History of Indian and Eastern Architecture v1.c19.s10: Chidambaram.
History of Indian and Eastern Architecture v1.c19.s10
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Chidambaram.
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The Saiva temple at Chidambaram in South Arkot district is one of the most venerated, and has also the reputation of being one of the most ancient temples in southern India. It was there, therefore, if anywhere, that I at one time hoped to find some remains that would help to elucidate the history of the style. It was, besides, so far removed from any capital city or frequented haunt of man that one might hope to find its original form unaltered.
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It is old, but, probably, not older than the Tanjor and Gangaikondapuram temples. The Kongadesa Râjakal relates a legend of Vîra Chôla Rayar who "one day saw on the sea-shore the Sabhâpati of Chidambara (Siva), attended by Pârvatî, dancing and beating the damaraka (a kind of drum); he there-fore expended great sums of money in building the Kanaka, or Golden Sabhâ."¹ A little further on, it is said, "Arivari-deva (A.D. 985) observing that his grandfather had built only a Kanaka-Sabhâ to the Chidambara deity, he built gopurams, maddals (enclosures), madapanas (image-houses), sabhâs (holy places or apartments), and granted many jewels to the deity." Though this work is not at all trustworthy, yet from an inscrip-tion we learn that Vîranârâyana or Parântaka I., early in the 10th century, covered the hall with gold, or erected the Kanaka-sabhâ. There is also in the temple an inscription of Râjadhirâja I. (1018 to 1052) which may be regarded as evidence that the two inner enclosures, BB, at the west end of the tank (Woodcut No. 220) were in existence in the 10th century.² They, indeed, measuring about 320 ft. square, appear to have been the whole of the original temple, at least in the 10th and 11th centuries. On the whole, I am inclined to believe that this inner temple is really the one referred to in the above extract as far as supported by the inscription. The temple of Pârvatî, C, on the north of the tank, was added afterwards, most probably in the 14th or 15th century, and to that age the great gopurams and the second enclosure also belong. The north gopuram, 140 feet high, is ascribed to Krishnadeva, about 1520, whilst that on the east has inscriptions of Sundara Pândya about 1250. The hall of 1000 columns, E, was almost certainly erected between 1595 and 1685, at which time, we learn from the Mackenzie MSS., the kings of the locality made many donations to the fane.³ It was then, also, in all probability, the outer enclosure was commenced; but it never was carried out, being in most places only a few feet above the foundation.
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¹ 'Journal of the Royal Asiatic Society,' vol. viii. p. 7. The Chidambaram temple is dedicated to one of the Pancha-lingams or five notable symbols of Siva in southern India. These are—(1) at Conjivaram, the "prithvi-lingam," made of earth,—claimed also by the Tiruvâlûr temple; (2) at Jambukesvaram, the "apa-lingam," exuding water; (3) at Tiruvannâmalai in S. Arkat, the "tejo-lingam," sparkling with light; (4) at Kâlahasti in N. Arkat, the "vayu-lingam," of which the lamp vibrates with the wind; and (5) this at Chidambaram is the "âkâsa-lingam," of ether—having no material representation.
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² 'Epigraphia Indica,' vol. iii. pp. 280-281.
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³ 'Madras Journal,' vol. viii. (1838), No. 20, p. 15.
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The oldest thing now existing here is a little shrine in the inmost enclosure (opposite A in the plan). A porch of fifty-six pillars about 8 ft. high, and most delicately carved, resting on a stylobate, ornamented with dancing figures, more graceful and more elegantly executed than any others of their class, so
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[Figure: 220. Plan of Temple of Chidambaram. (From a Plan by Admiral Paris, in 'Tour du Monde,' vol. xvi. p. 35.)]
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far as I know, in southern India. At the sides are wheels and horses, the whole being intended to represent a car, as is frequently the case in these temples. Whitewash and modern alterations have sadly disfigured this gem, but enough remains to show how exquisite, and consequently how ancient, it was. It is the Nritya or Nritta Sabhâ, the hall of the dance, in allusion, probably, to the circumstance above mentioned as leading to the foundation of the temple,¹ as well as to the chief idol of the temple—Natesa.
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¹ The Nâthukôttai Chettis, who manage (or mismanage) the temples, propose to move this Nritya Sabhâ to make room for the extension of a new cloister they are now making.
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In front of the central shrine is one of very unusual architecture, with a tall copper roof, which, I have no doubt,
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221. View of Porch of Chidambaram. (From Drawings by the Author.)
