Brhadishvara Temple

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Structure

Vimana

Architecture

• Stupi (Finial)

Also called Kalaśa, the Stūpī has three main parts, the inverted lotus called Mahāpadma. This is topped by a globular part and further topped by a lotus bud like form. The top most element of the tower ends in a dot which is called “bindu”. It is considered the primordial bindu, which is the beginning of form. The supreme power of Divinity which is beyond space & form, like the vast expansive sky, descends to the earth through this bindu, according to Āgamas.

• Shikhara (Peak)

It is the head of the tower resembling the peak of a mountain and so it is called śikhara. The shape of the śikhara varies, as square, octagonal, circular, house shoe, etc. Depending on the shape of the śikhara, the temple towers are classified as Nagara Vesara, gaja preshtam sala or Dravidam. The Tanjavur Vimāna is brought under Dravida class. The śikhara is the fifth element of the temple aṅga.

• Griva (Neck)

To break the monotony of the long tapering tower, a small portion at the top beneath the śikhara, looks like the neck of a human being. It is called grīvā which forms the fourth part of the Aṅga of the temple.

• Talas (Storeys)

The tower rises in several tiers called Bhūmi or tala. A single storeyed vimāna, is called Ekatala Vimāna, a two storeyed tower called Dvitala Vimāna and a three storeyed called Tritala Vimāna and so on. As in the case of Tanjavur Vimāna, the tower may be sixteen storeyed, called Śoḍasatala Vimāna.

• Bhitti (Wall)

The Bhitti is the main wall that rises immediately above the pīṭha, from which koṣṭhas, pañjaras, pilasters project outside. The projections simulate miniature temples in square and rectangular shrines. These house a deity, appropriate to the directions and following Āgamic prescription. The main wall may be a single wall or may consist of two walls that is an outer and an inner wall separated by an intermediate space.

• Kumbha Pañjara (vase and nest)

Kumbha Pañjara is an architectural embellishment on the main wall, in between the koṣṭhas, in the sunken face of the wall. It represents a vase at the bottom, a pilaster, and an ornamental pañjara, with overflowing creepers on either side. As they are placed in between koṣṭhas, through which rain water is drained out, the kumbha-vase at its base is also called a water reservoir. On its base, trees, creepers, housing birds, animals, monkeys, sages, and other gaṇas are seen.

• Prastara (Cornice)

Prastara is the ceiling covering the wall, with the edges projecting out of the wall, to drain the rain water away from the wall. The cornice has nest like embellishment, where the birds can perch. There is a cave like portrayal, simulating a chaitiya window. The prastara is the third aṅga of the architectural parts.

• Makara Toraṇa (Arch)

The Makara toraṇa above the koṣṭha, simulates an entrance arch, in front of a miniature shrine. The arch issues from either side from the month of crocodiles and hence they are called Makara Toraṇa.

• Koṣṭhas (Niches)

It is a niche projecting from the main wall, simulating a miniature sanctum, in which either the manifestation of the main deity or a secondary deity is enshrined. The koṣṭha, with its base, and the makara toraṇa above looks like a miniature temple.

• Adhiṣṭhāna (Base)

Adhiṣṭhāna or Pīṭha is the solid base on which the entire structure stands. The entire height of the Adhiṣṭhāna carry a number of mouldings, depending upon which they can be classified as Pādabandha, Pratibandha and so on. The mouldings are called paṭa, jagatī, kumuda, paṭṭikā or prati. The measurements of the mouldings are usually in proportion to the overall measurements of the building. In some bases are carved, the figure of leogriffs, either with or without a rider. These represent some concepts like Dharma, Adharma, Jñāna and Vairāgya.

Larger temples introduce a sub-base or socle called upa-pīṭha, to raise the height of the temple or for improved protection and aesthetics. The upa-pīṭhas are generally plain with pilasters at the ends.

Iconography

• Linga

लिङ्गं द्वयमितिप्रोक्तं चलं चैव अचलं तथा । चल लिङ्गे सदावासं पूजयेत् परमेश्वरम् ।।

स्थिरलिङ्गे देवन्तु मन्त्रसंस्कार पूर्वकम् । मन्त्रहीने तु लिङ्गस्य केवलाकृति मात्रकम् ।।

चललिङ्ग विशेषन्तु गुरूदेवो महेश्वर । (मकुटागम पृ.37)

पीठं प्रासादरूपं च यथेष्टं कारयेद् बुधः । पूर्वोक्ते पौरुषे लिङ्गे पीठव्यासादि पूर्ववत् ।।

तन्मानेन विमानानां विस्तारं सम्यगुच्यते । पीठस्य द्विगुणं गेहं चतुः पञ्चगुणं तु वा ।।

लिङ्गं महत्त्वधिष्ठाने चार्धे स्थिते च मध्यमम् । समाप्ते च विमाने स्यात् कन्यसं स्थापयेद् बुधैः ।। (मयमतम्, अध्याय 34, श्लोक, 57-58)

The Bṛhadīśvara LIṄGA called Rājēśvaram - uḍaiya-Paramaswāmi consecrated by Rājarāja Cōḻa inside the sanctum of the great temple, Tanjavur. The pīṭha of the Bṛhadīśvara Liṅga.

