Iconography of Shiva temples in Tamil Nadu

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Chidambaram Nataraja temple
considered the foremost of all Shiva temples in Tamil Nadu
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Iconography of Shiva temples in Tamil Nadu is governed by the

Naguleswaram) are built in Dravidian architecture
.

Symbolism behind the structure of a Shiva Temple

Thiruvannaamalai
, India, an ideal example of Dravidian Architecture

The temple structure resembles the human body with all its subtleties.[3][4] The five walls encircling one another are the koshas (sheaths) of human existence.[5] The outermost is the

Anandamaya kosha, symbolizing the sheath of bliss.[5]

Dravidian Shiva temples invariably follow the structure, arranged in differing manners, but differing in themselves only according to the age in which they were constructed:.:[6]

  • The principal part of the temple is called the
    Vimanam
    , which is the roof of the sanctum sanctorum.
  • The porches or
    Mantapams
     (halls), which always cover and precede the door leading to the sanctum.
  • Gate-pyramids,
    Gopurams
     is the principal feature of the temple seen from outside.
  • Pillared halls (Chaultris or Chawadis) are used for festivals and daily gatherings.

A temple always contains temple tanks or wells for water called theertham used for sacred purposes of ablution.[6]

Common terminologies

These terminologies are not specific to Shiva temples in Tamil Nadu, but common across all temples built in

Tamil architecture
.

Moola Sannidhi or Garbhagriha

Main article: Garbhagriha

Garbhagriha or garbha gṛha (Devanagari: गर्भगॄह) is a Sanskrit word meaning the interior of the sanctum sanctorum, the innermost sanctum of a Hindu temple where resides the murti (idol or icon) of the primary deity of the temple. Literally the word means "womb chamber", from the Sanskrit words garbha for womb and griha for house. Only pujari (priests) are allowed to enter the sanctum.[7][8]

Vimanam

Main article: Vimana (architectural feature)
Madurai Meenakshi Temple

Vimana (Tamil:விமானம்) is a term for the tower above the

Tirumala Venkateswara Temple
are examples.

Prakaram

Main article: Prakaram
Ramanathaswamy Temple prakaram

A Prakaram (Tamil:பிரகாரம், Sanskrit:प्राकारम ), also spelled Pragaram or Pragaaram) in

Indian architecture is an outer part around the Hindu temple sanctum. These may be enclosed or open and are typically enclosed for the inner most prakaram. Typically a Hindu Temple[11] prayer hall is built in front of the temple's sanctum sanctorum (garbhagriha) in the first prakaram.[12]

Gopuram

Main article: Gopuram
Annamalaiyar Temple
gopurams

A Gopuram or Gopura, is a monumental tower, usually ornate, at the entrance of any temple, especially in

Southern India. This forms a prominent feature of Koils, Hindu temples of the Dravidian architecture.[13] They are topped by the kalasam, a bulbous stone or metal finial. The gopurams function as gateways through the walls that surround the temple complex.[11]

The gopuram's origins can be traced back to early structures of the Pallava dynasty. By the twelfth century under the

Pandya rulers these gateways became a dominant feature of a temple's outer appearance, eventually overshadowing the inner sanctuary obscured from view by the gopuram's colossal size.[14] It also dominated the inner sanctum in amount of ornamentation. Often a shrine has more than one gopuram.[15]
The gopuram raises from a square or rectangular granite or brick base to a pyramidal structure with multiple storeys. A temple may have multiple gopurams, typically constructed into multiple walls in tiers around the main shrine. Rajagopuram indicates the prime one of all the gopurams within the temple. It is typically the most commonly used gateway and the tallest of all.