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represents or is the golden or Kanaka-sabhâ above referred to, and in front of this is a gopuram and pillared porch, making up what seems to have been the original temple. The central temple is dedicated to Natêsa or Siva as god of the dance, and is a plain wooden building standing on a stone pavement; but behind it an apartment of polished black stone has recently been added, part of the roof of which is formed of gilt plates. The outer enclosure, with the buildings it contains, are, it appears, of later date.
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The temple of Pârvatî, C, is principally remarkable for its porch, which is of singular elegance. The preceding woodcut (No. 221) gives some idea of its present appearance, and the section (Woodcut No. 222) explains its construction. The
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222. Section of Porch of Temple at Chidambaram. (From a Sketch by the Author.) No Scale.
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outer aisles are 6 ft. in width, the next 8 ft., but the architect reserved all his power for the central aisle, which measures 21 ft. 6 in. in width, making the whole 50 ft or thereabouts. In order to roof this without employing stones of such dimensions as would crush the supports, recourse was had to vaulting, or rather bracketing, shafts, and these brackets were again tied together by transverse purlins, all in stone, and the system was continued till the width was reduced to a dimension that could easily be spanned. As the whole is enclosed in a court surrounded by galleries two storeys in height, the effect of the whole is singularly pleasing.
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Opposite to this, across the Sivaganga tank, is the Râjasabhâ or hall of 1000 columns, E, similar in many respects to that at Srîrangam, above described, but probably slightly more modern. It is about 197 ft. wide by 338 ft. in length. Here the pillars are arranged twenty-four in front by forty-one in depth, making 984; but in order to get a central space, four in the porch, then twenty-eight, then two, and again twenty-four, have been omitted, altogether fifty-eight; but, on the other hand, those of the external portico must be added, which nearly balances the loss, and makes up the 1000. It must be confessed this forest of granite pillars, each of a single stone, and all more or less carved and ornamented, does produce a certain grandeur of effect, but the want of design in the arrangement, and of subordination of parts, detract painfully from the effect that might have been produced. Leaving out the pillars in the centre is the one redeeming feature, and that could easily have been effected without the brick vaults, formed of radiating arches, which are employed here—another certain proof of the modern age of the building. These vaults are certainly integral, and as certainly could not have been employed till after the Muhammadans had settled in the south, and taught the Hindûs how to use them.
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223. Ruined Temple or Pagoda at Chidambaram. (From a Photograph.)
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Although this temple has been aggregated at different ages, and grown by accident rather than design, like those at Tiruvâlûr and Srîrangam just described, it avoids the great defect of these temples, for though like them it has no tall central object to give dignity to the whole from the outside, internally the centre of its great court is occupied by a tank, round which the various objects are grouped without at all interfering with one another. The temple itself is one important object, to the eastward of it: the Pârvatî temple, another on the north, and forms a pleasing pendant to the 1000-columned châuari on the south. On the north side of the Pârvatî another temple (D) was commenced (Woodcut No. 220), called the Pândyanâyaka-kovil, with a portico of square pillars, four in front, and all most elaborately ornamented, but in such a manner as not to interfere with their outline or solidity. For long it stood in an unfinished and ruined state, but has of late been restored. This temple was dedicated to Shânmukha or Subrahmanya; but we cannot feel sure of its age. From its position, however, and the character of its ornamentation, there seems little doubt that it belongs to the end of the 17th and first half of the 18th century. From its style, however, I would be inclined to ascribe it to the earlier date. The main buildings are enclosed within high walls of dressed granite; outside are four "car streets," 60 feet wide; and the whole area belonging to the temple is about 39 acres.
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A large portion of the innermost area, which is historically the most important, has of recent years been undergoing elaborate restoration and important additions at the hands of the Nâthukottai Chettis, that unfortunately will quite obliterate much that is most important for archæology. They are adding a wide cloister intended to run all round the enclosure, but the Vaishnava Amman temple stands in the way of this, and the Chettis have been interdicted from removing it. This court contains also the Chita-sabhâ or central shrine—a plain wooden building, as already mentioned, on a stone platform. In it Siva is represented as Natarâja or Natesa. Behind is the bedroom for the idol—a new structure of polished black stone.
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The special Lingam of the temple is supposed to be the Âkâsa or "ether" lingam, which is said to stand behind the idol with a curtain and string of Bilva leaves suspended in front of it. In front of the Chita-sabhâ is the Kanaka-sabhâ, also of wood, where the daily worship of the Natarâja is performed. Almost adjoining is the temple of Vishnu or Ranganâtha. Besides these and the Nritta-sabhâ already mentioned, is the Deva Sabhâ used as an office, and near it a small building or old shrine, believed to be the original structure, round which the rest of the temple has grown.¹
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¹ Francis, ‘Gazetteer of South Arcot,’ vol. i. pp. 270, 271.