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Why are there depictions of Buddha in the Tanjore Big Temple?

For a temple as famous as the Tanjore Brihadeshwara, it does have more than its fair share of legends associated with it. We have seen of these before, including the most popular one of the Shadow of the Vimana.. Today, we are to see another popular riddle – Why are there depictions of Buddha in the temple. Yes, its depictions in plural ! There are three places where we get to see the form of Buddha – two carved into stone and one a part of the famed Fresco.

( Images Courtesy: Mr Satheesh, Mr Arvind and Mr Thyagarajan from the fantastic book )

A careful study of the Tripurantaka episode reveals the clues and explains the panels.

The three sons of the demon Taraka – Vidyunmali, Tarakaksha, and Viryavana , were devout followers of Shiva and by the power of their austerities they sought from Brahma the boon of immortality. This was not within the creators powers as all things had to perish, so they sought a seemingly impossible end – They sought three forts, one of pure gold, another of silver, last of iron and each could fly !! Once in a thousand years, the three would align in a single line for a brief second and it was at this moment that they could be felled by a single arrow of Shiva. Having received this boon they sought the services of the divine architect Maya to cast their flying fortresses.

The years passed as centuries and their power thus complimented they grew in prosperity and challenged the Devas. Powerless against them, the devas sought the help of Shiva, who being the benevolent self, said that ` as long as they are my followers, i cannot do anything’. The time when destiny brought the three flying citadels in the same line drew near and in desperation the devas sought the help of Vishnu. Seeing the need to correct the balance of power, Vishnu took upon himself to lead the Tripura demons out of Shiva worship. He took the form of a Buddha ( the operative word here is “a”) and led them out of the Shivaite faith.

Now, Shiva took on the task of ending their rule. The Devas with the help of Visvakarma constructed the chariot of the earth, the Sun and the Moon became its wheels, the bow was the Mount Meru itself and Vasuki the Bow string. Vishnu himself became the arrow. Brahma became his charioteer and he led the Deva army along with Ganesha, Skanda and Mahishasuramardhini.

Quoting Dr R. Nagasamy from his article
“Lord Brahma addressed Siva and said “Lord you are Omniscient and Omnipotent and you do not require all these chariot, weapons, and the retinue to destroy the Asuras? The Asuras will disappear the moment you “will”, but if you are still resorting to these acts it is purely out of your sport”. Siva laughed and at the same moment the Asuras were burnt to ashes. In order to please the Devas Siva discharged the arrow. That is the story of Tripurantaka. “

Now, lets analyse the panels. Stones first – Panel 1

Little closer.

The first part, you can see the three clearly – Mahishasuramardhini on her lion mount, Ganesha on his mouse mount and Skanda on his peacock mount.

The middle row seems to depict the battle – though Shiva is not shown. The bottom is left unfinished.

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The adjacent row has the depiction of Buddha on top with the Tripura demons worshiping him with their consorts

The next row, seems to show the fall of the demons. The posture of the hands marked below, seemed to implore the fallen demons to seek Shiva’s grace.

The last row shows them returning to worship of the Linga with one holding it reverently above his head.

Lets now move on to another varied depiction of the same in stone.

Tirpura demons listening to Buddha

Shiva riding on his chariot to battle with Brahma as his charioteer

Finally the famed Fresco – which we discussed before.

Here again you see the Depiction of Buddha and also Mahishasuramardhini, Brahma, Skanda and Ganesha.

Its interesting to note that there was a conscious effort even during the Pallava period to show Buddha as an avatar of Vishnu. However, is this Buddha the same as the Sakyamuni is a difficult question to comprehend. But the point to dwell on is the portrayal in both stone and paint – the size and the dignified manner in which he is portrayed. The reverence is very visible.

Controversial Sculpture Series part 2 – One-upmanship Shiva Vs Vishnu

While the tenets and underlying significance of Hinduism continue to astound many scholars, we merrily pursue our simple pursuit to explain sculptures. Not wanting to repeat the purpose of this controversial sculpture series, would request readers to read the first part prior.

I had wanted to do this post for many years now, but kept putting it away, being unsure of how some readers might opine. But then, when Gaman asked me what is this, after visiting Darasuram, felt that its is duty to atleast explain the iconography. I would request all readers to be patient and read till the end before voicing their concerns/comments.