• Ardhanarishvara

उमार्धं वामभागं तु हरार्धं दक्षिणं वपुः । सजटामकुटं दक्ष शश्यर्धाङ्कितमूर्धजाः ।।

करण्डमकुटं वाममळकेन समन्वितम् । ललाटदक्षिणे भागे नयनार्धेन संयुतम् ।।

पत्रं तु वामकर्णे स्याद्वाळिकेनापि संयुतम् । सनक्रकुण्डलं सव्ये ते विनावाथ कारयेत् ।।

सव्ये टङकाभयौ हस्ते उत्पलं वामगे करे । देव्यध्यायोदितास्त्रं वा दर्पणासक्तलोचनम् ।।

दर्पणं मुखवृत्तं स्यात्तन्मुष्टिस्स्यात्तदर्धतः । तत्पुच्छं मुकुलाकारं पादे शोभाविराजितम् ।

उमाभागं स्तनोपेतं चित्रवस्त्रपरिच्छदम् । व्याघ्राजिनाम्बरं सव्यपादं कुञ्चितमिष्यते ।।

सुस्थितं वामचरणं नूपुरेणाप्यलंकृतम् । आभङ्गसहितं तच्च कोलकाङगुलकैर्नतिः ।।

वामं मरकताभं स्याद्दक्षिणं मणिसन्निभम् । नाभिहृन्मेढ्रदेशेभ्यो वामे दक्षे च वामके ।।

चन्द्रशेखरवच्छेषं कर्तव्यं हि मुनीश्वराः । (कामिकागम)

Śiva as ARDHANĀRIŚVARA with the right side representing Śiva and the left Umā, stands by the side of a bull, with three arms - two arms on the right side representing Śiva and one arm on the left, representing Umā bhāga. The rear right arm is holding a triśūla on a long shaft and the front right arm is rested on the head of the bull. The left arm holds a lily flower. The Lord is shown in tribhaṅga, with the right leg slightly bent and the left firmly planted on the pedestal. On the left, the lower garment extends up to the knee. The left side, showing the Umā bhāga, has the breast treated realistically. The bracelet (keyūra) on the right is like a snake, while on the left it is broad, with pearl rings on the upper side and other floral designs in the middle. In addition, the left has a prominent kaṭaka and a number of bangles on the forearm. The right half of the face is slightly longer and the left smaller and graceful, emphasizing the male and female forms. There is a simha kuṇḍala (check up) on the right ear and a patra kuṇḍala on the left. Similarly, the headdress is also appropriately divided to show the Ardhanārī form, with the right the jaṭābandha and the left, kēśabandha.

• Gangadhara

चतुर्भुजंत्रिणेत्रंश्च जटामकुटमम्डितः । दक्षिणाभयहस्तस्थोऽप्यन्यत्र कटकामुखः ।।

तेन हस्तेन धृत्वैकां जटां गङ्गासमन्विताम् । संस्थितस्तु प्रसन्नात्मा कृष्णापरशुसमयुतः ।।

जटायुक्तकरोच्चं तु कर्णस्योर्ध्वसमं भवेत् । तदन्तरं तु द्विमुखामाभङ्गेन समन्वितम् ।।

कुर्याद् भगीरथं देवनाभ्यन्तस्तनसीमगम् । गलान्तं वाष्टतालेन विलम्बितजटान्वितम् ।।

वल्कलाम्बरसंयुक्तं हृन्मस्तककृताञ्जलिम् । द्विनेत्रं च द्विबाहुं तमेवं गङ्गाधरो भवेत् ।। (कामिकागम)

GAṄGĀDHARA is shown standing on a lotus pedestal with four arms. His front right arm is lifted up and is receiving the falling Gaṅgā on this jaṭā. His left arm is placed on the thigh. The rear arms hold mṛga and axe. Śiva's lower garment extend up to the ankle.

• Ayudha Purusha Khadga

वज्र शक्तिं च दण्डं च खङ्गं पाशं तथाङ्कुशम । गदा त्रिशूलं चक्रं च पद्मं चेति दशायुधम् ।।

द्विभुजाश्च द्विनेत्राश्च सर्वाभरणसंयुताः । कृताञ्जलिपुटोपेताः करण्डमकुटान्विताः ।।

तत्तद्वक्त्रप्रमाणेन अस्त्रमूर्तिसमन्वतिताः । नानावर्णसमायुक्तं नीलजीमूतवर्णकम् ।।

नीलकं पद्मरागं च तुषारं चेन्द्रनीलकम् । शरदाभ्रं च रक्तं च वज्रादीनां तु वर्णकम् ।।

जाया जया शक्तिगदा पाशपद्मे नपुंसके । शेषाः पुमानिति ख्याताः कीर्तितास्त्वस्त्रमूर्तयः ।। (पूर्वकारणागमे चतुर्दशपटले ।।)

ĀYUDHA-PURUṢA-KHAḌGA flanking the central openning on the north of the main sanctum tower.

