kanjikoil Kannamangalam Kannivadi Kannivadi Kanniyakumari Kappiyarai Karaikkudi Karamadai Karambakkudi Kariamangalam Kariapatti Karugampattur Karumandi Chellipalayam Karumathampatti Karungal Karunguzhi Karuppur Karur Kasipalayam Kathujuganapalli Kattumannarkoil Kattuputhur Kaveripakkam Kaveripattinam Kayatharu Keelakarai Keeramangalam Keeranur Keeranur Keeripatti Keezhapavur Kelamangalam Kembainaickenpalayam Kethi Kilampadi Kilkulam Kilkunda Killai Killiyur Kilpennathur Kilvelur Kinathukadavu Kodaikanal Kodavasal Kodumudi Kolachal Kolappalur Kolathupalayam Kolathur Kollankodu Kollankoil Komaralingam Kombai Konganapuram Kooraikundu Koradacheri Kotagiri Kothinallur Kottakuppam Kottaram Kottur Kovilpatti Krishnagiri Krishnarayapuram Kuchanur Kuhalur Kulasekarapuram Kulithalai Kumarapuram Kumbakonam Kunnathur Kurinjipadi Kurumbalur Kuthalam Kuthanallur Kuzhithurai Labbaikudikadu Lakkampatti Lalgudi Lalpet Madathukulam Madukkur Madurai Maduranthakam Mallankinaru Mallasamudram Mallur Mamallapuram Mamsapuram Manachanallur Manalmedu Manalurpet Manamadurai Manapparai Manavalakurichi Mandaikadu Mandapam Mangalampet Manimutharu Mannargudi Maraimalainagar Marakkanam Maramangalathupatti Marandahalli Markayankottai Marudur Marungur Mathigiri Mayiladuthurai Mecheri Melacheval Melachokkanathapuram Melagaram Melamaiyur Melathiruppanthuruthi Melattur Melpattampakkam Melur Melvisharam Mettupalayam Mettupalayam Mettur Minjur Modakurichi Mohanur Moolakaraipatti Mopperipalayam Mudukulathur Mukasipidariyur Mukkudal Mulagumudu Mulanur Muruganpalayam Musiri Muthupe Muthur Muttayyapuram Myladi Naduvattam Nagapattinam Nagavakulam Nagercoil Nagojanahalli Nallampatti Nallur Namagiripettai Namakkal Nambiyur Nandivaram Guduvancheri Nangavalli Nangavaram Nanguneri Nanjikottai Nannilam Naranapuram Narasingapuram Narasingapuram Nasiyanur Natham Nathampannai Natrampalli Nattarasankottai Nazerath Needamangalam Neelagiri Neikkarapatti Neiyyur Nellikuppam Nemili Neripperichal Nerkuppai Nerunjipettai Neyveli Nilakkottai O' Valley Odaipatti Odaiyakulam Oddanchatram Odugathur Olagadam Omalur Orathanadu Mukthambalpuram Othakadai Othakalmandapam Ottapparai P.J. Cholapuram P.Mettupalayam P.N.Patti Pacode Padaiveedu Padirikuppam Padmanabhapuram Palaganangudy Palakkodu Palamedu Palani Palani Chettipatti Palayam Palladam Pallapalayam Pallapatti Pallikonda Pallipattu Panagudi Panaimarathupatti Panapakkam Panboli Pandamangalam Pannaikadu Pannaipuram Panruti Papanasam Papparapatti Pappireddipatti Paramakudi Paramathi Parangipettai Pasur Pathamadai Pattinam Pattiveeranpatti Pattukkottai Pazhugal Pennadam Pennagaram Pennathur Peraiyur Peralam Perambalur Peranamallur Peravurani Periya Negamam Periyakodiveri Periyakulam Periyapatti Periyasemur Pernampattu Perumagalur Perumandi Perumuchi Perundurai Perungulam Pethampalayam Pethanaickenpalayam Pillanallur Pollachi Polur Ponmani Ponnamaravathi Ponnampatti Ponneri Poolambadi Poolampatti Pooluvapatti Pothanur Pothatturpettai Pudukadai Pudukkottai Pudukkottai Pudupalayam Pudupalayam Agraharam Pudupatti Pudupattinam Pudur Puliyankudi Puliyur Pullampadi Punjai Thottakurichi Punjaipugalur Puthalam Punjaipuliampatti Puvalur R.Pudupatti R.S.Mangalam Rajapalayam Ramanathapuram Rameswaram Rasipuram Rayagiri Reethapuram Rosalpatti Rudravathi S. Kannanur S.Kodikulam Salangapalayam Salem Samalapuram Samathur Sambavar Vadagarai Sankaramanallur Sankarankoil Sankarapuram Sankari Sarcarsamakulam Sathankulam Sathiyavijayanagaram Sathyamangalam Sattur Sayalgudi Sayapuram Seerapalli Seithur Semmipalayam Senthamangalam Sentharapatti Senur Sethiathoppu Sevugampatti Shenkottai Sholavandan Sholingur Sholur Singampuneri Singaperumalkoil Sirkali Sirugamani Sirumugai Sithayankottai Sithurajapuram Sivaganga Sivagiri Sivakasi Sivanthipuram Srimushnam Sriperumbudur Sriramapuram Srivaikuntam Srivilliputhur Suchindram Sundarapandiam Sundarapandiapuram Surandai Suriyampalayam Swamimalai T.Kallupatti Tayilupatti Tenkasi Thadikombu Thakkolam Thalainayar Thalakudi Thamaraikulam Thammampatti Thanjavur Tharamangalam Tharangambadi Thathaiyangarpet Thedavur Thengampudur Theni Allinagaram Thenkarai Thenkarai Thenthamaraikulam Thenthiruperai Thesur Thevaram Thevur Thiagadurgam Thingalnagar Thirukarungudi Thirukkattupalli Thirumalayampalayam Thirumangalam Thirunageswaram Thirunindravur Thiruparappu Thiruporur Thiruppanandal Thirupuvanam Thirupuvanam Thiruthuraipoondi Thiruvaiyaru Thiruvalam Thiruvallur Thiruvarur Thiruvattaru Thiruvenkatam Thiruvennainallur hiruvidaimarudur Thiruvithankodu Thisayanvilai Thittacheri Thondamuthur Thondi Thoothukkudi Thorapadi Thottiyam Thuraiyur Thuthipattu Timiri Tindivanam Tiruchendur Tiruchengode Uthukuli Tiruchirappalli Tirukalukundram Tirukkoyilur Tirunelveli Tirupathur Tirupathur Tiruppur Tiruttani Tiruvannamalai Tiruvethipuram Tittakudi TNPL Pugalur Udangudi Udayarpalayam Udhagamandalam Udumalaipettai Ulundurpettai Unjalur Unnamalaikadai Uppidamangalam Uppiliapuram Urapakkam Usilampatti Uthamapalayam Uthangarai Uthiramerur Uthukkottai V. Pudur V.Pudupatti Vadakarai Keezhpadugai Vadakkanandal Vadakkuvalliyur Vadalur Vadamadurai Vadipatti Vadugapatti Vadugapatti Vaitheeswarankoil Valangaiman Valavanur Vallam Valparai Viswanatham Valvaithankoshtam Vanavasi Vandavasi Vaniputhur Vaniyambadi Varadarajanpettai Vasudevanallur Vathirairuppu Vazhapadi Vedaranyam Vedasandur Veeraganur Veerakkalpudur Veerapandi Veeravanallur Velankanni Vellakoil Vellimalai Vellore Vengampudur Vellottamparappu Velur Vengathur Venkarai Vennanthur Veppathur Verkilambi Vettaikaranpudur Vettavalam Vijayapuri Vikramasingapuram Vikravandi Vilapakkam Vilathikulam Vilavur Villukuri Viluppuram Virudhachalam Virudhunagar Virupakshipuram Walajabad Kanchipuram Walajabad Uthiramerur Sriperumbudur Kundrathur Thiruporur Kattankolathur Madurantakam Thirukalukundram Thomas Malai Acharapakkam Lathur Chithamur Tiruvallur Villivakkam Puzhal Minjur Sholavaram Gummidipoondi Tiruvalangadu Tiruttani Pallipet R.K.Pet Tiruvallur Poondi Kadambathur Ellapuram Poonamallee Cuddalore Cuddalore Annagramam Panruti Kurinjipadi Kattumannar Koil Kumaratchi Keerapalayam Melbhuvanagiri Vridhachalam Kammapuram Nallur Mangalur T.V. Nallur Villupuram Tirukoilur Mugaiyur Tirunavalur Ulundurpet Kanai Koliyanur Kandamangalam Olakkur Mailam Merkanam Vanur Gingee Vallam Melmalayanur Kallakurichi Chinnasalem Rishivandiyam Sankarapuram Thiyagadurgam Kalrayan Hills Vellore Kaniyambadi Anaicut Madhanur Katpadi K.V. Kuppam Gudiyatham Pernambet Walajah Sholinghur Arakonam Nemili Vikkiravandi Kaveripakkam Arcot Thimiri Thirupathur Jolarpet Kandhili Natrampalli Alangayam Tiruvannamalai Kilpennathur Thurinjapuram Polur Kalasapakkam Chetpet Chengam Pudupalayam Thandrampet Jawadumalai Cheyyar Anakkavoor Vembakkam Vandavasi Thellar Peranamallur Arni West Arni Salem Veerapandy Panamarathupatti Ayothiyapattinam Valapady Yercaud P.N.Palayam Attur Gangavalli Thalaivasal Kolathur Nangavalli Mecheri Omalur Tharamangalam Kadayampatti Sankari Idappady Konganapuram Mac. Choultry Mohanur Namakkal Elacipalayam Erumapatty Kabilarmalai Kollihills Mallasamudram Namakkal Namagiripet Puduchatram Paramathy Pallipalayam Rasipuram Sendamangalam Tiruchengode Vennandur Dharmapuri Nallampalli Pennagaram Harur Morappur Parangipettai Pappireddipatti Karimangalam Palacode Erode Modakkuruchi Kodumudi Perundurai Chennimalai Ammapet Anthiyur Bhavani Gobi Nambiyur T.N. Palayam Sathy Bhavanisagar Talavadi Coimbatore Karamadai Madukkarai P.N.Palayam S.S.Kulam Thondamuthur Anaimalai Kinathukadavu Pollachi Pollachi Annur Sulur Sultanpet The Nilgiris Udhagai Coonoor Kotagiri Gudalur Thanjavur Budalur Thiruvaiyaru Orathanadu Thiruvonam Kumbakonam Thiruvidaimarudur Tiruppanandal Papanasam Ammapet Pattukkottai Madukkur Peravurani Sethubavachatram Nagapattinam Keelaiyur Kilvelur Thirumarugal Thalainayar Vedaranyam Mayiladuthurai Kuthalam Sembanarkoil Sirkali Kollidam Tiruvarur Valangaiman Nannilam Kodavasal Thiruvarur Koradacheri Mannargudi Needamangalam Kottur Thiruthuraipoondi Muthupettai Tiruchirappalli Andanallur Manikandam Thiruverambur Manapparai Marungapuri Vaiyampatty Lalgudi Cumbum Manachanallur Pullampady Musiri Thottiam T.Pet Thuraiyur Uppiliyapuram Karur Thanthoni Aravakurichi K.Paramathi Kulithalai Krishnarayapuram Kadavur Thogamalai Perambalur Veppanthattai Alathur Veppur Pudukkottai Annavasal Arimalam Kunnandarkoil Ponnamaravathi Pudukkottai Thirumayam Viralimalai Arantangi Avudayarkoil Gandarvakottai Karambakkudi Manamelkudi Thiruvarankulam Madurai Melur Tenkasi Thirupparankundram Kottampatti Vadipatti Alanganallur Usilampatti Chellampatti Sedapatti Thirumangalam T.Kallupatty Kallikudi Andipatti K Myladumparai Periyakulam Bodinaickanur Chinnamanur Dindigul Uthamapalayam Athoor Reddiarchatram Nilakottai Shanarpatti Natham Batlagundu Palani Oddanchatram Thoppampatti Vedasandur Vadamadurai Guziliamparai Kodaikanal Ramanathapuram Mandapam Ramanathapuram R.S. Mangalam Thiruppullani Thiruvadanai Bogalur Kadaladi Kamuthi Mudukulathur Nainarkoil Paramakudi Virudhunagar Arupukottai Virudhunagar Kariapatti Tiruchuli Narikudi Rajapalayam Srivilliputhur Watrap Sivakasi Vembakottai Sattur Sivagangai Sivaganga Kalaiyarkoil Manamadurai Thiruppuvanam Ilayangudi Thiruppathur Singampunari Sakkottai Kallal Devakottai Kannangudi S.Pudur Tirunelveli Palayamkottai Manur Melaneelithanallur Kuruvikulam Sankarankoil Kangayam Ambasamudram Cheranmahadevi Pappakudi Kadayam Theni Nanguneri Kalakadu Valliyoor Radhapuram Alankulam Keelapavoor Kadayanallur Shencottai Dharapuram Vasudevanallur Thoothukkudi Thoothukudi Karungulam Srivaikundam Alwarthirunagari Tiruchendur Udangudi Sattankulam Kovilpatti Kayathar Ottapidaram Pudur Vilathikulam Kanniyakumari Agastheeswaram Thovalai Rajakkamangalam Thuckalay Kurunthancode Thiruvattar Killiyoor Munchirai Melpuram Veppanapalli Bargur Krishnagiri Kaveripattanam Mathur Uthangarai Hosur Shoolagiri Kelamangalam Thally Ariyalur Thirumanur Jayamkondam Andimadam T.Palur Sendurai Gudimangalam Tiruppur Uthukuli Vellakoil Madathukulam Kundadam Mulanur Udumalpet Avinashi Palladam Pongalur Tiruppur Astrologer-Thantri Deeksha-Guru Paramahamsa Rupnathji Vashikaran & Black-Magic Apply or Removal Specialist Vastu Doshas Removal & Griha Shanti Specialist Bhoot Pret Badha Evil Eye Symptoms Specialist Navagraha Shanti (Havan or Yagna) Specialist Get Your Love Back By Vashikaran Specialist Love-Marriage Problem Solution Specialist Tantric Abhichar Kalajadu Specialist Sarva Manokamna Purti Specialist All Problem Solution Specialist Enemy-Destroy Tantri Specialist Puja Havan or Yajna Specialist Dr.Rupnathji World Famous Number One Best Jyotish Acharya Yogi Tantri Guruji

Astrologer-Thantri Deeksha-Guru All Problem Solution Specialist Dr Rupnathji Ariyalur Chennai Coimbatore Cuddalore Dharmapuri Dindigul Erode Kancheepuram Kanchipuram Kanniyakumari Nagercoil Karur Krishnagiri Madurai Nagapattinam Namakkal Perambalur Pudukottai Pudukkottai Ramanathapuram Salem Sivagangai Thanjavur Theni The Nilgiris Udagamandalam Ootacamund Tirunelveli Thiruvallur Tiruvannamalai Thiruvarur Thoothukudi Tiruchirapalli Tiruchirappalli Tiruppur Vellore Villupuram Vilupuram Virudhunagar A.Vellalapatti Abiramam Achampudur Acharapakkam Acharipallam Achipatti Adikaratti Adiramapattinam Aduthurai alias Maruthuvakudi Agaram Alagappapuram Alanganallur Alangayam Alangudi Alangulam Alangulam Alanthurai Alapakkam Alur Alwarkurichi Alwarthirunagiri Ambasamudram Ambur Ammainaickanur Ammapettai Ammapettai Ammoor Anaimalai Anaiyur Ananthapuram Andipatti Jakkampatti Anjugramam Annavasal Annur Anthiyur Appakudal Arachalur Arakandanallur Arakonam Aralvaimozhi Arani Aranthangi Arasiramani Aravakurichi Arcot Arimalam Ariyalur Ariyappampalayam Ariyur Arumanai Arumbavur Aruppukkottai Athani Athanur Athimarapatti Athipattu Athur Attur Avadattur Avalpoondurai Ayakudi Aygudi Ayothiapattinam Ayyalur Dusi Ayyampalayam Ayyampettai Ayyampettai Dindigul Azhagiapandiapuram Agastheeswaram Ammavarikuppam B. Meenakshipuram B.Mallapuram Balakrishnampatti Balakrishnapuram Balapallam Balasamudram Bargur Batlagundu Bhavani Bhavanisagar Bikketti Bhuvanagiri Bodinayakanur Boothapandi Belur Boothipuram Chengalpattu Chengam Chennai Chennasamudram Chennimalai Cheranmadevi Chetpet Chettiarpatti Chettipalayam Chettithangal Chidambaram Chinnakkampalayam Chinnalapatti Chinnamanur Chinnasalem Chithode Cholapuram Coimbatore Coonoor Courtalam Cuddalore Denkanikottai Desur Devadanapatti Devakottai Devanangurichi Devarshola Dhalavoipuram Dhali Dhaliyur Dharapuram Dharmapuri Edaganasalai Edaikodu Edakalinadu Edappadi Elathur Elayirampannai Elumalai Eral Eraniel Eriodu Erode Erumaipatti Eruvadi Ethapur Ettayapuram Ezhudesam Ganapathipuram Gangavalli Ganguvarpatti Gingee Gobichettipalayam Gopalasamudram Gudalur Gudalur Gudiyatham Gummidipoondi Hanumanthampatti Harur Highways Hosur Huligal Ilampillai Ilanji Ilayangudi Iluppaiyurani Iluppur Jalakandapuram Jambai Jayankondam Jolarpet Kadambur Kadathur Kadayal Kadayampatti Kadayanallur Kalakkad Kalambur Kalappanaickenpatti Kalavai Kaliyakkavilai Kallakkurichi Kallakudi Kallukuttam Kalugumalai Kamayagoundanpatti Kambainallur Kambam Kamuthi Kanakkampalayam Kanam Kancheepuram Kangayampalayam Kangeyam Kaniyur Kanjikoil Kannamangalam Kannivadi Kannivadi Kanniyakumari Kappiyarai Karaikkudi Karamadai Karambakkudi Kariamangalam Kariapatti Karugampattur Karumandi Chellipalayam Karumathampatti Karungal Karunguzhi Karuppur Karur Kasipalayam Kathujuganapalli Kattumannarkoil Kattuputhur Kaveripakkam Kaveripattinam Kayatharu Keelakarai Keeramangalam Keeranur Keeranur Keeripatti Keezhapavur Kelamangalam Kembainaickenpalayam Kethi Kilampadi Kilkulam Kilkunda Killai Killiyur Kilpennathur Kilvelur Kinathukadavu Kodaikanal Kodavasal Kodumudi Kolachal Kolappalur Kolathupalayam Kolathur Kollankodu Kollankoil Komaralingam Kombai Konganapuram Kooraikundu Koradacheri Kotagiri Kothinallur Kottakuppam Kottaram Kottur Kovilpatti Krishnagiri Krishnarayapuram Kuchanur Kuhalur Kulasekarapuram Kulithalai Kumarapuram Kumbakonam Kunnathur Kurinjipadi Kurumbalur Kuthalam Kuthanallur Kuzhithurai Labbaikudikadu Lakkampatti Lalgudi Lalpet Madathukulam Madukkur Madurai Maduranthakam Mallankinaru Mallasamudram Mallur Mamallapuram Mamsapuram Manachanallur Manalmedu Manalurpet Manamadurai Manapparai Manavalakurichi Mandaikadu Mandapam Mangalampet Manimutharu Mannargudi Maraimalainagar Marakkanam Maramangalathupatti Marandahalli Markayankottai Marudur Marungur Mathigiri Mayiladuthurai Mecheri Melacheval Melachokkanathapuram Melagaram Melamaiyur Melathiruppanthuruthi Melattur Melpattampakkam Melur Melvisharam Mettupalayam Mettupalayam Mettur Minjur Modakurichi Mohanur Moolakaraipatti Mopperipalayam Mudukulathur Mukasipidariyur Mukkudal Mulagumudu Mulanur Muruganpalayam Musiri Muthupe Muthur Muttayyapuram Myladi Naduvattam Nagapattinam Nagavakulam Nagercoil Nagojanahalli Nallampatti Nallur Namagiripettai Namakkal Nambiyur Nandivaram Guduvancheri Nangavalli Nangavaram Nanguneri Nanjikottai Nannilam Naranapuram Narasingapuram Narasingapuram Nasiyanur Natham Nathampannai Natrampalli Nattarasankottai Nazerath Needamangalam Neelagiri Neikkarapatti Neiyyur Nellikuppam Nemili Neripperichal Nerkuppai Nerunjipettai Neyveli Nilakkottai O' Valley Odaipatti Odaiyakulam Oddanchatram Odugathur Olagadam Omalur Orathanadu Mukthambalpuram Othakadai Othakalmandapam Ottapparai P.J. Cholapuram P.Mettupalayam P.N.Patti Pacode Padaiveedu Padirikuppam Padmanabhapuram Palaganangudy Palakkodu Palamedu Palani Palani Chettipatti Palayam Palladam Pallapalayam Pallapatti Pallikonda Pallipattu Panagudi Panaimarathupatti Panapakkam Panboli Pandamangalam Pannaikadu Pannaipuram Panruti Papanasam Papparapatti Pappireddipatti Paramakudi Paramathi Parangipettai Pasur Pathamadai Pattinam Pattiveeranpatti Pattukkottai Pazhugal Pennadam Pennagaram Pennathur Peraiyur Peralam Perambalur Peranamallur Peravurani Periya Negamam Periyakodiveri Periyakulam Periyapatti Periyasemur Pernampattu Perumagalur Perumandi Perumuchi Perundurai Perungulam Pethampalayam Pethanaickenpalayam Pillanallur Pollachi Polur Ponmani Ponnamaravathi Ponnampatti Ponneri Poolambadi Poolampatti Pooluvapatti Pothanur Pothatturpettai Pudukadai Pudukkottai Pudukkottai Pudupalayam Pudupalayam Agraharam Pudupatti Pudupattinam Pudur Puliyankudi Puliyur Pullampadi Punjai Thottakurichi Punjaipugalur Puthalam Punjaipuliampatti Puvalur R.Pudupatti R.S.Mangalam Rajapalayam Ramanathapuram Rameswaram Rasipuram Rayagiri Reethapuram Rosalpatti Rudravathi S. Kannanur S.Kodikulam Salangapalayam Salem Samalapuram Samathur Sambavar Vadagarai Sankaramanallur Sankarankoil Sankarapuram Sankari Sarcarsamakulam Sathankulam Sathiyavijayanagaram Sathyamangalam Sattur Sayalgudi Sayapuram Seerapalli Seithur Semmipalayam Senthamangalam Sentharapatti Senur Sethiathoppu Sevugampatti Shenkottai Sholavandan Sholingur Sholur Singampuneri Singaperumalkoil Sirkali Sirugamani Sirumugai Sithayankottai Sithurajapuram Sivaganga Sivagiri Sivakasi Sivanthipuram Srimushnam Sriperumbudur Sriramapuram Srivaikuntam Srivilliputhur Suchindram Sundarapandiam Sundarapandiapuram Surandai Suriyampalayam Swamimalai T.Kallupatti Tayilupatti Tenkasi Thadikombu Thakkolam Thalainayar Thalakudi Thamaraikulam Thammampatti Thanjavur Tharamangalam Tharangambadi Thathaiyangarpet Thedavur Thengampudur Theni Allinagaram Thenkarai Thenkarai Thenthamaraikulam Thenthiruperai Thesur Thevaram Thevur Thiagadurgam Thingalnagar Thirukarungudi Thirukkattupalli Thirumalayampalayam Thirumangalam Thirunageswaram Thirunindravur Thiruparappu Thiruporur Thiruppanandal Thirupuvanam Thirupuvanam Thiruthuraipoondi Thiruvaiyaru Thiruvalam Thiruvallur Thiruvarur Thiruvattaru Thiruvenkatam Thiruvennainallur hiruvidaimarudur Thiruvithankodu Thisayanvilai Thittacheri Thondamuthur Thondi Thoothukkudi Thorapadi Thottiyam Thuraiyur Thuthipattu Timiri Tindivanam Tiruchendur Tiruchengode Uthukuli Tiruchirappalli Tirukalukundram Tirukkoyilur Tirunelveli Tirupathur Tirupathur Tiruppur Tiruttani Tiruvannamalai Tiruvethipuram Tittakudi TNPL Pugalur Udangudi Udayarpalayam Udhagamandalam Udumalaipettai Ulundurpettai Unjalur Unnamalaikadai Uppidamangalam Uppiliapuram Urapakkam Usilampatti Uthamapalayam Uthangarai Uthiramerur Uthukkottai V. Pudur V.Pudupatti Vadakarai Keezhpadugai Vadakkanandal Vadakkuvalliyur Vadalur Vadamadurai Vadipatti Vadugapatti Vadugapatti Vaitheeswarankoil Valangaiman Valavanur Vallam Valparai Viswanatham Valvaithankoshtam Vanavasi Vandavasi Vaniputhur Vaniyambadi Varadarajanpettai Vasudevanallur Vathirairuppu Vazhapadi Vedaranyam Vedasandur Veeraganur Veerakkalpudur Veerapandi Veeravanallur Velankanni Vellakoil Vellimalai Vellore Vengampudur Vellottamparappu Velur Vengathur Venkarai Vennanthur Veppathur Verkilambi Vettaikaranpudur Vettavalam Vijayapuri Vikramasingapuram Vikravandi Vilapakkam Vilathikulam Vilavur Villukuri Viluppuram Virudhachalam Virudhunagar Virupakshipuram Walajabad Kanchipuram Walajabad Uthiramerur Sriperumbudur Kundrathur Thiruporur Kattankolathur Madurantakam Thirukalukundram Thomas Malai Acharapakkam Lathur Chithamur Tiruvallur Villivakkam Puzhal Minjur Sholavaram Gummidipoondi Tiruvalangadu Tiruttani Pallipet R.K.Pet Tiruvallur Poondi Kadambathur Ellapuram Poonamallee Cuddalore Cuddalore Annagramam Panruti Kurinjipadi Kattumannar Koil Kumaratchi Keerapalayam Melbhuvanagiri Vridhachalam Kammapuram Nallur Mangalur T.V. Nallur Villupuram Tirukoilur Mugaiyur Tirunavalur Ulundurpet Kanai Koliyanur Kandamangalam Olakkur Mailam Merkanam Vanur Gingee Vallam Melmalayanur Kallakurichi Chinnasalem Rishivandiyam Sankarapuram Thiyagadurgam Kalrayan Hills Vellore Kaniyambadi Anaicut Madhanur Katpadi K.V. Kuppam Gudiyatham Pernambet Walajah Sholinghur Arakonam Nemili Vikkiravandi Kaveripakkam Arcot Thimiri Thirupathur Jolarpet Kandhili Natrampalli Alangayam Tiruvannamalai Kilpennathur Thurinjapuram Polur Kalasapakkam Chetpet Chengam Pudupalayam Thandrampet Jawadumalai Cheyyar Anakkavoor Vembakkam Vandavasi Thellar Peranamallur Arni West Arni Salem Veerapandy Panamarathupatti Ayothiyapattinam Valapady Yercaud P.N.Palayam Attur Gangavalli Thalaivasal Kolathur Nangavalli Mecheri Omalur Tharamangalam Kadayampatti Sankari Idappady Konganapuram Mac. Choultry Mohanur Namakkal Elacipalayam Erumapatty Kabilarmalai Kollihills Mallasamudram Namakkal Namagiripet Puduchatram Paramathy Pallipalayam Rasipuram Sendamangalam Tiruchengode Vennandur Dharmapuri Nallampalli Pennagaram Harur Morappur Parangipettai Pappireddipatti Karimangalam Palacode Erode Modakkuruchi Kodumudi Perundurai Chennimalai Ammapet Anthiyur Bhavani Gobi Nambiyur T.N. Palayam Sathy Bhavanisagar Talavadi Coimbatore Karamadai Madukkarai P.N.Palayam S.S.Kulam Thondamuthur Anaimalai Kinathukadavu Pollachi Pollachi Annur Sulur Sultanpet The Nilgiris Udhagai Coonoor Kotagiri Gudalur Thanjavur Budalur Thiruvaiyaru Orathanadu Thiruvonam Kumbakonam Thiruvidaimarudur Tiruppanandal Papanasam Ammapet Pattukkottai Madukkur Peravurani Sethubavachatram Nagapattinam Keelaiyur Kilvelur Thirumarugal Thalainayar Vedaranyam Mayiladuthurai Kuthalam Sembanarkoil Sirkali Kollidam Tiruvarur Valangaiman Nannilam Kodavasal Thiruvarur Koradacheri Mannargudi Needamangalam Kottur Thiruthuraipoondi Muthupettai Tiruchirappalli Andanallur Manikandam Thiruverambur Manapparai Marungapuri Vaiyampatty Lalgudi Cumbum Manachanallur Pullampady Musiri Thottiam T.Pet Thuraiyur Uppiliyapuram Karur Thanthoni Aravakurichi K.Paramathi Kulithalai Krishnarayapuram Kadavur Thogamalai Perambalur Veppanthattai Alathur Veppur Pudukkottai Annavasal Arimalam Kunnandarkoil Ponnamaravathi Pudukkottai Thirumayam Viralimalai Arantangi Avudayarkoil Gandarvakottai Karambakkudi Manamelkudi Thiruvarankulam Madurai Melur Tenkasi Thirupparankundram Kottampatti Vadipatti Alanganallur Usilampatti Chellampatti Sedapatti Thirumangalam T.Kallupatty Kallikudi Andipatti K Myladumparai Periyakulam Bodinaickanur Chinnamanur Dindigul Uthamapalayam Athoor Reddiarchatram Nilakottai Shanarpatti Natham Batlagundu Palani Oddanchatram Thoppampatti Vedasandur Vadamadurai Guziliamparai Kodaikanal Ramanathapuram Mandapam Ramanathapuram R.S. Mangalam Thiruppullani Thiruvadanai Bogalur Kadaladi Kamuthi Mudukulathur Nainarkoil Paramakudi Virudhunagar Arupukottai Virudhunagar Kariapatti Tiruchuli Narikudi Rajapalayam Srivilliputhur Watrap Sivakasi Vembakottai Sattur Sivagangai Sivaganga Kalaiyarkoil Manamadurai Thiruppuvanam Ilayangudi Thiruppathur Singampunari Sakkottai Kallal Devakottai Kannangudi S.Pudur Tirunelveli Palayamkottai Manur Melaneelithanallur Kuruvikulam Sankarankoil Kangayam Ambasamudram Cheranmahadevi Pappakudi Kadayam Theni Nanguneri Kalakadu Valliyoor Radhapuram Alankulam Keelapavoor Kadayanallur Shencottai Dharapuram Vasudevanallur Thoothukkudi Thoothukudi Karungulam Srivaikundam Alwarthirunagari Tiruchendur Udangudi Sattankulam Kovilpatti Kayathar Ottapidaram Pudur Vilathikulam Kanniyakumari Agastheeswaram Thovalai Rajakkamangalam Thuckalay Kurunthancode Thiruvattar Killiyoor Munchirai Melpuram Veppanapalli Bargur Krishnagiri Kaveripattanam Mathur Uthangarai Hosur Shoolagiri Kelamangalam Thally Ariyalur Thirumanur Jayamkondam Andimadam T.Palur Sendurai Gudimangalam Tiruppur Uthukuli Vellakoil Madathukulam Kundadam Mulanur Udumalpet Avinashi Palladam Pongalur Tiruppur Astrologer-Thantri Deeksha-Guru Paramahamsa Rupnathji Vashikaran & Black-Magic Apply or Removal Specialist Vastu Doshas Removal & Griha Shanti Specialist Bhoot Pret Badha Evil Eye Symptoms Specialist Navagraha Shanti (Havan or Yagna) Specialist Get Your Love Back By Vashikaran Specialist Love-Marriage Problem Solution Specialist Tantric Abhichar Kalajadu Specialist Sarva Manokamna Purti Specialist All Problem Solution Specialist Enemy-Destroy Tantri Specialist Puja Havan or Yajna Specialist Dr.Rupnathji World Famous Number One Best Jyotish Acharya Yogi Tantri Guruji

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Location : Karaiyar Dam, Ambasamudram Taluk, Tamilnadu India

 

Canon EOS 7D, 17-40 f/4L ,1/400s, f/7.1, 17 mm, ISO 800, 0 EV

Astrologer-Thantri Deeksha-Guru All Problem Solution Specialist Dr Rupnathji Ariyalur Chennai Coimbatore Cuddalore Dharmapuri Dindigul Erode Kancheepuram Kanchipuram Kanniyakumari Nagercoil Karur Krishnagiri Madurai Nagapattinam Namakkal Perambalur Pudukottai Pudukkottai Ramanathapuram Salem Sivagangai Thanjavur Theni The Nilgiris Udagamandalam Ootacamund Tirunelveli Thiruvallur Tiruvannamalai Thiruvarur Thoothukudi Tiruchirapalli Tiruchirappalli Tiruppur Vellore Villupuram Vilupuram Virudhunagar A.Vellalapatti Abiramam Achampudur Acharapakkam Acharipallam Achipatti Adikaratti Adiramapattinam Aduthurai alias Maruthuvakudi Agaram Alagappapuram Alanganallur Alangayam Alangudi Alangulam Alangulam Alanthurai Alapakkam Alur Alwarkurichi Alwarthirunagiri Ambasamudram Ambur Ammainaickanur Ammapettai Ammapettai Ammoor Anaimalai Anaiyur Ananthapuram Andipatti Jakkampatti Anjugramam Annavasal Annur Anthiyur Appakudal Arachalur Arakandanallur Arakonam Aralvaimozhi Arani Aranthangi Arasiramani Aravakurichi Arcot Arimalam Ariyalur Ariyappampalayam Ariyur Arumanai Arumbavur Aruppukkottai Athani Athanur Athimarapatti Athipattu Athur Attur Avadattur Avalpoondurai Ayakudi Aygudi Ayothiapattinam Ayyalur Dusi Ayyampalayam Ayyampettai Ayyampettai Dindigul Azhagiapandiapuram Agastheeswaram Ammavarikuppam B. Meenakshipuram B.Mallapuram Balakrishnampatti Balakrishnapuram Balapallam Balasamudram Bargur Batlagundu Bhavani Bhavanisagar Bikketti Bhuvanagiri Bodinayakanur Boothapandi Belur Boothipuram Chengalpattu Chengam Chennai Chennasamudram Chennimalai Cheranmadevi Chetpet Chettiarpatti Chettipalayam Chettithangal Chidambaram Chinnakkampalayam Chinnalapatti Chinnamanur Chinnasalem Chithode Cholapuram Coimbatore Coonoor Courtalam Cuddalore Denkanikottai Desur Devadanapatti Devakottai Devanangurichi Devarshola Dhalavoipuram Dhali Dhaliyur Dharapuram Dharmapuri Edaganasalai Edaikodu Edakalinadu Edappadi Elathur Elayirampannai Elumalai Eral Eraniel Eriodu Erode Erumaipatti Eruvadi Ethapur Ettayapuram Ezhudesam Ganapathipuram Gangavalli Ganguvarpatti Gingee Gobichettipalayam Gopalasamudram Gudalur Gudalur Gudiyatham Gummidipoondi Hanumanthampatti Harur Highways Hosur Huligal Ilampillai Ilanji Ilayangudi Iluppaiyurani Iluppur Jalakandapuram Jambai Jayankondam Jolarpet Kadambur Kadathur Kadayal Kadayampatti Kadayanallur Kalakkad Kalambur Kalappanaickenpatti Kalavai Kaliyakkavilai Kallakkurichi Kallakudi Kallukuttam Kalugumalai Kamayagoundanpatti Kambainallur Kambam Kamuthi Kanakkampalayam Kanam Kancheepuram Kangayampalayam Kangeyam Kaniyur Kanjikoil Kannamangalam Kannivadi Kannivadi Kanniyakumari Kappiyarai Karaikkudi Karamadai Karambakkudi Kariamangalam Kariapatti Karugampattur Karumandi Chellipalayam Karumathampatti Karungal Karunguzhi Karuppur Karur Kasipalayam Kathujuganapalli Kattumannarkoil Kattuputhur Kaveripakkam Kaveripattinam Kayatharu Keelakarai Keeramangalam Keeranur Keeranur Keeripatti Keezhapavur Kelamangalam Kembainaickenpalayam Kethi Kilampadi Kilkulam Kilkunda Killai Killiyur Kilpennathur Kilvelur Kinathukadavu Kodaikanal Kodavasal Kodumudi Kolachal Kolappalur Kolathupalayam Kolathur Kollankodu Kollankoil Komaralingam Kombai Konganapuram Kooraikundu Koradacheri Kotagiri Kothinallur Kottakuppam Kottaram Kottur Kovilpatti Krishnagiri Krishnarayapuram Kuchanur Kuhalur Kulasekarapuram Kulithalai Kumarapuram Kumbakonam Kunnathur Kurinjipadi Kurumbalur Kuthalam Kuthanallur Kuzhithurai Labbaikudikadu Lakkampatti Lalgudi Lalpet Madathukulam Madukkur Madurai Maduranthakam Mallankinaru Mallasamudram Mallur Mamallapuram Mamsapuram Manachanallur Manalmedu Manalurpet Manamadurai Manapparai Manavalakurichi Mandaikadu Mandapam Mangalampet Manimutharu Mannargudi Maraimalainagar Marakkanam Maramangalathupatti Marandahalli Markayankottai Marudur Marungur Mathigiri Mayiladuthurai Mecheri Melacheval Melachokkanathapuram Melagaram Melamaiyur Melathiruppanthuruthi Melattur Melpattampakkam Melur Melvisharam Mettupalayam Mettupalayam Mettur Minjur Modakurichi Mohanur Moolakaraipatti Mopperipalayam Mudukulathur Mukasipidariyur Mukkudal Mulagumudu Mulanur Muruganpalayam Musiri Muthupe Muthur Muttayyapuram Myladi Naduvattam Nagapattinam Nagavakulam Nagercoil Nagojanahalli Nallampatti Nallur Namagiripettai Namakkal Nambiyur Nandivaram Guduvancheri Nangavalli Nangavaram Nanguneri Nanjikottai Nannilam Naranapuram Narasingapuram Narasingapuram Nasiyanur Natham Nathampannai Natrampalli Nattarasankottai Nazerath Needamangalam Neelagiri Neikkarapatti Neiyyur Nellikuppam Nemili Neripperichal Nerkuppai Nerunjipettai Neyveli Nilakkottai O' Valley Odaipatti Odaiyakulam Oddanchatram Odugathur Olagadam Omalur Orathanadu Mukthambalpuram Othakadai Othakalmandapam Ottapparai P.J. Cholapuram P.Mettupalayam P.N.Patti Pacode Padaiveedu Padirikuppam Padmanabhapuram Palaganangudy Palakkodu Palamedu Palani Palani Chettipatti Palayam Palladam Pallapalayam Pallapatti Pallikonda Pallipattu Panagudi Panaimarathupatti Panapakkam Panboli Pandamangalam Pannaikadu Pannaipuram Panruti Papanasam Papparapatti Pappireddipatti Paramakudi Paramathi Parangipettai Pasur Pathamadai Pattinam Pattiveeranpatti Pattukkottai Pazhugal Pennadam Pennagaram Pennathur Peraiyur Peralam Perambalur Peranamallur Peravurani Periya Negamam Periyakodiveri Periyakulam Periyapatti Periyasemur Pernampattu Perumagalur Perumandi Perumuchi Perundurai Perungulam Pethampalayam Pethanaickenpalayam Pillanallur Pollachi Polur Ponmani Ponnamaravathi Ponnampatti Ponneri Poolambadi Poolampatti Pooluvapatti Pothanur Pothatturpettai Pudukadai Pudukkottai Pudukkottai Pudupalayam Pudupalayam Agraharam Pudupatti Pudupattinam Pudur Puliyankudi Puliyur Pullampadi Punjai Thottakurichi Punjaipugalur Puthalam Punjaipuliampatti Puvalur R.Pudupatti R.S.Mangalam Rajapalayam Ramanathapuram Rameswaram Rasipuram Rayagiri Reethapuram Rosalpatti Rudravathi S. Kannanur S.Kodikulam Salangapalayam Salem Samalapuram Samathur Sambavar Vadagarai Sankaramanallur Sankarankoil Sankarapuram Sankari Sarcarsamakulam Sathankulam Sathiyavijayanagaram Sathyamangalam Sattur Sayalgudi Sayapuram Seerapalli Seithur Semmipalayam Senthamangalam Sentharapatti Senur Sethiathoppu Sevugampatti Shenkottai Sholavandan Sholingur Sholur Singampuneri Singaperumalkoil Sirkali Sirugamani Sirumugai Sithayankottai Sithurajapuram Sivaganga Sivagiri Sivakasi Sivanthipuram Srimushnam Sriperumbudur Sriramapuram Srivaikuntam Srivilliputhur Suchindram Sundarapandiam Sundarapandiapuram Surandai Suriyampalayam Swamimalai T.Kallupatti Tayilupatti Tenkasi Thadikombu Thakkolam Thalainayar Thalakudi Thamaraikulam Thammampatti Thanjavur Tharamangalam Tharangambadi Thathaiyangarpet Thedavur Thengampudur Theni Allinagaram Thenkarai Thenkarai Thenthamaraikulam Thenthiruperai Thesur Thevaram Thevur Thiagadurgam Thingalnagar Thirukarungudi Thirukkattupalli Thirumalayampalayam Thirumangalam Thirunageswaram Thirunindravur Thiruparappu Thiruporur Thiruppanandal Thirupuvanam Thirupuvanam Thiruthuraipoondi Thiruvaiyaru Thiruvalam Thiruvallur Thiruvarur Thiruvattaru Thiruvenkatam Thiruvennainallur hiruvidaimarudur Thiruvithankodu Thisayanvilai Thittacheri Thondamuthur Thondi Thoothukkudi Thorapadi Thottiyam Thuraiyur Thuthipattu Timiri Tindivanam Tiruchendur Tiruchengode Uthukuli Tiruchirappalli Tirukalukundram Tirukkoyilur Tirunelveli Tirupathur Tirupathur Tiruppur Tiruttani Tiruvannamalai Tiruvethipuram Tittakudi TNPL Pugalur Udangudi Udayarpalayam Udhagamandalam Udumalaipettai Ulundurpettai Unjalur Unnamalaikadai Uppidamangalam Uppiliapuram Urapakkam Usilampatti Uthamapalayam Uthangarai Uthiramerur Uthukkottai V. Pudur V.Pudupatti Vadakarai Keezhpadugai Vadakkanandal Vadakkuvalliyur Vadalur Vadamadurai Vadipatti Vadugapatti Vadugapatti Vaitheeswarankoil Valangaiman Valavanur Vallam Valparai Viswanatham Valvaithankoshtam Vanavasi Vandavasi Vaniputhur Vaniyambadi Varadarajanpettai Vasudevanallur Vathirairuppu Vazhapadi Vedaranyam Vedasandur Veeraganur Veerakkalpudur Veerapandi Veeravanallur Velankanni Vellakoil Vellimalai Vellore Vengampudur Vellottamparappu Velur Vengathur Venkarai Vennanthur Veppathur Verkilambi Vettaikaranpudur Vettavalam Vijayapuri Vikramasingapuram Vikravandi Vilapakkam Vilathikulam Vilavur Villukuri Viluppuram Virudhachalam Virudhunagar Virupakshipuram Walajabad Kanchipuram Walajabad Uthiramerur Sriperumbudur Kundrathur Thiruporur Kattankolathur Madurantakam Thirukalukundram Thomas Malai Acharapakkam Lathur Chithamur Tiruvallur Villivakkam Puzhal Minjur Sholavaram Gummidipoondi Tiruvalangadu Tiruttani Pallipet R.K.Pet Tiruvallur Poondi Kadambathur Ellapuram Poonamallee Cuddalore Cuddalore Annagramam Panruti Kurinjipadi Kattumannar Koil Kumaratchi Keerapalayam Melbhuvanagiri Vridhachalam Kammapuram Nallur Mangalur T.V. Nallur Villupuram Tirukoilur Mugaiyur Tirunavalur Ulundurpet Kanai Koliyanur Kandamangalam Olakkur Mailam Merkanam Vanur Gingee Vallam Melmalayanur Kallakurichi Chinnasalem Rishivandiyam Sankarapuram Thiyagadurgam Kalrayan Hills Vellore Kaniyambadi Anaicut Madhanur Katpadi K.V. Kuppam Gudiyatham Pernambet Walajah Sholinghur Arakonam Nemili Vikkiravandi Kaveripakkam Arcot Thimiri Thirupathur Jolarpet Kandhili Natrampalli Alangayam Tiruvannamalai Kilpennathur Thurinjapuram Polur Kalasapakkam Chetpet Chengam Pudupalayam Thandrampet Jawadumalai Cheyyar Anakkavoor Vembakkam Vandavasi Thellar Peranamallur Arni West Arni Salem Veerapandy Panamarathupatti Ayothiyapattinam Valapady Yercaud P.N.Palayam Attur Gangavalli Thalaivasal Kolathur Nangavalli Mecheri Omalur Tharamangalam Kadayampatti Sankari Idappady Konganapuram Mac. Choultry Mohanur Namakkal Elacipalayam Erumapatty Kabilarmalai Kollihills Mallasamudram Namakkal Namagiripet Puduchatram Paramathy Pallipalayam Rasipuram Sendamangalam Tiruchengode Vennandur Dharmapuri Nallampalli Pennagaram Harur Morappur Parangipettai Pappireddipatti Karimangalam Palacode Erode Modakkuruchi Kodumudi Perundurai Chennimalai Ammapet Anthiyur Bhavani Gobi Nambiyur T.N. Palayam Sathy Bhavanisagar Talavadi Coimbatore Karamadai Madukkarai P.N.Palayam S.S.Kulam Thondamuthur Anaimalai Kinathukadavu Pollachi Pollachi Annur Sulur Sultanpet The Nilgiris Udhagai Coonoor Kotagiri Gudalur Thanjavur Budalur Thiruvaiyaru Orathanadu Thiruvonam Kumbakonam Thiruvidaimarudur Tiruppanandal Papanasam Ammapet Pattukkottai Madukkur Peravurani Sethubavachatram Nagapattinam Keelaiyur Kilvelur Thirumarugal Thalainayar Vedaranyam Mayiladuthurai Kuthalam Sembanarkoil Sirkali Kollidam Tiruvarur Valangaiman Nannilam Kodavasal Thiruvarur Koradacheri Mannargudi Needamangalam Kottur Thiruthuraipoondi Muthupettai Tiruchirappalli Andanallur Manikandam Thiruverambur Manapparai Marungapuri Vaiyampatty Lalgudi Cumbum Manachanallur Pullampady Musiri Thottiam T.Pet Thuraiyur Uppiliyapuram Karur Thanthoni Aravakurichi K.Paramathi Kulithalai Krishnarayapuram Kadavur Thogamalai Perambalur Veppanthattai Alathur Veppur Pudukkottai Annavasal Arimalam Kunnandarkoil Ponnamaravathi Pudukkottai Thirumayam Viralimalai Arantangi Avudayarkoil Gandarvakottai Karambakkudi Manamelkudi Thiruvarankulam Madurai Melur Tenkasi Thirupparankundram Kottampatti Vadipatti Alanganallur Usilampatti Chellampatti Sedapatti Thirumangalam T.Kallupatty Kallikudi Andipatti K Myladumparai Periyakulam Bodinaickanur Chinnamanur Dindigul Uthamapalayam Athoor Reddiarchatram Nilakottai Shanarpatti Natham Batlagundu Palani Oddanchatram Thoppampatti Vedasandur Vadamadurai Guziliamparai Kodaikanal Ramanathapuram Mandapam Ramanathapuram R.S. Mangalam Thiruppullani Thiruvadanai Bogalur Kadaladi Kamuthi Mudukulathur Nainarkoil Paramakudi Virudhunagar Arupukottai Virudhunagar Kariapatti Tiruchuli Narikudi Rajapalayam Srivilliputhur Watrap Sivakasi Vembakottai Sattur Sivagangai Sivaganga Kalaiyarkoil Manamadurai Thiruppuvanam Ilayangudi Thiruppathur Singampunari Sakkottai Kallal Devakottai Kannangudi S.Pudur Tirunelveli Palayamkottai Manur Melaneelithanallur Kuruvikulam Sankarankoil Kangayam Ambasamudram Cheranmahadevi Pappakudi Kadayam Theni Nanguneri Kalakadu Valliyoor Radhapuram Alankulam Keelapavoor Kadayanallur Shencottai Dharapuram Vasudevanallur Thoothukkudi Thoothukudi Karungulam Srivaikundam Alwarthirunagari Tiruchendur Udangudi Sattankulam Kovilpatti Kayathar Ottapidaram Pudur Vilathikulam Kanniyakumari Agastheeswaram Thovalai Rajakkamangalam Thuckalay Kurunthancode Thiruvattar Killiyoor Munchirai Melpuram Veppanapalli Bargur Krishnagiri Kaveripattanam Mathur Uthangarai Hosur Shoolagiri Kelamangalam Thally Ariyalur Thirumanur Jayamkondam Andimadam T.Palur Sendurai Gudimangalam Tiruppur Uthukuli Vellakoil Madathukulam Kundadam Mulanur Udumalpet Avinashi Palladam Pongalur Tiruppur Astrologer-Thantri Deeksha-Guru Paramahamsa Rupnathji Vashikaran & Black-Magic Apply or Removal Specialist Vastu Doshas Removal & Griha Shanti Specialist Bhoot Pret Badha Evil Eye Symptoms Specialist Navagraha Shanti (Havan or Yagna) Specialist Get Your Love Back By Vashikaran Specialist Love-Marriage Problem Solution Specialist Tantric Abhichar Kalajadu Specialist Sarva Manokamna Purti Specialist All Problem Solution Specialist Enemy-Destroy Tantri Specialist Puja Havan or Yajna Specialist Dr.Rupnathji World Famous Number One Best Jyotish Acharya Yogi Tantri Guruji