That this sculpture of Sarabeshwarar is present in Darasuram, the pinnacle of Chola artistic expression in stone, is no excuse for the religious one-upmanship of the emergence of this iconography. Whilst the origins of the particular form is lost in the wormhole of times long past – we are talking of Rajaraja Chola II in the 12th C CE here, that the divide has reached such an extreme expression is sad.

Keeping the narrative to the minimum, as most of the versions are indeed inflammatory, the story of Narasimhar is very well know. To rid the world of the evil demon Hiranyakasipu, who had secured a virtually perpetual existence via a boon from Brahma..

”
O my lord, O best of the givers of benediction, if you will kindly grant me the benediction I desire, please let me not meet death from any of the living entities created by you. Grant me that I not die within any residence or outside any residence, during the daytime or at night, nor on the ground or in the sky. Grant me that my death not be brought about by any weapon, nor by any human being or animal. Grant me that I not meet death from any entity, living or nonliving created by you. Grant me, further, that I not be killed by any demigod or demon or by any great snake from the lower planets. Since no one can kill you in the battlefield, you have no competitor. Therefore, grant me the benediction that I too may have no rival. Give me sole lordship over all the living entities and presiding deities, and give me all the glories obtained by that position. Furthermore, give me all the mystic powers attained by long austerities and the practice of yoga, for these cannot be lost at any time”

Courtesy : wiki

He goes the usual route upon receiving the boon. His son Prahalad is the epitome of devotion to Narayana ( Vishnu) and refuses to equate his father to God. In anger he asks where is this God you talk of, for which the boy replies that he is omnipresent – in this pillar , in this spec of dust. Angered by it, Hiranyakasipu brings out his mace and proceed to break the pillar to see if this God is there ?

To view a clipping of a Cinema ( telugu language) enactment of the scene

Now the form that Vishnu takes is very interesting: to circumvent the rules ( a la 3 G spectrum allocation !) he takes the form of a part lion part human, bursts out of a pillar ( not born or created !), disembowels him with his claws ( no weapon clause !), puts him on his lap ( not on earth not in heaven !), chooses dusk ( neither day nor night !) – etc. He is such a fiery form as you can see from the depictions and is a powerful deity in the Hindu pantheon. Ideally the story must have ended there – ok, he is cooled down by the melodious voice of Prahalada singing his praise.

But, an educated guess is that, the Shivaite Vashnavite divide had grown so much, that a sequel was added. Seems the anger of Narasimha would not subside, and even Laxmi couldn’t come near her beloved. The whole world trembled at the consequences of the wrath of an angry form that they request Shiva to help. He first sends Veerabadra but he is not match for Narasimhar. In order to match up with the dual form of Narasimhar, Shiva takes up one more aspect – he forms a composite man+lion+bird and becomes Sarabeshwarar.

What happens next is left to many interpretations, but he is supposed to have alternatively embraced, restrained Narsimhar and liberated Vishnu from inside that.

The entire story is depicted in the Madurai Meenakshi amman temple in three simple scenes.

Now, back to the Darasuram sculpture.

Thankfully Gaman has got us another shot of the entire sculpture.

The depiction of Narasimhar being liberated and a small figure beneath him – could be Prahalada. The devas are shown above, happy at the turn of events.

If you notice, there are no visible marks or attributes to identify the forms unlike the later version from Madurai.

The second question from Gaman was about the legs. Iconographically he is said to have a pair of wings and four pairs of legs.


Some versions also have a multitude of hands as well. check this version from a Muneeshwaran temple in Srilanka ( courtesy wiki)

Why i say, i was sad at this depiction is that in recent years there are multitude of interpretations including the ones of Pratyankadevi and people flock those shrines to rid them of various “ailments”. Its time for people to understand that Hinduism is definitely not a mono theistic religion, and its not a question of My God over your God, or even the very existence of God but the maturity that of allowing even a quest to find out if there is indeed God.

To see the greatness of Sri Rajaraja who has wonderfully depicted the confluence of the plurality of Hinduism in such a grand manner in this Harihara sculpture in the Tanjore Big temple,

Am reminded of Swami Vivekananda’s famous address “I am proud to belong to a religion which has taught the world both tolerance and universal acceptance. We believe not only in universal toleration but we accept all religions as true. “

Why then this one-upmanship?