Main Deities

Lingam

Main article: Lingam
Image of structure of Lingam
Decorated form of Shiva Lingam

The Lingam (also, Linga, Ling, Shiva linga, Shiv ling, Sanskrit लिङ्गं liṅgaṃ, meaning "mark" or "sign") is a representation of the Hindu deity Shiva used for worship in Hindu temple.[16] The lingam is the principal deity in most Shiva temples in South India. The lingam is often represented with the Yoni, a symbol of the goddess or of Shakti, female creative energy.[17] The union of lingam and yoni represents the "indivisible two-in-oneness of male and female, the passive space and active time from which all life originates".[18] A complementary theory suggests that the Lingam represents the beginning and ending Stambha pillar symbolizing the infinite nature of Shiva.[19][20] The propagation of linga worship on a large scale in South India is believed to be from Chola times (late 7th century A.D.), through

Indus Valley civilization, where several remains, such as the round stone caps at Harappa and the well-known seal of polycelphalic yogi (saint), have led scholars to attribute the primordial native origin.[23] Svayambu lingam indicates a lingam that comes into existence on its own accord and not erected by human beings.[24]
Some of the temples are built around the lingam, with its position maintained as the sanctum.

The temple structures is divided into five lingams with the main one at the sanctum supplying power to the rest. The others are dhvaja lingam or flag lingam (signifying flag pole), bhadra lingam or prosperous lingam (signifying the

bali pitha), stupa lingam (signifying vimana tower) that raises over sanctum and the sacrificer or officiating priest.[25]

Parvati

Main article: Parvati
Parvati Shrine within a Shiva temple

Parvati (Sanskrit:

Bhuvaneshwari, and Lalita
.

Ganesha

Main article: Ganesha
The shrine of Ganesa inside a temple

Ganesha (Sanskrit: गणेश; IAST: Gaṇeśa; listen

Chalukyas.[30]
During the 7th century, Vatapi Ganapati idol was brought from Badami (Vatapi - Chalukya capital) by Paranjothi, the general of Pallavas who defeated Chalukyas.[31]

Skanda

Main article: Kartikeya
Image of Skanda, the six faced God

Murugan (

Pattupattu) of the age of the third Sangam.[36] The cult of Skanda disappeared during the 6th century and was predominantly expanded during late 7th century Pallava period - Somaskanda sculptured panels of the Pallava period stand as a testament.[37]

Other images

Shiva is worshipped in nine forms: Lingam, Lingodbhava, Chandrashekhara, Somaskanda, Bhairava, Virabhadra, Nataraja, and Dakshinamurti.[38]

Lingodbhava

Main article: Lingodbhava
Lingodbhava or emergence of the lingam

Lingodbhava or emergence of lingam, found in various

Sambandar refers this form of Shiva as the nature of light that could not be comprehended by Brahma and Vishnu.[40]

Nataraja

Main article: Nataraja
Shiva Nataraja, the Lord of the Dance

Nataraja or Kuththan (Tamil: கூத்தன்) is a depiction of the

aureole of flames, lifting his left leg (or in rare cases, the right leg) and balancing over a demon or dwarf (Apasmara
) who symbolizes ignorance.

Dakshinamurti

Main article: Dakshinamurti
Dakshinamurti

Dakshinamurti or Jnana Dakshinamurti (Tamil: தட்சிணாமூர்த்தி, Sanskrit: दक्षिणामूर्ति IAST:Dakṣiṇāmūrti)

Shastras to his disciples.[47] He is worshipped as the god of wisdom, complete and rewarding meditation.[48]
This form of Shiva is popular in the Southern states of India especially Tamil Nadu. Dakshina indicates south and this deity is south facing usually depicted in the wall of first precinct around the sanctum.

Somaskanda

Main article: Somaskanda
Murti of Somaskanda - Shiva accompanied by Skanda the child and Parvati

Somaskanda derives from Sa (Shiva) with Uma (Parvati) and Skanda (child Murugan).

Parameswara Pallava (670-700 A.D.).[54][55] Somaskanda was the principal deity during the Pallava period replacing lingam, including the temples at Mahabalipuram, a UNESCO world heritage site. But the cult was not popular and Somaskanda images were relegated to subshrines.[56] Sangam literature does not mention Somaskanda and references in literature are found in the 7th century Tevaram.[54]
Somaskanda's continuing importance is highlighted by the fact that the deity takes prominence in all the prime festivals.