Astrologer-Thantri Deeksha-Guru All Problem Solution Specialist Dr Rupnathji Ariyalur Chennai Coimbatore Cuddalore Dharmapuri Dindigul Erode Kancheepuram Kanchipuram Kanniyakumari Nagercoil Karur Krishnagiri Madurai Nagapattinam Namakkal Perambalur Pudukottai Pudukkottai Ramanathapuram Salem Sivagangai Thanjavur Theni The Nilgiris Udagamandalam Ootacamund Tirunelveli Thiruvallur Tiruvannamalai Thiruvarur Thoothukudi Tiruchirapalli Tiruchirappalli Tiruppur Vellore Villupuram Vilupuram Virudhunagar A.Vellalapatti Abiramam Achampudur Acharapakkam Acharipallam Achipatti Adikaratti Adiramapattinam Aduthurai alias Maruthuvakudi Agaram Alagappapuram Alanganallur Alangayam Alangudi Alangulam Alangulam Alanthurai Alapakkam Alur Alwarkurichi Alwarthirunagiri Ambasamudram Ambur Ammainaickanur Ammapettai Ammapettai Ammoor Anaimalai Anaiyur Ananthapuram Andipatti Jakkampatti Anjugramam Annavasal Annur Anthiyur Appakudal Arachalur Arakandanallur Arakonam Aralvaimozhi Arani Aranthangi Arasiramani Aravakurichi Arcot Arimalam Ariyalur Ariyappampalayam Ariyur Arumanai Arumbavur Aruppukkottai Athani Athanur Athimarapatti Athipattu Athur Attur Avadattur Avalpoondurai Ayakudi Aygudi Ayothiapattinam Ayyalur Dusi Ayyampalayam Ayyampettai Ayyampettai Dindigul Azhagiapandiapuram Agastheeswaram Ammavarikuppam B. Meenakshipuram B.Mallapuram Balakrishnampatti Balakrishnapuram Balapallam Balasamudram Bargur Batlagundu Bhavani Bhavanisagar Bikketti Bhuvanagiri Bodinayakanur Boothapandi Belur Boothipuram Chengalpattu Chengam Chennai Chennasamudram Chennimalai Cheranmadevi Chetpet Chettiarpatti Chettipalayam Chettithangal Chidambaram Chinnakkampalayam Chinnalapatti Chinnamanur Chinnasalem Chithode Cholapuram Coimbatore Coonoor Courtalam Cuddalore Denkanikottai Desur Devadanapatti Devakottai Devanangurichi Devarshola Dhalavoipuram Dhali Dhaliyur Dharapuram Dharmapuri Edaganasalai Edaikodu Edakalinadu Edappadi Elathur Elayirampannai Elumalai Eral Eraniel Eriodu Erode Erumaipatti Eruvadi Ethapur Ettayapuram Ezhudesam Ganapathipuram Gangavalli Ganguvarpatti Gingee Gobichettipalayam Gopalasamudram Gudalur Gudalur Gudiyatham Gummidipoondi Hanumanthampatti Harur Highways Hosur Huligal Ilampillai Ilanji Ilayangudi Iluppaiyurani Iluppur Jalakandapuram Jambai Jayankondam Jolarpet Kadambur Kadathur Kadayal Kadayampatti Kadayanallur Kalakkad Kalambur Kalappanaickenpatti Kalavai Kaliyakkavilai Kallakkurichi Kallakudi Kallukuttam Kalugumalai Kamayagoundanpatti Kambainallur Kambam Kamuthi Kanakkampalayam Kanam Kancheepuram Kangayampalayam Kangeyam Kaniyur Kanjikoil Kannamangalam Kannivadi Kannivadi Kanniyakumari Kappiyarai Karaikkudi Karamadai Karambakkudi Kariamangalam Kariapatti Karugampattur Karumandi Chellipalayam Karumathampatti Karungal Karunguzhi Karuppur Karur Kasipalayam Kathujuganapalli Kattumannarkoil Kattuputhur Kaveripakkam Kaveripattinam Kayatharu Keelakarai Keeramangalam Keeranur Keeranur Keeripatti Keezhapavur Kelamangalam Kembainaickenpalayam Kethi Kilampadi Kilkulam Kilkunda Killai Killiyur Kilpennathur Kilvelur Kinathukadavu Kodaikanal Kodavasal Kodumudi Kolachal Kolappalur Kolathupalayam Kolathur Kollankodu Kollankoil Komaralingam Kombai Konganapuram Kooraikundu Koradacheri Kotagiri Kothinallur Kottakuppam Kottaram Kottur Kovilpatti Krishnagiri Krishnarayapuram Kuchanur Kuhalur Kulasekarapuram Kulithalai Kumarapuram Kumbakonam Kunnathur Kurinjipadi Kurumbalur Kuthalam Kuthanallur Kuzhithurai Labbaikudikadu Lakkampatti Lalgudi Lalpet Madathukulam Madukkur Madurai Maduranthakam Mallankinaru Mallasamudram Mallur Mamallapuram Mamsapuram Manachanallur Manalmedu Manalurpet Manamadurai Manapparai Manavalakurichi Mandaikadu Mandapam Mangalampet Manimutharu Mannargudi Maraimalainagar Marakkanam Maramangalathupatti Marandahalli Markayankottai Marudur Marungur Mathigiri Mayiladuthurai Mecheri Melacheval Melachokkanathapuram Melagaram Melamaiyur Melathiruppanthuruthi Melattur Melpattampakkam Melur Melvisharam Mettupalayam Mettupalayam Mettur Minjur Modakurichi Mohanur Moolakaraipatti Mopperipalayam Mudukulathur Mukasipidariyur Mukkudal Mulagumudu Mulanur Muruganpalayam Musiri Muthupe Muthur Muttayyapuram Myladi Naduvattam Nagapattinam Nagavakulam Nagercoil Nagojanahalli Nallampatti Nallur Namagiripettai Namakkal Nambiyur Nandivaram Guduvancheri Nangavalli Nangavaram Nanguneri Nanjikottai Nannilam Naranapuram Narasingapuram Narasingapuram Nasiyanur Natham Nathampannai Natrampalli Nattarasankottai Nazerath Needamangalam Neelagiri Neikkarapatti Neiyyur Nellikuppam Nemili Neripperichal Nerkuppai Nerunjipettai Neyveli Nilakkottai O' Valley Odaipatti Odaiyakulam Oddanchatram Odugathur Olagadam Omalur Orathanadu Mukthambalpuram Othakadai Othakalmandapam Ottapparai P.J. Cholapuram P.Mettupalayam P.N.Patti Pacode Padaiveedu Padirikuppam Padmanabhapuram Palaganangudy Palakkodu Palamedu Palani Palani Chettipatti Palayam Palladam Pallapalayam Pallapatti Pallikonda Pallipattu Panagudi Panaimarathupatti Panapakkam Panboli Pandamangalam Pannaikadu Pannaipuram Panruti Papanasam Papparapatti Pappireddipatti Paramakudi Paramathi Parangipettai Pasur Pathamadai Pattinam Pattiveeranpatti Pattukkottai Pazhugal Pennadam Pennagaram Pennathur Peraiyur Peralam Perambalur Peranamallur Peravurani Periya Negamam Periyakodiveri Periyakulam Periyapatti Periyasemur Pernampattu Perumagalur Perumandi Perumuchi Perundurai Perungulam Pethampalayam Pethanaickenpalayam Pillanallur Pollachi Polur Ponmani Ponnamaravathi Ponnampatti Ponneri Poolambadi Poolampatti Pooluvapatti Pothanur Pothatturpettai Pudukadai Pudukkottai Pudukkottai Pudupalayam Pudupalayam Agraharam Pudupatti Pudupattinam Pudur Puliyankudi Puliyur Pullampadi Punjai Thottakurichi Punjaipugalur Puthalam Punjaipuliampatti Puvalur R.Pudupatti R.S.Mangalam Rajapalayam Ramanathapuram Rameswaram Rasipuram Rayagiri Reethapuram Rosalpatti Rudravathi S. Kannanur S.Kodikulam Salangapalayam Salem Samalapuram Samathur Sambavar Vadagarai Sankaramanallur Sankarankoil Sankarapuram Sankari Sarcarsamakulam Sathankulam Sathiyavijayanagaram Sathyamangalam Sattur Sayalgudi Sayapuram Seerapalli Seithur Semmipalayam Senthamangalam Sentharapatti Senur Sethiathoppu Sevugampatti Shenkottai Sholavandan Sholingur Sholur Singampuneri Singaperumalkoil Sirkali Sirugamani Sirumugai Sithayankottai Sithurajapuram Sivaganga Sivagiri Sivakasi Sivanthipuram Srimushnam Sriperumbudur Sriramapuram Srivaikuntam Srivilliputhur Suchindram Sundarapandiam Sundarapandiapuram Surandai Suriyampalayam Swamimalai T.Kallupatti Tayilupatti Tenkasi Thadikombu Thakkolam Thalainayar Thalakudi Thamaraikulam Thammampatti Thanjavur Tharamangalam Tharangambadi Thathaiyangarpet Thedavur Thengampudur Theni Allinagaram Thenkarai Thenkarai Thenthamaraikulam Thenthiruperai Thesur Thevaram Thevur Thiagadurgam Thingalnagar Thirukarungudi Thirukkattupalli Thirumalayampalayam Thirumangalam Thirunageswaram Thirunindravur Thiruparappu Thiruporur Thiruppanandal Thirupuvanam Thirupuvanam Thiruthuraipoondi Thiruvaiyaru Thiruvalam Thiruvallur Thiruvarur Thiruvattaru Thiruvenkatam Thiruvennainallur hiruvidaimarudur Thiruvithankodu Thisayanvilai Thittacheri Thondamuthur Thondi Thoothukkudi Thorapadi Thottiyam Thuraiyur Thuthipattu Timiri Tindivanam Tiruchendur Tiruchengode Uthukuli Tiruchirappalli Tirukalukundram Tirukkoyilur Tirunelveli Tirupathur Tirupathur Tiruppur Tiruttani Tiruvannamalai Tiruvethipuram Tittakudi TNPL Pugalur Udangudi Udayarpalayam Udhagamandalam Udumalaipettai Ulundurpettai Unjalur Unnamalaikadai Uppidamangalam Uppiliapuram Urapakkam Usilampatti Uthamapalayam Uthangarai Uthiramerur Uthukkottai V. Pudur V.Pudupatti Vadakarai Keezhpadugai Vadakkanandal Vadakkuvalliyur Vadalur Vadamadurai Vadipatti Vadugapatti Vadugapatti Vaitheeswarankoil Valangaiman Valavanur Vallam Valparai Viswanatham Valvaithankoshtam Vanavasi Vandavasi Vaniputhur Vaniyambadi Varadarajanpettai Vasudevanallur Vathirairuppu Vazhapadi Vedaranyam Vedasandur Veeraganur Veerakkalpudur Veerapandi Veeravanallur Velankanni Vellakoil Vellimalai Vellore Vengampudur Vellottamparappu Velur Vengathur Venkarai Vennanthur Veppathur Verkilambi Vettaikaranpudur Vettavalam Vijayapuri Vikramasingapuram Vikravandi Vilapakkam Vilathikulam Vilavur Villukuri Viluppuram Virudhachalam Virudhunagar Virupakshipuram Walajabad Kanchipuram Walajabad Uthiramerur Sriperumbudur Kundrathur Thiruporur Kattankolathur Madurantakam Thirukalukundram Thomas Malai Acharapakkam Lathur Chithamur Tiruvallur Villivakkam Puzhal Minjur Sholavaram Gummidipoondi Tiruvalangadu Tiruttani Pallipet R.K.Pet Tiruvallur Poondi Kadambathur Ellapuram Poonamallee Cuddalore Cuddalore Annagramam Panruti Kurinjipadi Kattumannar Koil Kumaratchi Keerapalayam Melbhuvanagiri Vridhachalam Kammapuram Nallur Mangalur T.V. Nallur Villupuram Tirukoilur Mugaiyur Tirunavalur Ulundurpet Kanai Koliyanur Kandamangalam Olakkur Mailam Merkanam Vanur Gingee Vallam Melmalayanur Kallakurichi Chinnasalem Rishivandiyam Sankarapuram Thiyagadurgam Kalrayan Hills Vellore Kaniyambadi Anaicut Madhanur Katpadi K.V. Kuppam Gudiyatham Pernambet Walajah Sholinghur Arakonam Nemili Vikkiravandi Kaveripakkam Arcot Thimiri Thirupathur Jolarpet Kandhili Natrampalli Alangayam Tiruvannamalai Kilpennathur Thurinjapuram Polur Kalasapakkam Chetpet Chengam Pudupalayam Thandrampet Jawadumalai Cheyyar Anakkavoor Vembakkam Vandavasi Thellar Peranamallur Arni West Arni Salem Veerapandy Panamarathupatti Ayothiyapattinam Valapady Yercaud P.N.Palayam Attur Gangavalli Thalaivasal Kolathur Nangavalli Mecheri Omalur Tharamangalam Kadayampatti Sankari Idappady Konganapuram Mac. Choultry Mohanur Namakkal Elacipalayam Erumapatty Kabilarmalai Kollihills Mallasamudram Namakkal Namagiripet Puduchatram Paramathy Pallipalayam Rasipuram Sendamangalam Tiruchengode Vennandur Dharmapuri Nallampalli Pennagaram Harur Morappur Parangipettai Pappireddipatti Karimangalam Palacode Erode Modakkuruchi Kodumudi Perundurai Chennimalai Ammapet Anthiyur Bhavani Gobi Nambiyur T.N. Palayam Sathy Bhavanisagar Talavadi Coimbatore Karamadai Madukkarai P.N.Palayam S.S.Kulam Thondamuthur Anaimalai Kinathukadavu Pollachi Pollachi Annur Sulur Sultanpet The Nilgiris Udhagai Coonoor Kotagiri Gudalur Thanjavur Budalur Thiruvaiyaru Orathanadu Thiruvonam Kumbakonam Thiruvidaimarudur Tiruppanandal Papanasam Ammapet Pattukkottai Madukkur Peravurani Sethubavachatram Nagapattinam Keelaiyur Kilvelur Thirumarugal Thalainayar Vedaranyam Mayiladuthurai Kuthalam Sembanarkoil Sirkali Kollidam Tiruvarur Valangaiman Nannilam Kodavasal Thiruvarur Koradacheri Mannargudi Needamangalam Kottur Thiruthuraipoondi Muthupettai Tiruchirappalli Andanallur Manikandam Thiruverambur Manapparai Marungapuri Vaiyampatty Lalgudi Cumbum Manachanallur Pullampady Musiri Thottiam T.Pet Thuraiyur Uppiliyapuram Karur Thanthoni Aravakurichi K.Paramathi Kulithalai Krishnarayapuram Kadavur Thogamalai Perambalur Veppanthattai Alathur Veppur Pudukkottai Annavasal Arimalam Kunnandarkoil Ponnamaravathi Pudukkottai Thirumayam Viralimalai Arantangi Avudayarkoil Gandarvakottai Karambakkudi Manamelkudi Thiruvarankulam Madurai Melur Tenkasi Thirupparankundram Kottampatti Vadipatti Alanganallur Usilampatti Chellampatti Sedapatti Thirumangalam T.Kallupatty Kallikudi Andipatti K Myladumparai Periyakulam Bodinaickanur Chinnamanur Dindigul Uthamapalayam Athoor Reddiarchatram Nilakottai Shanarpatti Natham Batlagundu Palani Oddanchatram Thoppampatti Vedasandur Vadamadurai Guziliamparai Kodaikanal Ramanathapuram Mandapam Ramanathapuram R.S. Mangalam Thiruppullani Thiruvadanai Bogalur Kadaladi Kamuthi Mudukulathur Nainarkoil Paramakudi Virudhunagar Arupukottai Virudhunagar Kariapatti Tiruchuli Narikudi Rajapalayam Srivilliputhur Watrap Sivakasi Vembakottai Sattur Sivagangai Sivaganga Kalaiyarkoil Manamadurai Thiruppuvanam Ilayangudi Thiruppathur Singampunari Sakkottai Kallal Devakottai Kannangudi S.Pudur Tirunelveli Palayamkottai Manur Melaneelithanallur Kuruvikulam Sankarankoil Kangayam Ambasamudram Cheranmahadevi Pappakudi Kadayam Theni Nanguneri Kalakadu Valliyoor Radhapuram Alankulam Keelapavoor Kadayanallur Shencottai Dharapuram Vasudevanallur Thoothukkudi Thoothukudi Karungulam Srivaikundam Alwarthirunagari Tiruchendur Udangudi Sattankulam Kovilpatti Kayathar Ottapidaram Pudur Vilathikulam Kanniyakumari Agastheeswaram Thovalai Rajakkamangalam Thuckalay Kurunthancode Thiruvattar Killiyoor Munchirai Melpuram Veppanapalli Bargur Krishnagiri Kaveripattanam Mathur Uthangarai Hosur Shoolagiri Kelamangalam Thally Ariyalur Thirumanur Jayamkondam Andimadam T.Palur Sendurai Gudimangalam Tiruppur Uthukuli Vellakoil Madathukulam Kundadam Mulanur Udumalpet Avinashi Palladam Pongalur Tiruppur Astrologer-Thantri Deeksha-Guru Paramahamsa Rupnathji Vashikaran & Black-Magic Apply or Removal Specialist Vastu Doshas Removal & Griha Shanti Specialist Bhoot Pret Badha Evil Eye Symptoms Specialist Navagraha Shanti (Havan or Yagna) Specialist Get Your Love Back By Vashikaran Specialist Love-Marriage Problem Solution Specialist Tantric Abhichar Kalajadu Specialist Sarva Manokamna Purti Specialist All Problem Solution Specialist Enemy-Destroy Tantri Specialist Puja Havan or Yajna Specialist Dr.Rupnathji World Famous Number One Best Jyotish Acharya Yogi Tantri Guruji

Astrologer-Thantri Deeksha-Guru All Problem Solution Specialist Dr Rupnathji Ariyalur Chennai Coimbatore Cuddalore Dharmapuri Dindigul Erode Kancheepuram Kanchipuram Kanniyakumari Nagercoil Karur Krishnagiri Madurai Nagapattinam Namakkal Perambalur Pudukottai Pudukkottai Ramanathapuram Salem Sivagangai Thanjavur Theni The Nilgiris Udagamandalam Ootacamund Tirunelveli Thiruvallur Tiruvannamalai Thiruvarur Thoothukudi Tiruchirapalli Tiruchirappalli Tiruppur Vellore Villupuram Vilupuram Virudhunagar A.Vellalapatti Abiramam Achampudur Acharapakkam Acharipallam Achipatti Adikaratti Adiramapattinam Aduthurai alias Maruthuvakudi Agaram Alagappapuram Alanganallur Alangayam Alangudi Alangulam Alangulam Alanthurai Alapakkam Alur Alwarkurichi Alwarthirunagiri Ambasamudram Ambur Ammainaickanur Ammapettai Ammapettai Ammoor Anaimalai Anaiyur Ananthapuram Andipatti Jakkampatti Anjugramam Annavasal Annur Anthiyur Appakudal Arachalur Arakandanallur Arakonam Aralvaimozhi Arani Aranthangi Arasiramani Aravakurichi Arcot Arimalam Ariyalur Ariyappampalayam Ariyur Arumanai Arumbavur Aruppukkottai Athani Athanur Athimarapatti Athipattu Athur Attur Avadattur Avalpoondurai Ayakudi Aygudi Ayothiapattinam Ayyalur Dusi Ayyampalayam Ayyampettai Ayyampettai Dindigul Azhagiapandiapuram Agastheeswaram Ammavarikuppam B. Meenakshipuram B.Mallapuram Balakrishnampatti Balakrishnapuram Balapallam Balasamudram Bargur Batlagundu Bhavani Bhavanisagar Bikketti Bhuvanagiri Bodinayakanur Boothapandi Belur Boothipuram Chengalpattu Chengam Chennai Chennasamudram Chennimalai Cheranmadevi Chetpet Chettiarpatti Chettipalayam Chettithangal Chidambaram Chinnakkampalayam Chinnalapatti Chinnamanur Chinnasalem Chithode Cholapuram Coimbatore Coonoor Courtalam Cuddalore Denkanikottai Desur Devadanapatti Devakottai Devanangurichi Devarshola Dhalavoipuram Dhali Dhaliyur Dharapuram Dharmapuri Edaganasalai Edaikodu Edakalinadu Edappadi Elathur Elayirampannai Elumalai Eral Eraniel Eriodu Erode Erumaipatti Eruvadi Ethapur Ettayapuram Ezhudesam Ganapathipuram Gangavalli Ganguvarpatti Gingee Gobichettipalayam Gopalasamudram Gudalur Gudalur Gudiyatham Gummidipoondi Hanumanthampatti Harur Highways Hosur Huligal Ilampillai Ilanji Ilayangudi Iluppaiyurani Iluppur Jalakandapuram Jambai Jayankondam Jolarpet Kadambur Kadathur Kadayal Kadayampatti Kadayanallur Kalakkad Kalambur Kalappanaickenpatti Kalavai Kaliyakkavilai Kallakkurichi Kallakudi Kallukuttam Kalugumalai Kamayagoundanpatti Kambainallur Kambam Kamuthi Kanakkampalayam Kanam Kancheepuram Kangayampalayam Kangeyam Kaniyur Kanjikoil Kannamangalam Kannivadi Kannivadi Kanniyakumari Kappiyarai Karaikkudi Karamadai Karambakkudi Kariamangalam Kariapatti Karugampattur Karumandi Chellipalayam Karumathampatti Karungal Karunguzhi Karuppur Karur Kasipalayam Kathujuganapalli Kattumannarkoil Kattuputhur Kaveripakkam Kaveripattinam Kayatharu Keelakarai Keeramangalam Keeranur Keeranur Keeripatti Keezhapavur Kelamangalam Kembainaickenpalayam Kethi Kilampadi Kilkulam Kilkunda Killai Killiyur Kilpennathur Kilvelur Kinathukadavu Kodaikanal Kodavasal Kodumudi Kolachal Kolappalur Kolathupalayam Kolathur Kollankodu Kollankoil Komaralingam Kombai Konganapuram Kooraikundu Koradacheri Kotagiri Kothinallur Kottakuppam Kottaram Kottur Kovilpatti Krishnagiri Krishnarayapuram Kuchanur Kuhalur Kulasekarapuram Kulithalai Kumarapuram Kumbakonam Kunnathur Kurinjipadi Kurumbalur Kuthalam Kuthanallur Kuzhithurai Labbaikudikadu Lakkampatti Lalgudi Lalpet Madathukulam Madukkur Madurai Maduranthakam Mallankinaru Mallasamudram Mallur Mamallapuram Mamsapuram Manachanallur Manalmedu Manalurpet Manamadurai Manapparai Manavalakurichi Mandaikadu Mandapam Mangalampet Manimutharu Mannargudi Maraimalainagar Marakkanam Maramangalathupatti Marandahalli Markayankottai Marudur Marungur Mathigiri Mayiladuthurai Mecheri Melacheval Melachokkanathapuram Melagaram Melamaiyur Melathiruppanthuruthi Melattur Melpattampakkam Melur Melvisharam Mettupalayam Mettupalayam Mettur Minjur Modakurichi Mohanur Moolakaraipatti Mopperipalayam Mudukulathur Mukasipidariyur Mukkudal Mulagumudu Mulanur Muruganpalayam Musiri Muthupe Muthur Muttayyapuram Myladi Naduvattam Nagapattinam Nagavakulam Nagercoil Nagojanahalli Nallampatti Nallur Namagiripettai Namakkal Nambiyur Nandivaram Guduvancheri Nangavalli Nangavaram Nanguneri Nanjikottai Nannilam Naranapuram Narasingapuram Narasingapuram Nasiyanur Natham Nathampannai Natrampalli Nattarasankottai Nazerath Needamangalam Neelagiri Neikkarapatti Neiyyur Nellikuppam Nemili Neripperichal Nerkuppai Nerunjipettai Neyveli Nilakkottai O' Valley Odaipatti Odaiyakulam Oddanchatram Odugathur Olagadam Omalur Orathanadu Mukthambalpuram Othakadai Othakalmandapam Ottapparai P.J. Cholapuram P.Mettupalayam P.N.Patti Pacode Padaiveedu Padirikuppam Padmanabhapuram Palaganangudy Palakkodu Palamedu Palani Palani Chettipatti Palayam Palladam Pallapalayam Pallapatti Pallikonda Pallipattu Panagudi Panaimarathupatti Panapakkam Panboli Pandamangalam Pannaikadu Pannaipuram Panruti Papanasam Papparapatti Pappireddipatti Paramakudi Paramathi Parangipettai Pasur Pathamadai Pattinam Pattiveeranpatti Pattukkottai Pazhugal Pennadam Pennagaram Pennathur Peraiyur Peralam Perambalur Peranamallur Peravurani Periya Negamam Periyakodiveri Periyakulam Periyapatti Periyasemur Pernampattu Perumagalur Perumandi Perumuchi Perundurai Perungulam Pethampalayam Pethanaickenpalayam Pillanallur Pollachi Polur Ponmani Ponnamaravathi Ponnampatti Ponneri Poolambadi Poolampatti Pooluvapatti Pothanur Pothatturpettai Pudukadai Pudukkottai Pudukkottai Pudupalayam Pudupalayam Agraharam Pudupatti Pudupattinam Pudur Puliyankudi Puliyur Pullampadi Punjai Thottakurichi Punjaipugalur Puthalam Punjaipuliampatti Puvalur R.Pudupatti R.S.Mangalam Rajapalayam Ramanathapuram Rameswaram Rasipuram Rayagiri Reethapuram Rosalpatti Rudravathi S. Kannanur S.Kodikulam Salangapalayam Salem Samalapuram Samathur Sambavar Vadagarai Sankaramanallur Sankarankoil Sankarapuram Sankari Sarcarsamakulam Sathankulam Sathiyavijayanagaram Sathyamangalam Sattur Sayalgudi Sayapuram Seerapalli Seithur Semmipalayam Senthamangalam Sentharapatti Senur Sethiathoppu Sevugampatti Shenkottai Sholavandan Sholingur Sholur Singampuneri Singaperumalkoil Sirkali Sirugamani Sirumugai Sithayankottai Sithurajapuram Sivaganga Sivagiri Sivakasi Sivanthipuram Srimushnam Sriperumbudur Sriramapuram Srivaikuntam Srivilliputhur Suchindram Sundarapandiam Sundarapandiapuram Surandai Suriyampalayam Swamimalai T.Kallupatti Tayilupatti Tenkasi Thadikombu Thakkolam Thalainayar Thalakudi Thamaraikulam Thammampatti Thanjavur Tharamangalam Tharangambadi Thathaiyangarpet Thedavur Thengampudur Theni Allinagaram Thenkarai Thenkarai Thenthamaraikulam Thenthiruperai Thesur Thevaram Thevur Thiagadurgam Thingalnagar Thirukarungudi Thirukkattupalli Thirumalayampalayam Thirumangalam Thirunageswaram Thirunindravur Thiruparappu Thiruporur Thiruppanandal Thirupuvanam Thirupuvanam Thiruthuraipoondi Thiruvaiyaru Thiruvalam Thiruvallur Thiruvarur Thiruvattaru Thiruvenkatam Thiruvennainallur hiruvidaimarudur Thiruvithankodu Thisayanvilai Thittacheri Thondamuthur Thondi Thoothukkudi Thorapadi Thottiyam Thuraiyur Thuthipattu Timiri Tindivanam Tiruchendur Tiruchengode Uthukuli Tiruchirappalli Tirukalukundram Tirukkoyilur Tirunelveli Tirupathur Tirupathur Tiruppur Tiruttani Tiruvannamalai Tiruvethipuram Tittakudi TNPL Pugalur Udangudi Udayarpalayam Udhagamandalam Udumalaipettai Ulundurpettai Unjalur Unnamalaikadai Uppidamangalam Uppiliapuram Urapakkam Usilampatti Uthamapalayam Uthangarai Uthiramerur Uthukkottai V. Pudur V.Pudupatti Vadakarai Keezhpadugai Vadakkanandal Vadakkuvalliyur Vadalur Vadamadurai Vadipatti Vadugapatti Vadugapatti Vaitheeswarankoil Valangaiman Valavanur Vallam Valparai Viswanatham Valvaithankoshtam Vanavasi Vandavasi Vaniputhur Vaniyambadi Varadarajanpettai Vasudevanallur Vathirairuppu Vazhapadi Vedaranyam Vedasandur Veeraganur Veerakkalpudur Veerapandi Veeravanallur Velankanni Vellakoil Vellimalai Vellore Vengampudur Vellottamparappu Velur Vengathur Venkarai Vennanthur Veppathur Verkilambi Vettaikaranpudur Vettavalam Vijayapuri Vikramasingapuram Vikravandi Vilapakkam Vilathikulam Vilavur Villukuri Viluppuram Virudhachalam Virudhunagar Virupakshipuram Walajabad Kanchipuram Walajabad Uthiramerur Sriperumbudur Kundrathur Thiruporur Kattankolathur Madurantakam Thirukalukundram Thomas Malai Acharapakkam Lathur Chithamur Tiruvallur Villivakkam Puzhal Minjur Sholavaram Gummidipoondi Tiruvalangadu Tiruttani Pallipet R.K.Pet Tiruvallur Poondi Kadambathur Ellapuram Poonamallee Cuddalore Cuddalore Annagramam Panruti Kurinjipadi Kattumannar Koil Kumaratchi Keerapalayam Melbhuvanagiri Vridhachalam Kammapuram Nallur Mangalur T.V. Nallur Villupuram Tirukoilur Mugaiyur Tirunavalur Ulundurpet Kanai Koliyanur Kandamangalam Olakkur Mailam Merkanam Vanur Gingee Vallam Melmalayanur Kallakurichi Chinnasalem Rishivandiyam Sankarapuram Thiyagadurgam Kalrayan Hills Vellore Kaniyambadi Anaicut Madhanur Katpadi K.V. Kuppam Gudiyatham Pernambet Walajah Sholinghur Arakonam Nemili Vikkiravandi Kaveripakkam Arcot Thimiri Thirupathur Jolarpet Kandhili Natrampalli Alangayam Tiruvannamalai Kilpennathur Thurinjapuram Polur Kalasapakkam Chetpet Chengam Pudupalayam Thandrampet Jawadumalai Cheyyar Anakkavoor Vembakkam Vandavasi Thellar Peranamallur Arni West Arni Salem Veerapandy Panamarathupatti Ayothiyapattinam Valapady Yercaud P.N.Palayam Attur Gangavalli Thalaivasal Kolathur Nangavalli Mecheri Omalur Tharamangalam Kadayampatti Sankari Idappady Konganapuram Mac. Choultry Mohanur Namakkal Elacipalayam Erumapatty Kabilarmalai Kollihills Mallasamudram Namakkal Namagiripet Puduchatram Paramathy Pallipalayam Rasipuram Sendamangalam Tiruchengode Vennandur Dharmapuri Nallampalli Pennagaram Harur Morappur Parangipettai Pappireddipatti Karimangalam Palacode Erode Modakkuruchi Kodumudi Perundurai Chennimalai Ammapet Anthiyur Bhavani Gobi Nambiyur T.N. Palayam Sathy Bhavanisagar Talavadi Coimbatore Karamadai Madukkarai P.N.Palayam S.S.Kulam Thondamuthur Anaimalai Kinathukadavu Pollachi Pollachi Annur Sulur Sultanpet The Nilgiris Udhagai Coonoor Kotagiri Gudalur Thanjavur Budalur Thiruvaiyaru Orathanadu Thiruvonam Kumbakonam Thiruvidaimarudur Tiruppanandal Papanasam Ammapet Pattukkottai Madukkur Peravurani Sethubavachatram Nagapattinam Keelaiyur Kilvelur Thirumarugal Thalainayar Vedaranyam Mayiladuthurai Kuthalam Sembanarkoil Sirkali Kollidam Tiruvarur Valangaiman Nannilam Kodavasal Thiruvarur Koradacheri Mannargudi Needamangalam Kottur Thiruthuraipoondi Muthupettai Tiruchirappalli Andanallur Manikandam Thiruverambur Manapparai Marungapuri Vaiyampatty Lalgudi Cumbum Manachanallur Pullampady Musiri Thottiam T.Pet Thuraiyur Uppiliyapuram Karur Thanthoni Aravakurichi K.Paramathi Kulithalai Krishnarayapuram Kadavur Thogamalai Perambalur Veppanthattai Alathur Veppur Pudukkottai Annavasal Arimalam Kunnandarkoil Ponnamaravathi Pudukkottai Thirumayam Viralimalai Arantangi Avudayarkoil Gandarvakottai Karambakkudi Manamelkudi Thiruvarankulam Madurai Melur Tenkasi Thirupparankundram Kottampatti Vadipatti Alanganallur Usilampatti Chellampatti Sedapatti Thirumangalam T.Kallupatty Kallikudi Andipatti K Myladumparai Periyakulam Bodinaickanur Chinnamanur Dindigul Uthamapalayam Athoor Reddiarchatram Nilakottai Shanarpatti Natham Batlagundu Palani Oddanchatram Thoppampatti Vedasandur Vadamadurai Guziliamparai Kodaikanal Ramanathapuram Mandapam Ramanathapuram R.S. Mangalam Thiruppullani Thiruvadanai Bogalur Kadaladi Kamuthi Mudukulathur Nainarkoil Paramakudi Virudhunagar Arupukottai Virudhunagar Kariapatti Tiruchuli Narikudi Rajapalayam Srivilliputhur Watrap Sivakasi Vembakottai Sattur Sivagangai Sivaganga Kalaiyarkoil Manamadurai Thiruppuvanam Ilayangudi Thiruppathur Singampunari Sakkottai Kallal Devakottai Kannangudi S.Pudur Tirunelveli Palayamkottai Manur Melaneelithanallur Kuruvikulam Sankarankoil Kangayam Ambasamudram Cheranmahadevi Pappakudi Kadayam Theni Nanguneri Kalakadu Valliyoor Radhapuram Alankulam Keelapavoor Kadayanallur Shencottai Dharapuram Vasudevanallur Thoothukkudi Thoothukudi Karungulam Srivaikundam Alwarthirunagari Tiruchendur Udangudi Sattankulam Kovilpatti Kayathar Ottapidaram Pudur Vilathikulam Kanniyakumari Agastheeswaram Thovalai Rajakkamangalam Thuckalay Kurunthancode Thiruvattar Killiyoor Munchirai Melpuram Veppanapalli Bargur Krishnagiri Kaveripattanam Mathur Uthangarai Hosur Shoolagiri Kelamangalam Thally Ariyalur Thirumanur Jayamkondam Andimadam T.Palur Sendurai Gudimangalam Tiruppur Uthukuli Vellakoil Madathukulam Kundadam Mulanur Udumalpet Avinashi Palladam Pongalur Tiruppur Astrologer-Thantri Deeksha-Guru Paramahamsa Rupnathji Vashikaran & Black-Magic Apply or Removal Specialist Vastu Doshas Removal & Griha Shanti Specialist Bhoot Pret Badha Evil Eye Symptoms Specialist Navagraha Shanti (Havan or Yagna) Specialist Get Your Love Back By Vashikaran Specialist Love-Marriage Problem Solution Specialist Tantric Abhichar Kalajadu Specialist Sarva Manokamna Purti Specialist All Problem Solution Specialist Enemy-Destroy Tantri Specialist Puja Havan or Yajna Specialist Dr.Rupnathji World Famous Number One Best Jyotish Acharya Yogi Tantri Guruji

Astrologer-Thantri Deeksha-Guru All Problem Solution Specialist Dr Rupnathji Ariyalur Chennai Coimbatore Cuddalore Dharmapuri Dindigul Erode Kancheepuram Kanchipuram Kanniyakumari Nagercoil Karur Krishnagiri Madurai Nagapattinam Namakkal Perambalur Pudukottai Pudukkottai Ramanathapuram Salem Sivagangai Thanjavur Theni The Nilgiris Udagamandalam Ootacamund Tirunelveli Thiruvallur Tiruvannamalai Thiruvarur Thoothukudi Tiruchirapalli Tiruchirappalli Tiruppur Vellore Villupuram Vilupuram Virudhunagar A.Vellalapatti Abiramam Achampudur Acharapakkam Acharipallam Achipatti Adikaratti Adiramapattinam Aduthurai alias Maruthuvakudi Agaram Alagappapuram Alanganallur Alangayam Alangudi Alangulam Alangulam Alanthurai Alapakkam Alur Alwarkurichi Alwarthirunagiri Ambasamudram Ambur Ammainaickanur Ammapettai Ammapettai Ammoor Anaimalai Anaiyur Ananthapuram Andipatti Jakkampatti Anjugramam Annavasal Annur Anthiyur Appakudal Arachalur Arakandanallur Arakonam Aralvaimozhi Arani Aranthangi Arasiramani Aravakurichi Arcot Arimalam Ariyalur Ariyappampalayam Ariyur Arumanai Arumbavur Aruppukkottai Athani Athanur Athimarapatti Athipattu Athur Attur Avadattur Avalpoondurai Ayakudi Aygudi Ayothiapattinam Ayyalur Dusi Ayyampalayam Ayyampettai Ayyampettai Dindigul Azhagiapandiapuram Agastheeswaram Ammavarikuppam B. Meenakshipuram B.Mallapuram Balakrishnampatti Balakrishnapuram Balapallam Balasamudram Bargur Batlagundu Bhavani Bhavanisagar Bikketti Bhuvanagiri Bodinayakanur Boothapandi Belur Boothipuram Chengalpattu Chengam Chennai Chennasamudram Chennimalai Cheranmadevi Chetpet Chettiarpatti Chettipalayam Chettithangal Chidambaram Chinnakkampalayam Chinnalapatti Chinnamanur Chinnasalem Chithode Cholapuram Coimbatore Coonoor Courtalam Cuddalore Denkanikottai Desur Devadanapatti Devakottai Devanangurichi Devarshola Dhalavoipuram Dhali Dhaliyur Dharapuram Dharmapuri Edaganasalai Edaikodu Edakalinadu Edappadi Elathur Elayirampannai Elumalai Eral Eraniel Eriodu Erode Erumaipatti Eruvadi Ethapur Ettayapuram Ezhudesam Ganapathipuram Gangavalli Ganguvarpatti Gingee Gobichettipalayam Gopalasamudram Gudalur Gudalur Gudiyatham Gummidipoondi Hanumanthampatti Harur Highways Hosur Huligal Ilampillai Ilanji Ilayangudi Iluppaiyurani Iluppur Jalakandapuram Jambai Jayankondam Jolarpet Kadambur Kadathur Kadayal Kadayampatti Kadayanallur Kalakkad Kalambur Kalappanaickenpatti Kalavai Kaliyakkavilai Kallakkurichi Kallakudi Kallukuttam Kalugumalai Kamayagoundanpatti Kambainallur Kambam Kamuthi Kanakkampalayam Kanam Kancheepuram Kangayampalayam Kangeyam Kaniyur Kanjikoil Kannamangalam Kannivadi Kannivadi Kanniyakumari Kappiyarai Karaikkudi Karamadai Karambakkudi Kariamangalam Kariapatti Karugampattur Karumandi Chellipalayam Karumathampatti Karungal Karunguzhi Karuppur Karur Kasipalayam Kathujuganapalli Kattumannarkoil Kattuputhur Kaveripakkam Kaveripattinam Kayatharu Keelakarai Keeramangalam Keeranur Keeranur Keeripatti Keezhapavur Kelamangalam Kembainaickenpalayam Kethi Kilampadi Kilkulam Kilkunda Killai Killiyur Kilpennathur Kilvelur Kinathukadavu Kodaikanal Kodavasal Kodumudi Kolachal Kolappalur Kolathupalayam Kolathur Kollankodu Kollankoil Komaralingam Kombai Konganapuram Kooraikundu Koradacheri Kotagiri Kothinallur Kottakuppam Kottaram Kottur Kovilpatti Krishnagiri Krishnarayapuram Kuchanur Kuhalur Kulasekarapuram Kulithalai Kumarapuram Kumbakonam Kunnathur Kurinjipadi Kurumbalur Kuthalam Kuthanallur Kuzhithurai Labbaikudikadu Lakkampatti Lalgudi Lalpet Madathukulam Madukkur Madurai Maduranthakam Mallankinaru Mallasamudram Mallur Mamallapuram Mamsapuram Manachanallur Manalmedu Manalurpet Manamadurai Manapparai Manavalakurichi Mandaikadu Mandapam Mangalampet Manimutharu Mannargudi Maraimalainagar Marakkanam Maramangalathupatti Marandahalli Markayankottai Marudur Marungur Mathigiri Mayiladuthurai Mecheri Melacheval Melachokkanathapuram Melagaram Melamaiyur Melathiruppanthuruthi Melattur Melpattampakkam Melur Melvisharam Mettupalayam Mettupalayam Mettur Minjur Modakurichi Mohanur Moolakaraipatti Mopperipalayam Mudukulathur Mukasipidariyur Mukkudal Mulagumudu Mulanur Muruganpalayam Musiri Muthupe Muthur Muttayyapuram Myladi Naduvattam Nagapattinam Nagavakulam Nagercoil Nagojanahalli Nallampatti Nallur Namagiripettai Namakkal Nambiyur Nandivaram Guduvancheri Nangavalli Nangavaram Nanguneri Nanjikottai Nannilam Naranapuram Narasingapuram Narasingapuram Nasiyanur Natham Nathampannai Natrampalli Nattarasankottai Nazerath Needamangalam Neelagiri Neikkarapatti Neiyyur Nellikuppam Nemili Neripperichal Nerkuppai Nerunjipettai Neyveli Nilakkottai O' Valley Odaipatti Odaiyakulam Oddanchatram Odugathur Olagadam Omalur Orathanadu Mukthambalpuram Othakadai Othakalmandapam Ottapparai P.J. Cholapuram P.Mettupalayam P.N.Patti Pacode Padaiveedu Padirikuppam Padmanabhapuram Palaganangudy Palakkodu Palamedu Palani Palani Chettipatti Palayam Palladam Pallapalayam Pallapatti Pallikonda Pallipattu Panagudi Panaimarathupatti Panapakkam Panboli Pandamangalam Pannaikadu Pannaipuram Panruti Papanasam Papparapatti Pappireddipatti Paramakudi Paramathi Parangipettai Pasur Pathamadai Pattinam Pattiveeranpatti Pattukkottai Pazhugal Pennadam Pennagaram Pennathur Peraiyur Peralam Perambalur Peranamallur Peravurani Periya Negamam Periyakodiveri Periyakulam Periyapatti Periyasemur Pernampattu Perumagalur Perumandi Perumuchi Perundurai Perungulam Pethampalayam Pethanaickenpalayam Pillanallur Pollachi Polur Ponmani Ponnamaravathi Ponnampatti Ponneri Poolambadi Poolampatti Pooluvapatti Pothanur Pothatturpettai Pudukadai Pudukkottai Pudukkottai Pudupalayam Pudupalayam Agraharam Pudupatti Pudupattinam Pudur Puliyankudi Puliyur Pullampadi Punjai Thottakurichi Punjaipugalur Puthalam Punjaipuliampatti Puvalur R.Pudupatti R.S.Mangalam Rajapalayam Ramanathapuram Rameswaram Rasipuram Rayagiri Reethapuram Rosalpatti Rudravathi S. Kannanur S.Kodikulam Salangapalayam Salem Samalapuram Samathur Sambavar Vadagarai Sankaramanallur Sankarankoil Sankarapuram Sankari Sarcarsamakulam Sathankulam Sathiyavijayanagaram Sathyamangalam Sattur Sayalgudi Sayapuram Seerapalli Seithur Semmipalayam Senthamangalam Sentharapatti Senur Sethiathoppu Sevugampatti Shenkottai Sholavandan Sholingur Sholur Singampuneri Singaperumalkoil Sirkali Sirugamani Sirumugai Sithayankottai Sithurajapuram Sivaganga Sivagiri Sivakasi Sivanthipuram Srimushnam Sriperumbudur Sriramapuram Srivaikuntam Srivilliputhur Suchindram Sundarapandiam Sundarapandiapuram Surandai Suriyampalayam Swamimalai T.Kallupatti Tayilupatti Tenkasi Thadikombu Thakkolam Thalainayar Thalakudi Thamaraikulam Thammampatti Thanjavur Tharamangalam Tharangambadi Thathaiyangarpet Thedavur Thengampudur Theni Allinagaram Thenkarai Thenkarai Thenthamaraikulam Thenthiruperai Thesur Thevaram Thevur Thiagadurgam Thingalnagar Thirukarungudi Thirukkattupalli Thirumalayampalayam Thirumangalam Thirunageswaram Thirunindravur Thiruparappu Thiruporur Thiruppanandal Thirupuvanam Thirupuvanam Thiruthuraipoondi Thiruvaiyaru Thiruvalam Thiruvallur Thiruvarur Thiruvattaru Thiruvenkatam Thiruvennainallur hiruvidaimarudur Thiruvithankodu Thisayanvilai Thittacheri Thondamuthur Thondi Thoothukkudi Thorapadi Thottiyam Thuraiyur Thuthipattu Timiri Tindivanam Tiruchendur Tiruchengode Uthukuli Tiruchirappalli Tirukalukundram Tirukkoyilur Tirunelveli Tirupathur Tirupathur Tiruppur Tiruttani Tiruvannamalai Tiruvethipuram Tittakudi TNPL Pugalur Udangudi Udayarpalayam Udhagamandalam Udumalaipettai Ulundurpettai Unjalur Unnamalaikadai Uppidamangalam Uppiliapuram Urapakkam Usilampatti Uthamapalayam Uthangarai Uthiramerur Uthukkottai V. Pudur V.Pudupatti Vadakarai Keezhpadugai Vadakkanandal Vadakkuvalliyur Vadalur Vadamadurai Vadipatti Vadugapatti Vadugapatti Vaitheeswarankoil Valangaiman Valavanur Vallam Valparai Viswanatham Valvaithankoshtam Vanavasi Vandavasi Vaniputhur Vaniyambadi Varadarajanpettai Vasudevanallur Vathirairuppu Vazhapadi Vedaranyam Vedasandur Veeraganur Veerakkalpudur Veerapandi Veeravanallur Velankanni Vellakoil Vellimalai Vellore Vengampudur Vellottamparappu Velur Vengathur Venkarai Vennanthur Veppathur Verkilambi Vettaikaranpudur Vettavalam Vijayapuri Vikramasingapuram Vikravandi Vilapakkam Vilathikulam Vilavur Villukuri Viluppuram Virudhachalam Virudhunagar Virupakshipuram Walajabad Kanchipuram Walajabad Uthiramerur Sriperumbudur Kundrathur Thiruporur Kattankolathur Madurantakam Thirukalukundram Thomas Malai Acharapakkam Lathur Chithamur Tiruvallur Villivakkam Puzhal Minjur Sholavaram Gummidipoondi Tiruvalangadu Tiruttani Pallipet R.K.Pet Tiruvallur Poondi Kadambathur Ellapuram Poonamallee Cuddalore Cuddalore Annagramam Panruti Kurinjipadi Kattumannar Koil Kumaratchi Keerapalayam Melbhuvanagiri Vridhachalam Kammapuram Nallur Mangalur T.V. Nallur Villupuram Tirukoilur Mugaiyur Tirunavalur Ulundurpet Kanai Koliyanur Kandamangalam Olakkur Mailam Merkanam Vanur Gingee Vallam Melmalayanur Kallakurichi Chinnasalem Rishivandiyam Sankarapuram Thiyagadurgam Kalrayan Hills Vellore Kaniyambadi Anaicut Madhanur Katpadi K.V. Kuppam Gudiyatham Pernambet Walajah Sholinghur Arakonam Nemili Vikkiravandi Kaveripakkam Arcot Thimiri Thirupathur Jolarpet Kandhili Natrampalli Alangayam Tiruvannamalai Kilpennathur Thurinjapuram Polur Kalasapakkam Chetpet Chengam Pudupalayam Thandrampet Jawadumalai Cheyyar Anakkavoor Vembakkam Vandavasi Thellar Peranamallur Arni West Arni Salem Veerapandy Panamarathupatti Ayothiyapattinam Valapady Yercaud P.N.Palayam Attur Gangavalli Thalaivasal Kolathur Nangavalli Mecheri Omalur Tharamangalam Kadayampatti Sankari Idappady Konganapuram Mac. Choultry Mohanur Namakkal Elacipalayam Erumapatty Kabilarmalai Kollihills Mallasamudram Namakkal Namagiripet Puduchatram Paramathy Pallipalayam Rasipuram Sendamangalam Tiruchengode Vennandur Dharmapuri Nallampalli Pennagaram Harur Morappur Parangipettai Pappireddipatti Karimangalam Palacode Erode Modakkuruchi Kodumudi Perundurai Chennimalai Ammapet Anthiyur Bhavani Gobi Nambiyur T.N. Palayam Sathy Bhavanisagar Talavadi Coimbatore Karamadai Madukkarai P.N.Palayam S.S.Kulam Thondamuthur Anaimalai Kinathukadavu Pollachi Pollachi Annur Sulur Sultanpet The Nilgiris Udhagai Coonoor Kotagiri Gudalur Thanjavur Budalur Thiruvaiyaru Orathanadu Thiruvonam Kumbakonam Thiruvidaimarudur Tiruppanandal Papanasam Ammapet Pattukkottai Madukkur Peravurani Sethubavachatram Nagapattinam Keelaiyur Kilvelur Thirumarugal Thalainayar Vedaranyam Mayiladuthurai Kuthalam Sembanarkoil Sirkali Kollidam Tiruvarur Valangaiman Nannilam Kodavasal Thiruvarur Koradacheri Mannargudi Needamangalam Kottur Thiruthuraipoondi Muthupettai Tiruchirappalli Andanallur Manikandam Thiruverambur Manapparai Marungapuri Vaiyampatty Lalgudi Cumbum Manachanallur Pullampady Musiri Thottiam T.Pet Thuraiyur Uppiliyapuram Karur Thanthoni Aravakurichi K.Paramathi Kulithalai Krishnarayapuram Kadavur Thogamalai Perambalur Veppanthattai Alathur Veppur Pudukkottai Annavasal Arimalam Kunnandarkoil Ponnamaravathi Pudukkottai Thirumayam Viralimalai Arantangi Avudayarkoil Gandarvakottai Karambakkudi Manamelkudi Thiruvarankulam Madurai Melur Tenkasi Thirupparankundram Kottampatti Vadipatti Alanganallur Usilampatti Chellampatti Sedapatti Thirumangalam T.Kallupatty Kallikudi Andipatti K Myladumparai Periyakulam Bodinaickanur Chinnamanur Dindigul Uthamapalayam Athoor Reddiarchatram Nilakottai Shanarpatti Natham Batlagundu Palani Oddanchatram Thoppampatti Vedasandur Vadamadurai Guziliamparai Kodaikanal Ramanathapuram Mandapam Ramanathapuram R.S. Mangalam Thiruppullani Thiruvadanai Bogalur Kadaladi Kamuthi Mudukulathur Nainarkoil Paramakudi Virudhunagar Arupukottai Virudhunagar Kariapatti Tiruchuli Narikudi Rajapalayam Srivilliputhur Watrap Sivakasi Vembakottai Sattur Sivagangai Sivaganga Kalaiyarkoil Manamadurai Thiruppuvanam Ilayangudi Thiruppathur Singampunari Sakkottai Kallal Devakottai Kannangudi S.Pudur Tirunelveli Palayamkottai Manur Melaneelithanallur Kuruvikulam Sankarankoil Kangayam Ambasamudram Cheranmahadevi Pappakudi Kadayam Theni Nanguneri Kalakadu Valliyoor Radhapuram Alankulam Keelapavoor Kadayanallur Shencottai Dharapuram Vasudevanallur Thoothukkudi Thoothukudi Karungulam Srivaikundam Alwarthirunagari Tiruchendur Udangudi Sattankulam Kovilpatti Kayathar Ottapidaram Pudur Vilathikulam Kanniyakumari Agastheeswaram Thovalai Rajakkamangalam Thuckalay Kurunthancode Thiruvattar Killiyoor Munchirai Melpuram Veppanapalli Bargur Krishnagiri Kaveripattanam Mathur Uthangarai Hosur Shoolagiri Kelamangalam Thally Ariyalur Thirumanur Jayamkondam Andimadam T.Palur Sendurai Gudimangalam Tiruppur Uthukuli Vellakoil Madathukulam Kundadam Mulanur Udumalpet Avinashi Palladam Pongalur Tiruppur Astrologer-Thantri Deeksha-Guru Paramahamsa Rupnathji Vashikaran & Black-Magic Apply or Removal Specialist Vastu Doshas Removal & Griha Shanti Specialist Bhoot Pret Badha Evil Eye Symptoms Specialist Navagraha Shanti (Havan or Yagna) Specialist Get Your Love Back By Vashikaran Specialist Love-Marriage Problem Solution Specialist Tantric Abhichar Kalajadu Specialist Sarva Manokamna Purti Specialist All Problem Solution Specialist Enemy-Destroy Tantri Specialist Puja Havan or Yajna Specialist Dr.Rupnathji World Famous Number One Best Jyotish Acharya Yogi Tantri Guruji

Astrologer-Thantri Deeksha-Guru All Problem Solution Specialist Dr Rupnathji Ariyalur Chennai Coimbatore Cuddalore Dharmapuri Dindigul Erode Kancheepuram Kanchipuram Kanniyakumari Nagercoil Karur Krishnagiri Madurai Nagapattinam Namakkal Perambalur Pudukottai Pudukkottai Ramanathapuram Salem Sivagangai Thanjavur Theni The Nilgiris Udagamandalam Ootacamund Tirunelveli Thiruvallur Tiruvannamalai Thiruvarur Thoothukudi Tiruchirapalli Tiruchirappalli Tiruppur Vellore Villupuram Vilupuram Virudhunagar A.Vellalapatti Abiramam Achampudur Acharapakkam Acharipallam Achipatti Adikaratti Adiramapattinam Aduthurai alias Maruthuvakudi Agaram Alagappapuram Alanganallur Alangayam Alangudi Alangulam Alangulam Alanthurai Alapakkam Alur Alwarkurichi Alwarthirunagiri Ambasamudram Ambur Ammainaickanur Ammapettai Ammapettai Ammoor Anaimalai Anaiyur Ananthapuram Andipatti Jakkampatti Anjugramam Annavasal Annur Anthiyur Appakudal Arachalur Arakandanallur Arakonam Aralvaimozhi Arani Aranthangi Arasiramani Aravakurichi Arcot Arimalam Ariyalur Ariyappampalayam Ariyur Arumanai Arumbavur Aruppukkottai Athani Athanur Athimarapatti Athipattu Athur Attur Avadattur Avalpoondurai Ayakudi Aygudi Ayothiapattinam Ayyalur Dusi Ayyampalayam Ayyampettai Ayyampettai Dindigul Azhagiapandiapuram Agastheeswaram Ammavarikuppam B. Meenakshipuram B.Mallapuram Balakrishnampatti Balakrishnapuram Balapallam Balasamudram Bargur Batlagundu Bhavani Bhavanisagar Bikketti Bhuvanagiri Bodinayakanur Boothapandi Belur Boothipuram Chengalpattu Chengam Chennai Chennasamudram Chennimalai Cheranmadevi Chetpet Chettiarpatti Chettipalayam Chettithangal Chidambaram Chinnakkampalayam Chinnalapatti Chinnamanur Chinnasalem Chithode Cholapuram Coimbatore Coonoor Courtalam Cuddalore Denkanikottai Desur Devadanapatti Devakottai Devanangurichi Devarshola Dhalavoipuram Dhali Dhaliyur Dharapuram Dharmapuri Edaganasalai Edaikodu Edakalinadu Edappadi Elathur Elayirampannai Elumalai Eral Eraniel Eriodu Erode Erumaipatti Eruvadi Ethapur Ettayapuram Ezhudesam Ganapathipuram Gangavalli Ganguvarpatti Gingee Gobichettipalayam Gopalasamudram Gudalur Gudalur Gudiyatham Gummidipoondi Hanumanthampatti Harur Highways Hosur Huligal Ilampillai Ilanji Ilayangudi Iluppaiyurani Iluppur Jalakandapuram Jambai Jayankondam Jolarpet Kadambur Kadathur Kadayal Kadayampatti Kadayanallur Kalakkad Kalambur Kalappanaickenpatti Kalavai Kaliyakkavilai Kallakkurichi Kallakudi Kallukuttam Kalugumalai Kamayagoundanpatti Kambainallur Kambam Kamuthi Kanakkampalayam Kanam Kancheepuram Kangayampalayam Kangeyam Kaniyur Kanjikoil Kannamangalam Kannivadi Kannivadi Kanniyakumari Kappiyarai Karaikkudi Karamadai Karambakkudi Kariamangalam Kariapatti Karugampattur Karumandi Chellipalayam Karumathampatti Karungal Karunguzhi Karuppur Karur Kasipalayam Kathujuganapalli Kattumannarkoil Kattuputhur Kaveripakkam Kaveripattinam Kayatharu Keelakarai Keeramangalam Keeranur Keeranur Keeripatti Keezhapavur Kelamangalam Kembainaickenpalayam Kethi Kilampadi Kilkulam Kilkunda Killai Killiyur Kilpennathur Kilvelur Kinathukadavu Kodaikanal Kodavasal Kodumudi Kolachal Kolappalur Kolathupalayam Kolathur Kollankodu Kollankoil Komaralingam Kombai Konganapuram Kooraikundu Koradacheri Kotagiri Kothinallur Kottakuppam Kottaram Kottur Kovilpatti Krishnagiri Krishnarayapuram Kuchanur Kuhalur Kulasekarapuram Kulithalai Kumarapuram Kumbakonam Kunnathur Kurinjipadi Kurumbalur Kuthalam Kuthanallur Kuzhithurai Labbaikudikadu Lakkampatti Lalgudi Lalpet Madathukulam Madukkur Madurai Maduranthakam Mallankinaru Mallasamudram Mallur Mamallapuram Mamsapuram Manachanallur Manalmedu Manalurpet Manamadurai Manapparai Manavalakurichi Mandaikadu Mandapam Mangalampet Manimutharu Mannargudi Maraimalainagar Marakkanam Maramangalathupatti Marandahalli Markayankottai Marudur Marungur Mathigiri Mayiladuthurai Mecheri Melacheval Melachokkanathapuram Melagaram Melamaiyur Melathiruppanthuruthi Melattur Melpattampakkam Melur Melvisharam Mettupalayam Mettupalayam Mettur Minjur Modakurichi Mohanur Moolakaraipatti Mopperipalayam Mudukulathur Mukasipidariyur Mukkudal Mulagumudu Mulanur Muruganpalayam Musiri Muthupe Muthur Muttayyapuram Myladi Naduvattam Nagapattinam Nagavakulam Nagercoil Nagojanahalli Nallampatti Nallur Namagiripettai Namakkal Nambiyur Nandivaram Guduvancheri Nangavalli Nangavaram Nanguneri Nanjikottai Nannilam Naranapuram Narasingapuram Narasingapuram Nasiyanur Natham Nathampannai Natrampalli Nattarasankottai Nazerath Needamangalam Neelagiri Neikkarapatti Neiyyur Nellikuppam Nemili Neripperichal Nerkuppai Nerunjipettai Neyveli Nilakkottai O' Valley Odaipatti Odaiyakulam Oddanchatram Odugathur Olagadam Omalur Orathanadu Mukthambalpuram Othakadai Othakalmandapam Ottapparai P.J. 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Avalokiteśvara (Sanskrit, "Lord who looks down", Tibetan: སྤྱན་རས་གཟིགས་, Wylie: spyan ras gzigs, THL: Chenrézik) is a bodhisattva who embodies the compassion of all Buddhas. This bodhisattva is variably depicted and described and is portrayed in different cultures as either female or male. In Chinese Buddhism, Avalokiteśvara has become the somewhat different female figure Guanyin. In Cambodia, he appears as Lokeśvara.