Big Temple paintings book release – was defintely worth the wait!

April 9, 1931.

“Close upon the discovery of the Pallava paintings in the Kailasanathaswami Temple at Conjeevaram by the French savant, the indefatigable Prof. Jouveau Dubreuil it has been my great good fortune to bring to light the hitherto unknown frescoes of the Imperial Chola period, in the Brihadeswaraswami Temple, popularly known as ‘the Big Temple of Tanjore.’

“It was almost a year since I visited that noble fane [temple] one evening, in the company of my friend Mr.T.V.Umamaheshwaram Pillai, when in the dim religious light of a small oil lamp I felt, as it were, the existence of some kind of paintings on the walls on either side of a dark narrow circumambulatory passage around the sanctum sanctorum.

“But it was only yesterday I found it convenient to examine the place more thoroughly with the help of a ‘Baby Petromax’ whose bright light revealed paintings indeed but paintings of an undoubtedly very late and degenerate age, whose linear contortions and chromatic extravagances shattered in a moment all my wonderful dreams of discovering there the best and the only example of the art of Chola mural paintings.

“Still I chose a part of the western wall for close inspection and found the painted plastering there cracked all over and threatening to fall down. A gentle touch and the whole mass crumbled down, exposing underneath a fine series of frescoes palpitating with the life of other days.”

S.K. Govindaswami in The Hindu, April 11, 1931

Hindu article

Its taken 80 years for the above effort to reach its end, I would be wrong to say it as the end, for this is indeed a new Dawn. The famed Chola Frescos, hitherto seen only by a privileged few, with lesser mortals having to put up with the OOhs and AAhs of scholars and seeing low resolution faded prints in newspapers and magazines, have been given a new life. Thanks to the efforts by the TN Government, The Tamil University Tanjore, Mr Rajendran, Mr Thyagarajan , Mr Rajavelu, Mr. Chandru – we get to see them in new light.

There has been lot of talk of such efforts earlier, and when Sri Badri of Kizhakku Pathippagam showed a sneak preview of the book on facebook, my pulse raced in anticipation, but somewhere there was a bit of dread – would the book do justice to the paintings, will the quality of photographs compare with international publications, would the presentation falter, would the quality of paper be compromised ( more so since the price was just Rs 500). Not wanting to take chance, I rushed through two sources to order the book. And 3 weeks ago, the books reached me, thanks to Sri Raman. Normally, i would finish a book of this size in a day or two, but then this was no ordinary work. It took me weeks to finish studying a page – Every inch of the Frescoes have been faithfully captured on Camera and not stopping with that – Artist Sri Chandru has faithfully drawn every line and curve as line drawings. I showed the book to Oviyar Sri Maniam Selvan and he was mighty pleased and impressed as well and showed me a few of his father’s ( Sri Maniam’s sketches of the frescoes as well !! – felt blessed)

Let me explain what i mean, by showing you a sneak peak of the books contents – the famed Dhaksinamurthy panel.

( have to use low resolution so it doesn’t really do justice to the work, but don’t want to infringe on the book !!)

Now, comes the book specialty – the line drawings

There is so much to study in these Frescos and I am sure this book would spawn many Phd’s. For eg, take just one part of the panel, towards the top left hand side.

Notice the highlighted part – its a fantastic Asta Buja ( eight armed) Bairvar form.

The detailing on the paintings is stunning. Take a look

But the Bairavar looked very familiar, so immediately set about looking into my database. The first one that came up, was this Kstera Balar ( special Bairava from without the Dog mount – favorite of Sri Raja Raja’s queen Lokamadevi!) who is currently stationed just outside the entrance of the Big temple entrance.

Though the style matched, the placement of the Trishool – on the right hand compared to the one in the painting – where its holstered ( forgive the pun) to the left waist – showed this was not a match.

Next on the scanner, was this fantastic bronze from the Tanjore Art Gallery. ( imaged courtesy Sri Raman and my cousin Sri Prasanna Ganesan)

The gallery board read 11th C CE, Tirvengadu

I went back to my books and found the reference in Bronzes of South India – P.R. Srinivasan (F.E. 1963, L.R. 1994 – Price Rs. 386), to dig out what they thought of the bronze.