Chandeshvara Nayanar

Main article: Chandeshvara Nayanar
Image of Chandeshvara Nayanar with an axe

Chandeshvara Nayanar is one of the 63 Nayanars, Shaiva saints of the 7th-10th century. According to legend, there once lived a young boy Chandesa who offered the milk given to him for sale to the ablution of lingam he made of sand. His father kicked the lingam in anger, whereupon the boy cut off his father's leg with an axe. Shiva appeared and appointed him as the chief of ganas (attendants), and decreed that Chandesa must also be worshipped daily in Shiva temples.[57] The image of the Nayanar with an axe in his hand is present in the first precinct around the sanctum in all Shiva temples in Tamil Nadu.

Bhairava

Main article: Bhairava

Bhairava (Sanskrit: भैरव, "Terrible" or "Frightful",

Shvana) as his divine vahana (vehicle). Bhairava is known as Vairavar in Tamil where he is often presented as a grama devata or village deity who safeguards the devotee on all eight directions. In Chola times, Bhairava was referred to as Bhikshatanar, a mendicant, and the image can be found in most Chola temples.[61]

Navagraha

Main article: Navagraha
The traditional arrangement of the Navagraha

Graha (from Sanskrit ग्रह gráha—seizing, laying hold of, holding

Bhumi (Earth). In Hindu astrology, the Navagraha (Sanskrit: नवग्रह, nine seizers or nine influencers) are some of these major influencers. All the navagraha have relative movement with respect to the background of fixed stars in the zodiac. This includes the planets: Mars, Mercury, Jupiter, Venus, and Saturn, the Sun, the Moon, as well as positions in the sky, Rahu (north or ascending lunar node) and Ketu
(south or descending lunar node).

As per Hindu customs, the Navagraha are typically placed in a single square with the

Shiva
temples. They are invariably placed in a separate hall, on a pedestal of about three feet in height, usually to the north-east of the sanctum sanctorum.

There are two kinds of installation of the planets when arranged in this fashion, known as Agama Pradishta and Vaidika Pradishta. In Agama Pradishta, Surya occupies the central place, Chandra on Surya's east, Budha on his south, Brihaspati on his west, Shukra on his north, Mangala on his south-east, Shani on his south-west, Rahu on north-west and Ketu in the north-east. Temples such as Suryanar temple, Tiruvidadaimarudur, Tiruvaiyaru and Tirucchirappalli follow this system. In Vaidika Pradishta, Surya is still in the centre, but Shukra is in the east, Mangala in the south, Shani in the west, Brihaspati in the north, Chandra in the south-east, Rahu in the south-west, Ketu in the north-west and Budha in the north-east.

Durga

Main article: Durga
Image of Durga in sculpture

Durga (

lotus flower, maintaining a meditative smile, and practicing mudras, or symbolic hand gestures. The name is made of Sanskrit dur- = "with difficulty" (compare Greek δυσ- (dys-)) and gā ("come", "go"). The buffalo sacrifice depiction transposes into ritual Durga's feat killing the buffalo demon.[65] The deity is north facing usually depicted in the wall of first precinct around the sanctum. In Tamil Nadu Shiva temples, she stands gracefully on the severed head of buffalo and lion is rarely included.[66]

Saptamatrika

Main article: Matrikas

The Sapthamatrika are a group of seven

Brahmani, Vaishnavi, Maheshvari, Indrani, Kaumari, Varahi and Chamunda or Narasimhi. In Tamil Nadu temples, the saptamatrika are rarely represented in the dancing form compared to their northern counterparts.[66]

Other structurals

Dvajasthamba and Pali Peedam

Main article:
Dwajasthambam
Image of Pali peedam with lotus petals
The Dvajasthamba (kodi maram or flag staff) of a temple

Near the main entrance of the temple are situated the Dvajasthamba, sacrificial altar called pali peedam and vehicle called vahanam facing the main deity.[68] Pali Peedam or altar is for offering - Shiva temples being vegetarian, the offering is usually flowers and cooked rice. Most Shiva temples in South India have one in each direction and some have as many as 8 for the 8 directions. The usual shape of the altar is a stone of masonry on a platform topped by lotifarm altar, called the lotus altar. The lotifarm altar has a base, a cup shaped upside down over it and lotus like petals from the frills that widen towards the base. The lotifram shape is considered a symbole of prosperity and hence this is considered bhadra linga or the prosperour lingam.[69] Dvajasthamba is the flag tree of flag pole. It is a cylindrical structure usually located after the first gopuram behind the vahana in Agamic temples.[68][70] The flag staff can have a three-part division with the top representing Shiva, middle Vishnu and lower half Brahma.[71]