 

Avalokiteśvara is one of the more widely revered bodhisattvas in mainstream Mahayana Buddhism as well as unofficially in Theravada Buddhism.

 

ETYMOLOGY

The name Avalokiteśvara combines the verbal prefix ava "down", lokita, a past participle of the verb lok "to notice, behold, observe", here used in an active sense; and finally īśvara, "lord", "ruler", "sovereign" or "master". In accordance with sandhi (Sanskrit rules of sound combination), a+iśvara becomes eśvara. Combined, the parts mean "lord who gazes down (at the world)". The word loka ("world") is absent from the name, but the phrase is implied. It does appear in the Cambodian form of the name, Lokeśvara.

 

The earliest translation of the name into Chinese by authors such as Xuanzang was Guānzìzài (Chinese: 觀自在), not the form used in East Asian Buddhism today, Guanyin (Chinese: 觀音). It was initially thought that this was due to a lack of fluency, as Guanzizai indicates the original Sanskrit form was actually Avalokitasvara, "who looks down upon sound" (i.e., the cries of sentient beings who need help). It is now understood that was the original form, and is also the origin of Guanyin "Perceiving sound, cries", a translation furthered by the tendency of some Chinese translators, notably Kumārajīva, to use the variant 觀世音 Guānshìyīn "who perceives the world's lamentations" - wherein lok was read as simultaneously meaning both "to look" and "world" (Sanskrit loka; Chinese: 世; pinyin: shì). The original form Avalokitasvara appears in Sanskrit fragments of the fifth century.

 

This earlier Sanskrit name was supplanted by the form containing the ending -īśvara "lord"; Avalokiteśvara does not occur in Sanskrit before the seventh century.

 

The original meaning of the name fits the Buddhist understanding of the role of a bodhisattva. The reinterpretation presenting him as an īśvara shows a strong influence of Hinduism, as the term īśvara was usually connected to the Hindu notion of Krishna (in Vaishnavism) or Śiva (in Shaivism) as the Supreme Lord, Creator and Ruler of the world. Some attributes of such a god were transmitted to the bodhisattva, but the mainstream of those who venerated Avalokiteśvara upheld the Buddhist rejection of the doctrine of any creator god.

 

In Sanskrit, Avalokiteśvara is also referred to as Padmapāni ("Holder of the Lotus") or Lokeśvara ("Lord of the World"). In Tibetan, Avalokiteśvara is Chenrézik, (Tibetan: སྤྱན་རས་གཟིགས་) and is said to emanate as the Dalai Lama the Karmapa and other high lamas. An etymology of the Tibetan name Chenrézik is spyan "eye", ras "continuity" and gzig "to look". This gives the meaning of one who always looks upon all beings (with the eye of compassion).

 

ORIGIN

MAHAYANA ACCOUNT

According to Mahāyāna doctrine, Avalokiteśvara is the bodhisattva who has made a great vow to assist sentient beings in times of difficulty and to postpone his own buddhahood until he has assisted every sentient being in achieving nirvana. Mahayana sutras associated with Avalokiteśvara include the following:

 

Lotus Sutra

Kāraṇḍavyūhasūtra

Heart Sutra (Heart Sūtra)

Nīlakaṇṭha Dhāraṇī Sutra

Eleven-Faced Avalokitesvara Heart Dharani Sutra

Cundī Dhāraṇī Sūtra

 

The Lotus Sutra is generally accepted to be the earliest literature teaching about the doctrines of Avalokiteśvara. These are found in the Lotus Sutra chapter 25 (Chinese: 觀世音菩薩普門品). This chapter is devoted to Avalokiteśvara, describing him as a compassionate bodhisattva who hears the cries of sentient beings, and who works tirelessly to help those who call upon his name. A total of 33 different manifestations of Avalokiteśvara are described, including female manifestations, all to suit the minds of various beings. The chapter consists of both a prose and a verse section. This earliest source often circulates separately as its own sutra, called the Avalokiteśvara Sūtra (Chinese: 觀世音經; pinyin: Guānshìyīn jīng), and is commonly recited or chanted at Buddhist temples in East Asia.

 

When the Chinese monk Faxian traveled to Mathura in India around 400 CE, he wrote about monks presenting offerings to Avalokiteśvara. When Xuanzang traveled to India in the 7th century, he provided eyewitness accounts of Avalokiteśvara statues being venerated by devotees of all walks of life, from kings, to monks, to laypeople. Avalokiteśvara remained popular in India until the 12th century when Muslim invaders conquered the land and destroyed Buddhist monasteries.

 

In Chinese Buddhism and East Asia, Tangmi practices for the 18-armed form of Avalokiteśvara called Cundī are very popular. These practices have their basis in early Indian Vajrayana: her origins lie with a yakshini cult in Bengal and Orissa and her name in Sanskrit "connotes a prostitute or other woman of low caste but specifically denotes a prominent local ogress ... whose divinised form becomes the subject of an important Buddhist cult starting in the eighth century". The popularity of Cundī is attested by the three extant translations of the Cundī Dhāraṇī Sūtra from Sanskrit to Chinese, made from the end of the seventh century to the beginning of the eighth century. In late imperial China, these early esoteric traditions still thrived in Buddhist communities. Robert Gimello has also observed that in these communities, the esoteric practices of Cundī were extremely popular among both the populace and the elite.

 

In the Tiantai school, six forms of Avalokiteśvara are defined. Each of the bodhisattva's six qualities are said to break the hindrances respectively of the six realms of existence: hell-beings, pretas, animals, humans, asuras, and devas.

 

THERAVADA ACCOUNT

Veneration of Avalokiteśvara Bodhisattva has continued to the present day in Sri Lanka, where he is called Nātha. In more recent times, some western-educated Theravādins have attempted to identify Nātha with Maitreya Bodhisattva. However, traditions and basic iconography, including an image of Amitābha Buddha on the front of the crown, identify Nātha as Avalokiteśvara. Andrew Skilton writes:

 

... It is clear from sculptural evidence alone that the Mahāyāna was fairly widespread throughout [Sri Lanka], although the modern account of the history of Buddhism on the island presents an unbroken and pure lineage of Theravāda. (One can only assume that similar trends were transmitted to other parts of Southeast Asia with Sri Lankan ordination lineages.) Relics of an extensive cult of Avalokiteśvara can be seen in the present-day figure of Nātha.

 

Avalokiteśvara is popularly worshiped in Myanmar, where he is called Lokanat, and Thailand, where he is called Lokesvara.

Modern scholarship

 

Western scholars have not reached a consensus on the origin of the reverence for Avalokiteśvara.

 

Some have suggested that Avalokiteśvara, along with many other supernatural beings in Buddhism, was a borrowing or absorption by Mahayana Buddhism of one or more deities from Hinduism, in particular Shiva or Vishnu, although the reason for this suggestion is because of the current name of the bodhisattva: Avalokiteśvara.

 

The Japanese scholar Shu Hikosaka on the basis of his study of Buddhist scriptures, ancient Tamil literary sources, as well as field survey, proposes the hypothesis that, the ancient mount Potalaka, the residence of Avalokiteśvara described in the Gaṇḍavyūha Sūtra and Xuanzang’s Great Tang Records on the Western Regions, is the real mountain Pothigai in Ambasamudram, Tirunelveli, Tamil Nadu. Shu also says that mount Potalaka has been a sacred place for the people of South India from time immemorial. With the spread of Buddhism in the region beginning at the time of the great king Aśoka in the third century BCE, it became a holy place also for Buddhists who gradually became dominant as a number of their hermits settled there. The local people, though, mainly remained followers of the Hindu religion. The mixed Hindu-Buddhist cult culminated in the formation of the figure of Avalokiteśvara.

 

The name Lokeśvara should not be confused with that of Lokeśvararāja, the Buddha under whom Dharmakara became a monk and made forty-eight vows before becoming Amitābha.

 

MANTRAS AND DHARANIS

Mahāyāna Buddhism relates Avalokiteśvara to the six-syllable mantra oṃ maṇi padme hūṃ. In Tibetan Buddhism, due to his association with this mantra, one form of Avalokiteśvara is called Ṣaḍākṣarī "Lord of the Six Syllables" in Sanskrit. Recitation of this mantra along with prayer beads is the most popular religious practice in Tibetan Buddhism. The connection between this famous mantra and Avalokiteśvara occurs for the first time in the Kāraṇḍavyūhasūtra. This text is first dated to around the late 4th century CE to the early 5th century CE. In this sūtra, a bodhisattva is told by the Buddha that recitation of this mantra while focusing on the sound can lead to the attainment of eight hundred samādhis. The Kāraṇḍavyūha Sūtra also features the first appearance of the dhāraṇī of Cundī, which occurs at the end of the sūtra text. After the bodhisattva finally attains samādhi with the mantra "oṃ maṇipadme hūṃ", he is then able to observe 77 koṭīs of fully enlightened buddhas replying to him in one voice with the Cundī Dhāraṇī: namaḥ saptānāṃ samyaksaṃbuddha koṭīnāṃ tadyathā, oṃ cale cule cunde svāhā.

 

In Shingon Buddhism, the mantra for Avalokiteśvara is On aruri kya sowa ka (Japanese: おん あるりきゃ そわか?)

 

The Nīlakaṇṭha Dhāraṇī is an 82-syllable dhāraṇī for Avalokiteśvara.

 

THOUSAND-ARMED AVALOKITESVARA

One prominent Buddhist story tells of Avalokiteśvara vowing never to rest until he had freed all sentient beings from saṃsāra. Despite strenuous effort, he realizes that still many unhappy beings were yet to be saved. After struggling to comprehend the needs of so many, his head splits into eleven pieces. Amitābha, seeing his plight, gives him eleven heads with which to hear the cries of the suffering. Upon hearing these cries and comprehending them, Avalokiteśvara attempts to reach out to all those who needed aid, but found that his two arms shattered into pieces. Once more, Amitābha comes to his aid and invests him with a thousand arms with which to aid the suffering multitudes.

 

The Bao'en Temple located in northwestern Sichuan has an outstanding wooden image of the Thousand-Armed Avalokiteśvara, an example of Ming dynasty decorative sculpture.

 

TIBETAN BUDDHIST BELIEFS CONCERNING CHENREZIG

Avalokiteśvara is an important deity in Tibetan Buddhism, and is regarded in the Vajrayana teachings as a Buddha.

 

In Tibetan Buddhism, Tara came into existence from a single tear shed by Avalokiteśvara. When the tear fell to the ground it created a lake, and a lotus opening in the lake revealed Tara. In another version of this story, Tara emerges from the heart of Avalokiteśvara. In either version, it is Avalokiteśvara's outpouring of compassion which manifests Tara as a being.

 

MANIFESTATIONS

Avalokiteśvara has an extraordinarily large number of manifestations in different forms (including wisdom goddesses (vidyaas) directly associated with him in images and texts).

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BAYON

The Bayon (Khmer: ប្រាសាទបាយ័ន, Prasat Bayon) is a well-known and richly decorated Khmer temple at Angkor in Cambodia. Built in the late 12th or early 13th century as the official state temple of the Mahayana Buddhist King Jayavarman VII, the Bayon stands at the centre of Jayavarman's capital, Angkor Thom. Following Jayavarman's death, it was modified and augmented by later Hindu and Theravada Buddhist kings in accordance with their own religious preferences.

 

The Bayon's most distinctive feature is the multitude of serene and massive stone faces on the many towers which jut out from the upper terrace and cluster around its central peak. The temple is known also for two impressive sets of bas-reliefs, which present an unusual combination of mythological, historical, and mundane scenes. The current main conservatory body, the Japanese Government Team for the Safeguarding of Angkor (the JSA) has described the temple as "the most striking expression of the baroque style" of Khmer architecture, as contrasted with the classical style of Angkor Wat.

 

BUDDHIST SYMBOLISM

The Bayon was the last state temple to be built at Angkor, and the only Angkorian state temple to be built primarily as a Mahayana Buddhist shrine dedicated to the Buddha, though a great number of minor and local deities were also encompassed as representatives of the various districts and cities of the realm. It was the centrepiece of Jayavarman VII's massive program of monumental construction and public works, which was also responsible for the walls and nāga-bridges of Angkor Thom and the temples of Preah Khan, Ta Prohm and Banteay Kdei.

 

The similarity of the 216 gigantic faces on the temple's towers to other statues of the king has led many scholars to the conclusion that the faces are representations of Jayavarman VII himself. Others have said that the faces belong to the bodhisattva of compassion called Avalokitesvara or Lokesvara. The two hypotheses need not be regarded as mutually exclusive. Angkor scholar George Coedès has theorized that Jayavarman stood squarely in the tradition of the Khmer monarchs in thinking of himself as a "devaraja" (god-king), the salient difference being that while his predecessors were Hindus and regarded themselves as consubstantial with Shiva and his symbol the lingam, Jayavarman as a Buddhist identified himself with the Buddha and the bodhisattva.

 

ALTERATIONS FOLLOWING THE DEATH OF JAYAVARMAN VII

Since the time of Jayavarman VII, the Bayon has suffered numerous additions and alterations at the hands of subsequent monarchs. During the reign of Jayavarman VIII in the mid-13th century, the Khmer empire reverted to Hinduism and its state temple was altered accordingly. In later centuries, Theravada Buddhism became the dominant religion, leading to still further changes, before the temple was eventually abandoned to the jungle. Current features which were not part of the original plan include the terrace to the east of the temple, the libraries, the square corners of the inner gallery, and parts of the upper terrace.

 

MODERN RESTAURATION

In the first part of the 20th century, the École Française d'Extrême Orient took the lead in the conservation of the temple, restoring it in accordance with the technique of anastylosis. Since 1995 the Japanese Government team for the Safeguarding of Angkor (the JSA) has been the main conservatory body, and has held annual symposia.

 

THE SITE

The temple is oriented towards the east, and so its buildings are set back to the west inside enclosures elongated along the east-west axis. Because the temple sits at the exact centre of Angkor Thom, roads lead to it directly from the gates at each of the city's cardinal points. The temple itself has no wall or moats, these being replaced by those of the city itself: the city-temple arrangement, with an area of 9 square kilometres, is much larger than that of Angkor Wat to the south (2 km²). Within the temple itself, there are two galleried enclosures (the third and second enclosures) and an upper terrace (the first enclosure). All of these elements are crowded against each other with little space between. Unlike Angkor Wat, which impresses with the grand scale of its architecture and open spaces, the Bayon gives the impression of being compressed within a frame which is too tight for it.

 

THE OUTER GALLERY, HISTORICAL EVENTS & EVERYDAY LIFE

The outer wall of the outer gallery features a series of bas-reliefs depicting historical events and scenes from the everyday life of the Angkorian Khmer. Though highly detailed and informative in themselves, the bas-reliefs are not accompanied by any sort of epigraphic text, and for that reason considerable uncertainty remains as to which historical events are portrayed and how, if at all, the different reliefs are related. From the east gopura clockwise, the subjects are:

 

- in the southern part of the eastern gallery a marching Khmer army (including some Chinese soldiers), with musicians, horsemen, and officers mounted on elephants, followed by wagons of provisions;

- still in the eastern gallery, on the other side of the doorway leading into the courtyard, another procession followed by domestic scenes depicting Angkorian houses, some of the occupants of which appear to be Chinese merchants;

- in the southeast corner pavilion, an unfinished temple scene with towers, apsaras, and a lingam;

- in the eastern part of the southern gallery, a naval battle on the Tonle Sap between Khmer and Cham forces, underneath which are more scenes from civilian life depicting a market, open-air cooking, hunters, and women tending to children and an invalid;

- still in the southern gallery, past the doorway leading to the courtyard, a scene with boats and fisherman, including a Chinese junk, below which is a depiction of a cockfight; then some palace scenes with princesses, servants, people engaged in conversations and games, wrestlers, and a wild boar fight; then a battle scene with Cham warriors disembarking from boats and engaging Khmer warriors whose bodies are protected by coiled ropes, followed by a scene in which the Khmer dominate the combat, followed by a scene in which the Khmer king celebrates a victory feast with his subjects;

- in the western part of the southern gallery, a military procession including both Khmers and Chams, elephants, war machines such as a large crossbow and a catapult;

- in the southern part of the western gallery, unfinished reliefs show an army marching through the forest, then arguments and fighting between groups of Khmers;

- in the western gallery, past the doorway to the courtyard, a scene depicting a melee between Khmer warriors, then a scene in which warriors pursue others past a pool in which an enormous fish swallows a small deer; then a royal procession, with the king standing on an elephant, preceded by the ark of the sacred flame;

- in the western part of the northern gallery, again unfinished, a scene of royal entertainment including athletes, jugglers and acrobats, a procession of animals, ascetics sitting in a forest, and more battles between Khmer and Cham forces;

- in the northern gallery, past the doorway to the courtyard, a scene in which the Khmer flee from Cham soldiers advancing in tight ranks;

- in the northeast corner pavilion, another marching Khmer army;

- in the eastern gallery, a land battle between Khmer and Cham forces, both of which are supported by elephants: the Khmer appear to be winning.

 

The outer gallery encloses a courtyard in which there are two libraries (one on either side of the east entrance). Originally the courtyard contained 16 chapels, but these were subsequently demolished by the Hindu restorationist Jayavarman VIII.

 

THE INNER GALLERY

The inner gallery is raised above ground level and has doubled corners, with the original redented cross-shape later filled out to a square. Its bas-reliefs, later additions of Jayavarman VIII, are in stark contrast to those of the outer: rather than set-piece battles and processions, the smaller canvases offered by the inner gallery are decorated for the most part with scenes from Hindu mythology. Some of the figures depicted are Siva, Vishnu, and Brahma, the members of the trimurti or threefold godhead of Hinduism, Apsaras or celestial dancers, Ravana and Garuda. There is however no certainty as to what some of the panels depict, or as to their relationship with one another. One gallery just north of the eastern gopura, for example, shows two linked scenes which have been explained as the freeing of a goddess from inside a mountain, or as an act of iconoclasm by Cham invaders. Another series of panels shows a king fighting a gigantic serpent with his bare hands, then having his hands examined by women, and finally lying ill in bed; these images have been connected with the legend of the Leper King, who contracted leprosy from the venom of a serpent with whom he had done battle. Less obscure are depictions of the construction of a Vishnuite temple (south of the western gopura) and the Churning of the Sea of Milk (north of the western gopura).

 

THE UPPER TERRACE & THE 200 FACES OF LOKESVARA

The inner gallery is nearly filled by the upper terrace, raised one level higher again. The lack of space between the inner gallery and the upper terrace has led scholars to conclude that the upper terrace did not figure in the original plan for the temple, but that it was added shortly thereafter following a change in design. Originally, it is believed, the Bayon had been designed as a single-level structure, similar in that respect to the roughly contemporaneous foundations at Ta Prohm and Banteay Kdei.

 

The upper terrace is home to the famous "face towers" of the Bayon, each of which supports two, three or (most commonly) four gigantic smiling faces. In addition to the mass of the central tower, smaller towers are located along the inner gallery (at the corners and entrances), and on chapels on the upper terrace. "Wherever one wanders," writes Maurice Glaize, the faces of Lokesvara follow and dominate with their multiple presence."

 

Efforts to read some significance into the numbers of towers and faces have run up against the circumstance that these numbers have not remained constant over time, as towers have been added through construction and lost to attrition. At one point, the temple was host to 49 such towers; now only 37 remain. The number of faces is approximately 200, but since some are only partially preserved there can be no definitive count.

 

THE CENTRAL TOWER & SANCTUARY

Like the inner gallery, the central tower was originally cruciform but was later filled out and made circular. It rises 43 metres above the ground. At the time of the temple's foundation, the principal religious image was a statue of the Buddha, 3.6 m tall, located in the sanctuary at the heart of the central tower. The statue depicted the Buddha seated in meditation, shielded from the elements by the flared hood of the serpent king Mucalinda. During the reign of Hindu restorationist monarch Jayavarman VIII, the figure was removed from the sanctuary and smashed to pieces. After being recovered in 1933 from the bottom of a well, it was pieced back together, and is now on display in a small pavilion at Angkor.

 

WIKIPEDIA

Astrologer-Thantri Deeksha-Guru All Problem Solution Specialist Dr Rupnathji Ariyalur Chennai Coimbatore Cuddalore Dharmapuri Dindigul Erode Kancheepuram Kanchipuram Kanniyakumari Nagercoil Karur Krishnagiri Madurai Nagapattinam Namakkal Perambalur Pudukottai Pudukkottai Ramanathapuram Salem Sivagangai Thanjavur Theni The Nilgiris Udagamandalam Ootacamund Tirunelveli Thiruvallur Tiruvannamalai Thiruvarur Thoothukudi Tiruchirapalli Tiruchirappalli Tiruppur Vellore Villupuram Vilupuram Virudhunagar A.Vellalapatti Abiramam Achampudur Acharapakkam Acharipallam Achipatti Adikaratti Adiramapattinam Aduthurai alias Maruthuvakudi Agaram Alagappapuram Alanganallur Alangayam Alangudi Alangulam Alangulam Alanthurai Alapakkam Alur Alwarkurichi Alwarthirunagiri Ambasamudram Ambur Ammainaickanur Ammapettai Ammapettai Ammoor Anaimalai Anaiyur Ananthapuram Andipatti Jakkampatti Anjugramam Annavasal Annur Anthiyur Appakudal Arachalur Arakandanallur Arakonam Aralvaimozhi Arani Aranthangi Arasiramani Aravakurichi Arcot Arimalam Ariyalur Ariyappampalayam Ariyur Arumanai Arumbavur Aruppukkottai Athani Athanur Athimarapatti Athipattu Athur Attur Avadattur Avalpoondurai Ayakudi Aygudi Ayothiapattinam Ayyalur Dusi Ayyampalayam Ayyampettai Ayyampettai Dindigul Azhagiapandiapuram Agastheeswaram Ammavarikuppam B. Meenakshipuram B.Mallapuram Balakrishnampatti Balakrishnapuram Balapallam Balasamudram Bargur Batlagundu Bhavani Bhavanisagar Bikketti Bhuvanagiri Bodinayakanur Boothapandi Belur Boothipuram Chengalpattu Chengam Chennai Chennasamudram Chennimalai Cheranmadevi Chetpet Chettiarpatti Chettipalayam Chettithangal Chidambaram Chinnakkampalayam Chinnalapatti Chinnamanur Chinnasalem Chithode Cholapuram Coimbatore Coonoor Courtalam Cuddalore Denkanikottai Desur Devadanapatti Devakottai Devanangurichi Devarshola Dhalavoipuram Dhali Dhaliyur Dharapuram Dharmapuri Edaganasalai Edaikodu Edakalinadu Edappadi Elathur Elayirampannai Elumalai Eral Eraniel Eriodu Erode Erumaipatti Eruvadi Ethapur Ettayapuram Ezhudesam Ganapathipuram Gangavalli Ganguvarpatti Gingee Gobichettipalayam Gopalasamudram Gudalur Gudalur Gudiyatham Gummidipoondi Hanumanthampatti Harur Highways Hosur Huligal Ilampillai Ilanji Ilayangudi Iluppaiyurani Iluppur Jalakandapuram Jambai Jayankondam Jolarpet Kadambur Kadathur Kadayal Kadayampatti Kadayanallur Kalakkad Kalambur Kalappanaickenpatti Kalavai Kaliyakkavilai Kallakkurichi Kallakudi Kallukuttam Kalugumalai Kamayagoundanpatti Kambainallur Kambam Kamuthi Kanakkampalayam Kanam Kancheepuram Kangayampalayam Kangeyam Kaniyur Kanjikoil Kannamangalam Kannivadi Kannivadi Kanniyakumari Kappiyarai Karaikkudi Karamadai Karambakkudi Kariamangalam Kariapatti Karugampattur Karumandi Chellipalayam Karumathampatti Karungal Karunguzhi Karuppur Karur Kasipalayam Kathujuganapalli Kattumannarkoil Kattuputhur Kaveripakkam Kaveripattinam Kayatharu Keelakarai Keeramangalam Keeranur Keeranur Keeripatti Keezhapavur Kelamangalam Kembainaickenpalayam Kethi Kilampadi Kilkulam Kilkunda Killai Killiyur Kilpennathur Kilvelur Kinathukadavu Kodaikanal Kodavasal Kodumudi Kolachal Kolappalur Kolathupalayam Kolathur Kollankodu Kollankoil Komaralingam Kombai Konganapuram Kooraikundu Koradacheri Kotagiri Kothinallur Kottakuppam Kottaram Kottur Kovilpatti Krishnagiri Krishnarayapuram Kuchanur Kuhalur Kulasekarapuram Kulithalai Kumarapuram Kumbakonam Kunnathur Kurinjipadi Kurumbalur Kuthalam Kuthanallur Kuzhithurai Labbaikudikadu Lakkampatti Lalgudi Lalpet Madathukulam Madukkur Madurai Maduranthakam Mallankinaru Mallasamudram Mallur Mamallapuram Mamsapuram Manachanallur Manalmedu Manalurpet Manamadurai Manapparai Manavalakurichi Mandaikadu Mandapam Mangalampet Manimutharu Mannargudi Maraimalainagar Marakkanam Maramangalathupatti Marandahalli Markayankottai Marudur Marungur Mathigiri Mayiladuthurai Mecheri Melacheval Melachokkanathapuram Melagaram Melamaiyur Melathiruppanthuruthi Melattur Melpattampakkam Melur Melvisharam Mettupalayam Mettupalayam Mettur Minjur Modakurichi Mohanur Moolakaraipatti Mopperipalayam Mudukulathur Mukasipidariyur Mukkudal Mulagumudu Mulanur Muruganpalayam Musiri Muthupe Muthur Muttayyapuram Myladi Naduvattam Nagapattinam Nagavakulam Nagercoil Nagojanahalli Nallampatti Nallur Namagiripettai Namakkal Nambiyur Nandivaram Guduvancheri Nangavalli Nangavaram Nanguneri Nanjikottai Nannilam Naranapuram Narasingapuram Narasingapuram Nasiyanur Natham Nathampannai Natrampalli Nattarasankottai Nazerath Needamangalam Neelagiri Neikkarapatti Neiyyur Nellikuppam Nemili Neripperichal Nerkuppai Nerunjipettai Neyveli Nilakkottai O' Valley Odaipatti Odaiyakulam Oddanchatram Odugathur Olagadam Omalur Orathanadu Mukthambalpuram Othakadai Othakalmandapam Ottapparai P.J. Cholapuram P.Mettupalayam P.N.Patti Pacode Padaiveedu Padirikuppam Padmanabhapuram Palaganangudy Palakkodu Palamedu Palani Palani Chettipatti Palayam Palladam Pallapalayam Pallapatti Pallikonda Pallipattu Panagudi Panaimarathupatti Panapakkam Panboli Pandamangalam Pannaikadu Pannaipuram Panruti Papanasam Papparapatti Pappireddipatti Paramakudi Paramathi Parangipettai Pasur Pathamadai Pattinam Pattiveeranpatti Pattukkottai Pazhugal Pennadam Pennagaram Pennathur Peraiyur Peralam Perambalur Peranamallur Peravurani Periya Negamam Periyakodiveri Periyakulam Periyapatti Periyasemur Pernampattu Perumagalur Perumandi Perumuchi Perundurai Perungulam Pethampalayam Pethanaickenpalayam Pillanallur Pollachi Polur Ponmani Ponnamaravathi Ponnampatti Ponneri Poolambadi Poolampatti Pooluvapatti Pothanur Pothatturpettai Pudukadai Pudukkottai Pudukkottai Pudupalayam Pudupalayam Agraharam Pudupatti Pudupattinam Pudur Puliyankudi Puliyur Pullampadi Punjai Thottakurichi Punjaipugalur Puthalam Punjaipuliampatti Puvalur R.Pudupatti R.S.Mangalam Rajapalayam Ramanathapuram Rameswaram Rasipuram Rayagiri Reethapuram Rosalpatti Rudravathi S. 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Avalokiteśvara (Sanskrit, "Lord who looks down", Tibetan: སྤྱན་རས་གཟིགས་, Wylie: spyan ras gzigs, THL: Chenrézik) is a bodhisattva who embodies the compassion of all Buddhas. This bodhisattva is variably depicted and described and is portrayed in different cultures as either female or male. In Chinese Buddhism, Avalokiteśvara has become the somewhat different female figure Guanyin. In Cambodia, he appears as Lokeśvara.

 

Avalokiteśvara is one of the more widely revered bodhisattvas in mainstream Mahayana Buddhism as well as unofficially in Theravada Buddhism.

 

ETYMOLOGY

The name Avalokiteśvara combines the verbal prefix ava "down", lokita, a past participle of the verb lok "to notice, behold, observe", here used in an active sense; and finally īśvara, "lord", "ruler", "sovereign" or "master". In accordance with sandhi (Sanskrit rules of sound combination), a+iśvara becomes eśvara. Combined, the parts mean "lord who gazes down (at the world)". The word loka ("world") is absent from the name, but the phrase is implied. It does appear in the Cambodian form of the name, Lokeśvara.

 

The earliest translation of the name into Chinese by authors such as Xuanzang was Guānzìzài (Chinese: 觀自在), not the form used in East Asian Buddhism today, Guanyin (Chinese: 觀音). It was initially thought that this was due to a lack of fluency, as Guanzizai indicates the original Sanskrit form was actually Avalokitasvara, "who looks down upon sound" (i.e., the cries of sentient beings who need help). It is now understood that was the original form, and is also the origin of Guanyin "Perceiving sound, cries", a translation furthered by the tendency of some Chinese translators, notably Kumārajīva, to use the variant 觀世音 Guānshìyīn "who perceives the world's lamentations" - wherein lok was read as simultaneously meaning both "to look" and "world" (Sanskrit loka; Chinese: 世; pinyin: shì). The original form Avalokitasvara appears in Sanskrit fragments of the fifth century.

 

This earlier Sanskrit name was supplanted by the form containing the ending -īśvara "lord"; Avalokiteśvara does not occur in Sanskrit before the seventh century.

 

The original meaning of the name fits the Buddhist understanding of the role of a bodhisattva. The reinterpretation presenting him as an īśvara shows a strong influence of Hinduism, as the term īśvara was usually connected to the Hindu notion of Krishna (in Vaishnavism) or Śiva (in Shaivism) as the Supreme Lord, Creator and Ruler of the world. Some attributes of such a god were transmitted to the bodhisattva, but the mainstream of those who venerated Avalokiteśvara upheld the Buddhist rejection of the doctrine of any creator god.

 

In Sanskrit, Avalokiteśvara is also referred to as Padmapāni ("Holder of the Lotus") or Lokeśvara ("Lord of the World"). In Tibetan, Avalokiteśvara is Chenrézik, (Tibetan: སྤྱན་རས་གཟིགས་) and is said to emanate as the Dalai Lama the Karmapa and other high lamas. An etymology of the Tibetan name Chenrézik is spyan "eye", ras "continuity" and gzig "to look". This gives the meaning of one who always looks upon all beings (with the eye of compassion).

 

ORIGIN

MAHAYANA ACCOUNT

According to Mahāyāna doctrine, Avalokiteśvara is the bodhisattva who has made a great vow to assist sentient beings in times of difficulty and to postpone his own buddhahood until he has assisted every sentient being in achieving nirvana. Mahayana sutras associated with Avalokiteśvara include the following:

 

Lotus Sutra

Kāraṇḍavyūhasūtra

Heart Sutra (Heart Sūtra)

Nīlakaṇṭha Dhāraṇī Sutra

Eleven-Faced Avalokitesvara Heart Dharani Sutra

Cundī Dhāraṇī Sūtra

 

The Lotus Sutra is generally accepted to be the earliest literature teaching about the doctrines of Avalokiteśvara. These are found in the Lotus Sutra chapter 25 (Chinese: 觀世音菩薩普門品). This chapter is devoted to Avalokiteśvara, describing him as a compassionate bodhisattva who hears the cries of sentient beings, and who works tirelessly to help those who call upon his name. A total of 33 different manifestations of Avalokiteśvara are described, including female manifestations, all to suit the minds of various beings. The chapter consists of both a prose and a verse section. This earliest source often circulates separately as its own sutra, called the Avalokiteśvara Sūtra (Chinese: 觀世音經; pinyin: Guānshìyīn jīng), and is commonly recited or chanted at Buddhist temples in East Asia.

 

When the Chinese monk Faxian traveled to Mathura in India around 400 CE, he wrote about monks presenting offerings to Avalokiteśvara. When Xuanzang traveled to India in the 7th century, he provided eyewitness accounts of Avalokiteśvara statues being venerated by devotees of all walks of life, from kings, to monks, to laypeople. Avalokiteśvara remained popular in India until the 12th century when Muslim invaders conquered the land and destroyed Buddhist monasteries.

 

In Chinese Buddhism and East Asia, Tangmi practices for the 18-armed form of Avalokiteśvara called Cundī are very popular. These practices have their basis in early Indian Vajrayana: her origins lie with a yakshini cult in Bengal and Orissa and her name in Sanskrit "connotes a prostitute or other woman of low caste but specifically denotes a prominent local ogress ... whose divinised form becomes the subject of an important Buddhist cult starting in the eighth century". The popularity of Cundī is attested by the three extant translations of the Cundī Dhāraṇī Sūtra from Sanskrit to Chinese, made from the end of the seventh century to the beginning of the eighth century. In late imperial China, these early esoteric traditions still thrived in Buddhist communities. Robert Gimello has also observed that in these communities, the esoteric practices of Cundī were extremely popular among both the populace and the elite.

 

In the Tiantai school, six forms of Avalokiteśvara are defined. Each of the bodhisattva's six qualities are said to break the hindrances respectively of the six realms of existence: hell-beings, pretas, animals, humans, asuras, and devas.

 

THERAVADA ACCOUNT

Veneration of Avalokiteśvara Bodhisattva has continued to the present day in Sri Lanka, where he is called Nātha. In more recent times, some western-educated Theravādins have attempted to identify Nātha with Maitreya Bodhisattva. However, traditions and basic iconography, including an image of Amitābha Buddha on the front of the crown, identify Nātha as Avalokiteśvara. Andrew Skilton writes:

 

... It is clear from sculptural evidence alone that the Mahāyāna was fairly widespread throughout [Sri Lanka], although the modern account of the history of Buddhism on the island presents an unbroken and pure lineage of Theravāda. (One can only assume that similar trends were transmitted to other parts of Southeast Asia with Sri Lankan ordination lineages.) Relics of an extensive cult of Avalokiteśvara can be seen in the present-day figure of Nātha.

 

Avalokiteśvara is popularly worshiped in Myanmar, where he is called Lokanat, and Thailand, where he is called Lokesvara.

Modern scholarship

 

Western scholars have not reached a consensus on the origin of the reverence for Avalokiteśvara.

 

Some have suggested that Avalokiteśvara, along with many other supernatural beings in Buddhism, was a borrowing or absorption by Mahayana Buddhism of one or more deities from Hinduism, in particular Shiva or Vishnu, although the reason for this suggestion is because of the current name of the bodhisattva: Avalokiteśvara.

 

The Japanese scholar Shu Hikosaka on the basis of his study of Buddhist scriptures, ancient Tamil literary sources, as well as field survey, proposes the hypothesis that, the ancient mount Potalaka, the residence of Avalokiteśvara described in the Gaṇḍavyūha Sūtra and Xuanzang’s Great Tang Records on the Western Regions, is the real mountain Pothigai in Ambasamudram, Tirunelveli, Tamil Nadu. Shu also says that mount Potalaka has been a sacred place for the people of South India from time immemorial. With the spread of Buddhism in the region beginning at the time of the great king Aśoka in the third century BCE, it became a holy place also for Buddhists who gradually became dominant as a number of their hermits settled there. The local people, though, mainly remained followers of the Hindu religion. The mixed Hindu-Buddhist cult culminated in the formation of the figure of Avalokiteśvara.

 

The name Lokeśvara should not be confused with that of Lokeśvararāja, the Buddha under whom Dharmakara became a monk and made forty-eight vows before becoming Amitābha.

 

MANTRAS AND DHARANIS

Mahāyāna Buddhism relates Avalokiteśvara to the six-syllable mantra oṃ maṇi padme hūṃ. In Tibetan Buddhism, due to his association with this mantra, one form of Avalokiteśvara is called Ṣaḍākṣarī "Lord of the Six Syllables" in Sanskrit. Recitation of this mantra along with prayer beads is the most popular religious practice in Tibetan Buddhism. The connection between this famous mantra and Avalokiteśvara occurs for the first time in the Kāraṇḍavyūhasūtra. This text is first dated to around the late 4th century CE to the early 5th century CE. In this sūtra, a bodhisattva is told by the Buddha that recitation of this mantra while focusing on the sound can lead to the attainment of eight hundred samādhis. The Kāraṇḍavyūha Sūtra also features the first appearance of the dhāraṇī of Cundī, which occurs at the end of the sūtra text. After the bodhisattva finally attains samādhi with the mantra "oṃ maṇipadme hūṃ", he is then able to observe 77 koṭīs of fully enlightened buddhas replying to him in one voice with the Cundī Dhāraṇī: namaḥ saptānāṃ samyaksaṃbuddha koṭīnāṃ tadyathā, oṃ cale cule cunde svāhā.

 

In Shingon Buddhism, the mantra for Avalokiteśvara is On aruri kya sowa ka (Japanese: おん あるりきゃ そわか?)

 

The Nīlakaṇṭha Dhāraṇī is an 82-syllable dhāraṇī for Avalokiteśvara.

 

THOUSAND-ARMED AVALOKITESVARA

One prominent Buddhist story tells of Avalokiteśvara vowing never to rest until he had freed all sentient beings from saṃsāra. Despite strenuous effort, he realizes that still many unhappy beings were yet to be saved. After struggling to comprehend the needs of so many, his head splits into eleven pieces. Amitābha, seeing his plight, gives him eleven heads with which to hear the cries of the suffering. Upon hearing these cries and comprehending them, Avalokiteśvara attempts to reach out to all those who needed aid, but found that his two arms shattered into pieces. Once more, Amitābha comes to his aid and invests him with a thousand arms with which to aid the suffering multitudes.

 

The Bao'en Temple located in northwestern Sichuan has an outstanding wooden image of the Thousand-Armed Avalokiteśvara, an example of Ming dynasty decorative sculpture.

 

TIBETAN BUDDHIST BELIEFS CONCERNING CHENREZIG

Avalokiteśvara is an important deity in Tibetan Buddhism, and is regarded in the Vajrayana teachings as a Buddha.

 

In Tibetan Buddhism, Tara came into existence from a single tear shed by Avalokiteśvara. When the tear fell to the ground it created a lake, and a lotus opening in the lake revealed Tara. In another version of this story, Tara emerges from the heart of Avalokiteśvara. In either version, it is Avalokiteśvara's outpouring of compassion which manifests Tara as a being.

 

MANIFESTATIONS

Avalokiteśvara has an extraordinarily large number of manifestations in different forms (including wisdom goddesses (vidyaas) directly associated with him in images and texts).

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BAYON

The Bayon (Khmer: ប្រាសាទបាយ័ន, Prasat Bayon) is a well-known and richly decorated Khmer temple at Angkor in Cambodia. Built in the late 12th or early 13th century as the official state temple of the Mahayana Buddhist King Jayavarman VII, the Bayon stands at the centre of Jayavarman's capital, Angkor Thom. Following Jayavarman's death, it was modified and augmented by later Hindu and Theravada Buddhist kings in accordance with their own religious preferences.

 

The Bayon's most distinctive feature is the multitude of serene and massive stone faces on the many towers which jut out from the upper terrace and cluster around its central peak. The temple is known also for two impressive sets of bas-reliefs, which present an unusual combination of mythological, historical, and mundane scenes. The current main conservatory body, the Japanese Government Team for the Safeguarding of Angkor (the JSA) has described the temple as "the most striking expression of the baroque style" of Khmer architecture, as contrasted with the classical style of Angkor Wat.

 

BUDDHIST SYMBOLISM

The Bayon was the last state temple to be built at Angkor, and the only Angkorian state temple to be built primarily as a Mahayana Buddhist shrine dedicated to the Buddha, though a great number of minor and local deities were also encompassed as representatives of the various districts and cities of the realm. It was the centrepiece of Jayavarman VII's massive program of monumental construction and public works, which was also responsible for the walls and nāga-bridges of Angkor Thom and the temples of Preah Khan, Ta Prohm and Banteay Kdei.

 

The similarity of the 216 gigantic faces on the temple's towers to other statues of the king has led many scholars to the conclusion that the faces are representations of Jayavarman VII himself. Others have said that the faces belong to the bodhisattva of compassion called Avalokitesvara or Lokesvara. The two hypotheses need not be regarded as mutually exclusive. Angkor scholar George Coedès has theorized that Jayavarman stood squarely in the tradition of the Khmer monarchs in thinking of himself as a "devaraja" (god-king), the salient difference being that while his predecessors were Hindus and regarded themselves as consubstantial with Shiva and his symbol the lingam, Jayavarman as a Buddhist identified himself with the Buddha and the bodhisattva.

 

ALTERATIONS FOLLOWING THE DEATH OF JAYAVARMAN VII

Since the time of Jayavarman VII, the Bayon has suffered numerous additions and alterations at the hands of subsequent monarchs. During the reign of Jayavarman VIII in the mid-13th century, the Khmer empire reverted to Hinduism and its state temple was altered accordingly. In later centuries, Theravada Buddhism became the dominant religion, leading to still further changes, before the temple was eventually abandoned to the jungle. Current features which were not part of the original plan include the terrace to the east of the temple, the libraries, the square corners of the inner gallery, and parts of the upper terrace.

 

MODERN RESTAURATION

In the first part of the 20th century, the École Française d'Extrême Orient took the lead in the conservation of the temple, restoring it in accordance with the technique of anastylosis. Since 1995 the Japanese Government team for the Safeguarding of Angkor (the JSA) has been the main conservatory body, and has held annual symposia.

 

THE SITE

The temple is oriented towards the east, and so its buildings are set back to the west inside enclosures elongated along the east-west axis. Because the temple sits at the exact centre of Angkor Thom, roads lead to it directly from the gates at each of the city's cardinal points. The temple itself has no wall or moats, these being replaced by those of the city itself: the city-temple arrangement, with an area of 9 square kilometres, is much larger than that of Angkor Wat to the south (2 km²). Within the temple itself, there are two galleried enclosures (the third and second enclosures) and an upper terrace (the first enclosure). All of these elements are crowded against each other with little space between. Unlike Angkor Wat, which impresses with the grand scale of its architecture and open spaces, the Bayon gives the impression of being compressed within a frame which is too tight for it.

 

THE OUTER GALLERY, HISTORICAL EVENTS & EVERYDAY LIFE

The outer wall of the outer gallery features a series of bas-reliefs depicting historical events and scenes from the everyday life of the Angkorian Khmer. Though highly detailed and informative in themselves, the bas-reliefs are not accompanied by any sort of epigraphic text, and for that reason considerable uncertainty remains as to which historical events are portrayed and how, if at all, the different reliefs are related. From the east gopura clockwise, the subjects are:

 

- in the southern part of the eastern gallery a marching Khmer army (including some Chinese soldiers), with musicians, horsemen, and officers mounted on elephants, followed by wagons of provisions;

- still in the eastern gallery, on the other side of the doorway leading into the courtyard, another procession followed by domestic scenes depicting Angkorian houses, some of the occupants of which appear to be Chinese merchants;

- in the southeast corner pavilion, an unfinished temple scene with towers, apsaras, and a lingam;

- in the eastern part of the southern gallery, a naval battle on the Tonle Sap between Khmer and Cham forces, underneath which are more scenes from civilian life depicting a market, open-air cooking, hunters, and women tending to children and an invalid;

- still in the southern gallery, past the doorway leading to the courtyard, a scene with boats and fisherman, including a Chinese junk, below which is a depiction of a cockfight; then some palace scenes with princesses, servants, people engaged in conversations and games, wrestlers, and a wild boar fight; then a battle scene with Cham warriors disembarking from boats and engaging Khmer warriors whose bodies are protected by coiled ropes, followed by a scene in which the Khmer dominate the combat, followed by a scene in which the Khmer king celebrates a victory feast with his subjects;

- in the western part of the southern gallery, a military procession including both Khmers and Chams, elephants, war machines such as a large crossbow and a catapult;

- in the southern part of the western gallery, unfinished reliefs show an army marching through the forest, then arguments and fighting between groups of Khmers;

- in the western gallery, past the doorway to the courtyard, a scene depicting a melee between Khmer warriors, then a scene in which warriors pursue others past a pool in which an enormous fish swallows a small deer; then a royal procession, with the king standing on an elephant, preceded by the ark of the sacred flame;

- in the western part of the northern gallery, again unfinished, a scene of royal entertainment including athletes, jugglers and acrobats, a procession of animals, ascetics sitting in a forest, and more battles between Khmer and Cham forces;

- in the northern gallery, past the doorway to the courtyard, a scene in which the Khmer flee from Cham soldiers advancing in tight ranks;

- in the northeast corner pavilion, another marching Khmer army;

- in the eastern gallery, a land battle between Khmer and Cham forces, both of which are supported by elephants: the Khmer appear to be winning.

 

The outer gallery encloses a courtyard in which there are two libraries (one on either side of the east entrance). Originally the courtyard contained 16 chapels, but these were subsequently demolished by the Hindu restorationist Jayavarman VIII.

 

THE INNER GALLERY

The inner gallery is raised above ground level and has doubled corners, with the original redented cross-shape later filled out to a square. Its bas-reliefs, later additions of Jayavarman VIII, are in stark contrast to those of the outer: rather than set-piece battles and processions, the smaller canvases offered by the inner gallery are decorated for the most part with scenes from Hindu mythology. Some of the figures depicted are Siva, Vishnu, and Brahma, the members of the trimurti or threefold godhead of Hinduism, Apsaras or celestial dancers, Ravana and Garuda. There is however no certainty as to what some of the panels depict, or as to their relationship with one another. One gallery just north of the eastern gopura, for example, shows two linked scenes which have been explained as the freeing of a goddess from inside a mountain, or as an act of iconoclasm by Cham invaders. Another series of panels shows a king fighting a gigantic serpent with his bare hands, then having his hands examined by women, and finally lying ill in bed; these images have been connected with the legend of the Leper King, who contracted leprosy from the venom of a serpent with whom he had done battle. Less obscure are depictions of the construction of a Vishnuite temple (south of the western gopura) and the Churning of the Sea of Milk (north of the western gopura).

 

THE UPPER TERRACE & THE 200 FACES OF LOKESVARA

The inner gallery is nearly filled by the upper terrace, raised one level higher again. The lack of space between the inner gallery and the upper terrace has led scholars to conclude that the upper terrace did not figure in the original plan for the temple, but that it was added shortly thereafter following a change in design. Originally, it is believed, the Bayon had been designed as a single-level structure, similar in that respect to the roughly contemporaneous foundations at Ta Prohm and Banteay Kdei.

 

The upper terrace is home to the famous "face towers" of the Bayon, each of which supports two, three or (most commonly) four gigantic smiling faces. In addition to the mass of the central tower, smaller towers are located along the inner gallery (at the corners and entrances), and on chapels on the upper terrace. "Wherever one wanders," writes Maurice Glaize, the faces of Lokesvara follow and dominate with their multiple presence."

 

Efforts to read some significance into the numbers of towers and faces have run up against the circumstance that these numbers have not remained constant over time, as towers have been added through construction and lost to attrition. At one point, the temple was host to 49 such towers; now only 37 remain. The number of faces is approximately 200, but since some are only partially preserved there can be no definitive count.

