Iconography of Shiva temples in Tamil Nadu is governed by the Shaiva Agamas (IAST:Āgama) that revere the ultimate reality as the Hindu deity, Shiva. Āgama (Sanskrit: आगम, Tamil: ஆகமம்) in the Hindu religious context means a traditional doctrine or system which commands faith. Siva sutras: The Yoga of Supreme Identity By Vasugupta, Jaideva Singh Temple worship according to Āgamic rules can be said to have started during the Pallava dynasty (551-901 A.D.) in South India, but they were fully under establishment during the Chola dynasty (848-1279 A.D.)Vasudevan 2003, p. 26 The temples during the Chola period expanded to Sri Lanka and islands in South East Asia. The temple complex was expanding with niches for various deities on the stipulated sides of the sanctum. Lingam was universalised and prakarams (precincts) with subsequent deities came up. The temple parivara (deities related to primary deity) expanded considerably during the Chola period. The niches of following Āgamic rules for building Shiva temples in Tamil Nadu, a South Indian state continues even in the modern era. Some of the prime images like that of lingam, Vinayagar and Parvati are present in all the Shiva temples. Almost all the temples follow the same custom during festivals and worship methods with minor exceptions. Most of the Shiva temples in Tamil Nadu and Sri Lanka (like Munneswaram temple, Koneswaram temple, Tennavaram temple, Ketheeswaram temple, Naguleswaram) are built in Dravidian architecture.
Symbolism behind the structure of a Shiva Temple
The temple structure resembles the human body with all its subtleties.Rao 1989Subramuniyaswami 2003, p. 810 The five walls encircling one another are the koshas (sheaths) of human existence.Chakrabarti 1998, p.36 The outermost is the Annamaya kosha, symbolizing the material body. The second is Pranamaya kosha, symbolizing the sheath of vital force or prana (breath). The third is Manomaya kosha, symbolizing the sheath of the thoughts, the mana. The fourth is the Vijnanamaya kosha, symbolizing, the sheath of the intellect. The fifth and innermost is the Anandamaya kosha, symbolizing the sheath of bliss.
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: 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.
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
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.
Vimanam
Vimana (Tamil:விமானம்) is a term for the tower above the garbhagriha or Sanctum sanctorum in a Hindu temple. The towering roof of the other deities is also called the vimanam. These do not assume as much significance as the outer gopurams (gateway towers), with the exception of a few temples where the vimanams are as famous as the temple complex - Kanka sabai (Golden stage) at Thillai Nataraja Temple, Chidambaram covered with golden plates and the Ananda Nilayam vimanam of the Tirumala Venkateswara Temple are examples.
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 prayer hall is built in front of the temple's sanctum sanctorum (garbhagriha) in the first prakaram.
Gopuram
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. 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.
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. It also dominated the inner sanctum in amount of ornamentation. Often a shrine has more than one gopuram. 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
The Lingam (also, Linga, Ling, Shiva linga, Shiv ling, Sanskrit लिङ्गं , meaning "mark" or "sign") is a representation of the Hindu deity Shiva used for worship in Hindu temple.Hinduism: Beliefs and Practices, by Jeanne Fowler, pgs. 42-43, at Books.Google.com 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.Heinrich Zimmer, Joseph Campbell, Myths and symbols in Indian art and civilization, 127 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". A complementary theory suggests that the Lingam represents the beginning and ending Stambha pillar symbolizing the infinite nature of Shiva. 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 Rig veda, the oldest literature details about worshipping Shiva in the form of linga.Vasudevan 2003, p. 105 Pallavas propagated Somaskanda as the principal form of worship, slightly deviating from the Shaiva agamas; Cholas being strict shaivas, established lingams in all the temples.Vasudevan 2003, p. 106 The relation between Shiva and the lingam extends to the 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.Darian 2001, pp. 100-102 Svayambu lingam indicates a lingam that comes into existence on its own accord and not erected by human beings.Anand 2004, p. 177 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.Hiltebeitel 1991, p. 134
Parvati
Parvati (Sanskrit: , IAST: Pārvatī) is a Hindu goddess. Shaiva tradition is replete with a number of form of goddesses and all of the consorts, Parvati is the most celebrated and artistic.Dehejia 1999, p. 4 Parvati is nominally the second consort of Shiva, the Hindu god of destruction and rejuvenation. However, she is not different from Satī, being the reincarnation of Shiva's wife. Parvati is the mother of the gods and goddess, Ganesha and Skanda (Kartikeya). Some communities believe her to be the sister of Vishnu. Parvati, when depicted alongside Shiva, generally appears with two arms, but when alone, she is shown having four or eight arms, and astride a tiger or lion. Generally considered a benevolent goddess, Parvati also has wrathful incarnations, such as Durga, Kali,Dehejia 1999, p. 30 Shitala Devi, Tara, Chandi, and the Mahavidyas as well as benevolent forms like Kathyayini, Mahagauri, Kamalatmika, Bhuvaneshwari, and Lalita.