In respect of workmanship, this is in the same style as the bronzes of the Rishabantaka.
Rishabantaka
But its iconography has necessitated the introduction of some new details not met with in any of the figures previously examined.

The eight armed Bhairava is another interesting bronze of this period, the like of which has not been met with. It stands erect, ie, in sama Bhanga posture. The other details peculiar to this figure are the following:

The braided locks of hair are arranged in the forms of heart and it serves the purpose of a Bha manadala ( halo) too. a knob like projection is seen on the head. On one side is seen a serpent and on the other the crescent and the Datura flower. ( there are two serpents and the crescent and flower are on opposite sides !)

Six tassels are seen, three on each side of the Jata – mandala. The fillet with the gem consists of flower designs. Patra kundalas are seen in both the ears. The raudra or terrific aspect associated with this icon, is attempted to be depicted by means of the knitting of the eye brows, wide open eyes and the small canine teeth. But as was customary with ancient stapathis to introduce benign qualities in the representation of terrific themes, here too the stapathi has depicted the details in the same fashion which goes to make the bronze pleasant looking rather than terrible looking. Even the knitting of the eye brows, in the context of features expressive of joy, seems to add charm to the expression rather than striking terror.

The necklaces and the pendant ornament on the right shoulder are of the same type as those of the above figures ( Rishabantaka post) and thus affords a proof of its grouping with them. The Yagnopavita is made of two strands, twisted like a rope. Besides, along mala – a string made up of small globules is seen. Perhaps they represent severed heads, in which case thus becomes a Munda – Mala.

Arms are displayed in fan-wise series on either side, and the manner of their attachment to one another is beautiful. The armlets are actual naga-valayas and in no other bronzes armlets of this kind are seen – this is where this bronze started differentiating with the one in the Fresco. Its does not have this feature

Except, the three hands, namely the upper most right hand, the corresponding left hand and the lowermost left hand which hold respectively, a damaru, a bell and a bowl, the rest are in kataka poses. The series of arms seen one below the other in the depth of each side is impressive.

No tassels are present in the Udara bandha. This figure shows two serpents with their bodies twisted and wound round the waist. Further their heads are converted into decorative pieces adorning the thighs. The manner of showing them hanging on the thighs is superb.

Now, comes the definitive clue. There are two snakes in the bronze, but only one in the painting ! So this is not the bronze shown in the painting !

Now, you will understand, how important documenting our heritage is and Kudos to the team behind this spectacular book. Cannot call it a collector’s item, for its something that has to be studied and taught in art schools and subject of many Phd’s.

How would an Ascetic turn up for his marriage !

Its not often you get blessed thrice in the same day. It was my wife’s birthday and we happened to be in Tanjore and first stop @ big temple( for her – me and Arvind had already been to Pullamagai in the morning!!). Pushed our luck by calling Kudavoil Balasubramaniam Sir, and such a humble person that he is, he immediately came to meet us and gave us a guided tour of Periya Koil.

We have already seen the Dhakshan beheading panel and the Kama Dahana panels previously.

Shiva cuts off the head of his father in law

Shiva burns the lord of love

The current panel is a sequel to those. Shiva has been convinced to come back to becoming a householder and Dhaksayini has been reborn as Uma – the daughter of Himavan, the King of the Mountains. Maybe the only verse i remember from Sanskrit class is atha osadhinaam athipasya vrithow !!! from the Kumarasambava. Not sure if the current story is found in Kalidasa’s version, but it loosely follows the rendition in the kantha puranam ( though a later work to the sculpture).

The background plot is simple, Himavan is convinced by the seven Rishis sent by Shiva and agrees to give his daughter to Shiva. Now comes the tough part, to convince his wife – Menai. The Queen, being what any mother would be, comes over to take a look at the bridge groom for the first time, expecting him to come dressed in all his finery and flanked by the very best in the procession.

Lets see how Shiva turned up for his marriage procession – keep in mind current day baraats – the festivities , revelry and sarees, sherwanis, jewelery and money that are on display- the bridegroom in a designer sherwani on a majestic white horse, with an assortment of pretty looking women and boisterous men , equally decked up.