Nandi

Main article:
Nandi (bull)
Image of Nandi

Each main deity of the Shiva temple has a vehicle associated with them - Shiva has Nandi (sacred bull), Parvati has lion, Muruga has peacock and Vinayagar has mice. Nandi or Nandin (

Sanskrit: नंदी), is now universally supposed to be the name for the bull
which serves as the mount (Sanskrit: vāhana) of Shiva and as the gate keeper of Shiva and Parvati in Hindu mythology. Temples venerating Shiva and Parvati display stone images of a seated Nandi, generally facing the main shrine. There are also a number of temples dedicated solely to Nandi.

But the application of the name Nandin to the bull (Sanskrit: vṛṣabha) is in fact a development of recent centuries, as Gouriswar Bhattacharya has documented in an illustrated article entitled "Nandin and Vṛṣabha".[72]

Nayanmars

Main article: Nayanars
The 63 Nayanars

Some of the large Shiva temples in Tamil Nadu have the shrines of the 63 Shaivite saints called

Vaippu Sthalangal are places that were mentioned casually in the songs in Tevaram.[74] A posture or symbol was associated with each saint, and every generation of sculptors has followed the convention without any individual identity.[75]

Utsava deities

Each of the main deity has a festival image called

IAST: pañcaloha) (also called Panchaloham - literally, "five metals") is a term for traditional five-metal alloys of sacred significance used for making Hindu temple icons. The tradition started from the Chola era from the 7th century and continues during the modern era.[76]
These festival deities are taken out of the shrines in processions during festivals.

Village deities

Ayyanar idols near Gobi
Main article:
Village deities of Tamil Nadu

The village deities are not part of Shiva temples, but are located outside some of the Shiva temples or outside the village where the Shiva temple is located. Most of the male deities are considered forms of Shiva and are treated as guardian deities.