Ganesha
Ganesha (Sanskrit: ; IAST: ; ), also spelled Ganesa or Ganesh, also known as Ganapati (Sanskrit: , IAST: ), Vinayaka (Sanskrit: ; IAST: ), and Pillaiyar (Tamil: ), is one of the deities best-known and most widely worshipped in the Hindu pantheon.Rao, p. 1. Ganesa is the first son of Shiva and is given the primary importance in all Shiva temples with all worship starting from him. Local legend states the Tamil word Pillayar splits into Pillai and yaar meaning who is this son, but scholars believe it is derived from the Sanskrit word pulisara meaning elephant.Brown 1991, p. 25. K. A. Nilakanta Sastri (1963:57-58) thinks that Pallavas adopted the Ganesa motif from Chalukyas.Clothey 1978, p. 221 During the 7th century, Vatapi Ganapati idol was brought from Badami (Vatapi - Chalukya capital) by Paranjothi, the general of Pallavas who defeated Chalukyas.
Skanda
Murugan (, Sanskrit:सुब्रह्मण्य, ) also called Kartikeya, Skanda and Subrahmanya, is more popular in South India especially among Tamil people famously referred as Thamizh Kadavul (God of Tamils). He is the patron deity of the Tamil land (Tamil Nadu).Cage of Freedom By Andrew C. Willford Like most Hindu deities, he is known by many other names, including , , (meaning 'son of Krittika' ), Arumugam, Sanmuga(from Sanskrit ), Shadanana (meaning 'one with six faces'), (meaning 'child or son'), or Guruhuha (meaning 'cave-dweller'), (meaning 'that which is spilled or oozed, namely seed' in Sanskrit),Clothey, p.49 Skanda is derived from the verb meaning "to attack, leap, rise, fall, be spilled, ooze" , and Swaminatha.Many Faces of Murakan: The History and Meaning of a South Indian God By Fred W. Clothey p.1 M1 Tolkappiyam, possibly the most ancient of the extant Sangam works, dated between the 3rd century BCE and 5th century CE glorified Murugan, " the red god seated on the blue peacock, who is ever young and resplendent," and " the favoured god of the Tamils.".Kanchan Sinha, Kartikeya in Indian art and literature, 1979, Delhi: Sundeep Prakashan. The Sangam poetry divided space and Tamil land into five allegorical areas and according to the Tirumurugarruppatai (circa 400-450 A.D.) attributed to the great Sangam poet Nakkiirar, Murugan was the presiding deity of the Kurinci region (hilly area). Tirumurugaruppatai is a deeply devotional poem included in the ten idylls (Pattupattu) of the age of the third Sangam.Krishan 1999, p.59 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.Krishan 1999, p.60
Other images Shiva is worshipped in nine forms: Lingam, Lingodbhava, Chandrashekhara, Somaskanda, Bhairava, Virabhadra, Nataraja, and Dakshinamurti.Cuppiramaṇiyan 1985, p. 224
Lingodbhava