TEMPLES ARE symbols of the country's rich cultural heritage. Some of these architectural marvels have stood the test of time to tell us about the great periods in history, be it the glory of the Cholas or the aesthetic of the Hoysalas or the splendour of the Guptas.
However, there is more to temples than architecture and religious connotation. These structures were considered socio-economic institutions and symbols of royal authority and political power. But, there were some aspects such as architecture that historians have not fully explored to reconstruct the past in a more meaningful way. It was to elaborate this aspect that R. Champakalakshmi, historian and author, spoke to a gathering at Amethyst on Saturday on "Pantheons of Power: Iconography of the royal temples in South India".
During the enlightening talk, the former Jawaharlal Nehru University professor traced the history and development of South Indian architecture, which goes back to the 7th Century. The temples she chose to illustrate her talk with were the Rajasimheswara (Kailasanatha) temple at Kanchipuram, the largest and most important one built by the Pallava king, Rajasimha, and the majestic 11th Century Rajarajeswara (Brihadeeswara) at Thanjavur, which speaks volumes about the Cholas.
According to the professor, there were neither temples nor icons during the Vedic period. It was with the advent of the Puranic Age that deities gained prominence; the concept of bhakti emerged, and became an ideological constant during the reign of the Cholas.
A new institutional force was created where the temple became the focus, and it was designed to reflect the cosmic structure. The Puranas became the basis for religious texts, especially in South India. And temples began to reflect the ruling dynasty's ideas; they became royal projects.
During the Pallava period, cave (rock cut) temples were popular, with large bas-reliefs designed to accommodate narratives, episodic or continuous. The main sites where one can see the unique style of the Pallavas are Kanchi and Mamallapuram. In all Pallava temples, the predominant motif is that of Somaskanda (Siva, Uma and Skanda), found on the rear wall of the sanctum sanctorum. In fact, these temples are veritable architectural sources for the emergence of Siva as a major Agama deity.
Yet another aspect of Siva that was a favourite with the Pallavas was that of Gangadhara. The rock cut temple at Tiruchi shows Siva with Ganga. Here, there seems to an allusion to Siva and Ganga as the King and the Cauvery, which flows by the temple.
When the Cholas arrived on the scene, temples became a product of imperial vision and suggested royal authority. The grand temples, be it the Rajarajeswara or Gangaikondacholapuram, were political statements about the greatness and authority of the kings who built them. And architecture was an expression of the growing power of the Cholas. Of course, it goes without saying that their technology was far superior.
Again, different icons gained prominence. Like Tripurantaka, who was worshipped for the defeat and death of the enemy and has found reference in Bhakti hymns; Chandeswara, guardian of the Siva shrine; and Trivikrama, the Vamana avatar of Vishnu.
Champakalakshmi illustrated her talk with some slides of the sculptures that adorn the walls of these temples. As one watched these poems in stone, one could but only admire the aesthetic and artistic sensibilities of the Chola kings. Like the well known scholar Nilakanta Sastri writes, the temples "proclaimed the might and majesty of the greatest empire of the Cholas." The Tamil saint- poet Manickavasagar wrote "god is king, king is god". And some of the royal temples of South India bear testimony to that thought.
Those interested in learning more about the connection between royal ambition and temple construction can read R. Champakalakshmi's "The Hindu Temple" (Roli Books).
> In all Pallava temples, the > predominant motif is that of Somaskanda (Siva, Uma and Skanda), > found > on the rear wall of the sanctum sanctorum. In fact, these temples > are veritable architectural sources for the emergence of Siva as a > major Agama deity.
Kachi and maamallai-yai naan paarthathE illai :( What/Who is Skanda ? Skanda means "god of war" (Courtesy: dictionary.com :) ) That means, here does "the Skanda" refer to the Saviour Vishnu or "Kaakkum Kadavul" Ganesan(nai ninai) ?
> > In all Pallava temples, the > > predominant motif is that of Somaskanda (Siva, Uma and Skanda), > > found > > on the rear wall of the sanctum sanctorum. In fact, these temples > > are veritable architectural sources for the emergence of Siva as a > > major Agama deity. > > Kachi and maamallai-yai naan paarthathE illai :( > What/Who is Skanda ? > Skanda means "god of war" (Courtesy: dictionary.com :) ) > That means, here does "the Skanda" refer to the Saviour Vishnu > or "Kaakkum Kadavul" Ganesan(nai ninai) ? > > Please clarify.