Notes

  1. ^ Siva sutras: The Yoga of Supreme Identity By Vasugupta, Jaideva Singh
  2. ^ Vasudevan 2003, p. 26
  3. ^ Rao 1989
  4. ^ Subramuniyaswami 2003, p. 810
  5. ^ a b c d e f Chakrabarti 1998, p.36
  6. ^ a b Fergusson, James (1997) [1910]. History of Indian and Eastern Architecture (3rd ed.). New Delhi: Low Price Publications. p. 309.
  7. ^ "Architecture of the Indian Subcontinent - Glossary". Retrieved 24 January 2007.
  8. ^ "Templenet - Glossary". Retrieved 29 January 2007.
  9. ^ "Glossary". art-and-archaeology. Archived from the original on 12 January 2007. Retrieved 10 February 2007.
  10. ISBN 9788170173120
    .
  11. ^
    ISBN 0-471-28451-3
    .
  12. ^ "Architecture of the Indian Subcontinent - Glossary". Retrieved 8 January 2007.
  13. ISBN 978-0-471-26892-5
    .
  14. ISBN 0-226-53230-5
    .
  15. ^ "gopura". Encyclopædia Britannica. Retrieved 20 January 2008.
  16. ^ Hinduism: Beliefs and Practices, by Jeanne Fowler, pgs. 42-43, at Books.Google.com[permanent dead link]
  17. ^ Heinrich Zimmer, Joseph Campbell, Myths and symbols in Indian art and civilization, 127 [1]
  18. ISBN 90-74597-07-6
    .
  19. ^ Harding, Elizabeth U. (1998). "God, the Father". Kali: The Black Goddess of Dakshineswar. Motilal Banarsidass. pp. 156–157.
    ISBN 978-81-208-1450-9
    .
  20. ^ Vivekananda, Swami. "The Paris Congress of the History of Religions". The Complete Works of Swami Vivekananda. Vol. 4.
  21. ^ a b Vasudevan 2003, p. 105
  22. ^ Vasudevan 2003, p. 106
  23. ^ Darian 2001, pp. 100-102
  24. ^ Anand 2004, p. 177
  25. ^ Hiltebeitel 1991, p. 134
  26. ^ Dehejia 1999, p. 4
  27. ^ Dehejia 1999, p. 30
  28. ^ Rao, p. 1.
  29. ^ Brown 1991, p. 25.
  30. ^ Clothey 1978, p. 221
  31. ^ "Vatapi Ganapati". Retrieved 28 March 2010.
  32. ^ Cage of Freedom By Andrew C. Willford
  33. ^ Clothey, p.49 Skanda is derived from the verb skanḍr meaning "to attack, leap, rise, fall, be spilled, ooze"
  34. ^ Many Faces of Murakan: The History and Meaning of a South Indian God By Fred W. Clothey p.1 M1
  35. ^ Kanchan Sinha, Kartikeya in Indian art and literature, 1979, Delhi: Sundeep Prakashan.
  36. ^ Krishan 1999, p.59
  37. ^ Krishan 1999, p.60
  38. ^ Cuppiramaṇiyan 1985, p. 224
  39. ^ Anand 2004, p. 132
  40. ^ Parmeshwaranand 2001, p. 820
  41. ^ Singh 2009, p. 1079
  42. ^ National Geographic 2008, p. 268
  43. ^ Soundara Rajan 2001, p. 263-264
  44. ^ G. Vanmikanathan. (1971). Pathway to God through Tamil literature, Volume 1. A Delhi Tamil Sangam Publication.
  45. ^ . For iconographic description of the Dakṣiṇāmūrti form, see: Sivaramamurti (1976), p. 47.
  46. ISBN 0-500-51088-1
    ) by Anna Dallapiccola
  47. ^ For description of the form as representing teaching functions, see: Kramrisch, p. 472.
  48. ^ Magick of the Gods and Goddesses: Invoking the Power of the Ancient Gods By D. J. Conway p.284
  49. ^ Pal 1988, p. 271
  50. ^ a b Smith 1996, p. 203
  51. ^ Ghose 1996, p. 3
  52. ^ Ghose 1996, p. 11
  53. ^ Smith 1996, p. 205
  54. ^ a b c Ghose 1996, p. 12
  55. ^ Williams 1981, p. 61
  56. ^ Vasudevan 2003, pp. 39-40
  57. ^ Pal 1988, pp. 283-284
  58. ^ For भैरव as one of the eight forms of Shiva, and translation of the adjectival form as "terrible" or "frightful" see: Apte, p. 727, left column.
  59. ^ For Bhairava form as associated with terror see: Kramrisch, p. 471.
  60. ^ Bhairava statuette Archived 2011-01-30 at the Wayback Machine in copper from 15th-16th century Nepal, in collection of Smithsonian Institution. Accessed 11 August 2007.
  61. ^ Dehejia 1990, p. 21
  62. ^ Sanskrit-English Dictionary by Monier-Williams, (c) 1899
  63. ^ "Durga". Encyclopædia Britannica Online. Retrieved 31 October 2011.
  64. ^ "Article on Durga About.com Hinduism". Archived from the original on 1 October 2011. Retrieved 2 October 2011.
  65. ^ Hiltebeitel 1988, p. 62
  66. ^ a b Pal 1988, p. 37
  67. ^ Kinsley, p.151
  68. ^ a b Rampal 2008, p. 60
  69. ^ Hiltebeitel 1991, p. 135
  70. ^ Subramuniyaswami 2003, p. 233
  71. ^ Hiltebeitel 1991, pp. 134-135
  72. ^ Gouriswar Bhattacharya, "Nandin and Vṛṣabha", Zeitschrift der Deutschen Morgenländischen Gesellschaft, Supplement III,2, XIX. Deutscher Orientalistentag, 1977, pp. 1543-1567.
  73. ^ "A comprehensive description of the 275 Shivastalams glorified by the Tevaram hymns". templenet.com. Retrieved 11 January 2011.
  74. ^ International review for the history of religions, Volumes 15-17. International Association for the History of Religions, CatchWord (Online service)
  75. ^ Aravamuthan 1992, p. 61
  76. ^ Varghese 2008, p. 53
  77. ^ Williams, p.67
  78. ^ Williams, p.66
  79. ^ Williams, p.62
  80. ^ Stephanides 1994, p. 146

References

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