 

THE CENTRAL TOWER & SANCTUARY

Like the inner gallery, the central tower was originally cruciform but was later filled out and made circular. It rises 43 metres above the ground. At the time of the temple's foundation, the principal religious image was a statue of the Buddha, 3.6 m tall, located in the sanctuary at the heart of the central tower. The statue depicted the Buddha seated in meditation, shielded from the elements by the flared hood of the serpent king Mucalinda. During the reign of Hindu restorationist monarch Jayavarman VIII, the figure was removed from the sanctuary and smashed to pieces. After being recovered in 1933 from the bottom of a well, it was pieced back together, and is now on display in a small pavilion at Angkor.

 

WIKIPEDIA

Astrologer-Thantri Deeksha-Guru All Problem Solution Specialist Dr Rupnathji Ariyalur Chennai Coimbatore Cuddalore Dharmapuri Dindigul Erode Kancheepuram Kanchipuram Kanniyakumari Nagercoil Karur Krishnagiri Madurai Nagapattinam Namakkal Perambalur Pudukottai Pudukkottai Ramanathapuram Salem Sivagangai Thanjavur Theni The Nilgiris Udagamandalam Ootacamund Tirunelveli Thiruvallur Tiruvannamalai Thiruvarur Thoothukudi Tiruchirapalli Tiruchirappalli Tiruppur Vellore Villupuram Vilupuram Virudhunagar A.Vellalapatti Abiramam Achampudur Acharapakkam Acharipallam Achipatti Adikaratti Adiramapattinam Aduthurai alias Maruthuvakudi Agaram Alagappapuram Alanganallur Alangayam Alangudi Alangulam Alangulam Alanthurai Alapakkam Alur Alwarkurichi Alwarthirunagiri Ambasamudram Ambur Ammainaickanur Ammapettai Ammapettai Ammoor Anaimalai Anaiyur Ananthapuram Andipatti Jakkampatti Anjugramam Annavasal Annur Anthiyur Appakudal Arachalur Arakandanallur Arakonam Aralvaimozhi Arani Aranthangi Arasiramani Aravakurichi Arcot Arimalam Ariyalur Ariyappampalayam Ariyur Arumanai Arumbavur Aruppukkottai Athani Athanur Athimarapatti Athipattu Athur Attur Avadattur Avalpoondurai Ayakudi Aygudi Ayothiapattinam Ayyalur Dusi Ayyampalayam Ayyampettai Ayyampettai Dindigul Azhagiapandiapuram Agastheeswaram Ammavarikuppam B. 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Cholapuram P.Mettupalayam P.N.Patti Pacode Padaiveedu Padirikuppam Padmanabhapuram Palaganangudy Palakkodu Palamedu Palani Palani Chettipatti Palayam Palladam Pallapalayam Pallapatti Pallikonda Pallipattu Panagudi Panaimarathupatti Panapakkam Panboli Pandamangalam Pannaikadu Pannaipuram Panruti Papanasam Papparapatti Pappireddipatti Paramakudi Paramathi Parangipettai Pasur Pathamadai Pattinam Pattiveeranpatti Pattukkottai Pazhugal Pennadam Pennagaram Pennathur Peraiyur Peralam Perambalur Peranamallur Peravurani Periya Negamam Periyakodiveri Periyakulam Periyapatti Periyasemur Pernampattu Perumagalur Perumandi Perumuchi Perundurai Perungulam Pethampalayam Pethanaickenpalayam Pillanallur Pollachi Polur Ponmani Ponnamaravathi Ponnampatti Ponneri Poolambadi Poolampatti Pooluvapatti Pothanur Pothatturpettai Pudukadai Pudukkottai Pudukkottai Pudupalayam Pudupalayam Agraharam Pudupatti Pudupattinam Pudur Puliyankudi Puliyur Pullampadi Punjai Thottakurichi Punjaipugalur Puthalam Punjaipuliampatti Puvalur R.Pudupatti R.S.Mangalam Rajapalayam Ramanathapuram Rameswaram Rasipuram Rayagiri Reethapuram Rosalpatti Rudravathi S. 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This week's vegetables in our CSA box included all of these and more... in a toddy palm leaf basket. This box of vegetables is from TD willey farm in Central California and the basket I had bought from a small basket store in Ambasamudram in Tirunelveli district.

Avalokiteśvara (Sanskrit, "Lord who looks down", Tibetan: སྤྱན་རས་གཟིགས་, Wylie: spyan ras gzigs, THL: Chenrézik) is a bodhisattva who embodies the compassion of all Buddhas. This bodhisattva is variably depicted and described and is portrayed in different cultures as either female or male. In Chinese Buddhism, Avalokiteśvara has become the somewhat different female figure Guanyin. In Cambodia, he appears as Lokeśvara.

 

Avalokiteśvara is one of the more widely revered bodhisattvas in mainstream Mahayana Buddhism as well as unofficially in Theravada Buddhism.

 

ETYMOLOGY

The name Avalokiteśvara combines the verbal prefix ava "down", lokita, a past participle of the verb lok "to notice, behold, observe", here used in an active sense; and finally īśvara, "lord", "ruler", "sovereign" or "master". In accordance with sandhi (Sanskrit rules of sound combination), a+iśvara becomes eśvara. Combined, the parts mean "lord who gazes down (at the world)". The word loka ("world") is absent from the name, but the phrase is implied. It does appear in the Cambodian form of the name, Lokeśvara.

 

The earliest translation of the name into Chinese by authors such as Xuanzang was Guānzìzài (Chinese: 觀自在), not the form used in East Asian Buddhism today, Guanyin (Chinese: 觀音). It was initially thought that this was due to a lack of fluency, as Guanzizai indicates the original Sanskrit form was actually Avalokitasvara, "who looks down upon sound" (i.e., the cries of sentient beings who need help). It is now understood that was the original form, and is also the origin of Guanyin "Perceiving sound, cries", a translation furthered by the tendency of some Chinese translators, notably Kumārajīva, to use the variant 觀世音 Guānshìyīn "who perceives the world's lamentations" - wherein lok was read as simultaneously meaning both "to look" and "world" (Sanskrit loka; Chinese: 世; pinyin: shì). The original form Avalokitasvara appears in Sanskrit fragments of the fifth century.

 

This earlier Sanskrit name was supplanted by the form containing the ending -īśvara "lord"; Avalokiteśvara does not occur in Sanskrit before the seventh century.

 

The original meaning of the name fits the Buddhist understanding of the role of a bodhisattva. The reinterpretation presenting him as an īśvara shows a strong influence of Hinduism, as the term īśvara was usually connected to the Hindu notion of Krishna (in Vaishnavism) or Śiva (in Shaivism) as the Supreme Lord, Creator and Ruler of the world. Some attributes of such a god were transmitted to the bodhisattva, but the mainstream of those who venerated Avalokiteśvara upheld the Buddhist rejection of the doctrine of any creator god.

 

In Sanskrit, Avalokiteśvara is also referred to as Padmapāni ("Holder of the Lotus") or Lokeśvara ("Lord of the World"). In Tibetan, Avalokiteśvara is Chenrézik, (Tibetan: སྤྱན་རས་གཟིགས་) and is said to emanate as the Dalai Lama the Karmapa and other high lamas. An etymology of the Tibetan name Chenrézik is spyan "eye", ras "continuity" and gzig "to look". This gives the meaning of one who always looks upon all beings (with the eye of compassion).

 

ORIGIN

MAHAYANA ACCOUNT

According to Mahāyāna doctrine, Avalokiteśvara is the bodhisattva who has made a great vow to assist sentient beings in times of difficulty and to postpone his own buddhahood until he has assisted every sentient being in achieving nirvana. Mahayana sutras associated with Avalokiteśvara include the following:

 

Lotus Sutra

Kāraṇḍavyūhasūtra

Heart Sutra (Heart Sūtra)

Nīlakaṇṭha Dhāraṇī Sutra

Eleven-Faced Avalokitesvara Heart Dharani Sutra

Cundī Dhāraṇī Sūtra

 

The Lotus Sutra is generally accepted to be the earliest literature teaching about the doctrines of Avalokiteśvara. These are found in the Lotus Sutra chapter 25 (Chinese: 觀世音菩薩普門品). This chapter is devoted to Avalokiteśvara, describing him as a compassionate bodhisattva who hears the cries of sentient beings, and who works tirelessly to help those who call upon his name. A total of 33 different manifestations of Avalokiteśvara are described, including female manifestations, all to suit the minds of various beings. The chapter consists of both a prose and a verse section. This earliest source often circulates separately as its own sutra, called the Avalokiteśvara Sūtra (Chinese: 觀世音經; pinyin: Guānshìyīn jīng), and is commonly recited or chanted at Buddhist temples in East Asia.

 

When the Chinese monk Faxian traveled to Mathura in India around 400 CE, he wrote about monks presenting offerings to Avalokiteśvara. When Xuanzang traveled to India in the 7th century, he provided eyewitness accounts of Avalokiteśvara statues being venerated by devotees of all walks of life, from kings, to monks, to laypeople. Avalokiteśvara remained popular in India until the 12th century when Muslim invaders conquered the land and destroyed Buddhist monasteries.

 

In Chinese Buddhism and East Asia, Tangmi practices for the 18-armed form of Avalokiteśvara called Cundī are very popular. These practices have their basis in early Indian Vajrayana: her origins lie with a yakshini cult in Bengal and Orissa and her name in Sanskrit "connotes a prostitute or other woman of low caste but specifically denotes a prominent local ogress ... whose divinised form becomes the subject of an important Buddhist cult starting in the eighth century". The popularity of Cundī is attested by the three extant translations of the Cundī Dhāraṇī Sūtra from Sanskrit to Chinese, made from the end of the seventh century to the beginning of the eighth century. In late imperial China, these early esoteric traditions still thrived in Buddhist communities. Robert Gimello has also observed that in these communities, the esoteric practices of Cundī were extremely popular among both the populace and the elite.

 

In the Tiantai school, six forms of Avalokiteśvara are defined. Each of the bodhisattva's six qualities are said to break the hindrances respectively of the six realms of existence: hell-beings, pretas, animals, humans, asuras, and devas.

 

THERAVADA ACCOUNT

Veneration of Avalokiteśvara Bodhisattva has continued to the present day in Sri Lanka, where he is called Nātha. In more recent times, some western-educated Theravādins have attempted to identify Nātha with Maitreya Bodhisattva. However, traditions and basic iconography, including an image of Amitābha Buddha on the front of the crown, identify Nātha as Avalokiteśvara. Andrew Skilton writes:

 

... It is clear from sculptural evidence alone that the Mahāyāna was fairly widespread throughout [Sri Lanka], although the modern account of the history of Buddhism on the island presents an unbroken and pure lineage of Theravāda. (One can only assume that similar trends were transmitted to other parts of Southeast Asia with Sri Lankan ordination lineages.) Relics of an extensive cult of Avalokiteśvara can be seen in the present-day figure of Nātha.

 

Avalokiteśvara is popularly worshiped in Myanmar, where he is called Lokanat, and Thailand, where he is called Lokesvara.

Modern scholarship

 

Western scholars have not reached a consensus on the origin of the reverence for Avalokiteśvara.

 

Some have suggested that Avalokiteśvara, along with many other supernatural beings in Buddhism, was a borrowing or absorption by Mahayana Buddhism of one or more deities from Hinduism, in particular Shiva or Vishnu, although the reason for this suggestion is because of the current name of the bodhisattva: Avalokiteśvara.

 

The Japanese scholar Shu Hikosaka on the basis of his study of Buddhist scriptures, ancient Tamil literary sources, as well as field survey, proposes the hypothesis that, the ancient mount Potalaka, the residence of Avalokiteśvara described in the Gaṇḍavyūha Sūtra and Xuanzang’s Great Tang Records on the Western Regions, is the real mountain Pothigai in Ambasamudram, Tirunelveli, Tamil Nadu. Shu also says that mount Potalaka has been a sacred place for the people of South India from time immemorial. With the spread of Buddhism in the region beginning at the time of the great king Aśoka in the third century BCE, it became a holy place also for Buddhists who gradually became dominant as a number of their hermits settled there. The local people, though, mainly remained followers of the Hindu religion. The mixed Hindu-Buddhist cult culminated in the formation of the figure of Avalokiteśvara.

 

The name Lokeśvara should not be confused with that of Lokeśvararāja, the Buddha under whom Dharmakara became a monk and made forty-eight vows before becoming Amitābha.

 

MANTRAS AND DHARANIS

Mahāyāna Buddhism relates Avalokiteśvara to the six-syllable mantra oṃ maṇi padme hūṃ. In Tibetan Buddhism, due to his association with this mantra, one form of Avalokiteśvara is called Ṣaḍākṣarī "Lord of the Six Syllables" in Sanskrit. Recitation of this mantra along with prayer beads is the most popular religious practice in Tibetan Buddhism. The connection between this famous mantra and Avalokiteśvara occurs for the first time in the Kāraṇḍavyūhasūtra. This text is first dated to around the late 4th century CE to the early 5th century CE. In this sūtra, a bodhisattva is told by the Buddha that recitation of this mantra while focusing on the sound can lead to the attainment of eight hundred samādhis. The Kāraṇḍavyūha Sūtra also features the first appearance of the dhāraṇī of Cundī, which occurs at the end of the sūtra text. After the bodhisattva finally attains samādhi with the mantra "oṃ maṇipadme hūṃ", he is then able to observe 77 koṭīs of fully enlightened buddhas replying to him in one voice with the Cundī Dhāraṇī: namaḥ saptānāṃ samyaksaṃbuddha koṭīnāṃ tadyathā, oṃ cale cule cunde svāhā.

 

In Shingon Buddhism, the mantra for Avalokiteśvara is On aruri kya sowa ka (Japanese: おん あるりきゃ そわか?)

 

The Nīlakaṇṭha Dhāraṇī is an 82-syllable dhāraṇī for Avalokiteśvara.

 

THOUSAND-ARMED AVALOKITESVARA

One prominent Buddhist story tells of Avalokiteśvara vowing never to rest until he had freed all sentient beings from saṃsāra. Despite strenuous effort, he realizes that still many unhappy beings were yet to be saved. After struggling to comprehend the needs of so many, his head splits into eleven pieces. Amitābha, seeing his plight, gives him eleven heads with which to hear the cries of the suffering. Upon hearing these cries and comprehending them, Avalokiteśvara attempts to reach out to all those who needed aid, but found that his two arms shattered into pieces. Once more, Amitābha comes to his aid and invests him with a thousand arms with which to aid the suffering multitudes.

 

The Bao'en Temple located in northwestern Sichuan has an outstanding wooden image of the Thousand-Armed Avalokiteśvara, an example of Ming dynasty decorative sculpture.

 

TIBETAN BUDDHIST BELIEFS CONCERNING CHENREZIG

Avalokiteśvara is an important deity in Tibetan Buddhism, and is regarded in the Vajrayana teachings as a Buddha.

 

In Tibetan Buddhism, Tara came into existence from a single tear shed by Avalokiteśvara. When the tear fell to the ground it created a lake, and a lotus opening in the lake revealed Tara. In another version of this story, Tara emerges from the heart of Avalokiteśvara. In either version, it is Avalokiteśvara's outpouring of compassion which manifests Tara as a being.

 

MANIFESTATIONS

Avalokiteśvara has an extraordinarily large number of manifestations in different forms (including wisdom goddesses (vidyaas) directly associated with him in images and texts).

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BAYON

The Bayon (Khmer: ប្រាសាទបាយ័ន, Prasat Bayon) is a well-known and richly decorated Khmer temple at Angkor in Cambodia. Built in the late 12th or early 13th century as the official state temple of the Mahayana Buddhist King Jayavarman VII, the Bayon stands at the centre of Jayavarman's capital, Angkor Thom. Following Jayavarman's death, it was modified and augmented by later Hindu and Theravada Buddhist kings in accordance with their own religious preferences.

 

The Bayon's most distinctive feature is the multitude of serene and massive stone faces on the many towers which jut out from the upper terrace and cluster around its central peak. The temple is known also for two impressive sets of bas-reliefs, which present an unusual combination of mythological, historical, and mundane scenes. The current main conservatory body, the Japanese Government Team for the Safeguarding of Angkor (the JSA) has described the temple as "the most striking expression of the baroque style" of Khmer architecture, as contrasted with the classical style of Angkor Wat.

 

BUDDHIST SYMBOLISM

The Bayon was the last state temple to be built at Angkor, and the only Angkorian state temple to be built primarily as a Mahayana Buddhist shrine dedicated to the Buddha, though a great number of minor and local deities were also encompassed as representatives of the various districts and cities of the realm. It was the centrepiece of Jayavarman VII's massive program of monumental construction and public works, which was also responsible for the walls and nāga-bridges of Angkor Thom and the temples of Preah Khan, Ta Prohm and Banteay Kdei.

 

The similarity of the 216 gigantic faces on the temple's towers to other statues of the king has led many scholars to the conclusion that the faces are representations of Jayavarman VII himself. Others have said that the faces belong to the bodhisattva of compassion called Avalokitesvara or Lokesvara. The two hypotheses need not be regarded as mutually exclusive. Angkor scholar George Coedès has theorized that Jayavarman stood squarely in the tradition of the Khmer monarchs in thinking of himself as a "devaraja" (god-king), the salient difference being that while his predecessors were Hindus and regarded themselves as consubstantial with Shiva and his symbol the lingam, Jayavarman as a Buddhist identified himself with the Buddha and the bodhisattva.

 

ALTERATIONS FOLLOWING THE DEATH OF JAYAVARMAN VII

Since the time of Jayavarman VII, the Bayon has suffered numerous additions and alterations at the hands of subsequent monarchs. During the reign of Jayavarman VIII in the mid-13th century, the Khmer empire reverted to Hinduism and its state temple was altered accordingly. In later centuries, Theravada Buddhism became the dominant religion, leading to still further changes, before the temple was eventually abandoned to the jungle. Current features which were not part of the original plan include the terrace to the east of the temple, the libraries, the square corners of the inner gallery, and parts of the upper terrace.

 

MODERN RESTAURATION

In the first part of the 20th century, the École Française d'Extrême Orient took the lead in the conservation of the temple, restoring it in accordance with the technique of anastylosis. Since 1995 the Japanese Government team for the Safeguarding of Angkor (the JSA) has been the main conservatory body, and has held annual symposia.

 

THE SITE

The temple is oriented towards the east, and so its buildings are set back to the west inside enclosures elongated along the east-west axis. Because the temple sits at the exact centre of Angkor Thom, roads lead to it directly from the gates at each of the city's cardinal points. The temple itself has no wall or moats, these being replaced by those of the city itself: the city-temple arrangement, with an area of 9 square kilometres, is much larger than that of Angkor Wat to the south (2 km²). Within the temple itself, there are two galleried enclosures (the third and second enclosures) and an upper terrace (the first enclosure). All of these elements are crowded against each other with little space between. Unlike Angkor Wat, which impresses with the grand scale of its architecture and open spaces, the Bayon gives the impression of being compressed within a frame which is too tight for it.

 

THE OUTER GALLERY, HISTORICAL EVENTS & EVERYDAY LIFE

The outer wall of the outer gallery features a series of bas-reliefs depicting historical events and scenes from the everyday life of the Angkorian Khmer. Though highly detailed and informative in themselves, the bas-reliefs are not accompanied by any sort of epigraphic text, and for that reason considerable uncertainty remains as to which historical events are portrayed and how, if at all, the different reliefs are related. From the east gopura clockwise, the subjects are:

 

- in the southern part of the eastern gallery a marching Khmer army (including some Chinese soldiers), with musicians, horsemen, and officers mounted on elephants, followed by wagons of provisions;

- still in the eastern gallery, on the other side of the doorway leading into the courtyard, another procession followed by domestic scenes depicting Angkorian houses, some of the occupants of which appear to be Chinese merchants;

- in the southeast corner pavilion, an unfinished temple scene with towers, apsaras, and a lingam;

- in the eastern part of the southern gallery, a naval battle on the Tonle Sap between Khmer and Cham forces, underneath which are more scenes from civilian life depicting a market, open-air cooking, hunters, and women tending to children and an invalid;

- still in the southern gallery, past the doorway leading to the courtyard, a scene with boats and fisherman, including a Chinese junk, below which is a depiction of a cockfight; then some palace scenes with princesses, servants, people engaged in conversations and games, wrestlers, and a wild boar fight; then a battle scene with Cham warriors disembarking from boats and engaging Khmer warriors whose bodies are protected by coiled ropes, followed by a scene in which the Khmer dominate the combat, followed by a scene in which the Khmer king celebrates a victory feast with his subjects;

- in the western part of the southern gallery, a military procession including both Khmers and Chams, elephants, war machines such as a large crossbow and a catapult;

- in the southern part of the western gallery, unfinished reliefs show an army marching through the forest, then arguments and fighting between groups of Khmers;

- in the western gallery, past the doorway to the courtyard, a scene depicting a melee between Khmer warriors, then a scene in which warriors pursue others past a pool in which an enormous fish swallows a small deer; then a royal procession, with the king standing on an elephant, preceded by the ark of the sacred flame;

- in the western part of the northern gallery, again unfinished, a scene of royal entertainment including athletes, jugglers and acrobats, a procession of animals, ascetics sitting in a forest, and more battles between Khmer and Cham forces;

- in the northern gallery, past the doorway to the courtyard, a scene in which the Khmer flee from Cham soldiers advancing in tight ranks;

- in the northeast corner pavilion, another marching Khmer army;

- in the eastern gallery, a land battle between Khmer and Cham forces, both of which are supported by elephants: the Khmer appear to be winning.

 

The outer gallery encloses a courtyard in which there are two libraries (one on either side of the east entrance). Originally the courtyard contained 16 chapels, but these were subsequently demolished by the Hindu restorationist Jayavarman VIII.

 

THE INNER GALLERY

The inner gallery is raised above ground level and has doubled corners, with the original redented cross-shape later filled out to a square. Its bas-reliefs, later additions of Jayavarman VIII, are in stark contrast to those of the outer: rather than set-piece battles and processions, the smaller canvases offered by the inner gallery are decorated for the most part with scenes from Hindu mythology. Some of the figures depicted are Siva, Vishnu, and Brahma, the members of the trimurti or threefold godhead of Hinduism, Apsaras or celestial dancers, Ravana and Garuda. There is however no certainty as to what some of the panels depict, or as to their relationship with one another. One gallery just north of the eastern gopura, for example, shows two linked scenes which have been explained as the freeing of a goddess from inside a mountain, or as an act of iconoclasm by Cham invaders. Another series of panels shows a king fighting a gigantic serpent with his bare hands, then having his hands examined by women, and finally lying ill in bed; these images have been connected with the legend of the Leper King, who contracted leprosy from the venom of a serpent with whom he had done battle. Less obscure are depictions of the construction of a Vishnuite temple (south of the western gopura) and the Churning of the Sea of Milk (north of the western gopura).

 

THE UPPER TERRACE & THE 200 FACES OF LOKESVARA

The inner gallery is nearly filled by the upper terrace, raised one level higher again. The lack of space between the inner gallery and the upper terrace has led scholars to conclude that the upper terrace did not figure in the original plan for the temple, but that it was added shortly thereafter following a change in design. Originally, it is believed, the Bayon had been designed as a single-level structure, similar in that respect to the roughly contemporaneous foundations at Ta Prohm and Banteay Kdei.

 

The upper terrace is home to the famous "face towers" of the Bayon, each of which supports two, three or (most commonly) four gigantic smiling faces. In addition to the mass of the central tower, smaller towers are located along the inner gallery (at the corners and entrances), and on chapels on the upper terrace. "Wherever one wanders," writes Maurice Glaize, the faces of Lokesvara follow and dominate with their multiple presence."

 

Efforts to read some significance into the numbers of towers and faces have run up against the circumstance that these numbers have not remained constant over time, as towers have been added through construction and lost to attrition. At one point, the temple was host to 49 such towers; now only 37 remain. The number of faces is approximately 200, but since some are only partially preserved there can be no definitive count.

 

THE CENTRAL TOWER & SANCTUARY

Like the inner gallery, the central tower was originally cruciform but was later filled out and made circular. It rises 43 metres above the ground. At the time of the temple's foundation, the principal religious image was a statue of the Buddha, 3.6 m tall, located in the sanctuary at the heart of the central tower. The statue depicted the Buddha seated in meditation, shielded from the elements by the flared hood of the serpent king Mucalinda. During the reign of Hindu restorationist monarch Jayavarman VIII, the figure was removed from the sanctuary and smashed to pieces. After being recovered in 1933 from the bottom of a well, it was pieced back together, and is now on display in a small pavilion at Angkor.

 

WIKIPEDIA

Avalokiteśvara (Sanskrit, "Lord who looks down", Tibetan: སྤྱན་རས་གཟིགས་, Wylie: spyan ras gzigs, THL: Chenrézik) is a bodhisattva who embodies the compassion of all Buddhas. This bodhisattva is variably depicted and described and is portrayed in different cultures as either female or male. In Chinese Buddhism, Avalokiteśvara has become the somewhat different female figure Guanyin. In Cambodia, he appears as Lokeśvara.

 

Avalokiteśvara is one of the more widely revered bodhisattvas in mainstream Mahayana Buddhism as well as unofficially in Theravada Buddhism.

 

ETYMOLOGY

The name Avalokiteśvara combines the verbal prefix ava "down", lokita, a past participle of the verb lok "to notice, behold, observe", here used in an active sense; and finally īśvara, "lord", "ruler", "sovereign" or "master". In accordance with sandhi (Sanskrit rules of sound combination), a+iśvara becomes eśvara. Combined, the parts mean "lord who gazes down (at the world)". The word loka ("world") is absent from the name, but the phrase is implied. It does appear in the Cambodian form of the name, Lokeśvara.

 

The earliest translation of the name into Chinese by authors such as Xuanzang was Guānzìzài (Chinese: 觀自在), not the form used in East Asian Buddhism today, Guanyin (Chinese: 觀音). It was initially thought that this was due to a lack of fluency, as Guanzizai indicates the original Sanskrit form was actually Avalokitasvara, "who looks down upon sound" (i.e., the cries of sentient beings who need help). It is now understood that was the original form, and is also the origin of Guanyin "Perceiving sound, cries", a translation furthered by the tendency of some Chinese translators, notably Kumārajīva, to use the variant 觀世音 Guānshìyīn "who perceives the world's lamentations" - wherein lok was read as simultaneously meaning both "to look" and "world" (Sanskrit loka; Chinese: 世; pinyin: shì). The original form Avalokitasvara appears in Sanskrit fragments of the fifth century.

 

This earlier Sanskrit name was supplanted by the form containing the ending -īśvara "lord"; Avalokiteśvara does not occur in Sanskrit before the seventh century.

 

The original meaning of the name fits the Buddhist understanding of the role of a bodhisattva. The reinterpretation presenting him as an īśvara shows a strong influence of Hinduism, as the term īśvara was usually connected to the Hindu notion of Krishna (in Vaishnavism) or Śiva (in Shaivism) as the Supreme Lord, Creator and Ruler of the world. Some attributes of such a god were transmitted to the bodhisattva, but the mainstream of those who venerated Avalokiteśvara upheld the Buddhist rejection of the doctrine of any creator god.

 

In Sanskrit, Avalokiteśvara is also referred to as Padmapāni ("Holder of the Lotus") or Lokeśvara ("Lord of the World"). In Tibetan, Avalokiteśvara is Chenrézik, (Tibetan: སྤྱན་རས་གཟིགས་) and is said to emanate as the Dalai Lama the Karmapa and other high lamas. An etymology of the Tibetan name Chenrézik is spyan "eye", ras "continuity" and gzig "to look". This gives the meaning of one who always looks upon all beings (with the eye of compassion).

 

ORIGIN

MAHAYANA ACCOUNT

According to Mahāyāna doctrine, Avalokiteśvara is the bodhisattva who has made a great vow to assist sentient beings in times of difficulty and to postpone his own buddhahood until he has assisted every sentient being in achieving nirvana. Mahayana sutras associated with Avalokiteśvara include the following:

 

Lotus Sutra

Kāraṇḍavyūhasūtra

Heart Sutra (Heart Sūtra)

Nīlakaṇṭha Dhāraṇī Sutra

Eleven-Faced Avalokitesvara Heart Dharani Sutra

Cundī Dhāraṇī Sūtra

 

The Lotus Sutra is generally accepted to be the earliest literature teaching about the doctrines of Avalokiteśvara. These are found in the Lotus Sutra chapter 25 (Chinese: 觀世音菩薩普門品). This chapter is devoted to Avalokiteśvara, describing him as a compassionate bodhisattva who hears the cries of sentient beings, and who works tirelessly to help those who call upon his name. A total of 33 different manifestations of Avalokiteśvara are described, including female manifestations, all to suit the minds of various beings. The chapter consists of both a prose and a verse section. This earliest source often circulates separately as its own sutra, called the Avalokiteśvara Sūtra (Chinese: 觀世音經; pinyin: Guānshìyīn jīng), and is commonly recited or chanted at Buddhist temples in East Asia.

 

When the Chinese monk Faxian traveled to Mathura in India around 400 CE, he wrote about monks presenting offerings to Avalokiteśvara. When Xuanzang traveled to India in the 7th century, he provided eyewitness accounts of Avalokiteśvara statues being venerated by devotees of all walks of life, from kings, to monks, to laypeople. Avalokiteśvara remained popular in India until the 12th century when Muslim invaders conquered the land and destroyed Buddhist monasteries.

 

In Chinese Buddhism and East Asia, Tangmi practices for the 18-armed form of Avalokiteśvara called Cundī are very popular. These practices have their basis in early Indian Vajrayana: her origins lie with a yakshini cult in Bengal and Orissa and her name in Sanskrit "connotes a prostitute or other woman of low caste but specifically denotes a prominent local ogress ... whose divinised form becomes the subject of an important Buddhist cult starting in the eighth century". The popularity of Cundī is attested by the three extant translations of the Cundī Dhāraṇī Sūtra from Sanskrit to Chinese, made from the end of the seventh century to the beginning of the eighth century. In late imperial China, these early esoteric traditions still thrived in Buddhist communities. Robert Gimello has also observed that in these communities, the esoteric practices of Cundī were extremely popular among both the populace and the elite.

 

In the Tiantai school, six forms of Avalokiteśvara are defined. Each of the bodhisattva's six qualities are said to break the hindrances respectively of the six realms of existence: hell-beings, pretas, animals, humans, asuras, and devas.

 

THERAVADA ACCOUNT

Veneration of Avalokiteśvara Bodhisattva has continued to the present day in Sri Lanka, where he is called Nātha. In more recent times, some western-educated Theravādins have attempted to identify Nātha with Maitreya Bodhisattva. However, traditions and basic iconography, including an image of Amitābha Buddha on the front of the crown, identify Nātha as Avalokiteśvara. Andrew Skilton writes:

 

... It is clear from sculptural evidence alone that the Mahāyāna was fairly widespread throughout [Sri Lanka], although the modern account of the history of Buddhism on the island presents an unbroken and pure lineage of Theravāda. (One can only assume that similar trends were transmitted to other parts of Southeast Asia with Sri Lankan ordination lineages.) Relics of an extensive cult of Avalokiteśvara can be seen in the present-day figure of Nātha.

 

Avalokiteśvara is popularly worshiped in Myanmar, where he is called Lokanat, and Thailand, where he is called Lokesvara.

Modern scholarship

 

Western scholars have not reached a consensus on the origin of the reverence for Avalokiteśvara.

 

Some have suggested that Avalokiteśvara, along with many other supernatural beings in Buddhism, was a borrowing or absorption by Mahayana Buddhism of one or more deities from Hinduism, in particular Shiva or Vishnu, although the reason for this suggestion is because of the current name of the bodhisattva: Avalokiteśvara.

 

The Japanese scholar Shu Hikosaka on the basis of his study of Buddhist scriptures, ancient Tamil literary sources, as well as field survey, proposes the hypothesis that, the ancient mount Potalaka, the residence of Avalokiteśvara described in the Gaṇḍavyūha Sūtra and Xuanzang’s Great Tang Records on the Western Regions, is the real mountain Pothigai in Ambasamudram, Tirunelveli, Tamil Nadu. Shu also says that mount Potalaka has been a sacred place for the people of South India from time immemorial. With the spread of Buddhism in the region beginning at the time of the great king Aśoka in the third century BCE, it became a holy place also for Buddhists who gradually became dominant as a number of their hermits settled there. The local people, though, mainly remained followers of the Hindu religion. The mixed Hindu-Buddhist cult culminated in the formation of the figure of Avalokiteśvara.

 

The name Lokeśvara should not be confused with that of Lokeśvararāja, the Buddha under whom Dharmakara became a monk and made forty-eight vows before becoming Amitābha.

 

MANTRAS AND DHARANIS

Mahāyāna Buddhism relates Avalokiteśvara to the six-syllable mantra oṃ maṇi padme hūṃ. In Tibetan Buddhism, due to his association with this mantra, one form of Avalokiteśvara is called Ṣaḍākṣarī "Lord of the Six Syllables" in Sanskrit. Recitation of this mantra along with prayer beads is the most popular religious practice in Tibetan Buddhism. The connection between this famous mantra and Avalokiteśvara occurs for the first time in the Kāraṇḍavyūhasūtra. This text is first dated to around the late 4th century CE to the early 5th century CE. In this sūtra, a bodhisattva is told by the Buddha that recitation of this mantra while focusing on the sound can lead to the attainment of eight hundred samādhis. The Kāraṇḍavyūha Sūtra also features the first appearance of the dhāraṇī of Cundī, which occurs at the end of the sūtra text. After the bodhisattva finally attains samādhi with the mantra "oṃ maṇipadme hūṃ", he is then able to observe 77 koṭīs of fully enlightened buddhas replying to him in one voice with the Cundī Dhāraṇī: namaḥ saptānāṃ samyaksaṃbuddha koṭīnāṃ tadyathā, oṃ cale cule cunde svāhā.

 

In Shingon Buddhism, the mantra for Avalokiteśvara is On aruri kya sowa ka (Japanese: おん あるりきゃ そわか?)

 

The Nīlakaṇṭha Dhāraṇī is an 82-syllable dhāraṇī for Avalokiteśvara.

 

THOUSAND-ARMED AVALOKITESVARA

One prominent Buddhist story tells of Avalokiteśvara vowing never to rest until he had freed all sentient beings from saṃsāra. Despite strenuous effort, he realizes that still many unhappy beings were yet to be saved. After struggling to comprehend the needs of so many, his head splits into eleven pieces. Amitābha, seeing his plight, gives him eleven heads with which to hear the cries of the suffering. Upon hearing these cries and comprehending them, Avalokiteśvara attempts to reach out to all those who needed aid, but found that his two arms shattered into pieces. Once more, Amitābha comes to his aid and invests him with a thousand arms with which to aid the suffering multitudes.

 

The Bao'en Temple located in northwestern Sichuan has an outstanding wooden image of the Thousand-Armed Avalokiteśvara, an example of Ming dynasty decorative sculpture.

 

TIBETAN BUDDHIST BELIEFS CONCERNING CHENREZIG

Avalokiteśvara is an important deity in Tibetan Buddhism, and is regarded in the Vajrayana teachings as a Buddha.

 

In Tibetan Buddhism, Tara came into existence from a single tear shed by Avalokiteśvara. When the tear fell to the ground it created a lake, and a lotus opening in the lake revealed Tara. In another version of this story, Tara emerges from the heart of Avalokiteśvara. In either version, it is Avalokiteśvara's outpouring of compassion which manifests Tara as a being.

 

MANIFESTATIONS

Avalokiteśvara has an extraordinarily large number of manifestations in different forms (including wisdom goddesses (vidyaas) directly associated with him in images and texts).

___________________________________________

 

BAYON

The Bayon (Khmer: ប្រាសាទបាយ័ន, Prasat Bayon) is a well-known and richly decorated Khmer temple at Angkor in Cambodia. Built in the late 12th or early 13th century as the official state temple of the Mahayana Buddhist King Jayavarman VII, the Bayon stands at the centre of Jayavarman's capital, Angkor Thom. Following Jayavarman's death, it was modified and augmented by later Hindu and Theravada Buddhist kings in accordance with their own religious preferences.

 

The Bayon's most distinctive feature is the multitude of serene and massive stone faces on the many towers which jut out from the upper terrace and cluster around its central peak. The temple is known also for two impressive sets of bas-reliefs, which present an unusual combination of mythological, historical, and mundane scenes. The current main conservatory body, the Japanese Government Team for the Safeguarding of Angkor (the JSA) has described the temple as "the most striking expression of the baroque style" of Khmer architecture, as contrasted with the classical style of Angkor Wat.

 

BUDDHIST SYMBOLISM

The Bayon was the last state temple to be built at Angkor, and the only Angkorian state temple to be built primarily as a Mahayana Buddhist shrine dedicated to the Buddha, though a great number of minor and local deities were also encompassed as representatives of the various districts and cities of the realm. It was the centrepiece of Jayavarman VII's massive program of monumental construction and public works, which was also responsible for the walls and nāga-bridges of Angkor Thom and the temples of Preah Khan, Ta Prohm and Banteay Kdei.

 

The similarity of the 216 gigantic faces on the temple's towers to other statues of the king has led many scholars to the conclusion that the faces are representations of Jayavarman VII himself. Others have said that the faces belong to the bodhisattva of compassion called Avalokitesvara or Lokesvara. The two hypotheses need not be regarded as mutually exclusive. Angkor scholar George Coedès has theorized that Jayavarman stood squarely in the tradition of the Khmer monarchs in thinking of himself as a "devaraja" (god-king), the salient difference being that while his predecessors were Hindus and regarded themselves as consubstantial with Shiva and his symbol the lingam, Jayavarman as a Buddhist identified himself with the Buddha and the bodhisattva.

 

ALTERATIONS FOLLOWING THE DEATH OF JAYAVARMAN VII

Since the time of Jayavarman VII, the Bayon has suffered numerous additions and alterations at the hands of subsequent monarchs. During the reign of Jayavarman VIII in the mid-13th century, the Khmer empire reverted to Hinduism and its state temple was altered accordingly. In later centuries, Theravada Buddhism became the dominant religion, leading to still further changes, before the temple was eventually abandoned to the jungle. Current features which were not part of the original plan include the terrace to the east of the temple, the libraries, the square corners of the inner gallery, and parts of the upper terrace.

 

MODERN RESTAURATION

In the first part of the 20th century, the École Française d'Extrême Orient took the lead in the conservation of the temple, restoring it in accordance with the technique of anastylosis. Since 1995 the Japanese Government team for the Safeguarding of Angkor (the JSA) has been the main conservatory body, and has held annual symposia.

 

THE SITE

The temple is oriented towards the east, and so its buildings are set back to the west inside enclosures elongated along the east-west axis. Because the temple sits at the exact centre of Angkor Thom, roads lead to it directly from the gates at each of the city's cardinal points. The temple itself has no wall or moats, these being replaced by those of the city itself: the city-temple arrangement, with an area of 9 square kilometres, is much larger than that of Angkor Wat to the south (2 km²). Within the temple itself, there are two galleried enclosures (the third and second enclosures) and an upper terrace (the first enclosure). All of these elements are crowded against each other with little space between. Unlike Angkor Wat, which impresses with the grand scale of its architecture and open spaces, the Bayon gives the impression of being compressed within a frame which is too tight for it.

 

THE OUTER GALLERY, HISTORICAL EVENTS & EVERYDAY LIFE

The outer wall of the outer gallery features a series of bas-reliefs depicting historical events and scenes from the everyday life of the Angkorian Khmer. Though highly detailed and informative in themselves, the bas-reliefs are not accompanied by any sort of epigraphic text, and for that reason considerable uncertainty remains as to which historical events are portrayed and how, if at all, the different reliefs are related. From the east gopura clockwise, the subjects are:

 

- in the southern part of the eastern gallery a marching Khmer army (including some Chinese soldiers), with musicians, horsemen, and officers mounted on elephants, followed by wagons of provisions;

- still in the eastern gallery, on the other side of the doorway leading into the courtyard, another procession followed by domestic scenes depicting Angkorian houses, some of the occupants of which appear to be Chinese merchants;

- in the southeast corner pavilion, an unfinished temple scene with towers, apsaras, and a lingam;

- in the eastern part of the southern gallery, a naval battle on the Tonle Sap between Khmer and Cham forces, underneath which are more scenes from civilian life depicting a market, open-air cooking, hunters, and women tending to children and an invalid;

- still in the southern gallery, past the doorway leading to the courtyard, a scene with boats and fisherman, including a Chinese junk, below which is a depiction of a cockfight; then some palace scenes with princesses, servants, people engaged in conversations and games, wrestlers, and a wild boar fight; then a battle scene with Cham warriors disembarking from boats and engaging Khmer warriors whose bodies are protected by coiled ropes, followed by a scene in which the Khmer dominate the combat, followed by a scene in which the Khmer king celebrates a victory feast with his subjects;

- in the western part of the southern gallery, a military procession including both Khmers and Chams, elephants, war machines such as a large crossbow and a catapult;

- in the southern part of the western gallery, unfinished reliefs show an army marching through the forest, then arguments and fighting between groups of Khmers;

- in the western gallery, past the doorway to the courtyard, a scene depicting a melee between Khmer warriors, then a scene in which warriors pursue others past a pool in which an enormous fish swallows a small deer; then a royal procession, with the king standing on an elephant, preceded by the ark of the sacred flame;

- in the western part of the northern gallery, again unfinished, a scene of royal entertainment including athletes, jugglers and acrobats, a procession of animals, ascetics sitting in a forest, and more battles between Khmer and Cham forces;

- in the northern gallery, past the doorway to the courtyard, a scene in which the Khmer flee from Cham soldiers advancing in tight ranks;

- in the northeast corner pavilion, another marching Khmer army;

- in the eastern gallery, a land battle between Khmer and Cham forces, both of which are supported by elephants: the Khmer appear to be winning.

 

The outer gallery encloses a courtyard in which there are two libraries (one on either side of the east entrance). Originally the courtyard contained 16 chapels, but these were subsequently demolished by the Hindu restorationist Jayavarman VIII.

 

THE INNER GALLERY

The inner gallery is raised above ground level and has doubled corners, with the original redented cross-shape later filled out to a square. Its bas-reliefs, later additions of Jayavarman VIII, are in stark contrast to those of the outer: rather than set-piece battles and processions, the smaller canvases offered by the inner gallery are decorated for the most part with scenes from Hindu mythology. Some of the figures depicted are Siva, Vishnu, and Brahma, the members of the trimurti or threefold godhead of Hinduism, Apsaras or celestial dancers, Ravana and Garuda. There is however no certainty as to what some of the panels depict, or as to their relationship with one another. One gallery just north of the eastern gopura, for example, shows two linked scenes which have been explained as the freeing of a goddess from inside a mountain, or as an act of iconoclasm by Cham invaders. Another series of panels shows a king fighting a gigantic serpent with his bare hands, then having his hands examined by women, and finally lying ill in bed; these images have been connected with the legend of the Leper King, who contracted leprosy from the venom of a serpent with whom he had done battle. Less obscure are depictions of the construction of a Vishnuite temple (south of the western gopura) and the Churning of the Sea of Milk (north of the western gopura).

 

THE UPPER TERRACE & THE 200 FACES OF LOKESVARA

The inner gallery is nearly filled by the upper terrace, raised one level higher again. The lack of space between the inner gallery and the upper terrace has led scholars to conclude that the upper terrace did not figure in the original plan for the temple, but that it was added shortly thereafter following a change in design. Originally, it is believed, the Bayon had been designed as a single-level structure, similar in that respect to the roughly contemporaneous foundations at Ta Prohm and Banteay Kdei.

 

The upper terrace is home to the famous "face towers" of the Bayon, each of which supports two, three or (most commonly) four gigantic smiling faces. In addition to the mass of the central tower, smaller towers are located along the inner gallery (at the corners and entrances), and on chapels on the upper terrace. "Wherever one wanders," writes Maurice Glaize, the faces of Lokesvara follow and dominate with their multiple presence."

 

Efforts to read some significance into the numbers of towers and faces have run up against the circumstance that these numbers have not remained constant over time, as towers have been added through construction and lost to attrition. At one point, the temple was host to 49 such towers; now only 37 remain. The number of faces is approximately 200, but since some are only partially preserved there can be no definitive count.

 

THE CENTRAL TOWER & SANCTUARY

Like the inner gallery, the central tower was originally cruciform but was later filled out and made circular. It rises 43 metres above the ground. At the time of the temple's foundation, the principal religious image was a statue of the Buddha, 3.6 m tall, located in the sanctuary at the heart of the central tower. The statue depicted the Buddha seated in meditation, shielded from the elements by the flared hood of the serpent king Mucalinda. During the reign of Hindu restorationist monarch Jayavarman VIII, the figure was removed from the sanctuary and smashed to pieces. After being recovered in 1933 from the bottom of a well, it was pieced back together, and is now on display in a small pavilion at Angkor.

 

WIKIPEDIA

Avalokiteśvara (Sanskrit, "Lord who looks down", Tibetan: སྤྱན་རས་གཟིགས་, Wylie: spyan ras gzigs, THL: Chenrézik) is a bodhisattva who embodies the compassion of all Buddhas. This bodhisattva is variably depicted and described and is portrayed in different cultures as either female or male. In Chinese Buddhism, Avalokiteśvara has become the somewhat different female figure Guanyin. In Cambodia, he appears as Lokeśvara.

 

Avalokiteśvara is one of the more widely revered bodhisattvas in mainstream Mahayana Buddhism as well as unofficially in Theravada Buddhism.

 

ETYMOLOGY

The name Avalokiteśvara combines the verbal prefix ava "down", lokita, a past participle of the verb lok "to notice, behold, observe", here used in an active sense; and finally īśvara, "lord", "ruler", "sovereign" or "master". In accordance with sandhi (Sanskrit rules of sound combination), a+iśvara becomes eśvara. Combined, the parts mean "lord who gazes down (at the world)". The word loka ("world") is absent from the name, but the phrase is implied. It does appear in the Cambodian form of the name, Lokeśvara.

 

The earliest translation of the name into Chinese by authors such as Xuanzang was Guānzìzài (Chinese: 觀自在), not the form used in East Asian Buddhism today, Guanyin (Chinese: 觀音). It was initially thought that this was due to a lack of fluency, as Guanzizai indicates the original Sanskrit form was actually Avalokitasvara, "who looks down upon sound" (i.e., the cries of sentient beings who need help). It is now understood that was the original form, and is also the origin of Guanyin "Perceiving sound, cries", a translation furthered by the tendency of some Chinese translators, notably Kumārajīva, to use the variant 觀世音 Guānshìyīn "who perceives the world's lamentations" - wherein lok was read as simultaneously meaning both "to look" and "world" (Sanskrit loka; Chinese: 世; pinyin: shì). The original form Avalokitasvara appears in Sanskrit fragments of the fifth century.

 

This earlier Sanskrit name was supplanted by the form containing the ending -īśvara "lord"; Avalokiteśvara does not occur in Sanskrit before the seventh century.

 

The original meaning of the name fits the Buddhist understanding of the role of a bodhisattva. The reinterpretation presenting him as an īśvara shows a strong influence of Hinduism, as the term īśvara was usually connected to the Hindu notion of Krishna (in Vaishnavism) or Śiva (in Shaivism) as the Supreme Lord, Creator and Ruler of the world. Some attributes of such a god were transmitted to the bodhisattva, but the mainstream of those who venerated Avalokiteśvara upheld the Buddhist rejection of the doctrine of any creator god.

 

In Sanskrit, Avalokiteśvara is also referred to as Padmapāni ("Holder of the Lotus") or Lokeśvara ("Lord of the World"). In Tibetan, Avalokiteśvara is Chenrézik, (Tibetan: སྤྱན་རས་གཟིགས་) and is said to emanate as the Dalai Lama the Karmapa and other high lamas. An etymology of the Tibetan name Chenrézik is spyan "eye", ras "continuity" and gzig "to look". This gives the meaning of one who always looks upon all beings (with the eye of compassion).

 

ORIGIN

MAHAYANA ACCOUNT

According to Mahāyāna doctrine, Avalokiteśvara is the bodhisattva who has made a great vow to assist sentient beings in times of difficulty and to postpone his own buddhahood until he has assisted every sentient being in achieving nirvana. Mahayana sutras associated with Avalokiteśvara include the following:

 

Lotus Sutra

Kāraṇḍavyūhasūtra

Heart Sutra (Heart Sūtra)

Nīlakaṇṭha Dhāraṇī Sutra

Eleven-Faced Avalokitesvara Heart Dharani Sutra

Cundī Dhāraṇī Sūtra

 

The Lotus Sutra is generally accepted to be the earliest literature teaching about the doctrines of Avalokiteśvara. These are found in the Lotus Sutra chapter 25 (Chinese: 觀世音菩薩普門品). This chapter is devoted to Avalokiteśvara, describing him as a compassionate bodhisattva who hears the cries of sentient beings, and who works tirelessly to help those who call upon his name. A total of 33 different manifestations of Avalokiteśvara are described, including female manifestations, all to suit the minds of various beings. The chapter consists of both a prose and a verse section. This earliest source often circulates separately as its own sutra, called the Avalokiteśvara Sūtra (Chinese: 觀世音經; pinyin: Guānshìyīn jīng), and is commonly recited or chanted at Buddhist temples in East Asia.

 

When the Chinese monk Faxian traveled to Mathura in India around 400 CE, he wrote about monks presenting offerings to Avalokiteśvara. When Xuanzang traveled to India in the 7th century, he provided eyewitness accounts of Avalokiteśvara statues being venerated by devotees of all walks of life, from kings, to monks, to laypeople. Avalokiteśvara remained popular in India until the 12th century when Muslim invaders conquered the land and destroyed Buddhist monasteries.

 

In Chinese Buddhism and East Asia, Tangmi practices for the 18-armed form of Avalokiteśvara called Cundī are very popular. These practices have their basis in early Indian Vajrayana: her origins lie with a yakshini cult in Bengal and Orissa and her name in Sanskrit "connotes a prostitute or other woman of low caste but specifically denotes a prominent local ogress ... whose divinised form becomes the subject of an important Buddhist cult starting in the eighth century". The popularity of Cundī is attested by the three extant translations of the Cundī Dhāraṇī Sūtra from Sanskrit to Chinese, made from the end of the seventh century to the beginning of the eighth century. In late imperial China, these early esoteric traditions still thrived in Buddhist communities. Robert Gimello has also observed that in these communities, the esoteric practices of Cundī were extremely popular among both the populace and the elite.

 

In the Tiantai school, six forms of Avalokiteśvara are defined. Each of the bodhisattva's six qualities are said to break the hindrances respectively of the six realms of existence: hell-beings, pretas, animals, humans, asuras, and devas.

 

THERAVADA ACCOUNT

Veneration of Avalokiteśvara Bodhisattva has continued to the present day in Sri Lanka, where he is called Nātha. In more recent times, some western-educated Theravādins have attempted to identify Nātha with Maitreya Bodhisattva. However, traditions and basic iconography, including an image of Amitābha Buddha on the front of the crown, identify Nātha as Avalokiteśvara. Andrew Skilton writes:

 

... It is clear from sculptural evidence alone that the Mahāyāna was fairly widespread throughout [Sri Lanka], although the modern account of the history of Buddhism on the island presents an unbroken and pure lineage of Theravāda. (One can only assume that similar trends were transmitted to other parts of Southeast Asia with Sri Lankan ordination lineages.) Relics of an extensive cult of Avalokiteśvara can be seen in the present-day figure of Nātha.

 

Avalokiteśvara is popularly worshiped in Myanmar, where he is called Lokanat, and Thailand, where he is called Lokesvara.

Modern scholarship

 

Western scholars have not reached a consensus on the origin of the reverence for Avalokiteśvara.

 

Some have suggested that Avalokiteśvara, along with many other supernatural beings in Buddhism, was a borrowing or absorption by Mahayana Buddhism of one or more deities from Hinduism, in particular Shiva or Vishnu, although the reason for this suggestion is because of the current name of the bodhisattva: Avalokiteśvara.

 

The Japanese scholar Shu Hikosaka on the basis of his study of Buddhist scriptures, ancient Tamil literary sources, as well as field survey, proposes the hypothesis that, the ancient mount Potalaka, the residence of Avalokiteśvara described in the Gaṇḍavyūha Sūtra and Xuanzang’s Great Tang Records on the Western Regions, is the real mountain Pothigai in Ambasamudram, Tirunelveli, Tamil Nadu. Shu also says that mount Potalaka has been a sacred place for the people of South India from time immemorial. With the spread of Buddhism in the region beginning at the time of the great king Aśoka in the third century BCE, it became a holy place also for Buddhists who gradually became dominant as a number of their hermits settled there. The local people, though, mainly remained followers of the Hindu religion. The mixed Hindu-Buddhist cult culminated in the formation of the figure of Avalokiteśvara.