Here he is, wearing his elephant skin trunks, with his horde of Ganas, on his bull. There is a pet snake thrown in as well, rearing up form his left hand as he nonchalantly turns around to pose for the camera !!

What a shock it would have been to the welcome party. No wonder, the future mother in law Menai panicked

She is already scared for he known for taking the heads ( brahma, dhaksha) , she refused to accept that this uncouth youth could be her son in law.

Finally, Brahma, Vishnu, Narada all came and explained the actions of Dhaksha that led to his downfall and the mighty grace of Shiva to have restored him to life albeit with a Goat’s head. The marriage does take place and finally – ALL IZZ WELL in Kailash – and ready for the birth of Kumara !!

A big thanks to Kudavoil sir. But Sir, has explained this sculpture differently in his latest book, will see it shortly.

Why loot a Door Guardian and bring it as a war trophy

War Trophies are always controversial. There have been many such famous trophies – the Vatapi Ganapathy by Narasimha Pallavas commander Paranjothi, The Srivijayan Victory arch brought back by Rajendra chola – Today we are going to see another such. The famed Chalukya door guardian of Darasuram currently housed in the Tanjore Art Gallery. ( images courtesy Satheesh and Sriram)

Its indeed a very beautiful work of art, but why would a Chola King want to bring back a Door guardian as a war trophy ? Well one this is for sure, it was a war trophy for he himself inscribed it in its pedestal


The Tamil inscription at the base of this sculpture, seized by the imperial Cholas in 1045 from their Chalukya enemies, reads: “This is the door guardian brought by Lord Vijayarajendradeva after burning (the Chalukya capital) Kalyanapuram.” Institut Francaise d’Indologie, Pondicherry. Courtesy of Richard H. Davis.

its features are characteristically chalukyan

But there are some intriguing depictions near its base.

The first is a monitor lizard, but what is a mouse doing underneath the uplifted feet of the door guardian. What is it that is next ( to the left of the mouse as you view the image) – like a tail ??. and what is the animal to the extreme left.

Thanks to http://picasaweb.google.com/gildubs/IndeDuSud2008# for the closeups

Well, its a cat toying with a rat !! and what is the other??

Well well well, its a snake eating a mouse. This does remind us of something which we have seen earlier connected to the big temple

Big temple intro post

Lets refresh our memories

Zoom in

Now, we have Raja Raja Chola’s masterful edifice in stone portraying a prancing lion, a snake swallowing an elephant ( see the earlier post and the interesting hypothesis to visualise the Vimana as Mount Kailash itself) and a crocodile / large lizard.

Against this, the chaluykan version has a cat playing with a mouse, and a snake swallowing a mouse plus a mouse underneath the door guardian’s feet. Was this an attempt at ridiculing Chola’ sculpture and as an act of retaliation, was this brought back as a war trophy !!

Paradise regained – Tanjore Big temple Moat figurines

Who e’re while the happy Garden sung,
By one mans disobedience lost, now sing
Recover’d Paradise to all mankind,….

goes John Milton in the opening lines of Paradise regained. This is how i feel now. After the previous post, which was in the lines of Paradise Lost, harboring absolutely no hope of even spotting this moat sculptures which we saw in the antique snaps.

But Sri Selvaraj our reader, immediately recognised the figurines – he was absolutely certain that he had seen them 40 years back and promised to trace them out, despite the heavy encroachments surrounding it now. But inorder to build the tension the recent unabated rains did’nt allow immediate access.

However,today, as promised he produced possibly one of the most rewarding mails to me. The photos of the sculptures and that they are still safe in the walls exactly as captured in the century old pictures. Here they are.

Feel so happy, truly paradise regained !!

The moat around the Tanjore Big temple

The recent headlines for renovation of the moat around the Big temple in tanjore,
ASI submits Rs.1-crore proposal to renovate moat around Big Temple , took me back some years ago – when i had chanced on a very interesting antique photograph from the archives of the British Library.

The archives are a real treasure trove for enthusiasts. Since we are talking of the Moat around the temple complex, take a look at these rare captures in the late 1800’s and the early 1900’s ( photo courtesy – British Library Archives). Shows the moat still filled with water but the whole structure is in a bit of a mess.

But are we just going to see some antique photos today. No, of course there has to be some twist. the twist is this capture.

