The temple priests perform the pooja (rituals) during festivals and on a daily basis. As at other Vishnu temples of Tamil Nadu, the priests belong to the Vaishnavaite community, a Brahmin sub-caste. The temple rituals are performed six times a day: Ushathkalam at 7 a.m., Kalasanthi at 8:00 a.m., Uchikalam at 12:00 p.m., Sayarakshai at 6:00 p.m., Irandamkalam at 7:00 p.m. and Ardha Jamam at 10:00 p.m. Each ritual has three steps: alangaram (decoration), neivethanam (food offering) and deepa aradanai (waving of lamps) for both Srinivasa and Nachiyar. During the last step of worship, nagaswaram (pipe instrument) and tavil (percussion instrument) are played, religious instructions in the sacred texts Vedas are recited by priests, and worshippers prostrate themselves in front of the temple mast. There are weekly, monthly and fortnightly rituals performed in the temple.
The shrines of the temple as viewed from the temple tank
The prime festival or Brahmmotsavam is a 10-day festival celebrated during the Tamil month of Margazhi (December–January). Garuda Sevai is celebrated during the Tamil month of Panguni (March–April). During both these festivals, the festive images of Kal Garuda are taken out around the streets of the temple. Vasanthothsavam or spring festival is celebrated during the Tamil month of Vaikasi (May–June).
The Thirukalyana Utsavam or the wedding festival is celebrated in the 100-pillared hall during the Tamil month of Aavani (September–October).
As per hagiographical records, it is believed that Vaikhasana form of worship was originally practiced and the temple started following Panchrartra form of worship after the advent of saint Ramanuja.
Sculpture of Narasimha and Ranganatha on the walls around the first precinct
The temple is revered in Nalayira Divya Prabandham, the 7th–9th century Vaishnava canon, by Thirumangai Alvar in hundred hymns. It is the second temple revered by Thirumangai having more than hundred verses, the first one being the Neelamegha Perumal Temple at Thirukannapuram. Thirumangai compares Srinivasa Perumal of the temple with Venkateshwara (form of Vishnu) at Tirupathi and believes that he found the same beauty in both of them.
It is also believed that when Thirumangai was asked to present a madal (ballad) by Ranganatha of Srirangam Ranganathaswamy temple, Thirumangai replied that he built the walls in Srirangam, while he built the verses for Thirunaraiyur.
It is believed that the Alvar had his initiation to Vaishnavism in this temple.
The temple is classified as a Divya Desam, one of the 108 Vishnu temples that are mentioned in the book. The temple is the place where Vishnu is believed to have initiated Pancha Samskara (religious initiation) to Thirmangai. The temple is also quoted as a Siddhi Kshetra, a sacred place where sages attain earthly liberation. The place is considered sacred on account of being the hermitage of Sage Medhavi.In Vaishanava theology,
Varadaraja Perumal Temple at Kanchipuram is referred as Athigiri and Tirumala Venkateswara Temple at Tirupathi as Seshagiri and the temple at Thirunaraiyur is referred as Suganthagiri.
Nachiyar Koil is one of the few Divya Desams where the goddess has prominence over Vishnu. Some of the other temples where such female dominance is observed are Andal Temple at Srivilliputhur, Alagiya Manavala Perumal Temple at Woraiyur and Pundarikakshan Perumal Temple in Thiruvellarai. While Srivilliputhur is called Nachiyar Thiru Maaligai, Thirunaraiyur is called Nachiyar Koil.
According to local lore, Vishnu was of the view that during Kali Yuga, men would have to listen to women. Hence he decided that he would first set an example and listen to the goddess here. During all festive occasions, the first rights are reserved for Nachiyar, who moves ahead, while Srinivasa follows her. Even the food is first served to Nachiyar and then to Srinivasa.
Being a temple where goddess has prominence, Vishnu is located slightly by the side and goddess has the prominent position inside the sanctum.
The place is the birthplace of Vaishnava saint Nambiyandar Nambi. Though he was named Nambi after the presiding deity of the Vishnu temple, he followed Saivism. He was an eleventh-century Shaiva scholar of Tamil Nadu in South India who compiled the hymns of Sampantar, Appar and Sundarar and was himself one of the authors of the eleventh volume of the canon of the Tamil liturgical poetry of Shiva, the Tirumurai.
The temple is counted as one of the temples built on the banks of River Kaveri.