 

The name Lokeśvara should not be confused with that of Lokeśvararāja, the Buddha under whom Dharmakara became a monk and made forty-eight vows before becoming Amitābha.

 

MANTRAS AND DHARANIS

Mahāyāna Buddhism relates Avalokiteśvara to the six-syllable mantra oṃ maṇi padme hūṃ. In Tibetan Buddhism, due to his association with this mantra, one form of Avalokiteśvara is called Ṣaḍākṣarī "Lord of the Six Syllables" in Sanskrit. Recitation of this mantra along with prayer beads is the most popular religious practice in Tibetan Buddhism. The connection between this famous mantra and Avalokiteśvara occurs for the first time in the Kāraṇḍavyūhasūtra. This text is first dated to around the late 4th century CE to the early 5th century CE. In this sūtra, a bodhisattva is told by the Buddha that recitation of this mantra while focusing on the sound can lead to the attainment of eight hundred samādhis. The Kāraṇḍavyūha Sūtra also features the first appearance of the dhāraṇī of Cundī, which occurs at the end of the sūtra text. After the bodhisattva finally attains samādhi with the mantra "oṃ maṇipadme hūṃ", he is then able to observe 77 koṭīs of fully enlightened buddhas replying to him in one voice with the Cundī Dhāraṇī: namaḥ saptānāṃ samyaksaṃbuddha koṭīnāṃ tadyathā, oṃ cale cule cunde svāhā.

 

In Shingon Buddhism, the mantra for Avalokiteśvara is On aruri kya sowa ka (Japanese: おん あるりきゃ そわか?)

 

The Nīlakaṇṭha Dhāraṇī is an 82-syllable dhāraṇī for Avalokiteśvara.

 

THOUSAND-ARMED AVALOKITESVARA

One prominent Buddhist story tells of Avalokiteśvara vowing never to rest until he had freed all sentient beings from saṃsāra. Despite strenuous effort, he realizes that still many unhappy beings were yet to be saved. After struggling to comprehend the needs of so many, his head splits into eleven pieces. Amitābha, seeing his plight, gives him eleven heads with which to hear the cries of the suffering. Upon hearing these cries and comprehending them, Avalokiteśvara attempts to reach out to all those who needed aid, but found that his two arms shattered into pieces. Once more, Amitābha comes to his aid and invests him with a thousand arms with which to aid the suffering multitudes.

 

The Bao'en Temple located in northwestern Sichuan has an outstanding wooden image of the Thousand-Armed Avalokiteśvara, an example of Ming dynasty decorative sculpture.

 

TIBETAN BUDDHIST BELIEFS CONCERNING CHENREZIG

Avalokiteśvara is an important deity in Tibetan Buddhism, and is regarded in the Vajrayana teachings as a Buddha.

 

In Tibetan Buddhism, Tara came into existence from a single tear shed by Avalokiteśvara. When the tear fell to the ground it created a lake, and a lotus opening in the lake revealed Tara. In another version of this story, Tara emerges from the heart of Avalokiteśvara. In either version, it is Avalokiteśvara's outpouring of compassion which manifests Tara as a being.

 

MANIFESTATIONS

Avalokiteśvara has an extraordinarily large number of manifestations in different forms (including wisdom goddesses (vidyaas) directly associated with him in images and texts).

___________________________________________

 

BAYON

The Bayon (Khmer: ប្រាសាទបាយ័ន, Prasat Bayon) is a well-known and richly decorated Khmer temple at Angkor in Cambodia. Built in the late 12th or early 13th century as the official state temple of the Mahayana Buddhist King Jayavarman VII, the Bayon stands at the centre of Jayavarman's capital, Angkor Thom. Following Jayavarman's death, it was modified and augmented by later Hindu and Theravada Buddhist kings in accordance with their own religious preferences.

 

The Bayon's most distinctive feature is the multitude of serene and massive stone faces on the many towers which jut out from the upper terrace and cluster around its central peak. The temple is known also for two impressive sets of bas-reliefs, which present an unusual combination of mythological, historical, and mundane scenes. The current main conservatory body, the Japanese Government Team for the Safeguarding of Angkor (the JSA) has described the temple as "the most striking expression of the baroque style" of Khmer architecture, as contrasted with the classical style of Angkor Wat.

 

BUDDHIST SYMBOLISM

The Bayon was the last state temple to be built at Angkor, and the only Angkorian state temple to be built primarily as a Mahayana Buddhist shrine dedicated to the Buddha, though a great number of minor and local deities were also encompassed as representatives of the various districts and cities of the realm. It was the centrepiece of Jayavarman VII's massive program of monumental construction and public works, which was also responsible for the walls and nāga-bridges of Angkor Thom and the temples of Preah Khan, Ta Prohm and Banteay Kdei.

 

The similarity of the 216 gigantic faces on the temple's towers to other statues of the king has led many scholars to the conclusion that the faces are representations of Jayavarman VII himself. Others have said that the faces belong to the bodhisattva of compassion called Avalokitesvara or Lokesvara. The two hypotheses need not be regarded as mutually exclusive. Angkor scholar George Coedès has theorized that Jayavarman stood squarely in the tradition of the Khmer monarchs in thinking of himself as a "devaraja" (god-king), the salient difference being that while his predecessors were Hindus and regarded themselves as consubstantial with Shiva and his symbol the lingam, Jayavarman as a Buddhist identified himself with the Buddha and the bodhisattva.

 

ALTERATIONS FOLLOWING THE DEATH OF JAYAVARMAN VII

Since the time of Jayavarman VII, the Bayon has suffered numerous additions and alterations at the hands of subsequent monarchs. During the reign of Jayavarman VIII in the mid-13th century, the Khmer empire reverted to Hinduism and its state temple was altered accordingly. In later centuries, Theravada Buddhism became the dominant religion, leading to still further changes, before the temple was eventually abandoned to the jungle. Current features which were not part of the original plan include the terrace to the east of the temple, the libraries, the square corners of the inner gallery, and parts of the upper terrace.

 

MODERN RESTAURATION

In the first part of the 20th century, the École Française d'Extrême Orient took the lead in the conservation of the temple, restoring it in accordance with the technique of anastylosis. Since 1995 the Japanese Government team for the Safeguarding of Angkor (the JSA) has been the main conservatory body, and has held annual symposia.

 

THE SITE

The temple is oriented towards the east, and so its buildings are set back to the west inside enclosures elongated along the east-west axis. Because the temple sits at the exact centre of Angkor Thom, roads lead to it directly from the gates at each of the city's cardinal points. The temple itself has no wall or moats, these being replaced by those of the city itself: the city-temple arrangement, with an area of 9 square kilometres, is much larger than that of Angkor Wat to the south (2 km²). Within the temple itself, there are two galleried enclosures (the third and second enclosures) and an upper terrace (the first enclosure). All of these elements are crowded against each other with little space between. Unlike Angkor Wat, which impresses with the grand scale of its architecture and open spaces, the Bayon gives the impression of being compressed within a frame which is too tight for it.

 

THE OUTER GALLERY, HISTORICAL EVENTS & EVERYDAY LIFE

The outer wall of the outer gallery features a series of bas-reliefs depicting historical events and scenes from the everyday life of the Angkorian Khmer. Though highly detailed and informative in themselves, the bas-reliefs are not accompanied by any sort of epigraphic text, and for that reason considerable uncertainty remains as to which historical events are portrayed and how, if at all, the different reliefs are related. From the east gopura clockwise, the subjects are:

 

- in the southern part of the eastern gallery a marching Khmer army (including some Chinese soldiers), with musicians, horsemen, and officers mounted on elephants, followed by wagons of provisions;

- still in the eastern gallery, on the other side of the doorway leading into the courtyard, another procession followed by domestic scenes depicting Angkorian houses, some of the occupants of which appear to be Chinese merchants;

- in the southeast corner pavilion, an unfinished temple scene with towers, apsaras, and a lingam;

- in the eastern part of the southern gallery, a naval battle on the Tonle Sap between Khmer and Cham forces, underneath which are more scenes from civilian life depicting a market, open-air cooking, hunters, and women tending to children and an invalid;

- still in the southern gallery, past the doorway leading to the courtyard, a scene with boats and fisherman, including a Chinese junk, below which is a depiction of a cockfight; then some palace scenes with princesses, servants, people engaged in conversations and games, wrestlers, and a wild boar fight; then a battle scene with Cham warriors disembarking from boats and engaging Khmer warriors whose bodies are protected by coiled ropes, followed by a scene in which the Khmer dominate the combat, followed by a scene in which the Khmer king celebrates a victory feast with his subjects;

- in the western part of the southern gallery, a military procession including both Khmers and Chams, elephants, war machines such as a large crossbow and a catapult;

- in the southern part of the western gallery, unfinished reliefs show an army marching through the forest, then arguments and fighting between groups of Khmers;

- in the western gallery, past the doorway to the courtyard, a scene depicting a melee between Khmer warriors, then a scene in which warriors pursue others past a pool in which an enormous fish swallows a small deer; then a royal procession, with the king standing on an elephant, preceded by the ark of the sacred flame;

- in the western part of the northern gallery, again unfinished, a scene of royal entertainment including athletes, jugglers and acrobats, a procession of animals, ascetics sitting in a forest, and more battles between Khmer and Cham forces;

- in the northern gallery, past the doorway to the courtyard, a scene in which the Khmer flee from Cham soldiers advancing in tight ranks;

- in the northeast corner pavilion, another marching Khmer army;

- in the eastern gallery, a land battle between Khmer and Cham forces, both of which are supported by elephants: the Khmer appear to be winning.

 

The outer gallery encloses a courtyard in which there are two libraries (one on either side of the east entrance). Originally the courtyard contained 16 chapels, but these were subsequently demolished by the Hindu restorationist Jayavarman VIII.

 

THE INNER GALLERY

The inner gallery is raised above ground level and has doubled corners, with the original redented cross-shape later filled out to a square. Its bas-reliefs, later additions of Jayavarman VIII, are in stark contrast to those of the outer: rather than set-piece battles and processions, the smaller canvases offered by the inner gallery are decorated for the most part with scenes from Hindu mythology. Some of the figures depicted are Siva, Vishnu, and Brahma, the members of the trimurti or threefold godhead of Hinduism, Apsaras or celestial dancers, Ravana and Garuda. There is however no certainty as to what some of the panels depict, or as to their relationship with one another. One gallery just north of the eastern gopura, for example, shows two linked scenes which have been explained as the freeing of a goddess from inside a mountain, or as an act of iconoclasm by Cham invaders. Another series of panels shows a king fighting a gigantic serpent with his bare hands, then having his hands examined by women, and finally lying ill in bed; these images have been connected with the legend of the Leper King, who contracted leprosy from the venom of a serpent with whom he had done battle. Less obscure are depictions of the construction of a Vishnuite temple (south of the western gopura) and the Churning of the Sea of Milk (north of the western gopura).

 

THE UPPER TERRACE & THE 200 FACES OF LOKESVARA

The inner gallery is nearly filled by the upper terrace, raised one level higher again. The lack of space between the inner gallery and the upper terrace has led scholars to conclude that the upper terrace did not figure in the original plan for the temple, but that it was added shortly thereafter following a change in design. Originally, it is believed, the Bayon had been designed as a single-level structure, similar in that respect to the roughly contemporaneous foundations at Ta Prohm and Banteay Kdei.

 

The upper terrace is home to the famous "face towers" of the Bayon, each of which supports two, three or (most commonly) four gigantic smiling faces. In addition to the mass of the central tower, smaller towers are located along the inner gallery (at the corners and entrances), and on chapels on the upper terrace. "Wherever one wanders," writes Maurice Glaize, the faces of Lokesvara follow and dominate with their multiple presence."

 

Efforts to read some significance into the numbers of towers and faces have run up against the circumstance that these numbers have not remained constant over time, as towers have been added through construction and lost to attrition. At one point, the temple was host to 49 such towers; now only 37 remain. The number of faces is approximately 200, but since some are only partially preserved there can be no definitive count.

 

THE CENTRAL TOWER & SANCTUARY

Like the inner gallery, the central tower was originally cruciform but was later filled out and made circular. It rises 43 metres above the ground. At the time of the temple's foundation, the principal religious image was a statue of the Buddha, 3.6 m tall, located in the sanctuary at the heart of the central tower. The statue depicted the Buddha seated in meditation, shielded from the elements by the flared hood of the serpent king Mucalinda. During the reign of Hindu restorationist monarch Jayavarman VIII, the figure was removed from the sanctuary and smashed to pieces. After being recovered in 1933 from the bottom of a well, it was pieced back together, and is now on display in a small pavilion at Angkor.

 

WIKIPEDIA

@ Kanyakumari - the southern most tip of India @ Tamilnadu

The west Of India is covered by the Arabian Sea. The East is covered by the Bay of Bengal. The southern side is very unique as both these seas mingle with the Indian Ocean. The Land that is located in the tip of the country, where the three seas get united is none other than cape comerin or Kanyakumari.

Kanyakumari and its surroundings are believed to be part of the land which was created by Parasurama, incarnation of Lord Vishnu. Folktales and mythological stories speak volumes about Kanyamymari.

 

Thiruvalluvar Statue & Vivekananda Rock memorial, Kanyakumari, India

The Thiruvalluvar Statue is a 133 feet (40.5 m) tall stone sculpture of the Tamil poet and saint Tiruvalluvar, author of the Thirukkural. It was opened on January 1, 2000 (Millennium) and is located atop a small island near the town of Kanyakumari, where two seas and an ocean meet; the Bay of Bengal, the Arabian Sea, and the Indian Ocean . The statue has a height of 95 feet (29 m) and stands upon a 38 foot (11.5 m) pedestal that represents the 38 chapters of "virtue" in the Thirukkural. The statue standing on the pedestal represents "wealth" and "pleasures", signifying that wealth and love be earned and enjoyed on the foundation of solid virtue.

The combined height of the statue and pedestal is 133 feet (40.5 m), denoting the 133 chapters in the Thirukkural. It has a total weight of 7000 tons.

The statue, with its slight bend around the waist is reminiscent of a dancing pose of the ancient Indian deities like Nataraja. It was sculpted by the Indian sculptor Dr. V. Ganapati Sthapati, who also created the Iraivan Temple.

This monument was hit by the Indian Ocean Tsunami of December 26, 2004.

In 1979, the then Prime Minister Morarji Desai laid the foundation stone for the statue. However, the installation and the sculpting work began on September 6, 1990, on the tiny island adjacent to Vivekananda Rock Memorial when funds were allocated in the 1990-91 budget. Initially, the project stalled but then recommenced in 1997 and was completed on January 1, 2000. At the cost of more than US$1 million (INR 61.4 million), it employed about 150 workers, sculptors, assistants and supervisors. The slight bend around the waist made the design challenging. Dr. V. Ganapati Sthapati solved the problem by creating a full-length wooden prototype before construction. Study of this prototype led to the identification of an energy line (known in Vastu science as kayamadhyasutra), currently an empty cavity in the center of the statue from top to bottom. Sthapati designed the statue to survive earthquakes of unexpected magnitude.

The stone work was divided amongst three workshops, in Kanyakumari, Ambasamudram and Shankarapuram. Ambasamudram contributed 5,000 tons of stones, while Shankarapuram was quarried for 2,000 tons of high quality granite stones for the outer portion of the statue. While the largest of the 3,681 stones weighed over 15 tons, the majority weighed three to eight tons. An interesting detail is the 19-foot-high face, with the ears, nose, eyes, mouth, forehead all made of individual stones carved by hand. Stumps of palmyra tree and poles of casuarina (ironwood) were used for scaffolding. It took 18,000 casuarina poles tied together with two truckloads of ropes to reach the top of the statue.

The statue stands 400 meters from the coastline of Kanyakumari on a small island rock. Ferry service are available from the mainland. The ferry service to Vivekananda Rock Memorial stops for a while at the Thiruvalluvar Statue.

Source : en.wikipedia.org/wiki/Thiruvalluvar_Statue,_Kanyakumari

Astrologer-Thantri Deeksha-Guru All Problem Solution Specialist Dr Rupnathji Ariyalur Chennai Coimbatore Cuddalore Dharmapuri Dindigul Erode Kancheepuram Kanchipuram Kanniyakumari Nagercoil Karur Krishnagiri Madurai Nagapattinam Namakkal Perambalur Pudukottai Pudukkottai Ramanathapuram Salem Sivagangai Thanjavur Theni The Nilgiris Udagamandalam Ootacamund Tirunelveli Thiruvallur Tiruvannamalai Thiruvarur Thoothukudi Tiruchirapalli Tiruchirappalli Tiruppur Vellore Villupuram Vilupuram Virudhunagar A.Vellalapatti Abiramam Achampudur Acharapakkam Acharipallam Achipatti Adikaratti Adiramapattinam Aduthurai alias Maruthuvakudi Agaram Alagappapuram Alanganallur Alangayam Alangudi Alangulam Alangulam Alanthurai Alapakkam Alur Alwarkurichi Alwarthirunagiri Ambasamudram Ambur Ammainaickanur Ammapettai Ammapettai Ammoor Anaimalai Anaiyur Ananthapuram Andipatti Jakkampatti Anjugramam Annavasal Annur Anthiyur Appakudal Arachalur Arakandanallur Arakonam Aralvaimozhi Arani Aranthangi Arasiramani Aravakurichi Arcot Arimalam Ariyalur Ariyappampalayam Ariyur Arumanai Arumbavur Aruppukkottai Athani Athanur Athimarapatti Athipattu Athur Attur Avadattur Avalpoondurai Ayakudi Aygudi Ayothiapattinam Ayyalur Dusi Ayyampalayam Ayyampettai Ayyampettai Dindigul Azhagiapandiapuram Agastheeswaram Ammavarikuppam B. 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Avalokiteśvara (Sanskrit, "Lord who looks down", Tibetan: སྤྱན་རས་གཟིགས་, Wylie: spyan ras gzigs, THL: Chenrézik) is a bodhisattva who embodies the compassion of all Buddhas. This bodhisattva is variably depicted and described and is portrayed in different cultures as either female or male. In Chinese Buddhism, Avalokiteśvara has become the somewhat different female figure Guanyin. In Cambodia, he appears as Lokeśvara.

 

Avalokiteśvara is one of the more widely revered bodhisattvas in mainstream Mahayana Buddhism as well as unofficially in Theravada Buddhism.

 

ETYMOLOGY

The name Avalokiteśvara combines the verbal prefix ava "down", lokita, a past participle of the verb lok "to notice, behold, observe", here used in an active sense; and finally īśvara, "lord", "ruler", "sovereign" or "master". In accordance with sandhi (Sanskrit rules of sound combination), a+iśvara becomes eśvara. Combined, the parts mean "lord who gazes down (at the world)". The word loka ("world") is absent from the name, but the phrase is implied. It does appear in the Cambodian form of the name, Lokeśvara.

 

The earliest translation of the name into Chinese by authors such as Xuanzang was Guānzìzài (Chinese: 觀自在), not the form used in East Asian Buddhism today, Guanyin (Chinese: 觀音). It was initially thought that this was due to a lack of fluency, as Guanzizai indicates the original Sanskrit form was actually Avalokitasvara, "who looks down upon sound" (i.e., the cries of sentient beings who need help). It is now understood that was the original form, and is also the origin of Guanyin "Perceiving sound, cries", a translation furthered by the tendency of some Chinese translators, notably Kumārajīva, to use the variant 觀世音 Guānshìyīn "who perceives the world's lamentations" - wherein lok was read as simultaneously meaning both "to look" and "world" (Sanskrit loka; Chinese: 世; pinyin: shì). The original form Avalokitasvara appears in Sanskrit fragments of the fifth century.

 

This earlier Sanskrit name was supplanted by the form containing the ending -īśvara "lord"; Avalokiteśvara does not occur in Sanskrit before the seventh century.

 

The original meaning of the name fits the Buddhist understanding of the role of a bodhisattva. The reinterpretation presenting him as an īśvara shows a strong influence of Hinduism, as the term īśvara was usually connected to the Hindu notion of Krishna (in Vaishnavism) or Śiva (in Shaivism) as the Supreme Lord, Creator and Ruler of the world. Some attributes of such a god were transmitted to the bodhisattva, but the mainstream of those who venerated Avalokiteśvara upheld the Buddhist rejection of the doctrine of any creator god.

 

In Sanskrit, Avalokiteśvara is also referred to as Padmapāni ("Holder of the Lotus") or Lokeśvara ("Lord of the World"). In Tibetan, Avalokiteśvara is Chenrézik, (Tibetan: སྤྱན་རས་གཟིགས་) and is said to emanate as the Dalai Lama the Karmapa and other high lamas. An etymology of the Tibetan name Chenrézik is spyan "eye", ras "continuity" and gzig "to look". This gives the meaning of one who always looks upon all beings (with the eye of compassion).

 

ORIGIN

MAHAYANA ACCOUNT

According to Mahāyāna doctrine, Avalokiteśvara is the bodhisattva who has made a great vow to assist sentient beings in times of difficulty and to postpone his own buddhahood until he has assisted every sentient being in achieving nirvana. Mahayana sutras associated with Avalokiteśvara include the following:

 

Lotus Sutra

Kāraṇḍavyūhasūtra

Heart Sutra (Heart Sūtra)

Nīlakaṇṭha Dhāraṇī Sutra

Eleven-Faced Avalokitesvara Heart Dharani Sutra

Cundī Dhāraṇī Sūtra

 

The Lotus Sutra is generally accepted to be the earliest literature teaching about the doctrines of Avalokiteśvara. These are found in the Lotus Sutra chapter 25 (Chinese: 觀世音菩薩普門品). This chapter is devoted to Avalokiteśvara, describing him as a compassionate bodhisattva who hears the cries of sentient beings, and who works tirelessly to help those who call upon his name. A total of 33 different manifestations of Avalokiteśvara are described, including female manifestations, all to suit the minds of various beings. The chapter consists of both a prose and a verse section. This earliest source often circulates separately as its own sutra, called the Avalokiteśvara Sūtra (Chinese: 觀世音經; pinyin: Guānshìyīn jīng), and is commonly recited or chanted at Buddhist temples in East Asia.

 

When the Chinese monk Faxian traveled to Mathura in India around 400 CE, he wrote about monks presenting offerings to Avalokiteśvara. When Xuanzang traveled to India in the 7th century, he provided eyewitness accounts of Avalokiteśvara statues being venerated by devotees of all walks of life, from kings, to monks, to laypeople. Avalokiteśvara remained popular in India until the 12th century when Muslim invaders conquered the land and destroyed Buddhist monasteries.

 

In Chinese Buddhism and East Asia, Tangmi practices for the 18-armed form of Avalokiteśvara called Cundī are very popular. These practices have their basis in early Indian Vajrayana: her origins lie with a yakshini cult in Bengal and Orissa and her name in Sanskrit "connotes a prostitute or other woman of low caste but specifically denotes a prominent local ogress ... whose divinised form becomes the subject of an important Buddhist cult starting in the eighth century". The popularity of Cundī is attested by the three extant translations of the Cundī Dhāraṇī Sūtra from Sanskrit to Chinese, made from the end of the seventh century to the beginning of the eighth century. In late imperial China, these early esoteric traditions still thrived in Buddhist communities. Robert Gimello has also observed that in these communities, the esoteric practices of Cundī were extremely popular among both the populace and the elite.

 

In the Tiantai school, six forms of Avalokiteśvara are defined. Each of the bodhisattva's six qualities are said to break the hindrances respectively of the six realms of existence: hell-beings, pretas, animals, humans, asuras, and devas.

 

THERAVADA ACCOUNT

Veneration of Avalokiteśvara Bodhisattva has continued to the present day in Sri Lanka, where he is called Nātha. In more recent times, some western-educated Theravādins have attempted to identify Nātha with Maitreya Bodhisattva. However, traditions and basic iconography, including an image of Amitābha Buddha on the front of the crown, identify Nātha as Avalokiteśvara. Andrew Skilton writes:

 

... It is clear from sculptural evidence alone that the Mahāyāna was fairly widespread throughout [Sri Lanka], although the modern account of the history of Buddhism on the island presents an unbroken and pure lineage of Theravāda. (One can only assume that similar trends were transmitted to other parts of Southeast Asia with Sri Lankan ordination lineages.) Relics of an extensive cult of Avalokiteśvara can be seen in the present-day figure of Nātha.

 

Avalokiteśvara is popularly worshiped in Myanmar, where he is called Lokanat, and Thailand, where he is called Lokesvara.

Modern scholarship

 

Western scholars have not reached a consensus on the origin of the reverence for Avalokiteśvara.

 

Some have suggested that Avalokiteśvara, along with many other supernatural beings in Buddhism, was a borrowing or absorption by Mahayana Buddhism of one or more deities from Hinduism, in particular Shiva or Vishnu, although the reason for this suggestion is because of the current name of the bodhisattva: Avalokiteśvara.

 

The Japanese scholar Shu Hikosaka on the basis of his study of Buddhist scriptures, ancient Tamil literary sources, as well as field survey, proposes the hypothesis that, the ancient mount Potalaka, the residence of Avalokiteśvara described in the Gaṇḍavyūha Sūtra and Xuanzang’s Great Tang Records on the Western Regions, is the real mountain Pothigai in Ambasamudram, Tirunelveli, Tamil Nadu. Shu also says that mount Potalaka has been a sacred place for the people of South India from time immemorial. With the spread of Buddhism in the region beginning at the time of the great king Aśoka in the third century BCE, it became a holy place also for Buddhists who gradually became dominant as a number of their hermits settled there. The local people, though, mainly remained followers of the Hindu religion. The mixed Hindu-Buddhist cult culminated in the formation of the figure of Avalokiteśvara.

 

The name Lokeśvara should not be confused with that of Lokeśvararāja, the Buddha under whom Dharmakara became a monk and made forty-eight vows before becoming Amitābha.

 

MANTRAS AND DHARANIS

Mahāyāna Buddhism relates Avalokiteśvara to the six-syllable mantra oṃ maṇi padme hūṃ. In Tibetan Buddhism, due to his association with this mantra, one form of Avalokiteśvara is called Ṣaḍākṣarī "Lord of the Six Syllables" in Sanskrit. Recitation of this mantra along with prayer beads is the most popular religious practice in Tibetan Buddhism. The connection between this famous mantra and Avalokiteśvara occurs for the first time in the Kāraṇḍavyūhasūtra. This text is first dated to around the late 4th century CE to the early 5th century CE. In this sūtra, a bodhisattva is told by the Buddha that recitation of this mantra while focusing on the sound can lead to the attainment of eight hundred samādhis. The Kāraṇḍavyūha Sūtra also features the first appearance of the dhāraṇī of Cundī, which occurs at the end of the sūtra text. After the bodhisattva finally attains samādhi with the mantra "oṃ maṇipadme hūṃ", he is then able to observe 77 koṭīs of fully enlightened buddhas replying to him in one voice with the Cundī Dhāraṇī: namaḥ saptānāṃ samyaksaṃbuddha koṭīnāṃ tadyathā, oṃ cale cule cunde svāhā.

 

In Shingon Buddhism, the mantra for Avalokiteśvara is On aruri kya sowa ka (Japanese: おん あるりきゃ そわか?)

 

The Nīlakaṇṭha Dhāraṇī is an 82-syllable dhāraṇī for Avalokiteśvara.

 

THOUSAND-ARMED AVALOKITESVARA

One prominent Buddhist story tells of Avalokiteśvara vowing never to rest until he had freed all sentient beings from saṃsāra. Despite strenuous effort, he realizes that still many unhappy beings were yet to be saved. After struggling to comprehend the needs of so many, his head splits into eleven pieces. Amitābha, seeing his plight, gives him eleven heads with which to hear the cries of the suffering. Upon hearing these cries and comprehending them, Avalokiteśvara attempts to reach out to all those who needed aid, but found that his two arms shattered into pieces. Once more, Amitābha comes to his aid and invests him with a thousand arms with which to aid the suffering multitudes.

 

The Bao'en Temple located in northwestern Sichuan has an outstanding wooden image of the Thousand-Armed Avalokiteśvara, an example of Ming dynasty decorative sculpture.

 

TIBETAN BUDDHIST BELIEFS CONCERNING CHENREZIG

Avalokiteśvara is an important deity in Tibetan Buddhism, and is regarded in the Vajrayana teachings as a Buddha.

 

In Tibetan Buddhism, Tara came into existence from a single tear shed by Avalokiteśvara. When the tear fell to the ground it created a lake, and a lotus opening in the lake revealed Tara. In another version of this story, Tara emerges from the heart of Avalokiteśvara. In either version, it is Avalokiteśvara's outpouring of compassion which manifests Tara as a being.

 

MANIFESTATIONS

Avalokiteśvara has an extraordinarily large number of manifestations in different forms (including wisdom goddesses (vidyaas) directly associated with him in images and texts).

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BAYON

The Bayon (Khmer: ប្រាសាទបាយ័ន, Prasat Bayon) is a well-known and richly decorated Khmer temple at Angkor in Cambodia. Built in the late 12th or early 13th century as the official state temple of the Mahayana Buddhist King Jayavarman VII, the Bayon stands at the centre of Jayavarman's capital, Angkor Thom. Following Jayavarman's death, it was modified and augmented by later Hindu and Theravada Buddhist kings in accordance with their own religious preferences.

 

The Bayon's most distinctive feature is the multitude of serene and massive stone faces on the many towers which jut out from the upper terrace and cluster around its central peak. The temple is known also for two impressive sets of bas-reliefs, which present an unusual combination of mythological, historical, and mundane scenes. The current main conservatory body, the Japanese Government Team for the Safeguarding of Angkor (the JSA) has described the temple as "the most striking expression of the baroque style" of Khmer architecture, as contrasted with the classical style of Angkor Wat.

 

BUDDHIST SYMBOLISM

The Bayon was the last state temple to be built at Angkor, and the only Angkorian state temple to be built primarily as a Mahayana Buddhist shrine dedicated to the Buddha, though a great number of minor and local deities were also encompassed as representatives of the various districts and cities of the realm. It was the centrepiece of Jayavarman VII's massive program of monumental construction and public works, which was also responsible for the walls and nāga-bridges of Angkor Thom and the temples of Preah Khan, Ta Prohm and Banteay Kdei.

 

The similarity of the 216 gigantic faces on the temple's towers to other statues of the king has led many scholars to the conclusion that the faces are representations of Jayavarman VII himself. Others have said that the faces belong to the bodhisattva of compassion called Avalokitesvara or Lokesvara. The two hypotheses need not be regarded as mutually exclusive. Angkor scholar George Coedès has theorized that Jayavarman stood squarely in the tradition of the Khmer monarchs in thinking of himself as a "devaraja" (god-king), the salient difference being that while his predecessors were Hindus and regarded themselves as consubstantial with Shiva and his symbol the lingam, Jayavarman as a Buddhist identified himself with the Buddha and the bodhisattva.

 

ALTERATIONS FOLLOWING THE DEATH OF JAYAVARMAN VII

Since the time of Jayavarman VII, the Bayon has suffered numerous additions and alterations at the hands of subsequent monarchs. During the reign of Jayavarman VIII in the mid-13th century, the Khmer empire reverted to Hinduism and its state temple was altered accordingly. In later centuries, Theravada Buddhism became the dominant religion, leading to still further changes, before the temple was eventually abandoned to the jungle. Current features which were not part of the original plan include the terrace to the east of the temple, the libraries, the square corners of the inner gallery, and parts of the upper terrace.

 

MODERN RESTAURATION

In the first part of the 20th century, the École Française d'Extrême Orient took the lead in the conservation of the temple, restoring it in accordance with the technique of anastylosis. Since 1995 the Japanese Government team for the Safeguarding of Angkor (the JSA) has been the main conservatory body, and has held annual symposia.

 

THE SITE

The temple is oriented towards the east, and so its buildings are set back to the west inside enclosures elongated along the east-west axis. Because the temple sits at the exact centre of Angkor Thom, roads lead to it directly from the gates at each of the city's cardinal points. The temple itself has no wall or moats, these being replaced by those of the city itself: the city-temple arrangement, with an area of 9 square kilometres, is much larger than that of Angkor Wat to the south (2 km²). Within the temple itself, there are two galleried enclosures (the third and second enclosures) and an upper terrace (the first enclosure). All of these elements are crowded against each other with little space between. Unlike Angkor Wat, which impresses with the grand scale of its architecture and open spaces, the Bayon gives the impression of being compressed within a frame which is too tight for it.

 

THE OUTER GALLERY, HISTORICAL EVENTS & EVERYDAY LIFE

The outer wall of the outer gallery features a series of bas-reliefs depicting historical events and scenes from the everyday life of the Angkorian Khmer. Though highly detailed and informative in themselves, the bas-reliefs are not accompanied by any sort of epigraphic text, and for that reason considerable uncertainty remains as to which historical events are portrayed and how, if at all, the different reliefs are related. From the east gopura clockwise, the subjects are:

 

- in the southern part of the eastern gallery a marching Khmer army (including some Chinese soldiers), with musicians, horsemen, and officers mounted on elephants, followed by wagons of provisions;

- still in the eastern gallery, on the other side of the doorway leading into the courtyard, another procession followed by domestic scenes depicting Angkorian houses, some of the occupants of which appear to be Chinese merchants;

- in the southeast corner pavilion, an unfinished temple scene with towers, apsaras, and a lingam;

- in the eastern part of the southern gallery, a naval battle on the Tonle Sap between Khmer and Cham forces, underneath which are more scenes from civilian life depicting a market, open-air cooking, hunters, and women tending to children and an invalid;

- still in the southern gallery, past the doorway leading to the courtyard, a scene with boats and fisherman, including a Chinese junk, below which is a depiction of a cockfight; then some palace scenes with princesses, servants, people engaged in conversations and games, wrestlers, and a wild boar fight; then a battle scene with Cham warriors disembarking from boats and engaging Khmer warriors whose bodies are protected by coiled ropes, followed by a scene in which the Khmer dominate the combat, followed by a scene in which the Khmer king celebrates a victory feast with his subjects;

- in the western part of the southern gallery, a military procession including both Khmers and Chams, elephants, war machines such as a large crossbow and a catapult;

- in the southern part of the western gallery, unfinished reliefs show an army marching through the forest, then arguments and fighting between groups of Khmers;

- in the western gallery, past the doorway to the courtyard, a scene depicting a melee between Khmer warriors, then a scene in which warriors pursue others past a pool in which an enormous fish swallows a small deer; then a royal procession, with the king standing on an elephant, preceded by the ark of the sacred flame;

- in the western part of the northern gallery, again unfinished, a scene of royal entertainment including athletes, jugglers and acrobats, a procession of animals, ascetics sitting in a forest, and more battles between Khmer and Cham forces;

- in the northern gallery, past the doorway to the courtyard, a scene in which the Khmer flee from Cham soldiers advancing in tight ranks;

- in the northeast corner pavilion, another marching Khmer army;

- in the eastern gallery, a land battle between Khmer and Cham forces, both of which are supported by elephants: the Khmer appear to be winning.

 

The outer gallery encloses a courtyard in which there are two libraries (one on either side of the east entrance). Originally the courtyard contained 16 chapels, but these were subsequently demolished by the Hindu restorationist Jayavarman VIII.

 

THE INNER GALLERY

The inner gallery is raised above ground level and has doubled corners, with the original redented cross-shape later filled out to a square. Its bas-reliefs, later additions of Jayavarman VIII, are in stark contrast to those of the outer: rather than set-piece battles and processions, the smaller canvases offered by the inner gallery are decorated for the most part with scenes from Hindu mythology. Some of the figures depicted are Siva, Vishnu, and Brahma, the members of the trimurti or threefold godhead of Hinduism, Apsaras or celestial dancers, Ravana and Garuda. There is however no certainty as to what some of the panels depict, or as to their relationship with one another. One gallery just north of the eastern gopura, for example, shows two linked scenes which have been explained as the freeing of a goddess from inside a mountain, or as an act of iconoclasm by Cham invaders. Another series of panels shows a king fighting a gigantic serpent with his bare hands, then having his hands examined by women, and finally lying ill in bed; these images have been connected with the legend of the Leper King, who contracted leprosy from the venom of a serpent with whom he had done battle. Less obscure are depictions of the construction of a Vishnuite temple (south of the western gopura) and the Churning of the Sea of Milk (north of the western gopura).

 

THE UPPER TERRACE & THE 200 FACES OF LOKESVARA

The inner gallery is nearly filled by the upper terrace, raised one level higher again. The lack of space between the inner gallery and the upper terrace has led scholars to conclude that the upper terrace did not figure in the original plan for the temple, but that it was added shortly thereafter following a change in design. Originally, it is believed, the Bayon had been designed as a single-level structure, similar in that respect to the roughly contemporaneous foundations at Ta Prohm and Banteay Kdei.

 

The upper terrace is home to the famous "face towers" of the Bayon, each of which supports two, three or (most commonly) four gigantic smiling faces. In addition to the mass of the central tower, smaller towers are located along the inner gallery (at the corners and entrances), and on chapels on the upper terrace. "Wherever one wanders," writes Maurice Glaize, the faces of Lokesvara follow and dominate with their multiple presence."

 

Efforts to read some significance into the numbers of towers and faces have run up against the circumstance that these numbers have not remained constant over time, as towers have been added through construction and lost to attrition. At one point, the temple was host to 49 such towers; now only 37 remain. The number of faces is approximately 200, but since some are only partially preserved there can be no definitive count.

 

THE CENTRAL TOWER & SANCTUARY

Like the inner gallery, the central tower was originally cruciform but was later filled out and made circular. It rises 43 metres above the ground. At the time of the temple's foundation, the principal religious image was a statue of the Buddha, 3.6 m tall, located in the sanctuary at the heart of the central tower. The statue depicted the Buddha seated in meditation, shielded from the elements by the flared hood of the serpent king Mucalinda. During the reign of Hindu restorationist monarch Jayavarman VIII, the figure was removed from the sanctuary and smashed to pieces. After being recovered in 1933 from the bottom of a well, it was pieced back together, and is now on display in a small pavilion at Angkor.

 

WIKIPEDIA

Astrologer-Thantri Deeksha-Guru All Problem Solution Specialist Dr Rupnathji Ariyalur Chennai Coimbatore Cuddalore Dharmapuri Dindigul Erode Kancheepuram Kanchipuram Kanniyakumari Nagercoil Karur Krishnagiri Madurai Nagapattinam Namakkal Perambalur Pudukottai Pudukkottai Ramanathapuram Salem Sivagangai Thanjavur Theni The Nilgiris Udagamandalam Ootacamund Tirunelveli Thiruvallur Tiruvannamalai Thiruvarur Thoothukudi Tiruchirapalli Tiruchirappalli Tiruppur Vellore Villupuram Vilupuram Virudhunagar A.Vellalapatti Abiramam Achampudur Acharapakkam Acharipallam Achipatti Adikaratti Adiramapattinam Aduthurai alias Maruthuvakudi Agaram Alagappapuram Alanganallur Alangayam Alangudi Alangulam Alangulam Alanthurai Alapakkam Alur Alwarkurichi Alwarthirunagiri Ambasamudram Ambur Ammainaickanur Ammapettai Ammapettai Ammoor Anaimalai Anaiyur Ananthapuram Andipatti Jakkampatti Anjugramam Annavasal Annur Anthiyur Appakudal Arachalur Arakandanallur Arakonam Aralvaimozhi Arani Aranthangi Arasiramani Aravakurichi Arcot Arimalam Ariyalur Ariyappampalayam Ariyur Arumanai Arumbavur Aruppukkottai Athani Athanur Athimarapatti Athipattu Athur Attur Avadattur Avalpoondurai Ayakudi Aygudi Ayothiapattinam Ayyalur Dusi Ayyampalayam Ayyampettai Ayyampettai Dindigul Azhagiapandiapuram Agastheeswaram Ammavarikuppam B. Meenakshipuram B.Mallapuram Balakrishnampatti Balakrishnapuram Balapallam Balasamudram Bargur Batlagundu Bhavani Bhavanisagar Bikketti Bhuvanagiri Bodinayakanur Boothapandi Belur Boothipuram Chengalpattu Chengam Chennai Chennasamudram Chennimalai Cheranmadevi Chetpet Chettiarpatti Chettipalayam Chettithangal Chidambaram Chinnakkampalayam Chinnalapatti Chinnamanur Chinnasalem Chithode Cholapuram Coimbatore Coonoor Courtalam Cuddalore Denkanikottai Desur Devadanapatti Devakottai Devanangurichi Devarshola Dhalavoipuram Dhali Dhaliyur Dharapuram Dharmapuri Edaganasalai Edaikodu Edakalinadu Edappadi Elathur Elayirampannai Elumalai Eral Eraniel Eriodu Erode Erumaipatti Eruvadi Ethapur Ettayapuram Ezhudesam Ganapathipuram Gangavalli Ganguvarpatti Gingee Gobichettipalayam Gopalasamudram Gudalur Gudalur Gudiyatham Gummidipoondi Hanumanthampatti Harur Highways Hosur Huligal Ilampillai Ilanji Ilayangudi Iluppaiyurani Iluppur Jalakandapuram Jambai Jayankondam Jolarpet Kadambur Kadathur Kadayal Kadayampatti Kadayanallur Kalakkad Kalambur Kalappanaickenpatti Kalavai Kaliyakkavilai Kallakkurichi Kallakudi Kallukuttam Kalugumalai Kamayagoundanpatti Kambainallur Kambam Kamuthi Kanakkampalayam Kanam Kancheepuram Kangayampalayam Kangeyam Kaniyur Kanjikoil Kannamangalam Kannivadi Kannivadi Kanniyakumari Kappiyarai Karaikkudi Karamadai Karambakkudi Kariamangalam Kariapatti Karugampattur Karumandi Chellipalayam Karumathampatti Karungal Karunguzhi Karuppur Karur Kasipalayam Kathujuganapalli Kattumannarkoil Kattuputhur Kaveripakkam Kaveripattinam Kayatharu Keelakarai Keeramangalam Keeranur Keeranur Keeripatti Keezhapavur Kelamangalam Kembainaickenpalayam Kethi Kilampadi Kilkulam Kilkunda Killai Killiyur Kilpennathur Kilvelur Kinathukadavu Kodaikanal Kodavasal Kodumudi Kolachal Kolappalur Kolathupalayam Kolathur Kollankodu Kollankoil Komaralingam Kombai Konganapuram Kooraikundu Koradacheri Kotagiri Kothinallur Kottakuppam Kottaram Kottur Kovilpatti Krishnagiri Krishnarayapuram Kuchanur Kuhalur Kulasekarapuram Kulithalai Kumarapuram Kumbakonam Kunnathur Kurinjipadi Kurumbalur Kuthalam Kuthanallur Kuzhithurai Labbaikudikadu Lakkampatti Lalgudi Lalpet Madathukulam Madukkur Madurai Maduranthakam Mallankinaru Mallasamudram Mallur Mamallapuram Mamsapuram Manachanallur Manalmedu Manalurpet Manamadurai Manapparai Manavalakurichi Mandaikadu Mandapam Mangalampet Manimutharu Mannargudi Maraimalainagar Marakkanam Maramangalathupatti Marandahalli Markayankottai Marudur Marungur Mathigiri Mayiladuthurai Mecheri Melacheval Melachokkanathapuram Melagaram Melamaiyur Melathiruppanthuruthi Melattur Melpattampakkam Melur Melvisharam Mettupalayam Mettupalayam Mettur Minjur Modakurichi Mohanur Moolakaraipatti Mopperipalayam Mudukulathur Mukasipidariyur Mukkudal Mulagumudu Mulanur Muruganpalayam Musiri Muthupe Muthur Muttayyapuram Myladi Naduvattam Nagapattinam Nagavakulam Nagercoil Nagojanahalli Nallampatti Nallur Namagiripettai Namakkal Nambiyur Nandivaram Guduvancheri Nangavalli Nangavaram Nanguneri Nanjikottai Nannilam Naranapuram Narasingapuram Narasingapuram Nasiyanur Natham Nathampannai Natrampalli Nattarasankottai Nazerath Needamangalam Neelagiri Neikkarapatti Neiyyur Nellikuppam Nemili Neripperichal Nerkuppai Nerunjipettai Neyveli Nilakkottai O' Valley Odaipatti Odaiyakulam Oddanchatram Odugathur Olagadam Omalur Orathanadu Mukthambalpuram Othakadai Othakalmandapam Ottapparai P.J. Cholapuram P.Mettupalayam P.N.Patti Pacode Padaiveedu Padirikuppam Padmanabhapuram Palaganangudy Palakkodu Palamedu Palani Palani Chettipatti Palayam Palladam Pallapalayam Pallapatti Pallikonda Pallipattu Panagudi Panaimarathupatti Panapakkam Panboli Pandamangalam Pannaikadu Pannaipuram Panruti Papanasam Papparapatti Pappireddipatti Paramakudi Paramathi Parangipettai Pasur Pathamadai Pattinam Pattiveeranpatti Pattukkottai Pazhugal Pennadam Pennagaram Pennathur Peraiyur Peralam Perambalur Peranamallur Peravurani Periya Negamam Periyakodiveri Periyakulam Periyapatti Periyasemur Pernampattu Perumagalur Perumandi Perumuchi Perundurai Perungulam Pethampalayam Pethanaickenpalayam Pillanallur Pollachi Polur Ponmani Ponnamaravathi Ponnampatti Ponneri Poolambadi Poolampatti Pooluvapatti Pothanur Pothatturpettai Pudukadai Pudukkottai Pudukkottai Pudupalayam Pudupalayam Agraharam Pudupatti Pudupattinam Pudur Puliyankudi Puliyur Pullampadi Punjai Thottakurichi Punjaipugalur Puthalam Punjaipuliampatti Puvalur R.Pudupatti R.S.Mangalam Rajapalayam Ramanathapuram Rameswaram Rasipuram Rayagiri Reethapuram Rosalpatti Rudravathi S. Kannanur S.Kodikulam Salangapalayam Salem Samalapuram Samathur Sambavar Vadagarai Sankaramanallur Sankarankoil Sankarapuram Sankari Sarcarsamakulam Sathankulam Sathiyavijayanagaram Sathyamangalam Sattur Sayalgudi Sayapuram Seerapalli Seithur Semmipalayam Senthamangalam Sentharapatti Senur Sethiathoppu Sevugampatti Shenkottai Sholavandan Sholingur Sholur Singampuneri Singaperumalkoil Sirkali Sirugamani Sirumugai Sithayankottai Sithurajapuram Sivaganga Sivagiri Sivakasi Sivanthipuram Srimushnam Sriperumbudur Sriramapuram Srivaikuntam Srivilliputhur Suchindram Sundarapandiam Sundarapandiapuram Surandai Suriyampalayam Swamimalai T.Kallupatti Tayilupatti Tenkasi Thadikombu Thakkolam Thalainayar Thalakudi Thamaraikulam Thammampatti Thanjavur Tharamangalam Tharangambadi Thathaiyangarpet Thedavur Thengampudur Theni Allinagaram Thenkarai Thenkarai Thenthamaraikulam Thenthiruperai Thesur Thevaram Thevur Thiagadurgam Thingalnagar Thirukarungudi Thirukkattupalli Thirumalayampalayam Thirumangalam Thirunageswaram Thirunindravur Thiruparappu Thiruporur Thiruppanandal Thirupuvanam Thirupuvanam Thiruthuraipoondi Thiruvaiyaru Thiruvalam Thiruvallur Thiruvarur Thiruvattaru Thiruvenkatam Thiruvennainallur hiruvidaimarudur Thiruvithankodu Thisayanvilai Thittacheri Thondamuthur Thondi Thoothukkudi Thorapadi Thottiyam Thuraiyur Thuthipattu Timiri Tindivanam Tiruchendur Tiruchengode Uthukuli Tiruchirappalli Tirukalukundram Tirukkoyilur Tirunelveli Tirupathur Tirupathur Tiruppur Tiruttani Tiruvannamalai Tiruvethipuram Tittakudi TNPL Pugalur Udangudi Udayarpalayam Udhagamandalam Udumalaipettai Ulundurpettai Unjalur Unnamalaikadai Uppidamangalam Uppiliapuram Urapakkam Usilampatti Uthamapalayam Uthangarai Uthiramerur Uthukkottai V. Pudur V.Pudupatti Vadakarai Keezhpadugai Vadakkanandal Vadakkuvalliyur Vadalur Vadamadurai Vadipatti Vadugapatti Vadugapatti Vaitheeswarankoil Valangaiman Valavanur Vallam Valparai Viswanatham Valvaithankoshtam Vanavasi Vandavasi Vaniputhur Vaniyambadi Varadarajanpettai Vasudevanallur Vathirairuppu Vazhapadi Vedaranyam Vedasandur Veeraganur Veerakkalpudur Veerapandi Veeravanallur Velankanni Vellakoil Vellimalai Vellore Vengampudur Vellottamparappu Velur Vengathur Venkarai Vennanthur Veppathur Verkilambi Vettaikaranpudur Vettavalam Vijayapuri Vikramasingapuram Vikravandi Vilapakkam Vilathikulam Vilavur Villukuri Viluppuram Virudhachalam Virudhunagar Virupakshipuram Walajabad Kanchipuram Walajabad Uthiramerur Sriperumbudur Kundrathur Thiruporur Kattankolathur Madurantakam Thirukalukundram Thomas Malai Acharapakkam Lathur Chithamur Tiruvallur Villivakkam Puzhal Minjur Sholavaram Gummidipoondi Tiruvalangadu Tiruttani Pallipet R.K.Pet Tiruvallur Poondi Kadambathur Ellapuram Poonamallee Cuddalore Cuddalore Annagramam Panruti Kurinjipadi Kattumannar Koil Kumaratchi Keerapalayam Melbhuvanagiri Vridhachalam Kammapuram Nallur Mangalur T.V. 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Choultry Mohanur Namakkal Elacipalayam Erumapatty Kabilarmalai Kollihills Mallasamudram Namakkal Namagiripet Puduchatram Paramathy Pallipalayam Rasipuram Sendamangalam Tiruchengode Vennandur Dharmapuri Nallampalli Pennagaram Harur Morappur Parangipettai Pappireddipatti Karimangalam Palacode Erode Modakkuruchi Kodumudi Perundurai Chennimalai Ammapet Anthiyur Bhavani Gobi Nambiyur T.N. Palayam Sathy Bhavanisagar Talavadi Coimbatore Karamadai Madukkarai P.N.Palayam S.S.Kulam Thondamuthur Anaimalai Kinathukadavu Pollachi Pollachi Annur Sulur Sultanpet The Nilgiris Udhagai Coonoor Kotagiri Gudalur Thanjavur Budalur Thiruvaiyaru Orathanadu Thiruvonam Kumbakonam Thiruvidaimarudur Tiruppanandal Papanasam Ammapet Pattukkottai Madukkur Peravurani Sethubavachatram Nagapattinam Keelaiyur Kilvelur Thirumarugal Thalainayar Vedaranyam Mayiladuthurai Kuthalam Sembanarkoil Sirkali Kollidam Tiruvarur Valangaiman Nannilam Kodavasal Thiruvarur Koradacheri Mannargudi Needamangalam Kottur Thiruthuraipoondi Muthupettai Tiruchirappalli Andanallur Manikandam Thiruverambur Manapparai Marungapuri Vaiyampatty Lalgudi Cumbum Manachanallur Pullampady Musiri Thottiam T.Pet Thuraiyur Uppiliyapuram Karur Thanthoni Aravakurichi K.Paramathi Kulithalai Krishnarayapuram Kadavur Thogamalai Perambalur Veppanthattai Alathur Veppur Pudukkottai Annavasal Arimalam Kunnandarkoil Ponnamaravathi Pudukkottai Thirumayam Viralimalai Arantangi Avudayarkoil Gandarvakottai Karambakkudi Manamelkudi Thiruvarankulam Madurai Melur Tenkasi Thirupparankundram Kottampatti Vadipatti Alanganallur Usilampatti Chellampatti Sedapatti Thirumangalam T.Kallupatty Kallikudi Andipatti K Myladumparai Periyakulam Bodinaickanur Chinnamanur Dindigul Uthamapalayam Athoor Reddiarchatram Nilakottai Shanarpatti Natham Batlagundu Palani Oddanchatram Thoppampatti Vedasandur Vadamadurai Guziliamparai Kodaikanal Ramanathapuram Mandapam Ramanathapuram R.S. Mangalam Thiruppullani Thiruvadanai Bogalur Kadaladi Kamuthi Mudukulathur Nainarkoil Paramakudi Virudhunagar Arupukottai Virudhunagar Kariapatti Tiruchuli Narikudi Rajapalayam Srivilliputhur Watrap Sivakasi Vembakottai Sattur Sivagangai Sivaganga Kalaiyarkoil Manamadurai Thiruppuvanam Ilayangudi Thiruppathur Singampunari Sakkottai Kallal Devakottai Kannangudi S.Pudur Tirunelveli Palayamkottai Manur Melaneelithanallur Kuruvikulam Sankarankoil Kangayam Ambasamudram Cheranmahadevi Pappakudi Kadayam Theni Nanguneri Kalakadu Valliyoor Radhapuram Alankulam Keelapavoor Kadayanallur Shencottai Dharapuram Vasudevanallur Thoothukkudi Thoothukudi Karungulam Srivaikundam Alwarthirunagari Tiruchendur Udangudi Sattankulam Kovilpatti Kayathar Ottapidaram Pudur Vilathikulam Kanniyakumari Agastheeswaram Thovalai Rajakkamangalam Thuckalay Kurunthancode Thiruvattar Killiyoor Munchirai Melpuram Veppanapalli Bargur Krishnagiri Kaveripattanam Mathur Uthangarai Hosur Shoolagiri Kelamangalam Thally Ariyalur Thirumanur Jayamkondam Andimadam T.Palur Sendurai Gudimangalam Tiruppur Uthukuli Vellakoil Madathukulam Kundadam Mulanur Udumalpet Avinashi Palladam Pongalur Tiruppur Astrologer-Thantri Deeksha-Guru Paramahamsa Rupnathji Vashikaran & Black-Magic Apply or Removal Specialist Vastu Doshas Removal & Griha Shanti Specialist Bhoot Pret Badha Evil Eye Symptoms Specialist Navagraha Shanti (Havan or Yagna) Specialist Get Your Love Back By Vashikaran Specialist Love-Marriage Problem Solution Specialist Tantric Abhichar Kalajadu Specialist Sarva Manokamna Purti Specialist All Problem Solution Specialist Enemy-Destroy Tantri Specialist Puja Havan or Yajna Specialist Dr.Rupnathji World Famous Number One Best Jyotish Acharya Yogi Tantri Guruji