Dated to the year 1921, to be precise this is the description of the plate

Sawyer, Wilbur A. [Wall, moat, and outer gate tower of the Hindu temple at Thanjavur]. Photographic Print. 1 Image. [2 April 1921].

Look carefully, do you notice something.

There is a very very unusual object on the wall.

What is it, and where is it now !

Thanks to Rhoda for spotting one more ( adding now)

Tanjore Big Temple – Vyaala row

In the previous post, we had seen the top row …many friends, even regular visitors to the Tanjore temple confessed that they have missed that row. So we rub it in a bit more, by featuring the bottom row as well. ( Thanks again to Satheesh for his excellent observation, use of props!! and photography)

Lets see if you can spot them first.



Hmm, let me make this easier for you all

next set

next set


next set

So, lets take a closer look at these beautiful Vyalaas, aren’t they Gorgeous.

The corners of these already miniature Vyalaas are even more spectacular. They have their own emerging rider similar to their bigger cousins on the top row. For good measure they have thrown an even smaller sculpture on top!

The ball pen cover provides us with an idea of scale.

To top all this, we also see a splendid miniature of Shiva as Gajasamharamurhty – Yaaniuri porthiya murthy.

So next time you visit the big temple, don’t just stop in amazement at its massiveness, take time to appreciate the smaller and subtle beauties as well.

The Yaazhi riders of Tanjore

After a series of serious posts, felt we need something light to relax. Plus Prasad said the last post had only few photos and satheesh said i wasn’t publishing enough of his photo contributions. ( same apology to chandra as well). Been quite occupied with work n travel, plus sometimes the story need to fit – dont want to just exhibit some photos – you can go to flickr / picasa for that. So this post is a conscious effort to redress the above, but combining with my favorites…tajore, yaazhi, sculpture.

Yaazhi’s are most probably the least viewed and discussed sculptures. Despite this they find prominent position in almost all major temples. In fact in tanjore there are two rows of Yaali’s which run almost right around the vimana base.

These kind of artistically border the great edicts ( inscriptions ) of my beloved Raja Raja Chola. Being there, standing amidst the massive edifice often leaves me under a spell,the air brings in many familiar scents, to be able to see the words, to be able to read them ( standing for a 1000 years) – its doesnt inspire a sense of awe, but more a feeling of returning to ones home, as though i once belonged there!

Back to the post, we are going to see the top row of impressive Yaazhi riders in this post. there is another row down below, which we will see later ( one thousand thanks to Satheesh for patiently taking these and sending over to me)

At first glance they do look similar, the symmetry is mesmerizing. What you must also notice is that these are action frames, the riders, the prancing yaazhis, the fighters emerging from the mouths are all full of live, frozen in time.

But are they symmetrical, r they just repetitive depictions of the same.


To give you an idea of the size of these beauties, as usual we place a common object..a mineral water bottle

The riders on their part come in a myriad of forms and poses.


The corners of this row of yaazhi riders are interesting as well. An unique mythological animal – a yaazhi as well is shown framing two fighters inside its open mouth – sometimes two yaazhi riders emerge as well. This concept is also seen in various early chola temples ( Chandra and Satheesh – will showcase them as well shortly)



What beautiful miniatures, next time please do not miss them.

Does the Tanjore Big Temple Vimana cast a shadow?

After reading the previous post on the Big temple Vimana Nandhi, lot of friends wrote in on the very popular `myth’ of the big temple vimana shadow not falling on the ground. The cholas are known for their meikeerthi – in tamil – mei – true, keerthi – fame, kind of invocation address ( prasithi in sanskrit) – so lets look at the Big temple – its needs no Poi Keerthi ( Poi – lie) to keep its fame. Its by itself a marvel of construction and ingenuity. So for good order sake I am using more of Sri Kudavoil Balasurbramaniam sir’s pictures to put to rest this popular misconception.

There are many versions of this myth, from the shadow of the whole Vimana doesn’t fall, shadow of the top copola doesn’t fall, the top Kalasam ( pot/spire) doesn’t fall etc.

It does fall.

For further reading below newspaper articles.

http://www.hindu.com/lf/2004/03/30/stories/2004033001340200.htm
http://www.hindu.com/2004/04/07/stories/2004040703010300.htm