Hi Friends,
Somaskandar is a combo-idol. Siva - parvathi and Murugua - normally incornated in the South West corner - behind main Lingam in Siva temples. This is Siva's family minus Ganesa. Skanda is Muruga. Muruga fought with Soorapadhman and destroyed the Demon. That is Soorasamharam - Celebrated in Tiruchendur. Pallavas are basically Vishnu Worshippers. Their names also followed Lord Vishnu's avatars. After they had wedding alliance with Chola family, they started building Siva temples also. Kailasanadhar is exception and unique.
There is another interesting factor. Thiruvidaimarudur Lingam is named as Mahalingam because it is surrounded by 9 Parivara-dieties: 1. Vinayagar - Ganesh - Thiruvalanchuzhi 2. Skandhan - Muruga - Swamimalai 3. Durga - Pazhayarai - Patteeswaram 4. Natarajar - Konerirajapuram 5. Somaskandhan - Thiruvarur 6. Nandhi - Thiruvalangadu (Near Adudurai) 7. Bairavar : Sirkazhi 8. Navagraham : Sooriyanarkoil 9. Chandikeswarar - Cheyngalur - Thiruvaypadi - (Near Thiruppanandal) - Separate Sannidhi in the entrance itself.
Because of these surroundings, Thiruvidaimaruthur is known as Mahalingeswarar. Inside the temple one can see the "Kailasakaatchi" - scene of Kailash. Siva family poses in the back drop of Mount Kailash. Similar thing is known in Thiruvaiyaru also - where Sembianmadevi constructed vadakailasam and Rajendra chola - Thenkailasam. Here, the Kailsakkaatchi was shown to Sundarar - Cauvery split into two portions allowing him to walk through - this scene is depicted in one of the motiffs in Dharasuram on the Northern wall - this is celebrated even today on Adiamavasya day - New Moon day of Tamil month Aadi. In Thiruvidaimarudur there are several intersting things. 1. Chozhan Brammahathi - Is it the after effect of Ravidasan - Brahmin's murder? 2. Pattinathar - Padragiri combine 3. Lingam pronounced "Siva" when Adhi Sankara travelled over it 4. Inscriptions of Uthamachola. Probably, after seeing a Mahalingam, which was relatively small, Rajaraja would have built in Tanjore such a HUGE linga and carved Kailasakkatchi - visible from the outside first floor of the temple level - probably for the dharshan everyone seeing it even from a distance. Thus, this became Brahadheeswarar - More than Mahalingm!
> > Skanda is Muruga .He is the God of war as he led the Devars against asurar and is also called Devasenapathi > > interestingly we call Murugan Tamil kadavul etc but in the Gupta empire there are so many kings with Muragans names like Skanda Gupta,Kumara Gupta > > any comments
Before Aadhi Sankara's period, (Before 2nd BC to 6th AD - there are variations - Guruparambara of Acharyas say 2nd BC - but most of the early Acharyas reported to have for more than 100 years) there were several forms of worships. Particularly Siva worship was more fearful. In the Cremation Ground - during night - the basmam of the dead bodies were spread on bodies and people danced. They drank blood - wore skulls. This is Kapaliga. Laguleesa was less forceful. Periya pazhuvettarayar and Rajendran followed this form. Particularly there is evidence in Thiruvottriyur (Near Chennai ) for this form of worship. Aadhi Sankara organised the worship : 1. Siva - Saiva 2. Sakthi - Saktham 3. Ganapathi - Ganapathyam 4. Vishnu - Vaishnav 5. Muruga (Kumaran)- Kowmaram 6. Other Devas ... This was known as Shanmadhasthabanam - establishing six forms of worships. Guptha's were following Kowmaram. Hence Kumara Gupta etc.
> Particularly Siva worship was more > fearful. In the Cremation Ground - during night - the basmam of the > dead bodies were spread on bodies and people danced. They drank > blood - wore skulls. This is Kapaliga.
PS -la Kaalamugarkal-nu varuvaangalE(Mandai odugalodu).. Is this the form of worship they followed ?
> Laguleesa was less > forceful. Periya pazhuvettarayar and Rajendran followed this form.
Hi All, Thanks to Magesh for adding Souravam. Thanks to Pavithra and Dr Jaybee for their nice contributions. That reminds:
1. First Sun Idol was installed by Rajaraja Perunthachchan (who built Big Temple for Rajaraja)in the Village Chakkarapalli near Papanasam, Tanjore - Kudanthai route. (Source: SRB) When I visited Chakrapalli 4- 5 years back, I could not find there any Sun idol. Recently I visited Papanasam 108 Sivalayam. To my surprise, I found a huge Sun God Idol - 6 footer, bigger than Sooriyanar Temple, Aduthurai, near Bairavar, inside a small stone shelter. In the Amman koil, there are Rajaraja's inscriptions also. Probably, this may be the idol installed by RRPThachchan. Incidentlally Cholas are hailing from Sun God as Lord Rama. Also pls. recall comparison between Vishnu and Rajaraja in Uthiramerur Copper plates (Big Laiden). That may be reason, why RRPThachchan, probably at the indication of Rajaraja, would have added Sun also as another worshippable diety. Navagrahas should have been added latter and the Sun god should have become acceptable to Cheras and Pandyas as well during course of period.