Astrologer-Thantri Deeksha-Guru All Problem Solution Specialist Dr Rupnathji Ariyalur Chennai Coimbatore Cuddalore Dharmapuri Dindigul Erode Kancheepuram Kanchipuram Kanniyakumari Nagercoil Karur Krishnagiri Madurai Nagapattinam Namakkal Perambalur Pudukottai Pudukkottai Ramanathapuram Salem Sivagangai Thanjavur Theni The Nilgiris Udagamandalam Ootacamund Tirunelveli Thiruvallur Tiruvannamalai Thiruvarur Thoothukudi Tiruchirapalli Tiruchirappalli Tiruppur Vellore Villupuram Vilupuram Virudhunagar A.Vellalapatti Abiramam Achampudur Acharapakkam Acharipallam Achipatti Adikaratti Adiramapattinam Aduthurai alias Maruthuvakudi Agaram Alagappapuram Alanganallur Alangayam Alangudi Alangulam Alangulam Alanthurai Alapakkam Alur Alwarkurichi Alwarthirunagiri Ambasamudram Ambur Ammainaickanur Ammapettai Ammapettai Ammoor Anaimalai Anaiyur Ananthapuram Andipatti Jakkampatti Anjugramam Annavasal Annur Anthiyur Appakudal Arachalur Arakandanallur Arakonam Aralvaimozhi Arani Aranthangi Arasiramani Aravakurichi Arcot Arimalam Ariyalur Ariyappampalayam Ariyur Arumanai Arumbavur Aruppukkottai Athani Athanur Athimarapatti Athipattu Athur Attur Avadattur Avalpoondurai Ayakudi Aygudi Ayothiapattinam Ayyalur Dusi Ayyampalayam Ayyampettai Ayyampettai Dindigul Azhagiapandiapuram Agastheeswaram Ammavarikuppam B. Meenakshipuram B.Mallapuram Balakrishnampatti Balakrishnapuram Balapallam Balasamudram Bargur Batlagundu Bhavani Bhavanisagar Bikketti Bhuvanagiri Bodinayakanur Boothapandi Belur Boothipuram Chengalpattu Chengam Chennai Chennasamudram Chennimalai Cheranmadevi Chetpet Chettiarpatti Chettipalayam Chettithangal Chidambaram Chinnakkampalayam Chinnalapatti Chinnamanur Chinnasalem Chithode Cholapuram Coimbatore Coonoor Courtalam Cuddalore Denkanikottai Desur Devadanapatti Devakottai Devanangurichi Devarshola Dhalavoipuram Dhali Dhaliyur Dharapuram Dharmapuri Edaganasalai Edaikodu Edakalinadu Edappadi Elathur Elayirampannai Elumalai Eral Eraniel Eriodu Erode Erumaipatti Eruvadi Ethapur Ettayapuram Ezhudesam Ganapathipuram Gangavalli Ganguvarpatti Gingee Gobichettipalayam Gopalasamudram Gudalur Gudalur Gudiyatham Gummidipoondi Hanumanthampatti Harur Highways Hosur Huligal Ilampillai Ilanji Ilayangudi Iluppaiyurani Iluppur Jalakandapuram Jambai Jayankondam Jolarpet Kadambur Kadathur Kadayal Kadayampatti Kadayanallur Kalakkad Kalambur Kalappanaickenpatti Kalavai Kaliyakkavilai Kallakkurichi Kallakudi Kallukuttam Kalugumalai Kamayagoundanpatti Kambainallur Kambam Kamuthi Kanakkampalayam Kanam Kancheepuram Kangayampalayam Kangeyam Kaniyur Kanjikoil Kannamangalam Kannivadi Kannivadi Kanniyakumari Kappiyarai Karaikkudi Karamadai Karambakkudi Kariamangalam Kariapatti Karugampattur Karumandi Chellipalayam Karumathampatti Karungal Karunguzhi Karuppur Karur Kasipalayam Kathujuganapalli Kattumannarkoil Kattuputhur Kaveripakkam Kaveripattinam Kayatharu Keelakarai Keeramangalam Keeranur Keeranur Keeripatti Keezhapavur Kelamangalam Kembainaickenpalayam Kethi Kilampadi Kilkulam Kilkunda Killai Killiyur Kilpennathur Kilvelur Kinathukadavu Kodaikanal Kodavasal Kodumudi Kolachal Kolappalur Kolathupalayam Kolathur Kollankodu Kollankoil Komaralingam Kombai Konganapuram Kooraikundu Koradacheri Kotagiri Kothinallur Kottakuppam Kottaram Kottur Kovilpatti Krishnagiri Krishnarayapuram Kuchanur Kuhalur Kulasekarapuram Kulithalai Kumarapuram Kumbakonam Kunnathur Kurinjipadi Kurumbalur Kuthalam Kuthanallur Kuzhithurai Labbaikudikadu Lakkampatti Lalgudi Lalpet Madathukulam Madukkur Madurai Maduranthakam Mallankinaru Mallasamudram Mallur Mamallapuram Mamsapuram Manachanallur Manalmedu Manalurpet Manamadurai Manapparai Manavalakurichi Mandaikadu Mandapam Mangalampet Manimutharu Mannargudi Maraimalainagar Marakkanam Maramangalathupatti Marandahalli Markayankottai Marudur Marungur Mathigiri Mayiladuthurai Mecheri Melacheval Melachokkanathapuram Melagaram Melamaiyur Melathiruppanthuruthi Melattur Melpattampakkam Melur Melvisharam Mettupalayam Mettupalayam Mettur Minjur Modakurichi Mohanur Moolakaraipatti Mopperipalayam Mudukulathur Mukasipidariyur Mukkudal Mulagumudu Mulanur Muruganpalayam Musiri Muthupe Muthur Muttayyapuram Myladi Naduvattam Nagapattinam Nagavakulam Nagercoil Nagojanahalli Nallampatti Nallur Namagiripettai Namakkal Nambiyur Nandivaram Guduvancheri Nangavalli Nangavaram Nanguneri Nanjikottai Nannilam Naranapuram Narasingapuram Narasingapuram Nasiyanur Natham Nathampannai Natrampalli Nattarasankottai Nazerath Needamangalam Neelagiri Neikkarapatti Neiyyur Nellikuppam Nemili Neripperichal Nerkuppai Nerunjipettai Neyveli Nilakkottai O' Valley Odaipatti Odaiyakulam Oddanchatram Odugathur Olagadam Omalur Orathanadu Mukthambalpuram Othakadai Othakalmandapam Ottapparai P.J. Cholapuram P.Mettupalayam P.N.Patti Pacode Padaiveedu Padirikuppam Padmanabhapuram Palaganangudy Palakkodu Palamedu Palani Palani Chettipatti Palayam Palladam Pallapalayam Pallapatti Pallikonda Pallipattu Panagudi Panaimarathupatti Panapakkam Panboli Pandamangalam Pannaikadu Pannaipuram Panruti Papanasam Papparapatti Pappireddipatti Paramakudi Paramathi Parangipettai Pasur Pathamadai Pattinam Pattiveeranpatti Pattukkottai Pazhugal Pennadam Pennagaram Pennathur Peraiyur Peralam Perambalur Peranamallur Peravurani Periya Negamam Periyakodiveri Periyakulam Periyapatti Periyasemur Pernampattu Perumagalur Perumandi Perumuchi Perundurai Perungulam Pethampalayam Pethanaickenpalayam Pillanallur Pollachi Polur Ponmani Ponnamaravathi Ponnampatti Ponneri Poolambadi Poolampatti Pooluvapatti Pothanur Pothatturpettai Pudukadai Pudukkottai Pudukkottai Pudupalayam Pudupalayam Agraharam Pudupatti Pudupattinam Pudur Puliyankudi Puliyur Pullampadi Punjai Thottakurichi Punjaipugalur Puthalam Punjaipuliampatti Puvalur R.Pudupatti R.S.Mangalam Rajapalayam Ramanathapuram Rameswaram Rasipuram Rayagiri Reethapuram Rosalpatti Rudravathi S. Kannanur S.Kodikulam Salangapalayam Salem Samalapuram Samathur Sambavar Vadagarai Sankaramanallur Sankarankoil Sankarapuram Sankari Sarcarsamakulam Sathankulam Sathiyavijayanagaram Sathyamangalam Sattur Sayalgudi Sayapuram Seerapalli Seithur Semmipalayam Senthamangalam Sentharapatti Senur Sethiathoppu Sevugampatti Shenkottai Sholavandan Sholingur Sholur Singampuneri Singaperumalkoil Sirkali Sirugamani Sirumugai Sithayankottai Sithurajapuram Sivaganga Sivagiri Sivakasi Sivanthipuram Srimushnam Sriperumbudur Sriramapuram Srivaikuntam Srivilliputhur Suchindram Sundarapandiam Sundarapandiapuram Surandai Suriyampalayam Swamimalai T.Kallupatti Tayilupatti Tenkasi Thadikombu Thakkolam Thalainayar Thalakudi Thamaraikulam Thammampatti Thanjavur Tharamangalam Tharangambadi Thathaiyangarpet Thedavur Thengampudur Theni Allinagaram Thenkarai Thenkarai Thenthamaraikulam Thenthiruperai Thesur Thevaram Thevur Thiagadurgam Thingalnagar Thirukarungudi Thirukkattupalli Thirumalayampalayam Thirumangalam Thirunageswaram Thirunindravur Thiruparappu Thiruporur Thiruppanandal Thirupuvanam Thirupuvanam Thiruthuraipoondi Thiruvaiyaru Thiruvalam Thiruvallur Thiruvarur Thiruvattaru Thiruvenkatam Thiruvennainallur hiruvidaimarudur Thiruvithankodu Thisayanvilai Thittacheri Thondamuthur Thondi Thoothukkudi Thorapadi Thottiyam Thuraiyur Thuthipattu Timiri Tindivanam Tiruchendur Tiruchengode Uthukuli Tiruchirappalli Tirukalukundram Tirukkoyilur Tirunelveli Tirupathur Tirupathur Tiruppur Tiruttani Tiruvannamalai Tiruvethipuram Tittakudi TNPL Pugalur Udangudi Udayarpalayam Udhagamandalam Udumalaipettai Ulundurpettai Unjalur Unnamalaikadai Uppidamangalam Uppiliapuram Urapakkam Usilampatti Uthamapalayam Uthangarai Uthiramerur Uthukkottai V. Pudur V.Pudupatti Vadakarai Keezhpadugai Vadakkanandal Vadakkuvalliyur Vadalur Vadamadurai Vadipatti Vadugapatti Vadugapatti Vaitheeswarankoil Valangaiman Valavanur Vallam Valparai Viswanatham Valvaithankoshtam Vanavasi Vandavasi Vaniputhur Vaniyambadi Varadarajanpettai Vasudevanallur Vathirairuppu Vazhapadi Vedaranyam Vedasandur Veeraganur Veerakkalpudur Veerapandi Veeravanallur Velankanni Vellakoil Vellimalai Vellore Vengampudur Vellottamparappu Velur Vengathur Venkarai Vennanthur Veppathur Verkilambi Vettaikaranpudur Vettavalam Vijayapuri Vikramasingapuram Vikravandi Vilapakkam Vilathikulam Vilavur Villukuri Viluppuram Virudhachalam Virudhunagar Virupakshipuram Walajabad Kanchipuram Walajabad Uthiramerur Sriperumbudur Kundrathur Thiruporur Kattankolathur Madurantakam Thirukalukundram Thomas Malai Acharapakkam Lathur Chithamur Tiruvallur Villivakkam Puzhal Minjur Sholavaram Gummidipoondi Tiruvalangadu Tiruttani Pallipet R.K.Pet Tiruvallur Poondi Kadambathur Ellapuram Poonamallee Cuddalore Cuddalore Annagramam Panruti Kurinjipadi Kattumannar Koil Kumaratchi Keerapalayam Melbhuvanagiri Vridhachalam Kammapuram Nallur Mangalur T.V. Nallur Villupuram Tirukoilur Mugaiyur Tirunavalur Ulundurpet Kanai Koliyanur Kandamangalam Olakkur Mailam Merkanam Vanur Gingee Vallam Melmalayanur Kallakurichi Chinnasalem Rishivandiyam Sankarapuram Thiyagadurgam Kalrayan Hills Vellore Kaniyambadi Anaicut Madhanur Katpadi K.V. Kuppam Gudiyatham Pernambet Walajah Sholinghur Arakonam Nemili Vikkiravandi Kaveripakkam Arcot Thimiri Thirupathur Jolarpet Kandhili Natrampalli Alangayam Tiruvannamalai Kilpennathur Thurinjapuram Polur Kalasapakkam Chetpet Chengam Pudupalayam Thandrampet Jawadumalai Cheyyar Anakkavoor Vembakkam Vandavasi Thellar Peranamallur Arni West Arni Salem Veerapandy Panamarathupatti Ayothiyapattinam Valapady Yercaud P.N.Palayam Attur Gangavalli Thalaivasal Kolathur Nangavalli Mecheri Omalur Tharamangalam Kadayampatti Sankari Idappady Konganapuram Mac. Choultry Mohanur Namakkal Elacipalayam Erumapatty Kabilarmalai Kollihills Mallasamudram Namakkal Namagiripet Puduchatram Paramathy Pallipalayam Rasipuram Sendamangalam Tiruchengode Vennandur Dharmapuri Nallampalli Pennagaram Harur Morappur Parangipettai Pappireddipatti Karimangalam Palacode Erode Modakkuruchi Kodumudi Perundurai Chennimalai Ammapet Anthiyur Bhavani Gobi Nambiyur T.N. Palayam Sathy Bhavanisagar Talavadi Coimbatore Karamadai Madukkarai P.N.Palayam S.S.Kulam Thondamuthur Anaimalai Kinathukadavu Pollachi Pollachi Annur Sulur Sultanpet The Nilgiris Udhagai Coonoor Kotagiri Gudalur Thanjavur Budalur Thiruvaiyaru Orathanadu Thiruvonam Kumbakonam Thiruvidaimarudur Tiruppanandal Papanasam Ammapet Pattukkottai Madukkur Peravurani Sethubavachatram Nagapattinam Keelaiyur Kilvelur Thirumarugal Thalainayar Vedaranyam Mayiladuthurai Kuthalam Sembanarkoil Sirkali Kollidam Tiruvarur Valangaiman Nannilam Kodavasal Thiruvarur Koradacheri Mannargudi Needamangalam Kottur Thiruthuraipoondi Muthupettai Tiruchirappalli Andanallur Manikandam Thiruverambur Manapparai Marungapuri Vaiyampatty Lalgudi Cumbum Manachanallur Pullampady Musiri Thottiam T.Pet Thuraiyur Uppiliyapuram Karur Thanthoni Aravakurichi K.Paramathi Kulithalai Krishnarayapuram Kadavur Thogamalai Perambalur Veppanthattai Alathur Veppur Pudukkottai Annavasal Arimalam Kunnandarkoil Ponnamaravathi Pudukkottai Thirumayam Viralimalai Arantangi Avudayarkoil Gandarvakottai Karambakkudi Manamelkudi Thiruvarankulam Madurai Melur Tenkasi Thirupparankundram Kottampatti Vadipatti Alanganallur Usilampatti Chellampatti Sedapatti Thirumangalam T.Kallupatty Kallikudi Andipatti K Myladumparai Periyakulam Bodinaickanur Chinnamanur Dindigul Uthamapalayam Athoor Reddiarchatram Nilakottai Shanarpatti Natham Batlagundu Palani Oddanchatram Thoppampatti Vedasandur Vadamadurai Guziliamparai Kodaikanal Ramanathapuram Mandapam Ramanathapuram R.S. Mangalam Thiruppullani Thiruvadanai Bogalur Kadaladi Kamuthi Mudukulathur Nainarkoil Paramakudi Virudhunagar Arupukottai Virudhunagar Kariapatti Tiruchuli Narikudi Rajapalayam Srivilliputhur Watrap Sivakasi Vembakottai Sattur Sivagangai Sivaganga Kalaiyarkoil Manamadurai Thiruppuvanam Ilayangudi Thiruppathur Singampunari Sakkottai Kallal Devakottai Kannangudi S.Pudur Tirunelveli Palayamkottai Manur Melaneelithanallur Kuruvikulam Sankarankoil Kangayam Ambasamudram Cheranmahadevi Pappakudi Kadayam Theni Nanguneri Kalakadu Valliyoor Radhapuram Alankulam Keelapavoor Kadayanallur Shencottai Dharapuram Vasudevanallur Thoothukkudi Thoothukudi Karungulam Srivaikundam Alwarthirunagari Tiruchendur Udangudi Sattankulam Kovilpatti Kayathar Ottapidaram Pudur Vilathikulam Kanniyakumari Agastheeswaram Thovalai Rajakkamangalam Thuckalay Kurunthancode Thiruvattar Killiyoor Munchirai Melpuram Veppanapalli Bargur Krishnagiri Kaveripattanam Mathur Uthangarai Hosur Shoolagiri Kelamangalam Thally Ariyalur Thirumanur Jayamkondam Andimadam T.Palur Sendurai Gudimangalam Tiruppur Uthukuli Vellakoil Madathukulam Kundadam Mulanur Udumalpet Avinashi Palladam Pongalur Tiruppur Astrologer-Thantri Deeksha-Guru Paramahamsa Rupnathji Vashikaran & Black-Magic Apply or Removal Specialist Vastu Doshas Removal & Griha Shanti Specialist Bhoot Pret Badha Evil Eye Symptoms Specialist Navagraha Shanti (Havan or Yagna) Specialist Get Your Love Back By Vashikaran Specialist Love-Marriage Problem Solution Specialist Tantric Abhichar Kalajadu Specialist Sarva Manokamna Purti Specialist All Problem Solution Specialist Enemy-Destroy Tantri Specialist Puja Havan or Yajna Specialist Dr.Rupnathji World Famous Number One Best Jyotish Acharya Yogi Tantri Guruji

Astrologer-Thantri Deeksha-Guru All Problem Solution Specialist Dr Rupnathji Ariyalur Chennai Coimbatore Cuddalore Dharmapuri Dindigul Erode Kancheepuram Kanchipuram Kanniyakumari Nagercoil Karur Krishnagiri Madurai Nagapattinam Namakkal Perambalur Pudukottai Pudukkottai Ramanathapuram Salem Sivagangai Thanjavur Theni The Nilgiris Udagamandalam Ootacamund Tirunelveli Thiruvallur Tiruvannamalai Thiruvarur Thoothukudi Tiruchirapalli Tiruchirappalli Tiruppur Vellore Villupuram Vilupuram Virudhunagar A.Vellalapatti Abiramam Achampudur Acharapakkam Acharipallam Achipatti Adikaratti Adiramapattinam Aduthurai alias Maruthuvakudi Agaram Alagappapuram Alanganallur Alangayam Alangudi Alangulam Alangulam Alanthurai Alapakkam Alur Alwarkurichi Alwarthirunagiri Ambasamudram Ambur Ammainaickanur Ammapettai Ammapettai Ammoor Anaimalai Anaiyur Ananthapuram Andipatti Jakkampatti Anjugramam Annavasal Annur Anthiyur Appakudal Arachalur Arakandanallur Arakonam Aralvaimozhi Arani Aranthangi Arasiramani Aravakurichi Arcot Arimalam Ariyalur Ariyappampalayam Ariyur Arumanai Arumbavur Aruppukkottai Athani Athanur Athimarapatti Athipattu Athur Attur Avadattur Avalpoondurai Ayakudi Aygudi Ayothiapattinam Ayyalur Dusi Ayyampalayam Ayyampettai Ayyampettai Dindigul Azhagiapandiapuram Agastheeswaram Ammavarikuppam B. Meenakshipuram B.Mallapuram Balakrishnampatti Balakrishnapuram Balapallam Balasamudram Bargur Batlagundu Bhavani Bhavanisagar Bikketti Bhuvanagiri Bodinayakanur Boothapandi Belur Boothipuram Chengalpattu Chengam Chennai Chennasamudram Chennimalai Cheranmadevi Chetpet Chettiarpatti Chettipalayam Chettithangal Chidambaram Chinnakkampalayam Chinnalapatti Chinnamanur Chinnasalem Chithode Cholapuram Coimbatore Coonoor Courtalam Cuddalore Denkanikottai Desur Devadanapatti Devakottai Devanangurichi Devarshola Dhalavoipuram Dhali Dhaliyur Dharapuram Dharmapuri Edaganasalai Edaikodu Edakalinadu Edappadi Elathur Elayirampannai Elumalai Eral Eraniel Eriodu Erode Erumaipatti Eruvadi Ethapur Ettayapuram Ezhudesam Ganapathipuram Gangavalli Ganguvarpatti Gingee Gobichettipalayam Gopalasamudram Gudalur Gudalur Gudiyatham Gummidipoondi Hanumanthampatti Harur Highways Hosur Huligal Ilampillai Ilanji Ilayangudi Iluppaiyurani Iluppur Jalakandapuram Jambai Jayankondam Jolarpet Kadambur Kadathur Kadayal Kadayampatti Kadayanallur Kalakkad Kalambur Kalappanaickenpatti Kalavai Kaliyakkavilai Kallakkurichi Kallakudi Kallukuttam Kalugumalai Kamayagoundanpatti Kambainallur Kambam Kamuthi Kanakkampalayam Kanam Kancheepuram Kangayampalayam Kangeyam Kaniyur Kanjikoil Kannamangalam Kannivadi Kannivadi Kanniyakumari Kappiyarai Karaikkudi Karamadai Karambakkudi Kariamangalam Kariapatti Karugampattur Karumandi Chellipalayam Karumathampatti Karungal Karunguzhi Karuppur Karur Kasipalayam Kathujuganapalli Kattumannarkoil Kattuputhur Kaveripakkam Kaveripattinam Kayatharu Keelakarai Keeramangalam Keeranur Keeranur Keeripatti Keezhapavur Kelamangalam Kembainaickenpalayam Kethi Kilampadi Kilkulam Kilkunda Killai Killiyur Kilpennathur Kilvelur Kinathukadavu Kodaikanal Kodavasal Kodumudi Kolachal Kolappalur Kolathupalayam Kolathur Kollankodu Kollankoil Komaralingam Kombai Konganapuram Kooraikundu Koradacheri Kotagiri Kothinallur Kottakuppam Kottaram Kottur Kovilpatti Krishnagiri Krishnarayapuram Kuchanur Kuhalur Kulasekarapuram Kulithalai Kumarapuram Kumbakonam Kunnathur Kurinjipadi Kurumbalur Kuthalam Kuthanallur Kuzhithurai Labbaikudikadu Lakkampatti Lalgudi Lalpet Madathukulam Madukkur Madurai Maduranthakam Mallankinaru Mallasamudram Mallur Mamallapuram Mamsapuram Manachanallur Manalmedu Manalurpet Manamadurai Manapparai Manavalakurichi Mandaikadu Mandapam Mangalampet Manimutharu Mannargudi Maraimalainagar Marakkanam Maramangalathupatti Marandahalli Markayankottai Marudur Marungur Mathigiri Mayiladuthurai Mecheri Melacheval Melachokkanathapuram Melagaram Melamaiyur Melathiruppanthuruthi Melattur Melpattampakkam Melur Melvisharam Mettupalayam Mettupalayam Mettur Minjur Modakurichi Mohanur Moolakaraipatti Mopperipalayam Mudukulathur Mukasipidariyur Mukkudal Mulagumudu Mulanur Muruganpalayam Musiri Muthupe Muthur Muttayyapuram Myladi Naduvattam Nagapattinam Nagavakulam Nagercoil Nagojanahalli Nallampatti Nallur Namagiripettai Namakkal Nambiyur Nandivaram Guduvancheri Nangavalli Nangavaram Nanguneri Nanjikottai Nannilam Naranapuram Narasingapuram Narasingapuram Nasiyanur Natham Nathampannai Natrampalli Nattarasankottai Nazerath Needamangalam Neelagiri Neikkarapatti Neiyyur Nellikuppam Nemili Neripperichal Nerkuppai Nerunjipettai Neyveli Nilakkottai O' Valley Odaipatti Odaiyakulam Oddanchatram Odugathur Olagadam Omalur Orathanadu Mukthambalpuram Othakadai Othakalmandapam Ottapparai P.J. Cholapuram P.Mettupalayam P.N.Patti Pacode Padaiveedu Padirikuppam Padmanabhapuram Palaganangudy Palakkodu Palamedu Palani Palani Chettipatti Palayam Palladam Pallapalayam Pallapatti Pallikonda Pallipattu Panagudi Panaimarathupatti Panapakkam Panboli Pandamangalam Pannaikadu Pannaipuram Panruti Papanasam Papparapatti Pappireddipatti Paramakudi Paramathi Parangipettai Pasur Pathamadai Pattinam Pattiveeranpatti Pattukkottai Pazhugal Pennadam Pennagaram Pennathur Peraiyur Peralam Perambalur Peranamallur Peravurani Periya Negamam Periyakodiveri Periyakulam Periyapatti Periyasemur Pernampattu Perumagalur Perumandi Perumuchi Perundurai Perungulam Pethampalayam Pethanaickenpalayam Pillanallur Pollachi Polur Ponmani Ponnamaravathi Ponnampatti Ponneri Poolambadi Poolampatti Pooluvapatti Pothanur Pothatturpettai Pudukadai Pudukkottai Pudukkottai Pudupalayam Pudupalayam Agraharam Pudupatti Pudupattinam Pudur Puliyankudi Puliyur Pullampadi Punjai Thottakurichi Punjaipugalur Puthalam Punjaipuliampatti Puvalur R.Pudupatti R.S.Mangalam Rajapalayam Ramanathapuram Rameswaram Rasipuram Rayagiri Reethapuram Rosalpatti Rudravathi S. Kannanur S.Kodikulam Salangapalayam Salem Samalapuram Samathur Sambavar Vadagarai Sankaramanallur Sankarankoil Sankarapuram Sankari Sarcarsamakulam Sathankulam Sathiyavijayanagaram Sathyamangalam Sattur Sayalgudi Sayapuram Seerapalli Seithur Semmipalayam Senthamangalam Sentharapatti Senur Sethiathoppu Sevugampatti Shenkottai Sholavandan Sholingur Sholur Singampuneri Singaperumalkoil Sirkali Sirugamani Sirumugai Sithayankottai Sithurajapuram Sivaganga Sivagiri Sivakasi Sivanthipuram Srimushnam Sriperumbudur Sriramapuram Srivaikuntam Srivilliputhur Suchindram Sundarapandiam Sundarapandiapuram Surandai Suriyampalayam Swamimalai T.Kallupatti Tayilupatti Tenkasi Thadikombu Thakkolam Thalainayar Thalakudi Thamaraikulam Thammampatti Thanjavur Tharamangalam Tharangambadi Thathaiyangarpet Thedavur Thengampudur Theni Allinagaram Thenkarai Thenkarai Thenthamaraikulam Thenthiruperai Thesur Thevaram Thevur Thiagadurgam Thingalnagar Thirukarungudi Thirukkattupalli Thirumalayampalayam Thirumangalam Thirunageswaram Thirunindravur Thiruparappu Thiruporur Thiruppanandal Thirupuvanam Thirupuvanam Thiruthuraipoondi Thiruvaiyaru Thiruvalam Thiruvallur Thiruvarur Thiruvattaru Thiruvenkatam Thiruvennainallur hiruvidaimarudur Thiruvithankodu Thisayanvilai Thittacheri Thondamuthur Thondi Thoothukkudi Thorapadi Thottiyam Thuraiyur Thuthipattu Timiri Tindivanam Tiruchendur Tiruchengode Uthukuli Tiruchirappalli Tirukalukundram Tirukkoyilur Tirunelveli Tirupathur Tirupathur Tiruppur Tiruttani Tiruvannamalai Tiruvethipuram Tittakudi TNPL Pugalur Udangudi Udayarpalayam Udhagamandalam Udumalaipettai Ulundurpettai Unjalur Unnamalaikadai Uppidamangalam Uppiliapuram Urapakkam Usilampatti Uthamapalayam Uthangarai Uthiramerur Uthukkottai V. Pudur V.Pudupatti Vadakarai Keezhpadugai Vadakkanandal Vadakkuvalliyur Vadalur Vadamadurai Vadipatti Vadugapatti Vadugapatti Vaitheeswarankoil Valangaiman Valavanur Vallam Valparai Viswanatham Valvaithankoshtam Vanavasi Vandavasi Vaniputhur Vaniyambadi Varadarajanpettai Vasudevanallur Vathirairuppu Vazhapadi Vedaranyam Vedasandur Veeraganur Veerakkalpudur Veerapandi Veeravanallur Velankanni Vellakoil Vellimalai Vellore Vengampudur Vellottamparappu Velur Vengathur Venkarai Vennanthur Veppathur Verkilambi Vettaikaranpudur Vettavalam Vijayapuri Vikramasingapuram Vikravandi Vilapakkam Vilathikulam Vilavur Villukuri Viluppuram Virudhachalam Virudhunagar Virupakshipuram Walajabad Kanchipuram Walajabad Uthiramerur Sriperumbudur Kundrathur Thiruporur Kattankolathur Madurantakam Thirukalukundram Thomas Malai Acharapakkam Lathur Chithamur Tiruvallur Villivakkam Puzhal Minjur Sholavaram Gummidipoondi Tiruvalangadu Tiruttani Pallipet R.K.Pet Tiruvallur Poondi Kadambathur Ellapuram Poonamallee Cuddalore Cuddalore Annagramam Panruti Kurinjipadi Kattumannar Koil Kumaratchi Keerapalayam Melbhuvanagiri Vridhachalam Kammapuram Nallur Mangalur T.V. Nallur Villupuram Tirukoilur Mugaiyur Tirunavalur Ulundurpet Kanai Koliyanur Kandamangalam Olakkur Mailam Merkanam Vanur Gingee Vallam Melmalayanur Kallakurichi Chinnasalem Rishivandiyam Sankarapuram Thiyagadurgam Kalrayan Hills Vellore Kaniyambadi Anaicut Madhanur Katpadi K.V. Kuppam Gudiyatham Pernambet Walajah Sholinghur Arakonam Nemili Vikkiravandi Kaveripakkam Arcot Thimiri Thirupathur Jolarpet Kandhili Natrampalli Alangayam Tiruvannamalai Kilpennathur Thurinjapuram Polur Kalasapakkam Chetpet Chengam Pudupalayam Thandrampet Jawadumalai Cheyyar Anakkavoor Vembakkam Vandavasi Thellar Peranamallur Arni West Arni Salem Veerapandy Panamarathupatti Ayothiyapattinam Valapady Yercaud P.N.Palayam Attur Gangavalli Thalaivasal Kolathur Nangavalli Mecheri Omalur Tharamangalam Kadayampatti Sankari Idappady Konganapuram Mac. Choultry Mohanur Namakkal Elacipalayam Erumapatty Kabilarmalai Kollihills Mallasamudram Namakkal Namagiripet Puduchatram Paramathy Pallipalayam Rasipuram Sendamangalam Tiruchengode Vennandur Dharmapuri Nallampalli Pennagaram Harur Morappur Parangipettai Pappireddipatti Karimangalam Palacode Erode Modakkuruchi Kodumudi Perundurai Chennimalai Ammapet Anthiyur Bhavani Gobi Nambiyur T.N. Palayam Sathy Bhavanisagar Talavadi Coimbatore Karamadai Madukkarai P.N.Palayam S.S.Kulam Thondamuthur Anaimalai Kinathukadavu Pollachi Pollachi Annur Sulur Sultanpet The Nilgiris Udhagai Coonoor Kotagiri Gudalur Thanjavur Budalur Thiruvaiyaru Orathanadu Thiruvonam Kumbakonam Thiruvidaimarudur Tiruppanandal Papanasam Ammapet Pattukkottai Madukkur Peravurani Sethubavachatram Nagapattinam Keelaiyur Kilvelur Thirumarugal Thalainayar Vedaranyam Mayiladuthurai Kuthalam Sembanarkoil Sirkali Kollidam Tiruvarur Valangaiman Nannilam Kodavasal Thiruvarur Koradacheri Mannargudi Needamangalam Kottur Thiruthuraipoondi Muthupettai Tiruchirappalli Andanallur Manikandam Thiruverambur Manapparai Marungapuri Vaiyampatty Lalgudi Cumbum Manachanallur Pullampady Musiri Thottiam T.Pet Thuraiyur Uppiliyapuram Karur Thanthoni Aravakurichi K.Paramathi Kulithalai Krishnarayapuram Kadavur Thogamalai Perambalur Veppanthattai Alathur Veppur Pudukkottai Annavasal Arimalam Kunnandarkoil Ponnamaravathi Pudukkottai Thirumayam Viralimalai Arantangi Avudayarkoil Gandarvakottai Karambakkudi Manamelkudi Thiruvarankulam Madurai Melur Tenkasi Thirupparankundram Kottampatti Vadipatti Alanganallur Usilampatti Chellampatti Sedapatti Thirumangalam T.Kallupatty Kallikudi Andipatti K Myladumparai Periyakulam Bodinaickanur Chinnamanur Dindigul Uthamapalayam Athoor Reddiarchatram Nilakottai Shanarpatti Natham Batlagundu Palani Oddanchatram Thoppampatti Vedasandur Vadamadurai Guziliamparai Kodaikanal Ramanathapuram Mandapam Ramanathapuram R.S. Mangalam Thiruppullani Thiruvadanai Bogalur Kadaladi Kamuthi Mudukulathur Nainarkoil Paramakudi Virudhunagar Arupukottai Virudhunagar Kariapatti Tiruchuli Narikudi Rajapalayam Srivilliputhur Watrap Sivakasi Vembakottai Sattur Sivagangai Sivaganga Kalaiyarkoil Manamadurai Thiruppuvanam Ilayangudi Thiruppathur Singampunari Sakkottai Kallal Devakottai Kannangudi S.Pudur Tirunelveli Palayamkottai Manur Melaneelithanallur Kuruvikulam Sankarankoil Kangayam Ambasamudram Cheranmahadevi Pappakudi Kadayam Theni Nanguneri Kalakadu Valliyoor Radhapuram Alankulam Keelapavoor Kadayanallur Shencottai Dharapuram Vasudevanallur Thoothukkudi Thoothukudi Karungulam Srivaikundam Alwarthirunagari Tiruchendur Udangudi Sattankulam Kovilpatti Kayathar Ottapidaram Pudur Vilathikulam Kanniyakumari Agastheeswaram Thovalai Rajakkamangalam Thuckalay Kurunthancode Thiruvattar Killiyoor Munchirai Melpuram Veppanapalli Bargur Krishnagiri Kaveripattanam Mathur Uthangarai Hosur Shoolagiri Kelamangalam Thally Ariyalur Thirumanur Jayamkondam Andimadam T.Palur Sendurai Gudimangalam Tiruppur Uthukuli Vellakoil Madathukulam Kundadam Mulanur Udumalpet Avinashi Palladam Pongalur Tiruppur Astrologer-Thantri Deeksha-Guru Paramahamsa Rupnathji Vashikaran & Black-Magic Apply or Removal Specialist Vastu Doshas Removal & Griha Shanti Specialist Bhoot Pret Badha Evil Eye Symptoms Specialist Navagraha Shanti (Havan or Yagna) Specialist Get Your Love Back By Vashikaran Specialist Love-Marriage Problem Solution Specialist Tantric Abhichar Kalajadu Specialist Sarva Manokamna Purti Specialist All Problem Solution Specialist Enemy-Destroy Tantri Specialist Puja Havan or Yajna Specialist Dr.Rupnathji World Famous Number One Best Jyotish Acharya Yogi Tantri Guruji

Astrologer-Thantri Deeksha-Guru All Problem Solution Specialist Dr Rupnathji Ariyalur Chennai Coimbatore Cuddalore Dharmapuri Dindigul Erode Kancheepuram Kanchipuram Kanniyakumari Nagercoil Karur Krishnagiri Madurai Nagapattinam Namakkal Perambalur Pudukottai Pudukkottai Ramanathapuram Salem Sivagangai Thanjavur Theni The Nilgiris Udagamandalam Ootacamund Tirunelveli Thiruvallur Tiruvannamalai Thiruvarur Thoothukudi Tiruchirapalli Tiruchirappalli Tiruppur Vellore Villupuram Vilupuram Virudhunagar A.Vellalapatti Abiramam Achampudur Acharapakkam Acharipallam Achipatti Adikaratti Adiramapattinam Aduthurai alias Maruthuvakudi Agaram Alagappapuram Alanganallur Alangayam Alangudi Alangulam Alangulam Alanthurai Alapakkam Alur Alwarkurichi Alwarthirunagiri Ambasamudram Ambur Ammainaickanur Ammapettai Ammapettai Ammoor Anaimalai Anaiyur Ananthapuram Andipatti Jakkampatti Anjugramam Annavasal Annur Anthiyur Appakudal Arachalur Arakandanallur Arakonam Aralvaimozhi Arani Aranthangi Arasiramani Aravakurichi Arcot Arimalam Ariyalur Ariyappampalayam Ariyur Arumanai Arumbavur Aruppukkottai Athani Athanur Athimarapatti Athipattu Athur Attur Avadattur Avalpoondurai Ayakudi Aygudi Ayothiapattinam Ayyalur Dusi Ayyampalayam Ayyampettai Ayyampettai Dindigul Azhagiapandiapuram Agastheeswaram Ammavarikuppam B. Meenakshipuram B.Mallapuram Balakrishnampatti Balakrishnapuram Balapallam Balasamudram Bargur Batlagundu Bhavani Bhavanisagar Bikketti Bhuvanagiri Bodinayakanur Boothapandi Belur Boothipuram Chengalpattu Chengam Chennai Chennasamudram Chennimalai Cheranmadevi Chetpet Chettiarpatti Chettipalayam Chettithangal Chidambaram Chinnakkampalayam Chinnalapatti Chinnamanur Chinnasalem Chithode Cholapuram Coimbatore Coonoor Courtalam Cuddalore Denkanikottai Desur Devadanapatti Devakottai Devanangurichi Devarshola Dhalavoipuram Dhali Dhaliyur Dharapuram Dharmapuri Edaganasalai Edaikodu Edakalinadu Edappadi Elathur Elayirampannai Elumalai Eral Eraniel Eriodu Erode Erumaipatti Eruvadi Ethapur Ettayapuram Ezhudesam Ganapathipuram Gangavalli Ganguvarpatti Gingee Gobichettipalayam Gopalasamudram Gudalur Gudalur Gudiyatham Gummidipoondi Hanumanthampatti Harur Highways Hosur Huligal Ilampillai Ilanji Ilayangudi Iluppaiyurani Iluppur Jalakandapuram Jambai Jayankondam Jolarpet Kadambur Kadathur Kadayal Kadayampatti Kadayanallur Kalakkad Kalambur Kalappanaickenpatti Kalavai Kaliyakkavilai Kallakkurichi Kallakudi Kallukuttam Kalugumalai Kamayagoundanpatti Kambainallur Kambam Kamuthi Kanakkampalayam Kanam Kancheepuram Kangayampalayam Kangeyam Kaniyur Kanjikoil Kannamangalam Kannivadi Kannivadi Kanniyakumari Kappiyarai Karaikkudi Karamadai Karambakkudi Kariamangalam Kariapatti Karugampattur Karumandi Chellipalayam Karumathampatti Karungal Karunguzhi Karuppur Karur Kasipalayam Kathujuganapalli Kattumannarkoil Kattuputhur Kaveripakkam Kaveripattinam Kayatharu Keelakarai Keeramangalam Keeranur Keeranur Keeripatti Keezhapavur Kelamangalam Kembainaickenpalayam Kethi Kilampadi Kilkulam Kilkunda Killai Killiyur Kilpennathur Kilvelur Kinathukadavu Kodaikanal Kodavasal Kodumudi Kolachal Kolappalur Kolathupalayam Kolathur Kollankodu Kollankoil Komaralingam Kombai Konganapuram Kooraikundu Koradacheri Kotagiri Kothinallur Kottakuppam Kottaram Kottur Kovilpatti Krishnagiri Krishnarayapuram Kuchanur Kuhalur Kulasekarapuram Kulithalai Kumarapuram Kumbakonam Kunnathur Kurinjipadi Kurumbalur Kuthalam Kuthanallur Kuzhithurai Labbaikudikadu Lakkampatti Lalgudi Lalpet Madathukulam Madukkur Madurai Maduranthakam Mallankinaru Mallasamudram Mallur Mamallapuram Mamsapuram Manachanallur Manalmedu Manalurpet Manamadurai Manapparai Manavalakurichi Mandaikadu Mandapam Mangalampet Manimutharu Mannargudi Maraimalainagar Marakkanam Maramangalathupatti Marandahalli Markayankottai Marudur Marungur Mathigiri Mayiladuthurai Mecheri Melacheval Melachokkanathapuram Melagaram Melamaiyur Melathiruppanthuruthi Melattur Melpattampakkam Melur Melvisharam Mettupalayam Mettupalayam Mettur Minjur Modakurichi Mohanur Moolakaraipatti Mopperipalayam Mudukulathur Mukasipidariyur Mukkudal Mulagumudu Mulanur Muruganpalayam Musiri Muthupe Muthur Muttayyapuram Myladi Naduvattam Nagapattinam Nagavakulam Nagercoil Nagojanahalli Nallampatti Nallur Namagiripettai Namakkal Nambiyur Nandivaram Guduvancheri Nangavalli Nangavaram Nanguneri Nanjikottai Nannilam Naranapuram Narasingapuram Narasingapuram Nasiyanur Natham Nathampannai Natrampalli Nattarasankottai Nazerath Needamangalam Neelagiri Neikkarapatti Neiyyur Nellikuppam Nemili Neripperichal Nerkuppai Nerunjipettai Neyveli Nilakkottai O' Valley Odaipatti Odaiyakulam Oddanchatram Odugathur Olagadam Omalur Orathanadu Mukthambalpuram Othakadai Othakalmandapam Ottapparai P.J. Cholapuram P.Mettupalayam P.N.Patti Pacode Padaiveedu Padirikuppam Padmanabhapuram Palaganangudy Palakkodu Palamedu Palani Palani Chettipatti Palayam Palladam Pallapalayam Pallapatti Pallikonda Pallipattu Panagudi Panaimarathupatti Panapakkam Panboli Pandamangalam Pannaikadu Pannaipuram Panruti Papanasam Papparapatti Pappireddipatti Paramakudi Paramathi Parangipettai Pasur Pathamadai Pattinam Pattiveeranpatti Pattukkottai Pazhugal Pennadam Pennagaram Pennathur Peraiyur Peralam Perambalur Peranamallur Peravurani Periya Negamam Periyakodiveri Periyakulam Periyapatti Periyasemur Pernampattu Perumagalur Perumandi Perumuchi Perundurai Perungulam Pethampalayam Pethanaickenpalayam Pillanallur Pollachi Polur Ponmani Ponnamaravathi Ponnampatti Ponneri Poolambadi Poolampatti Pooluvapatti Pothanur Pothatturpettai Pudukadai Pudukkottai Pudukkottai Pudupalayam Pudupalayam Agraharam Pudupatti Pudupattinam Pudur Puliyankudi Puliyur Pullampadi Punjai Thottakurichi Punjaipugalur Puthalam Punjaipuliampatti Puvalur R.Pudupatti R.S.Mangalam Rajapalayam Ramanathapuram Rameswaram Rasipuram Rayagiri Reethapuram Rosalpatti Rudravathi S. Kannanur S.Kodikulam Salangapalayam Salem Samalapuram Samathur Sambavar Vadagarai Sankaramanallur Sankarankoil Sankarapuram Sankari Sarcarsamakulam Sathankulam Sathiyavijayanagaram Sathyamangalam Sattur Sayalgudi Sayapuram Seerapalli Seithur Semmipalayam Senthamangalam Sentharapatti Senur Sethiathoppu Sevugampatti Shenkottai Sholavandan Sholingur Sholur Singampuneri Singaperumalkoil Sirkali Sirugamani Sirumugai Sithayankottai Sithurajapuram Sivaganga Sivagiri Sivakasi Sivanthipuram Srimushnam Sriperumbudur Sriramapuram Srivaikuntam Srivilliputhur Suchindram Sundarapandiam Sundarapandiapuram Surandai Suriyampalayam Swamimalai T.Kallupatti Tayilupatti Tenkasi Thadikombu Thakkolam Thalainayar Thalakudi Thamaraikulam Thammampatti Thanjavur Tharamangalam Tharangambadi Thathaiyangarpet Thedavur Thengampudur Theni Allinagaram Thenkarai Thenkarai Thenthamaraikulam Thenthiruperai Thesur Thevaram Thevur Thiagadurgam Thingalnagar Thirukarungudi Thirukkattupalli Thirumalayampalayam Thirumangalam Thirunageswaram Thirunindravur Thiruparappu Thiruporur Thiruppanandal Thirupuvanam Thirupuvanam Thiruthuraipoondi Thiruvaiyaru Thiruvalam Thiruvallur Thiruvarur Thiruvattaru Thiruvenkatam Thiruvennainallur hiruvidaimarudur Thiruvithankodu Thisayanvilai Thittacheri Thondamuthur Thondi Thoothukkudi Thorapadi Thottiyam Thuraiyur Thuthipattu Timiri Tindivanam Tiruchendur Tiruchengode Uthukuli Tiruchirappalli Tirukalukundram Tirukkoyilur Tirunelveli Tirupathur Tirupathur Tiruppur Tiruttani Tiruvannamalai Tiruvethipuram Tittakudi TNPL Pugalur Udangudi Udayarpalayam Udhagamandalam Udumalaipettai Ulundurpettai Unjalur Unnamalaikadai Uppidamangalam Uppiliapuram Urapakkam Usilampatti Uthamapalayam Uthangarai Uthiramerur Uthukkottai V. Pudur V.Pudupatti Vadakarai Keezhpadugai Vadakkanandal Vadakkuvalliyur Vadalur Vadamadurai Vadipatti Vadugapatti Vadugapatti Vaitheeswarankoil Valangaiman Valavanur Vallam Valparai Viswanatham Valvaithankoshtam Vanavasi Vandavasi Vaniputhur Vaniyambadi Varadarajanpettai Vasudevanallur Vathirairuppu Vazhapadi Vedaranyam Vedasandur Veeraganur Veerakkalpudur Veerapandi Veeravanallur Velankanni Vellakoil Vellimalai Vellore Vengampudur Vellottamparappu Velur Vengathur Venkarai Vennanthur Veppathur Verkilambi Vettaikaranpudur Vettavalam Vijayapuri Vikramasingapuram Vikravandi Vilapakkam Vilathikulam Vilavur Villukuri Viluppuram Virudhachalam Virudhunagar Virupakshipuram Walajabad Kanchipuram Walajabad Uthiramerur Sriperumbudur Kundrathur Thiruporur Kattankolathur Madurantakam Thirukalukundram Thomas Malai Acharapakkam Lathur Chithamur Tiruvallur Villivakkam Puzhal Minjur Sholavaram Gummidipoondi Tiruvalangadu Tiruttani Pallipet R.K.Pet Tiruvallur Poondi Kadambathur Ellapuram Poonamallee Cuddalore Cuddalore Annagramam Panruti Kurinjipadi Kattumannar Koil Kumaratchi Keerapalayam Melbhuvanagiri Vridhachalam Kammapuram Nallur Mangalur T.V. Nallur Villupuram Tirukoilur Mugaiyur Tirunavalur Ulundurpet Kanai Koliyanur Kandamangalam Olakkur Mailam Merkanam Vanur Gingee Vallam Melmalayanur Kallakurichi Chinnasalem Rishivandiyam Sankarapuram Thiyagadurgam Kalrayan Hills Vellore Kaniyambadi Anaicut Madhanur Katpadi K.V. Kuppam Gudiyatham Pernambet Walajah Sholinghur Arakonam Nemili Vikkiravandi Kaveripakkam Arcot Thimiri Thirupathur Jolarpet Kandhili Natrampalli Alangayam Tiruvannamalai Kilpennathur Thurinjapuram Polur Kalasapakkam Chetpet Chengam Pudupalayam Thandrampet Jawadumalai Cheyyar Anakkavoor Vembakkam Vandavasi Thellar Peranamallur Arni West Arni Salem Veerapandy Panamarathupatti Ayothiyapattinam Valapady Yercaud P.N.Palayam Attur Gangavalli Thalaivasal Kolathur Nangavalli Mecheri Omalur Tharamangalam Kadayampatti Sankari Idappady Konganapuram Mac. Choultry Mohanur Namakkal Elacipalayam Erumapatty Kabilarmalai Kollihills Mallasamudram Namakkal Namagiripet Puduchatram Paramathy Pallipalayam Rasipuram Sendamangalam Tiruchengode Vennandur Dharmapuri Nallampalli Pennagaram Harur Morappur Parangipettai Pappireddipatti Karimangalam Palacode Erode Modakkuruchi Kodumudi Perundurai Chennimalai Ammapet Anthiyur Bhavani Gobi Nambiyur T.N. Palayam Sathy Bhavanisagar Talavadi Coimbatore Karamadai Madukkarai P.N.Palayam S.S.Kulam Thondamuthur Anaimalai Kinathukadavu Pollachi Pollachi Annur Sulur Sultanpet The Nilgiris Udhagai Coonoor Kotagiri Gudalur Thanjavur Budalur Thiruvaiyaru Orathanadu Thiruvonam Kumbakonam Thiruvidaimarudur Tiruppanandal Papanasam Ammapet Pattukkottai Madukkur Peravurani Sethubavachatram Nagapattinam Keelaiyur Kilvelur Thirumarugal Thalainayar Vedaranyam Mayiladuthurai Kuthalam Sembanarkoil Sirkali Kollidam Tiruvarur Valangaiman Nannilam Kodavasal Thiruvarur Koradacheri Mannargudi Needamangalam Kottur Thiruthuraipoondi Muthupettai Tiruchirappalli Andanallur Manikandam Thiruverambur Manapparai Marungapuri Vaiyampatty Lalgudi Cumbum Manachanallur Pullampady Musiri Thottiam T.Pet Thuraiyur Uppiliyapuram Karur Thanthoni Aravakurichi K.Paramathi Kulithalai Krishnarayapuram Kadavur Thogamalai Perambalur Veppanthattai Alathur Veppur Pudukkottai Annavasal Arimalam Kunnandarkoil Ponnamaravathi Pudukkottai Thirumayam Viralimalai Arantangi Avudayarkoil Gandarvakottai Karambakkudi Manamelkudi Thiruvarankulam Madurai Melur Tenkasi Thirupparankundram Kottampatti Vadipatti Alanganallur Usilampatti Chellampatti Sedapatti Thirumangalam T.Kallupatty Kallikudi Andipatti K Myladumparai Periyakulam Bodinaickanur Chinnamanur Dindigul Uthamapalayam Athoor Reddiarchatram Nilakottai Shanarpatti Natham Batlagundu Palani Oddanchatram Thoppampatti Vedasandur Vadamadurai Guziliamparai Kodaikanal Ramanathapuram Mandapam Ramanathapuram R.S. Mangalam Thiruppullani Thiruvadanai Bogalur Kadaladi Kamuthi Mudukulathur Nainarkoil Paramakudi Virudhunagar Arupukottai Virudhunagar Kariapatti Tiruchuli Narikudi Rajapalayam Srivilliputhur Watrap Sivakasi Vembakottai Sattur Sivagangai Sivaganga Kalaiyarkoil Manamadurai Thiruppuvanam Ilayangudi Thiruppathur Singampunari Sakkottai Kallal Devakottai Kannangudi S.Pudur Tirunelveli Palayamkottai Manur Melaneelithanallur Kuruvikulam Sankarankoil Kangayam Ambasamudram Cheranmahadevi Pappakudi Kadayam Theni Nanguneri Kalakadu Valliyoor Radhapuram Alankulam Keelapavoor Kadayanallur Shencottai Dharapuram Vasudevanallur Thoothukkudi Thoothukudi Karungulam Srivaikundam Alwarthirunagari Tiruchendur Udangudi Sattankulam Kovilpatti Kayathar Ottapidaram Pudur Vilathikulam Kanniyakumari Agastheeswaram Thovalai Rajakkamangalam Thuckalay Kurunthancode Thiruvattar Killiyoor Munchirai Melpuram Veppanapalli Bargur Krishnagiri Kaveripattanam Mathur Uthangarai Hosur Shoolagiri Kelamangalam Thally Ariyalur Thirumanur Jayamkondam Andimadam T.Palur Sendurai Gudimangalam Tiruppur Uthukuli Vellakoil Madathukulam Kundadam Mulanur Udumalpet Avinashi Palladam Pongalur Tiruppur Astrologer-Thantri Deeksha-Guru Paramahamsa Rupnathji Vashikaran & Black-Magic Apply or Removal Specialist Vastu Doshas Removal & Griha Shanti Specialist Bhoot Pret Badha Evil Eye Symptoms Specialist Navagraha Shanti (Havan or Yagna) Specialist Get Your Love Back By Vashikaran Specialist Love-Marriage Problem Solution Specialist Tantric Abhichar Kalajadu Specialist Sarva Manokamna Purti Specialist All Problem Solution Specialist Enemy-Destroy Tantri Specialist Puja Havan or Yajna Specialist Dr.Rupnathji World Famous Number One Best Jyotish Acharya Yogi Tantri Guruji