• Devi Manonmani

तस्यैव वामपार्श्वे तु आदिशक्तिः मनोन्मनी । वह्नेः उष्णत्ववत् शक्तिः अविनाभाविनी विभोः ।।

एक वक्त्रां चतुर्हस्तां सर्वाभरण भूषिताम् । नितम्बतट विस्तीर्णां मध्ये सूक्ष्मां स्तनोत्तमाम् ।।

वामादि शक्तिकोपेतां आख्यया तु मनोन्मनीम् । (मकुटागम पृ.66)

A seated image of DĒVĪ MANŌNMAṆĪ is seen in the inner-ambulatory facing the north central opening. The Dēvī, seated in vīrāsana, is two-armed holding akṣamālā in the right and ruling the left. She wears upavīta, beautiful necklaces and breast band. She has a prabhāvalī, which is a makara tōraṇa. The image of the goddess was painted in the time of Vijaya Rāghava Nāyaka around AD 1650. The representation in stone to the left of the main sanctum is unique, again noticed only in Tanjavur. Manōnmaṇī is an important goddess who is always worshipped placed to the left of Śiva, in this case north. The goddess is flanked by female attendants.

• Ayudha Purusha Dhvaja

वज्र शक्तिं च दण्डं च खङ्गं पाशं तथाङ्कुशम । गदा त्रिशूलं चक्रं च पद्मं चेति दशायुधम् ।।

द्विभुजाश्च द्विनेत्राश्च सर्वाभरणसंयुताः । कृताञ्जलिपुटोपेताः करण्डमकुटान्विताः ।।

तत्तद्वक्त्रप्रमाणेन अस्त्रमूर्तिसमन्वतिताः । नानावर्णसमायुक्तं नीलजीमूतवर्णकम् ।।

नीलकं पद्मरागं च तुषारं चेन्द्रनीलकम् । शरदाभ्रं च रक्तं च वज्रादीनां तु वर्णकम् ।।

जाया जया शक्तिगदा पाशपद्मे नपुंसके । शेषाः पुमानिति ख्याताः कीर्तितास्त्वस्त्रमूर्तयः ।। (पूर्वकारणागमे चतुर्दशपटले ।।)

ĀYUDHA-PURUṢA-DHVAJA flanking the central openning on the north of the main sanctum tower.

• Vamadeva

वामं रक्तं च सुरभिमाल्य वस्त्रोपवीतिनम् । तुङ्ग नासारूणोष्णीषं खड्गखेटक पाणिनम् ।। (शिवलिंग प्रतिष्ठाविधि, पृ. 118)

तं देवश्च सुरक्ताभं (रक्तं च सुरभि) मालय वस्त्रोपवीतिनम् । तुङ्ग नासारूणोष्णीषं खङ्ग खेटक पाणिनम् ।। (अघोरशंभु-क्रिया, पृ.102)

The image of VĀMADĒVA in the Bṛhadīśvara temple is in the northern wall, west to Āliṅgana Candraśēkhara. The deity is four-armed with paraśu and mṛga in the rear arm, and sword and shield in the front arm. According to the Āgamic text, Vāmadēva is red in colour and wears a vastra as upavīta. The nose is prominent. He wields a sword and shield. According to the Makuṭāgama, Vāmadēva is four-faced with four arms and bedecked with jewels like bracelets and armlets; he wears a crown made of corals. His arms hold an axe and noose and are in varada and abhaya poses. Three-eyed, he wears kuṇḍala in his ears. It is the hymnal image (mantra mūrti) of Vāmadēva as mentioned earlier.

• Alingana Chandrashekhara

देवो पहतहस्तेन देवीं तत्पार्श्वमाश्रिताम् । स्तनाभ्यन्तरे वामपार्श्वमालिङ्गनं कुरु ।।

पार्श्वसूत्रात्पुरो वामबाहुमालिङ्गनं तु वा । देवी दक्षिणहस्तेन शम्भोर्दक्षिणपार्श्वतः ।।

कटिसूत्रोपरि तथा वामे पुष्पधृता करे । अथवा प्राग्वददेवेशो देवी रक्तोत्पलान्विता ।।

करे तु दक्षिणे वामहस्तमात्रं प्रलम्बयेत् । एवमालिङ्गमूर्ति तु त्रिधा मार्गेण कल्पयेत् ।। (शिल्परत्ने द्वाविंशपटले)

Śiva as ĀLIṄGANA CANDRAŚĒKHARA is shown standing on a pedestal embracing Pārvatī standing to his left. Śiva is four-armed, holding the axe and the antelope in the rear arm and a flower in his right arm. The left arm is embracing Pārvatī. He is shown as a youth. To his left stands Pārvatī, turned slightly towards Śiva with a smiling face. She has two arms, the right is bent while the left is on her thigh. She wears karaṇḍa makuṭa and a lower garment extending up to her ankles. She wears a channa vira across her body. Two sages in añjali pose are shown seated above adoring the divine pair. They are represented on the side walls.