2. Slightly later period, by end of 10th - beginning of 11th Century Bhubaneshwar Lingaraja Temple was built, followed by the famous Konark Sun temple. 3. Ganesha worship is ancient. I think Hindus worship more of semi- humans :: Hanuman, Narasimha, Ganesa, Varaha etc., - Darwin's Evolution theory. As rightly put, Pillayarpatti pillayar is traced 2nd AD, much older than even Pallava's period. Probably Early Cholas. Vadhabhi Ganapathy is installed in Thiruchenkottangudi by Sirupthondar - who was earlier the Commander-in-chief of Narasimhapallava - known to all of us Paranchothi of Kalki's Sivakamiyin Sabatham! He brought the idol from Vadhabi.. that is how Vadhabi Ganapathibaje... But Thiruvavadurai Adheenam publication speaks of early Pillayars also. Means Tamil worshipped pillayar earlier to conqeuring Vadhabi - Salukyas.
4. Some interesting Pillayars : There are two Mukkuruni Vinayagars : Chidambaram (Ancient Chola Capital) & Madurai (Pandya Capital); Matruraitha Pillayar - Kamalalayam - Thiruvarur - checking the quality of Gold for Sundarar; Pollappillayar - Nambiyandar Nambi - (Rajarajan idol is installed near by) Thirunaraiyur (Chidambaram - Veeranam route). 5. Patteeswaram Durgai was in the Northern Entrance of the Pazhayarai palace, Marthanda Ganapathy in the East, Shanmugar (Six faces all around) in the West and Bairavar in the South. In the entrance Gopuram of Siva temple - Thenupureeswaran - one can find Rajaraja with his consort.
There are interesting Durgais also. Erisinakkotravai !! We will see later. Best wishes -- SB
Hi All, Kotravai : Kumbakonam Sethuraman (of Raman & Raman) had brought out a book by name Aruludai Cholamandalam in the year 1971 or so.. It is Kakkabujandar Naadi Jothidam (predictions)mainly depicting him as a Minister in Kulothunga Empire, Datho Samidurai (Malaysian Minister) as Kulothungan and so on... It speaks of a Kali, which did not exist then, but surfaced latter at Nallur - Panjavarneswarar temple - (color of lingam changes from Copper to Green in 5 shades over 12 hours daytime). This is Nallur Kali of Kulothunga period.
Ammankudi - krishnanraman's Kali (near Thiruneelakkudi-Adudurai)
Around Thanjavur there were 8 Kalis - including Nizumbasoodhani - Punnainallur - Boodalur etc. Warrior would tie his Kudumi (hair) with a Ilam moongil (bamboo) and cut his head with a sharp word in one go. King would take his army in the direction in which the blood is spilt.. to victory. (Nadukal - u can see near Nizumba even today) This was Vijayalayan's 850 AD, the First of M.Cholas.
Trichy : South - East of Samayapuram Mariamman temple - 1 KM - there is Magalikudi. Vikramadityan's Uajjain Kali beheaded Kali with the head in one arm is worshipped here (Source: Kanchi Maha-acharya)
Pallavas worshipped more of Mahishasuramardhini. Thiruvalanchuzhi - Thiruvengadu - Thiruvarur - 8 - 10 - 18 hands Kalis are famous. In Saktham - Flesh was replaced by Sembaruthi; goats by pumpkins spread with kunkum; Blood by honey (Aadhi Sankara) Durgai is doscile and Kali is ferocious. Durgai Anugraham :: Blessing Kali - Nigraham - Destruction of Evils.
Incidentally, Rajaraja ascended to throne in an (985 AD) Adi month Punarvasu star day :: Karkadaka masathu punarvasu anru :: birth star of Lord Rama - (Source : Sethuraman : Cholas) Understand Tamil Month Aadi is not inauspicious - We know he ruled for 30 full years and relinquished throne in favour of his son - supposed to be one full generation.. Adi Punarvasu was on the last 28th July - New Moon day! Hail Prosperity! Vijayeebawa! Thiurumagal pola peru nilachelvi ....... His birth star is Aippasi - Sadhayam :: Panjavanmadevi is also Sadhayam! Rajendra : Thiruvadirai. Fondly - SB