Astrologer-Thantri Deeksha-Guru All Problem Solution Specialist Dr Rupnathji Ariyalur Chennai Coimbatore Cuddalore Dharmapuri Dindigul Erode Kancheepuram Kanchipuram Kanniyakumari Nagercoil Karur Krishnagiri Madurai Nagapattinam Namakkal Perambalur Pudukottai Pudukkottai Ramanathapuram Salem Sivagangai Thanjavur Theni The Nilgiris Udagamandalam Ootacamund Tirunelveli Thiruvallur Tiruvannamalai Thiruvarur Thoothukudi Tiruchirapalli Tiruchirappalli Tiruppur Vellore Villupuram Vilupuram Virudhunagar A.Vellalapatti Abiramam Achampudur Acharapakkam Acharipallam Achipatti Adikaratti Adiramapattinam Aduthurai alias Maruthuvakudi Agaram Alagappapuram Alanganallur Alangayam Alangudi Alangulam Alangulam Alanthurai Alapakkam Alur Alwarkurichi Alwarthirunagiri Ambasamudram Ambur Ammainaickanur Ammapettai Ammapettai Ammoor Anaimalai Anaiyur Ananthapuram Andipatti Jakkampatti Anjugramam Annavasal Annur Anthiyur Appakudal Arachalur Arakandanallur Arakonam Aralvaimozhi Arani Aranthangi Arasiramani Aravakurichi Arcot Arimalam Ariyalur Ariyappampalayam Ariyur Arumanai Arumbavur Aruppukkottai Athani Athanur Athimarapatti Athipattu Athur Attur Avadattur Avalpoondurai Ayakudi Aygudi Ayothiapattinam Ayyalur Dusi Ayyampalayam Ayyampettai Ayyampettai Dindigul Azhagiapandiapuram Agastheeswaram Ammavarikuppam B. Meenakshipuram B.Mallapuram Balakrishnampatti Balakrishnapuram Balapallam Balasamudram Bargur Batlagundu Bhavani Bhavanisagar Bikketti Bhuvanagiri Bodinayakanur Boothapandi Belur Boothipuram Chengalpattu Chengam Chennai Chennasamudram Chennimalai Cheranmadevi Chetpet Chettiarpatti Chettipalayam Chettithangal Chidambaram Chinnakkampalayam Chinnalapatti Chinnamanur Chinnasalem Chithode Cholapuram Coimbatore Coonoor Courtalam Cuddalore Denkanikottai Desur Devadanapatti Devakottai Devanangurichi Devarshola Dhalavoipuram Dhali Dhaliyur Dharapuram Dharmapuri Edaganasalai Edaikodu Edakalinadu Edappadi Elathur Elayirampannai Elumalai Eral Eraniel Eriodu Erode Erumaipatti Eruvadi Ethapur Ettayapuram Ezhudesam Ganapathipuram Gangavalli Ganguvarpatti Gingee Gobichettipalayam Gopalasamudram Gudalur Gudalur Gudiyatham Gummidipoondi Hanumanthampatti Harur Highways Hosur Huligal Ilampillai Ilanji Ilayangudi Iluppaiyurani Iluppur Jalakandapuram Jambai Jayankondam Jolarpet Kadambur Kadathur Kadayal Kadayampatti Kadayanallur Kalakkad Kalambur Kalappanaickenpatti Kalavai Kaliyakkavilai Kallakkurichi Kallakudi Kallukuttam Kalugumalai Kamayagoundanpatti Kambainallur Kambam Kamuthi Kanakkampalayam Kanam Kancheepuram Kangayampalayam Kangeyam Kaniyur Kanjikoil Kannamangalam Kannivadi Kannivadi Kanniyakumari Kappiyarai Karaikkudi Karamadai Karambakkudi Kariamangalam Kariapatti Karugampattur Karumandi Chellipalayam Karumathampatti Karungal Karunguzhi Karuppur Karur Kasipalayam Kathujuganapalli Kattumannarkoil Kattuputhur Kaveripakkam Kaveripattinam Kayatharu Keelakarai Keeramangalam Keeranur Keeranur Keeripatti Keezhapavur Kelamangalam Kembainaickenpalayam Kethi Kilampadi Kilkulam Kilkunda Killai Killiyur Kilpennathur Kilvelur Kinathukadavu Kodaikanal Kodavasal Kodumudi Kolachal Kolappalur Kolathupalayam Kolathur Kollankodu Kollankoil Komaralingam Kombai Konganapuram Kooraikundu Koradacheri Kotagiri Kothinallur Kottakuppam Kottaram Kottur Kovilpatti Krishnagiri Krishnarayapuram Kuchanur Kuhalur Kulasekarapuram Kulithalai Kumarapuram Kumbakonam Kunnathur Kurinjipadi Kurumbalur Kuthalam Kuthanallur Kuzhithurai Labbaikudikadu Lakkampatti Lalgudi Lalpet Madathukulam Madukkur Madurai Maduranthakam Mallankinaru Mallasamudram Mallur Mamallapuram Mamsapuram Manachanallur Manalmedu Manalurpet Manamadurai Manapparai Manavalakurichi Mandaikadu Mandapam Mangalampet Manimutharu Mannargudi Maraimalainagar Marakkanam Maramangalathupatti Marandahalli Markayankottai Marudur Marungur Mathigiri Mayiladuthurai Mecheri Melacheval Melachokkanathapuram Melagaram Melamaiyur Melathiruppanthuruthi Melattur Melpattampakkam Melur Melvisharam Mettupalayam Mettupalayam Mettur Minjur Modakurichi Mohanur Moolakaraipatti Mopperipalayam Mudukulathur Mukasipidariyur Mukkudal Mulagumudu Mulanur Muruganpalayam Musiri Muthupe Muthur Muttayyapuram Myladi Naduvattam Nagapattinam Nagavakulam Nagercoil Nagojanahalli Nallampatti Nallur Namagiripettai Namakkal Nambiyur Nandivaram Guduvancheri Nangavalli Nangavaram Nanguneri Nanjikottai Nannilam Naranapuram Narasingapuram Narasingapuram Nasiyanur Natham Nathampannai Natrampalli Nattarasankottai Nazerath Needamangalam Neelagiri Neikkarapatti Neiyyur Nellikuppam Nemili Neripperichal Nerkuppai Nerunjipettai Neyveli Nilakkottai O' Valley Odaipatti Odaiyakulam Oddanchatram Odugathur Olagadam Omalur Orathanadu Mukthambalpuram Othakadai Othakalmandapam Ottapparai P.J. Cholapuram P.Mettupalayam P.N.Patti Pacode Padaiveedu Padirikuppam Padmanabhapuram Palaganangudy Palakkodu Palamedu Palani Palani Chettipatti Palayam Palladam Pallapalayam Pallapatti Pallikonda Pallipattu Panagudi Panaimarathupatti Panapakkam Panboli Pandamangalam Pannaikadu Pannaipuram Panruti Papanasam Papparapatti Pappireddipatti Paramakudi Paramathi Parangipettai Pasur Pathamadai Pattinam Pattiveeranpatti Pattukkottai Pazhugal Pennadam Pennagaram Pennathur Peraiyur Peralam Perambalur Peranamallur Peravurani Periya Negamam Periyakodiveri Periyakulam Periyapatti Periyasemur Pernampattu Perumagalur Perumandi Perumuchi Perundurai Perungulam Pethampalayam Pethanaickenpalayam Pillanallur Pollachi Polur Ponmani Ponnamaravathi Ponnampatti Ponneri Poolambadi Poolampatti Pooluvapatti Pothanur Pothatturpettai Pudukadai Pudukkottai Pudukkottai Pudupalayam Pudupalayam Agraharam Pudupatti Pudupattinam Pudur Puliyankudi Puliyur Pullampadi Punjai Thottakurichi Punjaipugalur Puthalam Punjaipuliampatti Puvalur R.Pudupatti R.S.Mangalam Rajapalayam Ramanathapuram Rameswaram Rasipuram Rayagiri Reethapuram Rosalpatti Rudravathi S. Kannanur S.Kodikulam Salangapalayam Salem Samalapuram Samathur Sambavar Vadagarai Sankaramanallur Sankarankoil Sankarapuram Sankari Sarcarsamakulam Sathankulam Sathiyavijayanagaram Sathyamangalam Sattur Sayalgudi Sayapuram Seerapalli Seithur Semmipalayam Senthamangalam Sentharapatti Senur Sethiathoppu Sevugampatti Shenkottai Sholavandan Sholingur Sholur Singampuneri Singaperumalkoil Sirkali Sirugamani Sirumugai Sithayankottai Sithurajapuram Sivaganga Sivagiri Sivakasi Sivanthipuram Srimushnam Sriperumbudur Sriramapuram Srivaikuntam Srivilliputhur Suchindram Sundarapandiam Sundarapandiapuram Surandai Suriyampalayam Swamimalai T.Kallupatti Tayilupatti Tenkasi Thadikombu Thakkolam Thalainayar Thalakudi Thamaraikulam Thammampatti Thanjavur Tharamangalam Tharangambadi Thathaiyangarpet Thedavur Thengampudur Theni Allinagaram Thenkarai Thenkarai Thenthamaraikulam Thenthiruperai Thesur Thevaram Thevur Thiagadurgam Thingalnagar Thirukarungudi Thirukkattupalli Thirumalayampalayam Thirumangalam Thirunageswaram Thirunindravur Thiruparappu Thiruporur Thiruppanandal Thirupuvanam Thirupuvanam Thiruthuraipoondi Thiruvaiyaru Thiruvalam Thiruvallur Thiruvarur Thiruvattaru Thiruvenkatam Thiruvennainallur hiruvidaimarudur Thiruvithankodu Thisayanvilai Thittacheri Thondamuthur Thondi Thoothukkudi Thorapadi Thottiyam Thuraiyur Thuthipattu Timiri Tindivanam Tiruchendur Tiruchengode Uthukuli Tiruchirappalli Tirukalukundram Tirukkoyilur Tirunelveli Tirupathur Tirupathur Tiruppur Tiruttani Tiruvannamalai Tiruvethipuram Tittakudi TNPL Pugalur Udangudi Udayarpalayam Udhagamandalam Udumalaipettai Ulundurpettai Unjalur Unnamalaikadai Uppidamangalam Uppiliapuram Urapakkam Usilampatti Uthamapalayam Uthangarai Uthiramerur Uthukkottai V. Pudur V.Pudupatti Vadakarai Keezhpadugai Vadakkanandal Vadakkuvalliyur Vadalur Vadamadurai Vadipatti Vadugapatti Vadugapatti Vaitheeswarankoil Valangaiman Valavanur Vallam Valparai Viswanatham Valvaithankoshtam Vanavasi Vandavasi Vaniputhur Vaniyambadi Varadarajanpettai Vasudevanallur Vathirairuppu Vazhapadi Vedaranyam Vedasandur Veeraganur Veerakkalpudur Veerapandi Veeravanallur Velankanni Vellakoil Vellimalai Vellore Vengampudur Vellottamparappu Velur Vengathur Venkarai Vennanthur Veppathur Verkilambi Vettaikaranpudur Vettavalam Vijayapuri Vikramasingapuram Vikravandi Vilapakkam Vilathikulam Vilavur Villukuri Viluppuram Virudhachalam Virudhunagar Virupakshipuram Walajabad Kanchipuram Walajabad Uthiramerur Sriperumbudur Kundrathur Thiruporur Kattankolathur Madurantakam Thirukalukundram Thomas Malai Acharapakkam Lathur Chithamur Tiruvallur Villivakkam Puzhal Minjur Sholavaram Gummidipoondi Tiruvalangadu Tiruttani Pallipet R.K.Pet Tiruvallur Poondi Kadambathur Ellapuram Poonamallee Cuddalore Cuddalore Annagramam Panruti Kurinjipadi Kattumannar Koil Kumaratchi Keerapalayam Melbhuvanagiri Vridhachalam Kammapuram Nallur Mangalur T.V. Nallur Villupuram Tirukoilur Mugaiyur Tirunavalur Ulundurpet Kanai Koliyanur Kandamangalam Olakkur Mailam Merkanam Vanur Gingee Vallam Melmalayanur Kallakurichi Chinnasalem Rishivandiyam Sankarapuram Thiyagadurgam Kalrayan Hills Vellore Kaniyambadi Anaicut Madhanur Katpadi K.V. Kuppam Gudiyatham Pernambet Walajah Sholinghur Arakonam Nemili Vikkiravandi Kaveripakkam Arcot Thimiri Thirupathur Jolarpet Kandhili Natrampalli Alangayam Tiruvannamalai Kilpennathur Thurinjapuram Polur Kalasapakkam Chetpet Chengam Pudupalayam Thandrampet Jawadumalai Cheyyar Anakkavoor Vembakkam Vandavasi Thellar Peranamallur Arni West Arni Salem Veerapandy Panamarathupatti Ayothiyapattinam Valapady Yercaud P.N.Palayam Attur Gangavalli Thalaivasal Kolathur Nangavalli Mecheri Omalur Tharamangalam Kadayampatti Sankari Idappady Konganapuram Mac. Choultry Mohanur Namakkal Elacipalayam Erumapatty Kabilarmalai Kollihills Mallasamudram Namakkal Namagiripet Puduchatram Paramathy Pallipalayam Rasipuram Sendamangalam Tiruchengode Vennandur Dharmapuri Nallampalli Pennagaram Harur Morappur Parangipettai Pappireddipatti Karimangalam Palacode Erode Modakkuruchi Kodumudi Perundurai Chennimalai Ammapet Anthiyur Bhavani Gobi Nambiyur T.N. Palayam Sathy Bhavanisagar Talavadi Coimbatore Karamadai Madukkarai P.N.Palayam S.S.Kulam Thondamuthur Anaimalai Kinathukadavu Pollachi Pollachi Annur Sulur Sultanpet The Nilgiris Udhagai Coonoor Kotagiri Gudalur Thanjavur Budalur Thiruvaiyaru Orathanadu Thiruvonam Kumbakonam Thiruvidaimarudur Tiruppanandal Papanasam Ammapet Pattukkottai Madukkur Peravurani Sethubavachatram Nagapattinam Keelaiyur Kilvelur Thirumarugal Thalainayar Vedaranyam Mayiladuthurai Kuthalam Sembanarkoil Sirkali Kollidam Tiruvarur Valangaiman Nannilam Kodavasal Thiruvarur Koradacheri Mannargudi Needamangalam Kottur Thiruthuraipoondi Muthupettai Tiruchirappalli Andanallur Manikandam Thiruverambur Manapparai Marungapuri Vaiyampatty Lalgudi Cumbum Manachanallur Pullampady Musiri Thottiam T.Pet Thuraiyur Uppiliyapuram Karur Thanthoni Aravakurichi K.Paramathi Kulithalai Krishnarayapuram Kadavur Thogamalai Perambalur Veppanthattai Alathur Veppur Pudukkottai Annavasal Arimalam Kunnandarkoil Ponnamaravathi Pudukkottai Thirumayam Viralimalai Arantangi Avudayarkoil Gandarvakottai Karambakkudi Manamelkudi Thiruvarankulam Madurai Melur Tenkasi Thirupparankundram Kottampatti Vadipatti Alanganallur Usilampatti Chellampatti Sedapatti Thirumangalam T.Kallupatty Kallikudi Andipatti K Myladumparai Periyakulam Bodinaickanur Chinnamanur Dindigul Uthamapalayam Athoor Reddiarchatram Nilakottai Shanarpatti Natham Batlagundu Palani Oddanchatram Thoppampatti Vedasandur Vadamadurai Guziliamparai Kodaikanal Ramanathapuram Mandapam Ramanathapuram R.S. Mangalam Thiruppullani Thiruvadanai Bogalur Kadaladi Kamuthi Mudukulathur Nainarkoil Paramakudi Virudhunagar Arupukottai Virudhunagar Kariapatti Tiruchuli Narikudi Rajapalayam Srivilliputhur Watrap Sivakasi Vembakottai Sattur Sivagangai Sivaganga Kalaiyarkoil Manamadurai Thiruppuvanam Ilayangudi Thiruppathur Singampunari Sakkottai Kallal Devakottai Kannangudi S.Pudur Tirunelveli Palayamkottai Manur Melaneelithanallur Kuruvikulam Sankarankoil Kangayam Ambasamudram Cheranmahadevi Pappakudi Kadayam Theni Nanguneri Kalakadu Valliyoor Radhapuram Alankulam Keelapavoor Kadayanallur Shencottai Dharapuram Vasudevanallur Thoothukkudi Thoothukudi Karungulam Srivaikundam Alwarthirunagari Tiruchendur Udangudi Sattankulam Kovilpatti Kayathar Ottapidaram Pudur Vilathikulam Kanniyakumari Agastheeswaram Thovalai Rajakkamangalam Thuckalay Kurunthancode Thiruvattar Killiyoor Munchirai Melpuram Veppanapalli Bargur Krishnagiri Kaveripattanam Mathur Uthangarai Hosur Shoolagiri Kelamangalam Thally Ariyalur Thirumanur Jayamkondam Andimadam T.Palur Sendurai Gudimangalam Tiruppur Uthukuli Vellakoil Madathukulam Kundadam Mulanur Udumalpet Avinashi Palladam Pongalur Tiruppur Astrologer-Thantri Deeksha-Guru Paramahamsa Rupnathji Vashikaran & Black-Magic Apply or Removal Specialist Vastu Doshas Removal & Griha Shanti Specialist Bhoot Pret Badha Evil Eye Symptoms Specialist Navagraha Shanti (Havan or Yagna) Specialist Get Your Love Back By Vashikaran Specialist Love-Marriage Problem Solution Specialist Tantric Abhichar Kalajadu Specialist Sarva Manokamna Purti Specialist All Problem Solution Specialist Enemy-Destroy Tantri Specialist Puja Havan or Yajna Specialist Dr.Rupnathji World Famous Number One Best Jyotish Acharya Yogi Tantri Guruji

Manjolai is a restricted forest area, and prior permissions are required to visit Manjolai & beyond. Permissions are available from the Forest Ranger, Ambasamudram Range, Ambasamudram Forest Office near the Ambasamudram Arch. Permissions are granted only during certains seasons in the year

 

The route is Ambasamudram - Kallidaikurichi - Manimuthar Dam - Manimuthar Falls - Manjolai Entry - Manjolai Estates - Kakachi Lake - Naalu Mukku [Housing the largest settlement]

 

At Naalu Mukku, a road / pathway branches off towards Oothu Estate, Manimutharu Estate leading to Kuthiravetti. Another road branches off from Naalu Mukku towards Upper Kodaiyar Dam

 

The 1st entry is Manjolai Gates, located 29 Kms from Ambasamudram and 13.6 Kms from Manimuthar Falls

 

Also do view my album "Tenkasi Landscapes" at www.flickr.com/photos/59865572@N00/sets/72157627474577956/

Location: Gautamapuri (near Ambas), Tirunelveli Dist, TN, India

 

The board reads the following:

 

Gautamapuri (Name of the village)

Liberation Tigers (Caste based Party in Tamilnadu)

Mr.Thirumavalavan (Leader of the party)

Paraiyar Association ( Paraiyar is a caste designated as 'scheduled caste' in tamilnadu )

Welcomes You !

 

Paraiyar is designated as 'Scheduled Caste' in Tamilnadu. They face discrimination in TN especially by a Caste Mukkulathor ( Thevar/Kallar/Maravar) designated as 'Most backward class' and there is a fierce rivalry and frequent clashes between them in South Tamilnadu. Mukkulathors are more dominant, affluent, and politically influential; hence Paraiyars faced the brunt of this rivalry. This discrimination led to the rise of quite a few leaders in Tamilnadu who mobilized the people of these SC communities and promised to protect their interests. Prominent among these leader are : 1) Dr.Krishnasamy 2) Mr.Thiramalavan. 3) Mr.John Pandian.

 

The good news is that in the last decade there were not many clashes between these castes but its an uneasy calm.

 

Gautamapuri village has a Paraiyar majority population and hence the above welcome board could exist without any damage.

Avalokiteśvara (Sanskrit, "Lord who looks down", Tibetan: སྤྱན་རས་གཟིགས་, Wylie: spyan ras gzigs, THL: Chenrézik) is a bodhisattva who embodies the compassion of all Buddhas. This bodhisattva is variably depicted and described and is portrayed in different cultures as either female or male. In Chinese Buddhism, Avalokiteśvara has become the somewhat different female figure Guanyin. In Cambodia, he appears as Lokeśvara.

 

Avalokiteśvara is one of the more widely revered bodhisattvas in mainstream Mahayana Buddhism as well as unofficially in Theravada Buddhism.

 

ETYMOLOGY

The name Avalokiteśvara combines the verbal prefix ava "down", lokita, a past participle of the verb lok "to notice, behold, observe", here used in an active sense; and finally īśvara, "lord", "ruler", "sovereign" or "master". In accordance with sandhi (Sanskrit rules of sound combination), a+iśvara becomes eśvara. Combined, the parts mean "lord who gazes down (at the world)". The word loka ("world") is absent from the name, but the phrase is implied. It does appear in the Cambodian form of the name, Lokeśvara.

 

The earliest translation of the name into Chinese by authors such as Xuanzang was Guānzìzài (Chinese: 觀自在), not the form used in East Asian Buddhism today, Guanyin (Chinese: 觀音). It was initially thought that this was due to a lack of fluency, as Guanzizai indicates the original Sanskrit form was actually Avalokitasvara, "who looks down upon sound" (i.e., the cries of sentient beings who need help). It is now understood that was the original form, and is also the origin of Guanyin "Perceiving sound, cries", a translation furthered by the tendency of some Chinese translators, notably Kumārajīva, to use the variant 觀世音 Guānshìyīn "who perceives the world's lamentations"—wherein lok was read as simultaneously meaning both "to look" and "world" (Sanskrit loka; Chinese: 世; pinyin: shì). The original form Avalokitasvara appears in Sanskrit fragments of the fifth century.

 

This earlier Sanskrit name was supplanted by the form containing the ending -īśvara "lord"; Avalokiteśvara does not occur in Sanskrit before the seventh century.

 

The original meaning of the name fits the Buddhist understanding of the role of a bodhisattva. The reinterpretation presenting him as an īśvara shows a strong influence of Hinduism, as the term īśvara was usually connected to the Hindu notion of Krishna (in Vaishnavism) or Śiva (in Shaivism) as the Supreme Lord, Creator and Ruler of the world. Some attributes of such a god were transmitted to the bodhisattva, but the mainstream of those who venerated Avalokiteśvara upheld the Buddhist rejection of the doctrine of any creator god.

 

In Sanskrit, Avalokiteśvara is also referred to as Padmapāni ("Holder of the Lotus") or Lokeśvara ("Lord of the World"). In Tibetan, Avalokiteśvara is Chenrézik, (Tibetan: སྤྱན་རས་གཟིགས་) and is said to emanate as the Dalai Lama the Karmapa and other high lamas. An etymology of the Tibetan name Chenrézik is spyan "eye", ras "continuity" and gzig "to look". This gives the meaning of one who always looks upon all beings (with the eye of compassion).

 

ORIGIN

MAHAYANA ACCOUNT

According to Mahāyāna doctrine, Avalokiteśvara is the bodhisattva who has made a great vow to assist sentient beings in times of difficulty and to postpone his own buddhahood until he has assisted every sentient being in achieving nirvana. Mahayana sutras associated with Avalokiteśvara include the following:

 

Lotus Sutra

Kāraṇḍavyūhasūtra

Heart Sutra (Heart Sūtra)

Nīlakaṇṭha Dhāraṇī Sutra

Eleven-Faced Avalokitesvara Heart Dharani Sutra

Cundī Dhāraṇī Sūtra

 

The Lotus Sutra is generally accepted to be the earliest literature teaching about the doctrines of Avalokiteśvara. These are found in the Lotus Sutra chapter 25 (Chinese: 觀世音菩薩普門品). This chapter is devoted to Avalokiteśvara, describing him as a compassionate bodhisattva who hears the cries of sentient beings, and who works tirelessly to help those who call upon his name. A total of 33 different manifestations of Avalokiteśvara are described, including female manifestations, all to suit the minds of various beings. The chapter consists of both a prose and a verse section. This earliest source often circulates separately as its own sutra, called the Avalokiteśvara Sūtra (Chinese: 觀世音經; pinyin: Guānshìyīn jīng), and is commonly recited or chanted at Buddhist temples in East Asia.

 

When the Chinese monk Faxian traveled to Mathura in India around 400 CE, he wrote about monks presenting offerings to Avalokiteśvara. When Xuanzang traveled to India in the 7th century, he provided eyewitness accounts of Avalokiteśvara statues being venerated by devotees of all walks of life, from kings, to monks, to laypeople. Avalokiteśvara remained popular in India until the 12th century when Muslim invaders conquered the land and destroyed Buddhist monasteries.

 

In Chinese Buddhism and East Asia, Tangmi practices for the 18-armed form of Avalokiteśvara called Cundī are very popular. These practices have their basis in early Indian Vajrayana: her origins lie with a yakshini cult in Bengal and Orissa and her name in Sanskrit "connotes a prostitute or other woman of low caste but specifically denotes a prominent local ogress ... whose divinised form becomes the subject of an important Buddhist cult starting in the eighth century". The popularity of Cundī is attested by the three extant translations of the Cundī Dhāraṇī Sūtra from Sanskrit to Chinese, made from the end of the seventh century to the beginning of the eighth century. In late imperial China, these early esoteric traditions still thrived in Buddhist communities. Robert Gimello has also observed that in these communities, the esoteric practices of Cundī were extremely popular among both the populace and the elite.

 

In the Tiantai school, six forms of Avalokiteśvara are defined. Each of the bodhisattva's six qualities are said to break the hindrances respectively of the six realms of existence: hell-beings, pretas, animals, humans, asuras, and devas.

 

THERAVADA ACCOUNT

Veneration of Avalokiteśvara Bodhisattva has continued to the present day in Sri Lanka, where he is called Nātha. In more recent times, some western-educated Theravādins have attempted to identify Nātha with Maitreya Bodhisattva. However, traditions and basic iconography, including an image of Amitābha Buddha on the front of the crown, identify Nātha as Avalokiteśvara. Andrew Skilton writes:... It is clear from sculptural evidence alone that the Mahāyāna was fairly widespread throughout [Sri Lanka], although the modern account of the history of Buddhism on the island presents an unbroken and pure lineage of Theravāda. (One can only assume that similar trends were transmitted to other parts of Southeast Asia with Sri Lankan ordination lineages.) Relics of an extensive cult of Avalokiteśvara can be seen in the present-day figure of Nātha.Avalokiteśvara is popularly worshiped in Myanmar, where he is called Lokanat, and Thailand, where he is called Lokesvara.

 

MODERN SCHOLARSHIP

Western scholars have not reached a consensus on the origin of the reverence for Avalokiteśvara.

 

Some have suggested that Avalokiteśvara, along with many other supernatural beings in Buddhism, was a borrowing or absorption by Mahayana Buddhism of one or more deities from Hinduism, in particular Shiva or Vishnu, although the reason for this suggestion is because of the current name of the bodhisattva: Avalokiteśvara.

 

The Japanese scholar Shu Hikosaka on the basis of his study of Buddhist scriptures, ancient Tamil literary sources, as well as field survey, proposes the hypothesis that, the ancient mount Potalaka, the residence of Avalokiteśvara described in the Gaṇḍavyūha Sūtra and Xuanzang’s Great Tang Records on the Western Regions, is the real mountain Pothigai in Ambasamudram, Tirunelveli, Tamil Nadu. Shu also says that mount Potalaka has been a sacred place for the people of South India from time immemorial. With the spread of Buddhism in the region beginning at the time of the great king Aśoka in the third century BCE, it became a holy place also for Buddhists who gradually became dominant as a number of their hermits settled there. The local people, though, mainly remained followers of the Hindu religion. The mixed Hindu-Buddhist cult culminated in the formation of the figure of Avalokiteśvara.

 

The name Lokeśvara should not be confused with that of Lokeśvararāja, the Buddha under whom Dharmakara became a monk and made forty-eight vows before becoming Amitābha.

 

MANTRAS AND DHARANIS

Mahāyāna Buddhism relates Avalokiteśvara to the six-syllable mantra oṃ maṇi padme hūṃ. In Tibetan Buddhism, due to his association with this mantra, one form of Avalokiteśvara is called Ṣaḍākṣarī "Lord of the Six Syllables" in Sanskrit. Recitation of this mantra along with prayer beads is the most popular religious practice in Tibetan Buddhism. The connection between this famous mantra and Avalokiteśvara occurs for the first time in the Kāraṇḍavyūhasūtra. This text is first dated to around the late 4th century CE to the early 5th century CE. In this sūtra, a bodhisattva is told by the Buddha that recitation of this mantra while focusing on the sound can lead to the attainment of eight hundred samādhis. The Kāraṇḍavyūha Sūtra also features the first appearance of the dhāraṇī of Cundī, which occurs at the end of the sūtra text. After the bodhisattva finally attains samādhi with the mantra "oṃ maṇipadme hūṃ", he is then able to observe 77 koṭīs of fully enlightened buddhas replying to him in one voice with the Cundī Dhāraṇī: namaḥ saptānāṃ samyaksaṃbuddha koṭīnāṃ tadyathā, oṃ cale cule cunde svāhā.

 

In Shingon Buddhism, the mantra for Avalokiteśvara is On aruri kya sowa ka (Japanese: おん あるりきゃ そわか?)

 

The Nīlakaṇṭha Dhāraṇī is an 82-syllable dhāraṇī for Avalokiteśvara.

 

THOUSAND-ARMED AVALOKITESVARA

One prominent Buddhist story tells of Avalokiteśvara vowing never to rest until he had freed all sentient beings from saṃsāra. Despite strenuous effort, he realizes that still many unhappy beings were yet to be saved. After struggling to comprehend the needs of so many, his head splits into eleven pieces. Amitābha, seeing his plight, gives him eleven heads with which to hear the cries of the suffering. Upon hearing these cries and comprehending them, Avalokiteśvara attempts to reach out to all those who needed aid, but found that his two arms shattered into pieces. Once more, Amitābha comes to his aid and invests him with a thousand arms with which to aid the suffering multitudes.

 

The Bao'en Temple located in northwestern Sichuan has an outstanding wooden image of the Thousand-Armed Avalokiteśvara, an example of Ming dynasty decorative sculpture.

 

TIBETAN BUDDHIST BELIEFS CONCERNING CHENREZIG

Avalokiteśvara is an important deity in Tibetan Buddhism, and is regarded in the Vajrayana teachings as a Buddha.

 

In Tibetan Buddhism, Tara came into existence from a single tear shed by Avalokiteśvara. When the tear fell to the ground it created a lake, and a lotus opening in the lake revealed Tara. In another version of this story, Tara emerges from the heart of Avalokiteśvara. In either version, it is Avalokiteśvara's outpouring of compassion which manifests Tara as a being

 

WIKIPEDIA

J.Jayalalitha

ambasamudram aiadmk

Karaiyar Tamilnadu India

 

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Avalokiteśvara (Sanskrit, "Lord who looks down", Tibetan: སྤྱན་རས་གཟིགས་, Wylie: spyan ras gzigs, THL: Chenrézik) is a bodhisattva who embodies the compassion of all Buddhas. This bodhisattva is variably depicted and described and is portrayed in different cultures as either female or male. In Chinese Buddhism, Avalokiteśvara has become the somewhat different female figure Guanyin. In Cambodia, he appears as Lokeśvara.

 

Avalokiteśvara is one of the more widely revered bodhisattvas in mainstream Mahayana Buddhism as well as unofficially in Theravada Buddhism.

 

ETYMOLOGY

The name Avalokiteśvara combines the verbal prefix ava "down", lokita, a past participle of the verb lok "to notice, behold, observe", here used in an active sense; and finally īśvara, "lord", "ruler", "sovereign" or "master". In accordance with sandhi (Sanskrit rules of sound combination), a+iśvara becomes eśvara. Combined, the parts mean "lord who gazes down (at the world)". The word loka ("world") is absent from the name, but the phrase is implied. It does appear in the Cambodian form of the name, Lokeśvara.

 

The earliest translation of the name into Chinese by authors such as Xuanzang was Guānzìzài (Chinese: 觀自在), not the form used in East Asian Buddhism today, Guanyin (Chinese: 觀音). It was initially thought that this was due to a lack of fluency, as Guanzizai indicates the original Sanskrit form was actually Avalokitasvara, "who looks down upon sound" (i.e., the cries of sentient beings who need help). It is now understood that was the original form, and is also the origin of Guanyin "Perceiving sound, cries", a translation furthered by the tendency of some Chinese translators, notably Kumārajīva, to use the variant 觀世音 Guānshìyīn "who perceives the world's lamentations"—wherein lok was read as simultaneously meaning both "to look" and "world" (Sanskrit loka; Chinese: 世; pinyin: shì). The original form Avalokitasvara appears in Sanskrit fragments of the fifth century.

 

This earlier Sanskrit name was supplanted by the form containing the ending -īśvara "lord"; Avalokiteśvara does not occur in Sanskrit before the seventh century.

 

The original meaning of the name fits the Buddhist understanding of the role of a bodhisattva. The reinterpretation presenting him as an īśvara shows a strong influence of Hinduism, as the term īśvara was usually connected to the Hindu notion of Krishna (in Vaishnavism) or Śiva (in Shaivism) as the Supreme Lord, Creator and Ruler of the world. Some attributes of such a god were transmitted to the bodhisattva, but the mainstream of those who venerated Avalokiteśvara upheld the Buddhist rejection of the doctrine of any creator god.

 

In Sanskrit, Avalokiteśvara is also referred to as Padmapāni ("Holder of the Lotus") or Lokeśvara ("Lord of the World"). In Tibetan, Avalokiteśvara is Chenrézik, (Tibetan: སྤྱན་རས་གཟིགས་) and is said to emanate as the Dalai Lama the Karmapa and other high lamas. An etymology of the Tibetan name Chenrézik is spyan "eye", ras "continuity" and gzig "to look". This gives the meaning of one who always looks upon all beings (with the eye of compassion).

 

ORIGIN

MAHAYANA ACCOUNT

According to Mahāyāna doctrine, Avalokiteśvara is the bodhisattva who has made a great vow to assist sentient beings in times of difficulty and to postpone his own buddhahood until he has assisted every sentient being in achieving nirvana. Mahayana sutras associated with Avalokiteśvara include the following:

 

Lotus Sutra

Kāraṇḍavyūhasūtra

Heart Sutra (Heart Sūtra)

Nīlakaṇṭha Dhāraṇī Sutra

Eleven-Faced Avalokitesvara Heart Dharani Sutra

Cundī Dhāraṇī Sūtra

 

The Lotus Sutra is generally accepted to be the earliest literature teaching about the doctrines of Avalokiteśvara. These are found in the Lotus Sutra chapter 25 (Chinese: 觀世音菩薩普門品). This chapter is devoted to Avalokiteśvara, describing him as a compassionate bodhisattva who hears the cries of sentient beings, and who works tirelessly to help those who call upon his name. A total of 33 different manifestations of Avalokiteśvara are described, including female manifestations, all to suit the minds of various beings. The chapter consists of both a prose and a verse section. This earliest source often circulates separately as its own sutra, called the Avalokiteśvara Sūtra (Chinese: 觀世音經; pinyin: Guānshìyīn jīng), and is commonly recited or chanted at Buddhist temples in East Asia.

 

When the Chinese monk Faxian traveled to Mathura in India around 400 CE, he wrote about monks presenting offerings to Avalokiteśvara. When Xuanzang traveled to India in the 7th century, he provided eyewitness accounts of Avalokiteśvara statues being venerated by devotees of all walks of life, from kings, to monks, to laypeople. Avalokiteśvara remained popular in India until the 12th century when Muslim invaders conquered the land and destroyed Buddhist monasteries.

 

In Chinese Buddhism and East Asia, Tangmi practices for the 18-armed form of Avalokiteśvara called Cundī are very popular. These practices have their basis in early Indian Vajrayana: her origins lie with a yakshini cult in Bengal and Orissa and her name in Sanskrit "connotes a prostitute or other woman of low caste but specifically denotes a prominent local ogress ... whose divinised form becomes the subject of an important Buddhist cult starting in the eighth century". The popularity of Cundī is attested by the three extant translations of the Cundī Dhāraṇī Sūtra from Sanskrit to Chinese, made from the end of the seventh century to the beginning of the eighth century. In late imperial China, these early esoteric traditions still thrived in Buddhist communities. Robert Gimello has also observed that in these communities, the esoteric practices of Cundī were extremely popular among both the populace and the elite.

 

In the Tiantai school, six forms of Avalokiteśvara are defined. Each of the bodhisattva's six qualities are said to break the hindrances respectively of the six realms of existence: hell-beings, pretas, animals, humans, asuras, and devas.

 

THERAVADA ACCOUNT

Veneration of Avalokiteśvara Bodhisattva has continued to the present day in Sri Lanka, where he is called Nātha. In more recent times, some western-educated Theravādins have attempted to identify Nātha with Maitreya Bodhisattva. However, traditions and basic iconography, including an image of Amitābha Buddha on the front of the crown, identify Nātha as Avalokiteśvara. Andrew Skilton writes:... It is clear from sculptural evidence alone that the Mahāyāna was fairly widespread throughout [Sri Lanka], although the modern account of the history of Buddhism on the island presents an unbroken and pure lineage of Theravāda. (One can only assume that similar trends were transmitted to other parts of Southeast Asia with Sri Lankan ordination lineages.) Relics of an extensive cult of Avalokiteśvara can be seen in the present-day figure of Nātha.Avalokiteśvara is popularly worshiped in Myanmar, where he is called Lokanat, and Thailand, where he is called Lokesvara.

 

MODERN SCHOLARSHIP

Western scholars have not reached a consensus on the origin of the reverence for Avalokiteśvara.

 

Some have suggested that Avalokiteśvara, along with many other supernatural beings in Buddhism, was a borrowing or absorption by Mahayana Buddhism of one or more deities from Hinduism, in particular Shiva or Vishnu, although the reason for this suggestion is because of the current name of the bodhisattva: Avalokiteśvara.

 

The Japanese scholar Shu Hikosaka on the basis of his study of Buddhist scriptures, ancient Tamil literary sources, as well as field survey, proposes the hypothesis that, the ancient mount Potalaka, the residence of Avalokiteśvara described in the Gaṇḍavyūha Sūtra and Xuanzang’s Great Tang Records on the Western Regions, is the real mountain Pothigai in Ambasamudram, Tirunelveli, Tamil Nadu. Shu also says that mount Potalaka has been a sacred place for the people of South India from time immemorial. With the spread of Buddhism in the region beginning at the time of the great king Aśoka in the third century BCE, it became a holy place also for Buddhists who gradually became dominant as a number of their hermits settled there. The local people, though, mainly remained followers of the Hindu religion. The mixed Hindu-Buddhist cult culminated in the formation of the figure of Avalokiteśvara.

 

The name Lokeśvara should not be confused with that of Lokeśvararāja, the Buddha under whom Dharmakara became a monk and made forty-eight vows before becoming Amitābha.

 

MANTRAS AND DHARANIS

Mahāyāna Buddhism relates Avalokiteśvara to the six-syllable mantra oṃ maṇi padme hūṃ. In Tibetan Buddhism, due to his association with this mantra, one form of Avalokiteśvara is called Ṣaḍākṣarī "Lord of the Six Syllables" in Sanskrit. Recitation of this mantra along with prayer beads is the most popular religious practice in Tibetan Buddhism. The connection between this famous mantra and Avalokiteśvara occurs for the first time in the Kāraṇḍavyūhasūtra. This text is first dated to around the late 4th century CE to the early 5th century CE. In this sūtra, a bodhisattva is told by the Buddha that recitation of this mantra while focusing on the sound can lead to the attainment of eight hundred samādhis. The Kāraṇḍavyūha Sūtra also features the first appearance of the dhāraṇī of Cundī, which occurs at the end of the sūtra text. After the bodhisattva finally attains samādhi with the mantra "oṃ maṇipadme hūṃ", he is then able to observe 77 koṭīs of fully enlightened buddhas replying to him in one voice with the Cundī Dhāraṇī: namaḥ saptānāṃ samyaksaṃbuddha koṭīnāṃ tadyathā, oṃ cale cule cunde svāhā.

 

In Shingon Buddhism, the mantra for Avalokiteśvara is On aruri kya sowa ka (Japanese: おん あるりきゃ そわか?)

 

The Nīlakaṇṭha Dhāraṇī is an 82-syllable dhāraṇī for Avalokiteśvara.

 

THOUSAND-ARMED AVALOKITESVARA

One prominent Buddhist story tells of Avalokiteśvara vowing never to rest until he had freed all sentient beings from saṃsāra. Despite strenuous effort, he realizes that still many unhappy beings were yet to be saved. After struggling to comprehend the needs of so many, his head splits into eleven pieces. Amitābha, seeing his plight, gives him eleven heads with which to hear the cries of the suffering. Upon hearing these cries and comprehending them, Avalokiteśvara attempts to reach out to all those who needed aid, but found that his two arms shattered into pieces. Once more, Amitābha comes to his aid and invests him with a thousand arms with which to aid the suffering multitudes.

 

The Bao'en Temple located in northwestern Sichuan has an outstanding wooden image of the Thousand-Armed Avalokiteśvara, an example of Ming dynasty decorative sculpture.

 

TIBETAN BUDDHIST BELIEFS CONCERNING CHENREZIG

Avalokiteśvara is an important deity in Tibetan Buddhism, and is regarded in the Vajrayana teachings as a Buddha.

 

In Tibetan Buddhism, Tara came into existence from a single tear shed by Avalokiteśvara. When the tear fell to the ground it created a lake, and a lotus opening in the lake revealed Tara. In another version of this story, Tara emerges from the heart of Avalokiteśvara. In either version, it is Avalokiteśvara's outpouring of compassion which manifests Tara as a being

 

WIKIPEDIA

Avalokiteśvara (Sanskrit, "Lord who looks down", Tibetan: སྤྱན་རས་གཟིགས་, Wylie: spyan ras gzigs, THL: Chenrézik) is a bodhisattva who embodies the compassion of all Buddhas. This bodhisattva is variably depicted and described and is portrayed in different cultures as either female or male. In Chinese Buddhism, Avalokiteśvara has become the somewhat different female figure Guanyin. In Cambodia, he appears as Lokeśvara.

 

Avalokiteśvara is one of the more widely revered bodhisattvas in mainstream Mahayana Buddhism as well as unofficially in Theravada Buddhism.

 

ETYMOLOGY

The name Avalokiteśvara combines the verbal prefix ava "down", lokita, a past participle of the verb lok "to notice, behold, observe", here used in an active sense; and finally īśvara, "lord", "ruler", "sovereign" or "master". In accordance with sandhi (Sanskrit rules of sound combination), a+iśvara becomes eśvara. Combined, the parts mean "lord who gazes down (at the world)". The word loka ("world") is absent from the name, but the phrase is implied. It does appear in the Cambodian form of the name, Lokeśvara.

 

The earliest translation of the name into Chinese by authors such as Xuanzang was Guānzìzài (Chinese: 觀自在), not the form used in East Asian Buddhism today, Guanyin (Chinese: 觀音). It was initially thought that this was due to a lack of fluency, as Guanzizai indicates the original Sanskrit form was actually Avalokitasvara, "who looks down upon sound" (i.e., the cries of sentient beings who need help). It is now understood that was the original form, and is also the origin of Guanyin "Perceiving sound, cries", a translation furthered by the tendency of some Chinese translators, notably Kumārajīva, to use the variant 觀世音 Guānshìyīn "who perceives the world's lamentations"—wherein lok was read as simultaneously meaning both "to look" and "world" (Sanskrit loka; Chinese: 世; pinyin: shì). The original form Avalokitasvara appears in Sanskrit fragments of the fifth century.

 

This earlier Sanskrit name was supplanted by the form containing the ending -īśvara "lord"; Avalokiteśvara does not occur in Sanskrit before the seventh century.

 

The original meaning of the name fits the Buddhist understanding of the role of a bodhisattva. The reinterpretation presenting him as an īśvara shows a strong influence of Hinduism, as the term īśvara was usually connected to the Hindu notion of Krishna (in Vaishnavism) or Śiva (in Shaivism) as the Supreme Lord, Creator and Ruler of the world. Some attributes of such a god were transmitted to the bodhisattva, but the mainstream of those who venerated Avalokiteśvara upheld the Buddhist rejection of the doctrine of any creator god.

 

In Sanskrit, Avalokiteśvara is also referred to as Padmapāni ("Holder of the Lotus") or Lokeśvara ("Lord of the World"). In Tibetan, Avalokiteśvara is Chenrézik, (Tibetan: སྤྱན་རས་གཟིགས་) and is said to emanate as the Dalai Lama the Karmapa and other high lamas. An etymology of the Tibetan name Chenrézik is spyan "eye", ras "continuity" and gzig "to look". This gives the meaning of one who always looks upon all beings (with the eye of compassion).

 

ORIGIN

MAHAYANA ACCOUNT

According to Mahāyāna doctrine, Avalokiteśvara is the bodhisattva who has made a great vow to assist sentient beings in times of difficulty and to postpone his own buddhahood until he has assisted every sentient being in achieving nirvana. Mahayana sutras associated with Avalokiteśvara include the following:

 

Lotus Sutra

Kāraṇḍavyūhasūtra

Heart Sutra (Heart Sūtra)

Nīlakaṇṭha Dhāraṇī Sutra

Eleven-Faced Avalokitesvara Heart Dharani Sutra

Cundī Dhāraṇī Sūtra

 

The Lotus Sutra is generally accepted to be the earliest literature teaching about the doctrines of Avalokiteśvara. These are found in the Lotus Sutra chapter 25 (Chinese: 觀世音菩薩普門品). This chapter is devoted to Avalokiteśvara, describing him as a compassionate bodhisattva who hears the cries of sentient beings, and who works tirelessly to help those who call upon his name. A total of 33 different manifestations of Avalokiteśvara are described, including female manifestations, all to suit the minds of various beings. The chapter consists of both a prose and a verse section. This earliest source often circulates separately as its own sutra, called the Avalokiteśvara Sūtra (Chinese: 觀世音經; pinyin: Guānshìyīn jīng), and is commonly recited or chanted at Buddhist temples in East Asia.

 

When the Chinese monk Faxian traveled to Mathura in India around 400 CE, he wrote about monks presenting offerings to Avalokiteśvara. When Xuanzang traveled to India in the 7th century, he provided eyewitness accounts of Avalokiteśvara statues being venerated by devotees of all walks of life, from kings, to monks, to laypeople. Avalokiteśvara remained popular in India until the 12th century when Muslim invaders conquered the land and destroyed Buddhist monasteries.

 

In Chinese Buddhism and East Asia, Tangmi practices for the 18-armed form of Avalokiteśvara called Cundī are very popular. These practices have their basis in early Indian Vajrayana: her origins lie with a yakshini cult in Bengal and Orissa and her name in Sanskrit "connotes a prostitute or other woman of low caste but specifically denotes a prominent local ogress ... whose divinised form becomes the subject of an important Buddhist cult starting in the eighth century". The popularity of Cundī is attested by the three extant translations of the Cundī Dhāraṇī Sūtra from Sanskrit to Chinese, made from the end of the seventh century to the beginning of the eighth century. In late imperial China, these early esoteric traditions still thrived in Buddhist communities. Robert Gimello has also observed that in these communities, the esoteric practices of Cundī were extremely popular among both the populace and the elite.

 

In the Tiantai school, six forms of Avalokiteśvara are defined. Each of the bodhisattva's six qualities are said to break the hindrances respectively of the six realms of existence: hell-beings, pretas, animals, humans, asuras, and devas.

 

THERAVADA ACCOUNT

Veneration of Avalokiteśvara Bodhisattva has continued to the present day in Sri Lanka, where he is called Nātha. In more recent times, some western-educated Theravādins have attempted to identify Nātha with Maitreya Bodhisattva. However, traditions and basic iconography, including an image of Amitābha Buddha on the front of the crown, identify Nātha as Avalokiteśvara. Andrew Skilton writes:... It is clear from sculptural evidence alone that the Mahāyāna was fairly widespread throughout [Sri Lanka], although the modern account of the history of Buddhism on the island presents an unbroken and pure lineage of Theravāda. (One can only assume that similar trends were transmitted to other parts of Southeast Asia with Sri Lankan ordination lineages.) Relics of an extensive cult of Avalokiteśvara can be seen in the present-day figure of Nātha.Avalokiteśvara is popularly worshiped in Myanmar, where he is called Lokanat, and Thailand, where he is called Lokesvara.

 

MODERN SCHOLARSHIP

Western scholars have not reached a consensus on the origin of the reverence for Avalokiteśvara.

 

Some have suggested that Avalokiteśvara, along with many other supernatural beings in Buddhism, was a borrowing or absorption by Mahayana Buddhism of one or more deities from Hinduism, in particular Shiva or Vishnu, although the reason for this suggestion is because of the current name of the bodhisattva: Avalokiteśvara.

 

The Japanese scholar Shu Hikosaka on the basis of his study of Buddhist scriptures, ancient Tamil literary sources, as well as field survey, proposes the hypothesis that, the ancient mount Potalaka, the residence of Avalokiteśvara described in the Gaṇḍavyūha Sūtra and Xuanzang’s Great Tang Records on the Western Regions, is the real mountain Pothigai in Ambasamudram, Tirunelveli, Tamil Nadu. Shu also says that mount Potalaka has been a sacred place for the people of South India from time immemorial. With the spread of Buddhism in the region beginning at the time of the great king Aśoka in the third century BCE, it became a holy place also for Buddhists who gradually became dominant as a number of their hermits settled there. The local people, though, mainly remained followers of the Hindu religion. The mixed Hindu-Buddhist cult culminated in the formation of the figure of Avalokiteśvara.

 

The name Lokeśvara should not be confused with that of Lokeśvararāja, the Buddha under whom Dharmakara became a monk and made forty-eight vows before becoming Amitābha.

 

MANTRAS AND DHARANIS

Mahāyāna Buddhism relates Avalokiteśvara to the six-syllable mantra oṃ maṇi padme hūṃ. In Tibetan Buddhism, due to his association with this mantra, one form of Avalokiteśvara is called Ṣaḍākṣarī "Lord of the Six Syllables" in Sanskrit. Recitation of this mantra along with prayer beads is the most popular religious practice in Tibetan Buddhism. The connection between this famous mantra and Avalokiteśvara occurs for the first time in the Kāraṇḍavyūhasūtra. This text is first dated to around the late 4th century CE to the early 5th century CE. In this sūtra, a bodhisattva is told by the Buddha that recitation of this mantra while focusing on the sound can lead to the attainment of eight hundred samādhis. The Kāraṇḍavyūha Sūtra also features the first appearance of the dhāraṇī of Cundī, which occurs at the end of the sūtra text. After the bodhisattva finally attains samādhi with the mantra "oṃ maṇipadme hūṃ", he is then able to observe 77 koṭīs of fully enlightened buddhas replying to him in one voice with the Cundī Dhāraṇī: namaḥ saptānāṃ samyaksaṃbuddha koṭīnāṃ tadyathā, oṃ cale cule cunde svāhā.

 

In Shingon Buddhism, the mantra for Avalokiteśvara is On aruri kya sowa ka (Japanese: おん あるりきゃ そわか?)

 

The Nīlakaṇṭha Dhāraṇī is an 82-syllable dhāraṇī for Avalokiteśvara.

 

THOUSAND-ARMED AVALOKITESVARA

One prominent Buddhist story tells of Avalokiteśvara vowing never to rest until he had freed all sentient beings from saṃsāra. Despite strenuous effort, he realizes that still many unhappy beings were yet to be saved. After struggling to comprehend the needs of so many, his head splits into eleven pieces. Amitābha, seeing his plight, gives him eleven heads with which to hear the cries of the suffering. Upon hearing these cries and comprehending them, Avalokiteśvara attempts to reach out to all those who needed aid, but found that his two arms shattered into pieces. Once more, Amitābha comes to his aid and invests him with a thousand arms with which to aid the suffering multitudes.

 

The Bao'en Temple located in northwestern Sichuan has an outstanding wooden image of the Thousand-Armed Avalokiteśvara, an example of Ming dynasty decorative sculpture.

 

TIBETAN BUDDHIST BELIEFS CONCERNING CHENREZIG

Avalokiteśvara is an important deity in Tibetan Buddhism, and is regarded in the Vajrayana teachings as a Buddha.

 

In Tibetan Buddhism, Tara came into existence from a single tear shed by Avalokiteśvara. When the tear fell to the ground it created a lake, and a lotus opening in the lake revealed Tara. In another version of this story, Tara emerges from the heart of Avalokiteśvara. In either version, it is Avalokiteśvara's outpouring of compassion which manifests Tara as a being

 

WIKIPEDIA

Avalokiteśvara (Sanskrit, "Lord who looks down", Tibetan: སྤྱན་རས་གཟིགས་, Wylie: spyan ras gzigs, THL: Chenrézik) is a bodhisattva who embodies the compassion of all Buddhas. This bodhisattva is variably depicted and described and is portrayed in different cultures as either female or male. In Chinese Buddhism, Avalokiteśvara has become the somewhat different female figure Guanyin. In Cambodia, he appears as Lokeśvara.

 

Avalokiteśvara is one of the more widely revered bodhisattvas in mainstream Mahayana Buddhism as well as unofficially in Theravada Buddhism.

 

ETYMOLOGY

The name Avalokiteśvara combines the verbal prefix ava "down", lokita, a past participle of the verb lok "to notice, behold, observe", here used in an active sense; and finally īśvara, "lord", "ruler", "sovereign" or "master". In accordance with sandhi (Sanskrit rules of sound combination), a+iśvara becomes eśvara. Combined, the parts mean "lord who gazes down (at the world)". The word loka ("world") is absent from the name, but the phrase is implied. It does appear in the Cambodian form of the name, Lokeśvara.

 

The earliest translation of the name into Chinese by authors such as Xuanzang was Guānzìzài (Chinese: 觀自在), not the form used in East Asian Buddhism today, Guanyin (Chinese: 觀音). It was initially thought that this was due to a lack of fluency, as Guanzizai indicates the original Sanskrit form was actually Avalokitasvara, "who looks down upon sound" (i.e., the cries of sentient beings who need help). It is now understood that was the original form, and is also the origin of Guanyin "Perceiving sound, cries", a translation furthered by the tendency of some Chinese translators, notably Kumārajīva, to use the variant 觀世音 Guānshìyīn "who perceives the world's lamentations"—wherein lok was read as simultaneously meaning both "to look" and "world" (Sanskrit loka; Chinese: 世; pinyin: shì). The original form Avalokitasvara appears in Sanskrit fragments of the fifth century.

 

This earlier Sanskrit name was supplanted by the form containing the ending -īśvara "lord"; Avalokiteśvara does not occur in Sanskrit before the seventh century.

 

The original meaning of the name fits the Buddhist understanding of the role of a bodhisattva. The reinterpretation presenting him as an īśvara shows a strong influence of Hinduism, as the term īśvara was usually connected to the Hindu notion of Krishna (in Vaishnavism) or Śiva (in Shaivism) as the Supreme Lord, Creator and Ruler of the world. Some attributes of such a god were transmitted to the bodhisattva, but the mainstream of those who venerated Avalokiteśvara upheld the Buddhist rejection of the doctrine of any creator god.

 

In Sanskrit, Avalokiteśvara is also referred to as Padmapāni ("Holder of the Lotus") or Lokeśvara ("Lord of the World"). In Tibetan, Avalokiteśvara is Chenrézik, (Tibetan: སྤྱན་རས་གཟིགས་) and is said to emanate as the Dalai Lama the Karmapa and other high lamas. An etymology of the Tibetan name Chenrézik is spyan "eye", ras "continuity" and gzig "to look". This gives the meaning of one who always looks upon all beings (with the eye of compassion).

 

ORIGIN

MAHAYANA ACCOUNT

According to Mahāyāna doctrine, Avalokiteśvara is the bodhisattva who has made a great vow to assist sentient beings in times of difficulty and to postpone his own buddhahood until he has assisted every sentient being in achieving nirvana. Mahayana sutras associated with Avalokiteśvara include the following:

 

Lotus Sutra

Kāraṇḍavyūhasūtra

Heart Sutra (Heart Sūtra)

Nīlakaṇṭha Dhāraṇī Sutra

Eleven-Faced Avalokitesvara Heart Dharani Sutra

Cundī Dhāraṇī Sūtra

 

The Lotus Sutra is generally accepted to be the earliest literature teaching about the doctrines of Avalokiteśvara. These are found in the Lotus Sutra chapter 25 (Chinese: 觀世音菩薩普門品). This chapter is devoted to Avalokiteśvara, describing him as a compassionate bodhisattva who hears the cries of sentient beings, and who works tirelessly to help those who call upon his name. A total of 33 different manifestations of Avalokiteśvara are described, including female manifestations, all to suit the minds of various beings. The chapter consists of both a prose and a verse section. This earliest source often circulates separately as its own sutra, called the Avalokiteśvara Sūtra (Chinese: 觀世音經; pinyin: Guānshìyīn jīng), and is commonly recited or chanted at Buddhist temples in East Asia.

 

When the Chinese monk Faxian traveled to Mathura in India around 400 CE, he wrote about monks presenting offerings to Avalokiteśvara. When Xuanzang traveled to India in the 7th century, he provided eyewitness accounts of Avalokiteśvara statues being venerated by devotees of all walks of life, from kings, to monks, to laypeople. Avalokiteśvara remained popular in India until the 12th century when Muslim invaders conquered the land and destroyed Buddhist monasteries.

 

In Chinese Buddhism and East Asia, Tangmi practices for the 18-armed form of Avalokiteśvara called Cundī are very popular. These practices have their basis in early Indian Vajrayana: her origins lie with a yakshini cult in Bengal and Orissa and her name in Sanskrit "connotes a prostitute or other woman of low caste but specifically denotes a prominent local ogress ... whose divinised form becomes the subject of an important Buddhist cult starting in the eighth century". The popularity of Cundī is attested by the three extant translations of the Cundī Dhāraṇī Sūtra from Sanskrit to Chinese, made from the end of the seventh century to the beginning of the eighth century. In late imperial China, these early esoteric traditions still thrived in Buddhist communities. Robert Gimello has also observed that in these communities, the esoteric practices of Cundī were extremely popular among both the populace and the elite.

 

In the Tiantai school, six forms of Avalokiteśvara are defined. Each of the bodhisattva's six qualities are said to break the hindrances respectively of the six realms of existence: hell-beings, pretas, animals, humans, asuras, and devas.

 

THERAVADA ACCOUNT

Veneration of Avalokiteśvara Bodhisattva has continued to the present day in Sri Lanka, where he is called Nātha. In more recent times, some western-educated Theravādins have attempted to identify Nātha with Maitreya Bodhisattva. However, traditions and basic iconography, including an image of Amitābha Buddha on the front of the crown, identify Nātha as Avalokiteśvara. Andrew Skilton writes:... It is clear from sculptural evidence alone that the Mahāyāna was fairly widespread throughout [Sri Lanka], although the modern account of the history of Buddhism on the island presents an unbroken and pure lineage of Theravāda. (One can only assume that similar trends were transmitted to other parts of Southeast Asia with Sri Lankan ordination lineages.) Relics of an extensive cult of Avalokiteśvara can be seen in the present-day figure of Nātha.Avalokiteśvara is popularly worshiped in Myanmar, where he is called Lokanat, and Thailand, where he is called Lokesvara.

 

MODERN SCHOLARSHIP

Western scholars have not reached a consensus on the origin of the reverence for Avalokiteśvara.

 

Some have suggested that Avalokiteśvara, along with many other supernatural beings in Buddhism, was a borrowing or absorption by Mahayana Buddhism of one or more deities from Hinduism, in particular Shiva or Vishnu, although the reason for this suggestion is because of the current name of the bodhisattva: Avalokiteśvara.

 

The Japanese scholar Shu Hikosaka on the basis of his study of Buddhist scriptures, ancient Tamil literary sources, as well as field survey, proposes the hypothesis that, the ancient mount Potalaka, the residence of Avalokiteśvara described in the Gaṇḍavyūha Sūtra and Xuanzang’s Great Tang Records on the Western Regions, is the real mountain Pothigai in Ambasamudram, Tirunelveli, Tamil Nadu. Shu also says that mount Potalaka has been a sacred place for the people of South India from time immemorial. With the spread of Buddhism in the region beginning at the time of the great king Aśoka in the third century BCE, it became a holy place also for Buddhists who gradually became dominant as a number of their hermits settled there. The local people, though, mainly remained followers of the Hindu religion. The mixed Hindu-Buddhist cult culminated in the formation of the figure of Avalokiteśvara.

 

The name Lokeśvara should not be confused with that of Lokeśvararāja, the Buddha under whom Dharmakara became a monk and made forty-eight vows before becoming Amitābha.

 

MANTRAS AND DHARANIS

Mahāyāna Buddhism relates Avalokiteśvara to the six-syllable mantra oṃ maṇi padme hūṃ. In Tibetan Buddhism, due to his association with this mantra, one form of Avalokiteśvara is called Ṣaḍākṣarī "Lord of the Six Syllables" in Sanskrit. Recitation of this mantra along with prayer beads is the most popular religious practice in Tibetan Buddhism. The connection between this famous mantra and Avalokiteśvara occurs for the first time in the Kāraṇḍavyūhasūtra. This text is first dated to around the late 4th century CE to the early 5th century CE. In this sūtra, a bodhisattva is told by the Buddha that recitation of this mantra while focusing on the sound can lead to the attainment of eight hundred samādhis. The Kāraṇḍavyūha Sūtra also features the first appearance of the dhāraṇī of Cundī, which occurs at the end of the sūtra text. After the bodhisattva finally attains samādhi with the mantra "oṃ maṇipadme hūṃ", he is then able to observe 77 koṭīs of fully enlightened buddhas replying to him in one voice with the Cundī Dhāraṇī: namaḥ saptānāṃ samyaksaṃbuddha koṭīnāṃ tadyathā, oṃ cale cule cunde svāhā.

 

In Shingon Buddhism, the mantra for Avalokiteśvara is On aruri kya sowa ka (Japanese: おん あるりきゃ そわか?)

 

The Nīlakaṇṭha Dhāraṇī is an 82-syllable dhāraṇī for Avalokiteśvara.

 

THOUSAND-ARMED AVALOKITESVARA

One prominent Buddhist story tells of Avalokiteśvara vowing never to rest until he had freed all sentient beings from saṃsāra. Despite strenuous effort, he realizes that still many unhappy beings were yet to be saved. After struggling to comprehend the needs of so many, his head splits into eleven pieces. Amitābha, seeing his plight, gives him eleven heads with which to hear the cries of the suffering. Upon hearing these cries and comprehending them, Avalokiteśvara attempts to reach out to all those who needed aid, but found that his two arms shattered into pieces. Once more, Amitābha comes to his aid and invests him with a thousand arms with which to aid the suffering multitudes.

 

The Bao'en Temple located in northwestern Sichuan has an outstanding wooden image of the Thousand-Armed Avalokiteśvara, an example of Ming dynasty decorative sculpture.

 

TIBETAN BUDDHIST BELIEFS CONCERNING CHENREZIG

Avalokiteśvara is an important deity in Tibetan Buddhism, and is regarded in the Vajrayana teachings as a Buddha.

 

In Tibetan Buddhism, Tara came into existence from a single tear shed by Avalokiteśvara. When the tear fell to the ground it created a lake, and a lotus opening in the lake revealed Tara. In another version of this story, Tara emerges from the heart of Avalokiteśvara. In either version, it is Avalokiteśvara's outpouring of compassion which manifests Tara as a being

 

WIKIPEDIA

Avalokiteśvara (Sanskrit, "Lord who looks down", Tibetan: སྤྱན་རས་གཟིགས་, Wylie: spyan ras gzigs, THL: Chenrézik) is a bodhisattva who embodies the compassion of all Buddhas. This bodhisattva is variably depicted and described and is portrayed in different cultures as either female or male. In Chinese Buddhism, Avalokiteśvara has become the somewhat different female figure Guanyin. In Cambodia, he appears as Lokeśvara.

 

Avalokiteśvara is one of the more widely revered bodhisattvas in mainstream Mahayana Buddhism as well as unofficially in Theravada Buddhism.

 

ETYMOLOGY

The name Avalokiteśvara combines the verbal prefix ava "down", lokita, a past participle of the verb lok "to notice, behold, observe", here used in an active sense; and finally īśvara, "lord", "ruler", "sovereign" or "master". In accordance with sandhi (Sanskrit rules of sound combination), a+iśvara becomes eśvara. Combined, the parts mean "lord who gazes down (at the world)". The word loka ("world") is absent from the name, but the phrase is implied. It does appear in the Cambodian form of the name, Lokeśvara.

 

The earliest translation of the name into Chinese by authors such as Xuanzang was Guānzìzài (Chinese: 觀自在), not the form used in East Asian Buddhism today, Guanyin (Chinese: 觀音). It was initially thought that this was due to a lack of fluency, as Guanzizai indicates the original Sanskrit form was actually Avalokitasvara, "who looks down upon sound" (i.e., the cries of sentient beings who need help). It is now understood that was the original form, and is also the origin of Guanyin "Perceiving sound, cries", a translation furthered by the tendency of some Chinese translators, notably Kumārajīva, to use the variant 觀世音 Guānshìyīn "who perceives the world's lamentations"—wherein lok was read as simultaneously meaning both "to look" and "world" (Sanskrit loka; Chinese: 世; pinyin: shì). The original form Avalokitasvara appears in Sanskrit fragments of the fifth century.

 

This earlier Sanskrit name was supplanted by the form containing the ending -īśvara "lord"; Avalokiteśvara does not occur in Sanskrit before the seventh century.

 

The original meaning of the name fits the Buddhist understanding of the role of a bodhisattva. The reinterpretation presenting him as an īśvara shows a strong influence of Hinduism, as the term īśvara was usually connected to the Hindu notion of Krishna (in Vaishnavism) or Śiva (in Shaivism) as the Supreme Lord, Creator and Ruler of the world. Some attributes of such a god were transmitted to the bodhisattva, but the mainstream of those who venerated Avalokiteśvara upheld the Buddhist rejection of the doctrine of any creator god.

 

In Sanskrit, Avalokiteśvara is also referred to as Padmapāni ("Holder of the Lotus") or Lokeśvara ("Lord of the World"). In Tibetan, Avalokiteśvara is Chenrézik, (Tibetan: སྤྱན་རས་གཟིགས་) and is said to emanate as the Dalai Lama the Karmapa and other high lamas. An etymology of the Tibetan name Chenrézik is spyan "eye", ras "continuity" and gzig "to look". This gives the meaning of one who always looks upon all beings (with the eye of compassion).

 

ORIGIN

MAHAYANA ACCOUNT

According to Mahāyāna doctrine, Avalokiteśvara is the bodhisattva who has made a great vow to assist sentient beings in times of difficulty and to postpone his own buddhahood until he has assisted every sentient being in achieving nirvana. Mahayana sutras associated with Avalokiteśvara include the following:

 

Lotus Sutra

Kāraṇḍavyūhasūtra

Heart Sutra (Heart Sūtra)

Nīlakaṇṭha Dhāraṇī Sutra

Eleven-Faced Avalokitesvara Heart Dharani Sutra

Cundī Dhāraṇī Sūtra

 

The Lotus Sutra is generally accepted to be the earliest literature teaching about the doctrines of Avalokiteśvara. These are found in the Lotus Sutra chapter 25 (Chinese: 觀世音菩薩普門品). This chapter is devoted to Avalokiteśvara, describing him as a compassionate bodhisattva who hears the cries of sentient beings, and who works tirelessly to help those who call upon his name. A total of 33 different manifestations of Avalokiteśvara are described, including female manifestations, all to suit the minds of various beings. The chapter consists of both a prose and a verse section. This earliest source often circulates separately as its own sutra, called the Avalokiteśvara Sūtra (Chinese: 觀世音經; pinyin: Guānshìyīn jīng), and is commonly recited or chanted at Buddhist temples in East Asia.

 

When the Chinese monk Faxian traveled to Mathura in India around 400 CE, he wrote about monks presenting offerings to Avalokiteśvara. When Xuanzang traveled to India in the 7th century, he provided eyewitness accounts of Avalokiteśvara statues being venerated by devotees of all walks of life, from kings, to monks, to laypeople. Avalokiteśvara remained popular in India until the 12th century when Muslim invaders conquered the land and destroyed Buddhist monasteries.

 

In Chinese Buddhism and East Asia, Tangmi practices for the 18-armed form of Avalokiteśvara called Cundī are very popular. These practices have their basis in early Indian Vajrayana: her origins lie with a yakshini cult in Bengal and Orissa and her name in Sanskrit "connotes a prostitute or other woman of low caste but specifically denotes a prominent local ogress ... whose divinised form becomes the subject of an important Buddhist cult starting in the eighth century". The popularity of Cundī is attested by the three extant translations of the Cundī Dhāraṇī Sūtra from Sanskrit to Chinese, made from the end of the seventh century to the beginning of the eighth century. In late imperial China, these early esoteric traditions still thrived in Buddhist communities. Robert Gimello has also observed that in these communities, the esoteric practices of Cundī were extremely popular among both the populace and the elite.

 

In the Tiantai school, six forms of Avalokiteśvara are defined. Each of the bodhisattva's six qualities are said to break the hindrances respectively of the six realms of existence: hell-beings, pretas, animals, humans, asuras, and devas.

 

THERAVADA ACCOUNT

Veneration of Avalokiteśvara Bodhisattva has continued to the present day in Sri Lanka, where he is called Nātha. In more recent times, some western-educated Theravādins have attempted to identify Nātha with Maitreya Bodhisattva. However, traditions and basic iconography, including an image of Amitābha Buddha on the front of the crown, identify Nātha as Avalokiteśvara. Andrew Skilton writes:... It is clear from sculptural evidence alone that the Mahāyāna was fairly widespread throughout [Sri Lanka], although the modern account of the history of Buddhism on the island presents an unbroken and pure lineage of Theravāda. (One can only assume that similar trends were transmitted to other parts of Southeast Asia with Sri Lankan ordination lineages.) Relics of an extensive cult of Avalokiteśvara can be seen in the present-day figure of Nātha.Avalokiteśvara is popularly worshiped in Myanmar, where he is called Lokanat, and Thailand, where he is called Lokesvara.

 

MODERN SCHOLARSHIP

Western scholars have not reached a consensus on the origin of the reverence for Avalokiteśvara.

 

Some have suggested that Avalokiteśvara, along with many other supernatural beings in Buddhism, was a borrowing or absorption by Mahayana Buddhism of one or more deities from Hinduism, in particular Shiva or Vishnu, although the reason for this suggestion is because of the current name of the bodhisattva: Avalokiteśvara.

 

The Japanese scholar Shu Hikosaka on the basis of his study of Buddhist scriptures, ancient Tamil literary sources, as well as field survey, proposes the hypothesis that, the ancient mount Potalaka, the residence of Avalokiteśvara described in the Gaṇḍavyūha Sūtra and Xuanzang’s Great Tang Records on the Western Regions, is the real mountain Pothigai in Ambasamudram, Tirunelveli, Tamil Nadu. Shu also says that mount Potalaka has been a sacred place for the people of South India from time immemorial. With the spread of Buddhism in the region beginning at the time of the great king Aśoka in the third century BCE, it became a holy place also for Buddhists who gradually became dominant as a number of their hermits settled there. The local people, though, mainly remained followers of the Hindu religion. The mixed Hindu-Buddhist cult culminated in the formation of the figure of Avalokiteśvara.

 

The name Lokeśvara should not be confused with that of Lokeśvararāja, the Buddha under whom Dharmakara became a monk and made forty-eight vows before becoming Amitābha.

 

MANTRAS AND DHARANIS

Mahāyāna Buddhism relates Avalokiteśvara to the six-syllable mantra oṃ maṇi padme hūṃ. In Tibetan Buddhism, due to his association with this mantra, one form of Avalokiteśvara is called Ṣaḍākṣarī "Lord of the Six Syllables" in Sanskrit. Recitation of this mantra along with prayer beads is the most popular religious practice in Tibetan Buddhism. The connection between this famous mantra and Avalokiteśvara occurs for the first time in the Kāraṇḍavyūhasūtra. This text is first dated to around the late 4th century CE to the early 5th century CE. In this sūtra, a bodhisattva is told by the Buddha that recitation of this mantra while focusing on the sound can lead to the attainment of eight hundred samādhis. The Kāraṇḍavyūha Sūtra also features the first appearance of the dhāraṇī of Cundī, which occurs at the end of the sūtra text. After the bodhisattva finally attains samādhi with the mantra "oṃ maṇipadme hūṃ", he is then able to observe 77 koṭīs of fully enlightened buddhas replying to him in one voice with the Cundī Dhāraṇī: namaḥ saptānāṃ samyaksaṃbuddha koṭīnāṃ tadyathā, oṃ cale cule cunde svāhā.

 

In Shingon Buddhism, the mantra for Avalokiteśvara is On aruri kya sowa ka (Japanese: おん あるりきゃ そわか?)

 

The Nīlakaṇṭha Dhāraṇī is an 82-syllable dhāraṇī for Avalokiteśvara.

 

THOUSAND-ARMED AVALOKITESVARA

One prominent Buddhist story tells of Avalokiteśvara vowing never to rest until he had freed all sentient beings from saṃsāra. Despite strenuous effort, he realizes that still many unhappy beings were yet to be saved. After struggling to comprehend the needs of so many, his head splits into eleven pieces. Amitābha, seeing his plight, gives him eleven heads with which to hear the cries of the suffering. Upon hearing these cries and comprehending them, Avalokiteśvara attempts to reach out to all those who needed aid, but found that his two arms shattered into pieces. Once more, Amitābha comes to his aid and invests him with a thousand arms with which to aid the suffering multitudes.

 

The Bao'en Temple located in northwestern Sichuan has an outstanding wooden image of the Thousand-Armed Avalokiteśvara, an example of Ming dynasty decorative sculpture.

 

TIBETAN BUDDHIST BELIEFS CONCERNING CHENREZIG

Avalokiteśvara is an important deity in Tibetan Buddhism, and is regarded in the Vajrayana teachings as a Buddha.

 

In Tibetan Buddhism, Tara came into existence from a single tear shed by Avalokiteśvara. When the tear fell to the ground it created a lake, and a lotus opening in the lake revealed Tara. In another version of this story, Tara emerges from the heart of Avalokiteśvara. In either version, it is Avalokiteśvara's outpouring of compassion which manifests Tara as a being

 

WIKIPEDIA

The Thiruvalluvar Statue, or the Valluvar Statue, is a 40.6 m tall stone sculpture of the Tamil poet and philosopher Tiruvalluvar, author of the Tirukkural, an ancient Tamil work on secular ethics and morality. It is located atop a small island near the town of Kanyakumari on the southernmost point of the Indian peninsula on the Coromandel Coast, where two seas (the Bay of Bengal and the Arabian Sea) and an ocean (the Indian Ocean) meet. The statue was sculpted by the Indian sculptor Dr. V. Ganapati Sthapati, who also created the Iraivan Temple, and was unveiled on the millennium day of 1 January 2000 by the then Chief Minister M. Karunanidhi.

 

DESCRIPTION

The combined height of the statue and pedestal is 40.5 metres, denoting the 133 chapters of the Tirukkural. This includes 29 metre sculpture of Valluvar standing upon a 11.5 metre pedestal that represents the 38 chapters of Virtue, the first of the three books of the Kural text. The statue itself represents the second and third books of the Kural text, namely, Wealth and Love. The whole design signifies that wealth and love be earned and enjoyed on the foundation of solid virtue. The right hand of the statue with three fingers pointing skywards signifies the three cantos of the Kural text, viz., Aram, Porul, and Inbam (Virtue, Wealth, and Love, respectively), combined. The head of the statue stands at a height of 200 feet above the sea level.

 

The statue, with its slight bend around the waist is reminiscent of a dancing pose of the ancient Indian deities like Nataraja.

 

The monument is regarded as a cultural fusion because of its juxtaposition beside the Vivekananda Rock Memorial. Built in conformation with traditional Indian architecture, the statue has provision to provide a hollow portion inside from toe to scalp. Visitors, however, will not be allowed to scale, but instead be permitted to climb up to the foot of the statue at a height of 38 feet.

 

The statue weighs 7000 tons (14 million pounds).

 

CONSTRUCTION

Public Works Department (PWD) Minister K.V. Ramalingam said that the All India Anna Dravida Munnetra Kazhagam (AIADMK) Government initiated the preliminary works for installation of the magnificent 133-feet-tall Thiruvalluvar statue in Kanyakumari.

 

He told this to reporters here after inspecting the Erode Government Hospital on Saturday.

 

“The proposal to install the statue of Thiruvalluvar was made by former Chief Minister M.G. Ramachandran. Following his demise, then Chief Minister Jayalalithaa took the next step for installing the statue by floating tender to begin the works. But this could not be completed by the AIADMK as the government changed.

 

The project was conceived by M. Karunanidhi in December 1975, following a representation from Eknath Ranade, former president of the Vivekananda Kendra. On 15 April 1979, the then Prime Minister Morarji Desai laid the foundation stone for the statue, in the presence of the then Chief Minister, M. G. Ramachandran. However, the actual sculpting work, led by Dr. V. Ganapathy Sthapathy, former principal of the Government College of Architecture at Mahabalipuram, began a decade later on 6 September 1990, on the tiny island adjacent to the Vivekananda Rock Memorial when funds were allocated in the 1990-91 budget. Sthapathy was chosen for the project over 300 master builders because his suggestion for an all-stone monument to the poet-philosopher prevailed. He observed that stone would be more durable than metal, citing that the Statue of Liberty, which is made of copper, required extensive renovation just a century after its installation. Initially, the project stalled, perhaps owing to Karunanidhi's election loss, but then recommenced in 1997 when he returned to office. At the cost of more than US$1 million (INR 61.4 million), the project employed about 150 workers, sculptors, assistants and supervisors, who worked about 16 hours a day to complete the work. The bend around the waist depicting a dance pose made the design challenging. However, the problem was tackled well in advance by the sculptor by creating a full-length wooden prototype before construction. Study of this prototype led to the identification of an energy line (known in Vastu as kayamadhyasutra), currently an empty cavity in the center of the statue from top to bottom.

 

The stone work was divided amongst three workshops, in Kanyakumari, Ambasamudram and Sholinganallur. Ambasamudram contributed 5,000 tons of stones, while Sholinganallur was quarried for 2,000 tons of high-quality granite stones for the outer portion of the statue. While the largest of the 3,681 stones were 13-feet long and weighed over 15 tons, the majority weighed three to eight tons. Stones of such proportion were previously used only in Mayan temples in South America. An interesting detail is the 19-foot-high face, with the ears, nose, eyes, mouth, forehead all made of individual stones carved by hand. The work was done mostly by hand, with each carver wearing down 40 to 50 sharp chisels a day. The sculptors team considered that the manual method on granite stones is the most dependable since machines may tend break the stones and precision is difficult. Stumps of palmyra tree and poles of casuarina (ironwood) were used for scaffolding. It took 18,000 casuarina poles tied together with two truckloads of ropes to reach the top of the statue. The statue was placed on its pedestal on 19 October 1999.

 

The statue was unveiled on the millennium day of 1 January 2000.The statue was inaugurated on 1st January 2000 by Dr. M. Karunanidhi, the then chief minister of Tamilnadu. Besides Indian political leaders and celebrities, foreign delegates including those from Malaysia, Singapore, and Sri Lanka, participated in the opening ceremony. Several Tamil teachers from the state of Tamil Nadu took out a rally from Kottaram to Kanyakumari carrying Tirukkural placards to mark the ceremony. More than fifty thousand people gathered for the event. The chief minister, after unveiling the statue, called it a "beacon of light to guide human life for all time to come."

 

The monument was hit by the Indian Ocean tsunami on 26 December 2004 but stood unaffected. The statue is designed to survive earthquakes of unexpected magnitude, such as magnitude 6 on the Richter Scale occurring within 100 kilometers. This is far beyond that of any event recorded in the regional history because the bedrock in the region is ancient and without known local faults.

 

MAINTENANCE

To prevent the statue from corrosion due to sea breeze, the statue is chemically treated once in four years. The salty deposits in every joint are removed and replaced with new cement mixture. Paper pulp is then applied on the whole of the statue. As the paper pulp coating dries, it absorbs the salty deposits completely, after which it is removed.

 

The statue has been thus treated three times since its unveiling. The fourth treatment began on 17 April 2017 and is expected to complete by 15 October 2017.

 

ACCESS

The statue stands 400 meters from the coastline of Kanyakumari on a small island rock. Ferry service are available from the mainland. The ferry service to Vivekananda Rock Memorial stops for a while at the Valluvar Statue.

 

The Vivekananda Kendra has a proposal to connect the Valluvar memorial with the Vivekananda rock memorial by bridge to enable visitors to move easily from one island to the other.

 

WIKIPEDIA

Manimutharu Dam seen as you descent from the Manjolai Hills. There is a Forest Check Post near Manimutharu Dam that regulates entry into Manjolai, based on prior permissions available from the Forest Ranger, Ambasamudram Range

காவல் தெய்வம்

Ambasamudram Taluk, Tirunelveli District, TN India

 

en.wikipedia.org/wiki/Village_deities_of_Tamil_Nadu

Manimuthar River originates on the eastern slopes of Western Ghats in Tirunelveli District of the state of Tamil Nadu in southern India. It is a major tributary of the Tambaraparani River.

 

The river begins in the dense forest on a mountain peak 1,300 metres (4,300 ft) above sea level in Ex-Singampatti Zamindari, Ambasamudram taluk and flows 9 kilometres (6 mi) though small cataracts until it reaches the Tambaraparani River near Kallidaikurichi.

 

The tributaries of the Manimuthar are the Keezha River and the Varattar River. As a tributary, the Manimuther River adds a considerable amount of water to the Tamiraparani River as it seasonally is always in full.

 

In 1957, Manimuthar anicut was built across the river 3 kilometres (2 mi) before its juncture with the Tamiraparani.[

www.ambasamudramaiadmk.webs.com

The Thiruvalluvar Statue, or the Valluvar Statue, is a 40.6 m tall stone sculpture of the Tamil poet and philosopher Tiruvalluvar, author of the Tirukkural, an ancient Tamil work on secular ethics and morality. It is located atop a small island near the town of Kanyakumari on the southernmost point of the Indian peninsula on the Coromandel Coast, where two seas (the Bay of Bengal and the Arabian Sea) and an ocean (the Indian Ocean) meet. The statue was sculpted by the Indian sculptor Dr. V. Ganapati Sthapati, who also created the Iraivan Temple, and was unveiled on the millennium day of 1 January 2000 by the then Chief Minister M. Karunanidhi.

 

DESCRIPTION

The combined height of the statue and pedestal is 40.5 metres, denoting the 133 chapters of the Tirukkural. This includes 29 metre sculpture of Valluvar standing upon a 11.5 metre pedestal that represents the 38 chapters of Virtue, the first of the three books of the Kural text. The statue itself represents the second and third books of the Kural text, namely, Wealth and Love. The whole design signifies that wealth and love be earned and enjoyed on the foundation of solid virtue. The right hand of the statue with three fingers pointing skywards signifies the three cantos of the Kural text, viz., Aram, Porul, and Inbam (Virtue, Wealth, and Love, respectively), combined. The head of the statue stands at a height of 200 feet above the sea level.

 

The statue, with its slight bend around the waist is reminiscent of a dancing pose of the ancient Indian deities like Nataraja.

 

The monument is regarded as a cultural fusion because of its juxtaposition beside the Vivekananda Rock Memorial. Built in conformation with traditional Indian architecture, the statue has provision to provide a hollow portion inside from toe to scalp. Visitors, however, will not be allowed to scale, but instead be permitted to climb up to the foot of the statue at a height of 38 feet.

 

The statue weighs 7000 tons (14 million pounds).

 

CONSTRUCTION

Public Works Department (PWD) Minister K.V. Ramalingam said that the All India Anna Dravida Munnetra Kazhagam (AIADMK) Government initiated the preliminary works for installation of the magnificent 133-feet-tall Thiruvalluvar statue in Kanyakumari.

 

He told this to reporters here after inspecting the Erode Government Hospital on Saturday.

 

“The proposal to install the statue of Thiruvalluvar was made by former Chief Minister M.G. Ramachandran. Following his demise, then Chief Minister Jayalalithaa took the next step for installing the statue by floating tender to begin the works. But this could not be completed by the AIADMK as the government changed.

 

The project was conceived by M. Karunanidhi in December 1975, following a representation from Eknath Ranade, former president of the Vivekananda Kendra. On 15 April 1979, the then Prime Minister Morarji Desai laid the foundation stone for the statue, in the presence of the then Chief Minister, M. G. Ramachandran. However, the actual sculpting work, led by Dr. V. Ganapathy Sthapathy, former principal of the Government College of Architecture at Mahabalipuram, began a decade later on 6 September 1990, on the tiny island adjacent to the Vivekananda Rock Memorial when funds were allocated in the 1990-91 budget. Sthapathy was chosen for the project over 300 master builders because his suggestion for an all-stone monument to the poet-philosopher prevailed. He observed that stone would be more durable than metal, citing that the Statue of Liberty, which is made of copper, required extensive renovation just a century after its installation. Initially, the project stalled, perhaps owing to Karunanidhi's election loss, but then recommenced in 1997 when he returned to office. At the cost of more than US$1 million (INR 61.4 million), the project employed about 150 workers, sculptors, assistants and supervisors, who worked about 16 hours a day to complete the work. The bend around the waist depicting a dance pose made the design challenging. However, the problem was tackled well in advance by the sculptor by creating a full-length wooden prototype before construction. Study of this prototype led to the identification of an energy line (known in Vastu as kayamadhyasutra), currently an empty cavity in the center of the statue from top to bottom.

 

The stone work was divided amongst three workshops, in Kanyakumari, Ambasamudram and Sholinganallur. Ambasamudram contributed 5,000 tons of stones, while Sholinganallur was quarried for 2,000 tons of high-quality granite stones for the outer portion of the statue. While the largest of the 3,681 stones were 13-feet long and weighed over 15 tons, the majority weighed three to eight tons. Stones of such proportion were previously used only in Mayan temples in South America. An interesting detail is the 19-foot-high face, with the ears, nose, eyes, mouth, forehead all made of individual stones carved by hand. The work was done mostly by hand, with each carver wearing down 40 to 50 sharp chisels a day. The sculptors team considered that the manual method on granite stones is the most dependable since machines may tend break the stones and precision is difficult. Stumps of palmyra tree and poles of casuarina (ironwood) were used for scaffolding. It took 18,000 casuarina poles tied together with two truckloads of ropes to reach the top of the statue. The statue was placed on its pedestal on 19 October 1999.

 

The statue was unveiled on the millennium day of 1 January 2000.The statue was inaugurated on 1st January 2000 by Dr. M. Karunanidhi, the then chief minister of Tamilnadu. Besides Indian political leaders and celebrities, foreign delegates including those from Malaysia, Singapore, and Sri Lanka, participated in the opening ceremony. Several Tamil teachers from the state of Tamil Nadu took out a rally from Kottaram to Kanyakumari carrying Tirukkural placards to mark the ceremony. More than fifty thousand people gathered for the event. The chief minister, after unveiling the statue, called it a "beacon of light to guide human life for all time to come."

 

The monument was hit by the Indian Ocean tsunami on 26 December 2004 but stood unaffected. The statue is designed to survive earthquakes of unexpected magnitude, such as magnitude 6 on the Richter Scale occurring within 100 kilometers. This is far beyond that of any event recorded in the regional history because the bedrock in the region is ancient and without known local faults.

 

MAINTENANCE

To prevent the statue from corrosion due to sea breeze, the statue is chemically treated once in four years. The salty deposits in every joint are removed and replaced with new cement mixture. Paper pulp is then applied on the whole of the statue. As the paper pulp coating dries, it absorbs the salty deposits completely, after which it is removed.

 

The statue has been thus treated three times since its unveiling. The fourth treatment began on 17 April 2017 and is expected to complete by 15 October 2017.

 

ACCESS

The statue stands 400 meters from the coastline of Kanyakumari on a small island rock. Ferry service are available from the mainland. The ferry service to Vivekananda Rock Memorial stops for a while at the Valluvar Statue.

 

The Vivekananda Kendra has a proposal to connect the Valluvar memorial with the Vivekananda rock memorial by bridge to enable visitors to move easily from one island to the other.

 

WIKIPEDIA

www.ambasamudramaiadmk.webs.com

pronounced 'sev-va-rai' meaning red bananas.

The Thiruvalluvar Statue, or the Valluvar Statue, is a 40.6 m tall stone sculpture of the Tamil poet and philosopher Tiruvalluvar, author of the Tirukkural, an ancient Tamil work on secular ethics and morality. It is located atop a small island near the town of Kanyakumari on the southernmost point of the Indian peninsula on the Coromandel Coast, where two seas (the Bay of Bengal and the Arabian Sea) and an ocean (the Indian Ocean) meet. The statue was sculpted by the Indian sculptor Dr. V. Ganapati Sthapati, who also created the Iraivan Temple, and was unveiled on the millennium day of 1 January 2000 by the then Chief Minister M. Karunanidhi.

 

DESCRIPTION

The combined height of the statue and pedestal is 40.5 metres, denoting the 133 chapters of the Tirukkural. This includes 29 metre sculpture of Valluvar standing upon a 11.5 metre pedestal that represents the 38 chapters of Virtue, the first of the three books of the Kural text. The statue itself represents the second and third books of the Kural text, namely, Wealth and Love. The whole design signifies that wealth and love be earned and enjoyed on the foundation of solid virtue. The right hand of the statue with three fingers pointing skywards signifies the three cantos of the Kural text, viz., Aram, Porul, and Inbam (Virtue, Wealth, and Love, respectively), combined. The head of the statue stands at a height of 200 feet above the sea level.

 

The statue, with its slight bend around the waist is reminiscent of a dancing pose of the ancient Indian deities like Nataraja.

 

The monument is regarded as a cultural fusion because of its juxtaposition beside the Vivekananda Rock Memorial. Built in conformation with traditional Indian architecture, the statue has provision to provide a hollow portion inside from toe to scalp. Visitors, however, will not be allowed to scale, but instead be permitted to climb up to the foot of the statue at a height of 38 feet.

 

The statue weighs 7000 tons (14 million pounds).

 

CONSTRUCTION

Public Works Department (PWD) Minister K.V. Ramalingam said that the All India Anna Dravida Munnetra Kazhagam (AIADMK) Government initiated the preliminary works for installation of the magnificent 133-feet-tall Thiruvalluvar statue in Kanyakumari.

 

He told this to reporters here after inspecting the Erode Government Hospital on Saturday.

 

“The proposal to install the statue of Thiruvalluvar was made by former Chief Minister M.G. Ramachandran. Following his demise, then Chief Minister Jayalalithaa took the next step for installing the statue by floating tender to begin the works. But this could not be completed by the AIADMK as the government changed.

 

The project was conceived by M. Karunanidhi in December 1975, following a representation from Eknath Ranade, former president of the Vivekananda Kendra. On 15 April 1979, the then Prime Minister Morarji Desai laid the foundation stone for the statue, in the presence of the then Chief Minister, M. G. Ramachandran. However, the actual sculpting work, led by Dr. V. Ganapathy Sthapathy, former principal of the Government College of Architecture at Mahabalipuram, began a decade later on 6 September 1990, on the tiny island adjacent to the Vivekananda Rock Memorial when funds were allocated in the 1990-91 budget. Sthapathy was chosen for the project over 300 master builders because his suggestion for an all-stone monument to the poet-philosopher prevailed. He observed that stone would be more durable than metal, citing that the Statue of Liberty, which is made of copper, required extensive renovation just a century after its installation. Initially, the project stalled, perhaps owing to Karunanidhi's election loss, but then recommenced in 1997 when he returned to office. At the cost of more than US$1 million (INR 61.4 million), the project employed about 150 workers, sculptors, assistants and supervisors, who worked about 16 hours a day to complete the work. The bend around the waist depicting a dance pose made the design challenging. However, the problem was tackled well in advance by the sculptor by creating a full-length wooden prototype before construction. Study of this prototype led to the identification of an energy line (known in Vastu as kayamadhyasutra), currently an empty cavity in the center of the statue from top to bottom.

 

The stone work was divided amongst three workshops, in Kanyakumari, Ambasamudram and Sholinganallur. Ambasamudram contributed 5,000 tons of stones, while Sholinganallur was quarried for 2,000 tons of high-quality granite stones for the outer portion of the statue. While the largest of the 3,681 stones were 13-feet long and weighed over 15 tons, the majority weighed three to eight tons. Stones of such proportion were previously used only in Mayan temples in South America. An interesting detail is the 19-foot-high face, with the ears, nose, eyes, mouth, forehead all made of individual stones carved by hand. The work was done mostly by hand, with each carver wearing down 40 to 50 sharp chisels a day. The sculptors team considered that the manual method on granite stones is the most dependable since machines may tend break the stones and precision is difficult. Stumps of palmyra tree and poles of casuarina (ironwood) were used for scaffolding. It took 18,000 casuarina poles tied together with two truckloads of ropes to reach the top of the statue. The statue was placed on its pedestal on 19 October 1999.

 

The statue was unveiled on the millennium day of 1 January 2000.The statue was inaugurated on 1st January 2000 by Dr. M. Karunanidhi, the then chief minister of Tamilnadu. Besides Indian political leaders and celebrities, foreign delegates including those from Malaysia, Singapore, and Sri Lanka, participated in the opening ceremony. Several Tamil teachers from the state of Tamil Nadu took out a rally from Kottaram to Kanyakumari carrying Tirukkural placards to mark the ceremony. More than fifty thousand people gathered for the event. The chief minister, after unveiling the statue, called it a "beacon of light to guide human life for all time to come."

 

The monument was hit by the Indian Ocean tsunami on 26 December 2004 but stood unaffected. The statue is designed to survive earthquakes of unexpected magnitude, such as magnitude 6 on the Richter Scale occurring within 100 kilometers. This is far beyond that of any event recorded in the regional history because the bedrock in the region is ancient and without known local faults.

 

MAINTENANCE

To prevent the statue from corrosion due to sea breeze, the statue is chemically treated once in four years. The salty deposits in every joint are removed and replaced with new cement mixture. Paper pulp is then applied on the whole of the statue. As the paper pulp coating dries, it absorbs the salty deposits completely, after which it is removed.

 

The statue has been thus treated three times since its unveiling. The fourth treatment began on 17 April 2017 and is expected to complete by 15 October 2017.

 

ACCESS

The statue stands 400 meters from the coastline of Kanyakumari on a small island rock. Ferry service are available from the mainland. The ferry service to Vivekananda Rock Memorial stops for a while at the Valluvar Statue.

 

The Vivekananda Kendra has a proposal to connect the Valluvar memorial with the Vivekananda rock memorial by bridge to enable visitors to move easily from one island to the other.

 

WIKIPEDIA

www.ambasamudramaiadmk.webs.com

The Thiruvalluvar Statue, or the Valluvar Statue, is a 40.6 m tall stone sculpture of the Tamil poet and philosopher Tiruvalluvar, author of the Tirukkural, an ancient Tamil work on secular ethics and morality. It is located atop a small island near the town of Kanyakumari on the southernmost point of the Indian peninsula on the Coromandel Coast, where two seas (the Bay of Bengal and the Arabian Sea) and an ocean (the Indian Ocean) meet. The statue was sculpted by the Indian sculptor Dr. V. Ganapati Sthapati, who also created the Iraivan Temple, and was unveiled on the millennium day of 1 January 2000 by the then Chief Minister M. Karunanidhi.

 

DESCRIPTION

The combined height of the statue and pedestal is 40.5 metres, denoting the 133 chapters of the Tirukkural. This includes 29 metre sculpture of Valluvar standing upon a 11.5 metre pedestal that represents the 38 chapters of Virtue, the first of the three books of the Kural text. The statue itself represents the second and third books of the Kural text, namely, Wealth and Love. The whole design signifies that wealth and love be earned and enjoyed on the foundation of solid virtue. The right hand of the statue with three fingers pointing skywards signifies the three cantos of the Kural text, viz., Aram, Porul, and Inbam (Virtue, Wealth, and Love, respectively), combined. The head of the statue stands at a height of 200 feet above the sea level.

 

The statue, with its slight bend around the waist is reminiscent of a dancing pose of the ancient Indian deities like Nataraja.

 

The monument is regarded as a cultural fusion because of its juxtaposition beside the Vivekananda Rock Memorial. Built in conformation with traditional Indian architecture, the statue has provision to provide a hollow portion inside from toe to scalp. Visitors, however, will not be allowed to scale, but instead be permitted to climb up to the foot of the statue at a height of 38 feet.

 

The statue weighs 7000 tons (14 million pounds).

 

CONSTRUCTION

Public Works Department (PWD) Minister K.V. Ramalingam said that the All India Anna Dravida Munnetra Kazhagam (AIADMK) Government initiated the preliminary works for installation of the magnificent 133-feet-tall Thiruvalluvar statue in Kanyakumari.

 

He told this to reporters here after inspecting the Erode Government Hospital on Saturday.

 

“The proposal to install the statue of Thiruvalluvar was made by former Chief Minister M.G. Ramachandran. Following his demise, then Chief Minister Jayalalithaa took the next step for installing the statue by floating tender to begin the works. But this could not be completed by the AIADMK as the government changed.

 

The project was conceived by M. Karunanidhi in December 1975, following a representation from Eknath Ranade, former president of the Vivekananda Kendra. On 15 April 1979, the then Prime Minister Morarji Desai laid the foundation stone for the statue, in the presence of the then Chief Minister, M. G. Ramachandran. However, the actual sculpting work, led by Dr. V. Ganapathy Sthapathy, former principal of the Government College of Architecture at Mahabalipuram, began a decade later on 6 September 1990, on the tiny island adjacent to the Vivekananda Rock Memorial when funds were allocated in the 1990-91 budget. Sthapathy was chosen for the project over 300 master builders because his suggestion for an all-stone monument to the poet-philosopher prevailed. He observed that stone would be more durable than metal, citing that the Statue of Liberty, which is made of copper, required extensive renovation just a century after its installation. Initially, the project stalled, perhaps owing to Karunanidhi's election loss, but then recommenced in 1997 when he returned to office. At the cost of more than US$1 million (INR 61.4 million), the project employed about 150 workers, sculptors, assistants and supervisors, who worked about 16 hours a day to complete the work. The bend around the waist depicting a dance pose made the design challenging. However, the problem was tackled well in advance by the sculptor by creating a full-length wooden prototype before construction. Study of this prototype led to the identification of an energy line (known in Vastu as kayamadhyasutra), currently an empty cavity in the center of the statue from top to bottom.

 

The stone work was divided amongst three workshops, in Kanyakumari, Ambasamudram and Sholinganallur. Ambasamudram contributed 5,000 tons of stones, while Sholinganallur was quarried for 2,000 tons of high-quality granite stones for the outer portion of the statue. While the largest of the 3,681 stones were 13-feet long and weighed over 15 tons, the majority weighed three to eight tons. Stones of such proportion were previously used only in Mayan temples in South America. An interesting detail is the 19-foot-high face, with the ears, nose, eyes, mouth, forehead all made of individual stones carved by hand. The work was done mostly by hand, with each carver wearing down 40 to 50 sharp chisels a day. The sculptors team considered that the manual method on granite stones is the most dependable since machines may tend break the stones and precision is difficult. Stumps of palmyra tree and poles of casuarina (ironwood) were used for scaffolding. It took 18,000 casuarina poles tied together with two truckloads of ropes to reach the top of the statue. The statue was placed on its pedestal on 19 October 1999.

 

The statue was unveiled on the millennium day of 1 January 2000.The statue was inaugurated on 1st January 2000 by Dr. M. Karunanidhi, the then chief minister of Tamilnadu. Besides Indian political leaders and celebrities, foreign delegates including those from Malaysia, Singapore, and Sri Lanka, participated in the opening ceremony. Several Tamil teachers from the state of Tamil Nadu took out a rally from Kottaram to Kanyakumari carrying Tirukkural placards to mark the ceremony. More than fifty thousand people gathered for the event. The chief minister, after unveiling the statue, called it a "beacon of light to guide human life for all time to come."

 

The monument was hit by the Indian Ocean tsunami on 26 December 2004 but stood unaffected. The statue is designed to survive earthquakes of unexpected magnitude, such as magnitude 6 on the Richter Scale occurring within 100 kilometers. This is far beyond that of any event recorded in the regional history because the bedrock in the region is ancient and without known local faults.

 

MAINTENANCE

To prevent the statue from corrosion due to sea breeze, the statue is chemically treated once in four years. The salty deposits in every joint are removed and replaced with new cement mixture. Paper pulp is then applied on the whole of the statue. As the paper pulp coating dries, it absorbs the salty deposits completely, after which it is removed.

 

The statue has been thus treated three times since its unveiling. The fourth treatment began on 17 April 2017 and is expected to complete by 15 October 2017.

 

ACCESS

The statue stands 400 meters from the coastline of Kanyakumari on a small island rock. Ferry service are available from the mainland. The ferry service to Vivekananda Rock Memorial stops for a while at the Valluvar Statue.

 

The Vivekananda Kendra has a proposal to connect the Valluvar memorial with the Vivekananda rock memorial by bridge to enable visitors to move easily from one island to the other.

 

WIKIPEDIA

www.ambasamudramaiadmk.webs.com

www.ambasamudramaiadmk.webs.com

Veeravanallur is located in the Foothills of the Western Ghats. Veeravanallur is 46 Kms from Tenkasi & 32 Kms from Tirunelveli