Elements of Hindu Iconography v1.c7.104

v1.c7.104

New deities and their images are also seen to come into existence from time to time. This is due generally to two or three causes. One of these is the apotheosis of saints and *āchāryas*. In S. India we find in various temples many images representing Śaiva and Vaiṣṇava saints who are known to history as having been great centres of light and leading in their respective faiths. For instance, Śiruṭṭoṇḍar was a contemporary of the Pallava king Narasimhavarman, having in fact been one of his generals. Tirujñānasambandha and Vāgīśa (Appar) were also contemporaries of this king. All these three are canonised and their images are seen in all such Śiva temples as can lay any claim to any sort of importance in the Tamil land. Similarly, there are images of historical Vaishṇava saints enshrined in numerous Vishṇu temples in South India. Moreover, temples and shrines are erected for āchāryas like Śaṅkara and Rāmānuja, and for other minor gurus also like Vēdāntadēśika and Maṇavāḷamāmuni. In the bed of the river Bhīmā near Paṇḍharipūr is the pretty temple of the famous sage and devotee Puṇḍalik, to whom god Kṛishṇa appeared at that place in the form of Purandhara Viṭṭhala or Puṇḍalika-Varada in response to his prayers. Images like these are more or less of local interest in most cases, and not found in the common pantheon of the Hindus. The S. Indian Śaiva and Vaishṇava saints may be said to be practically unknown in N. India, and the Santa-saṅgha of N. India is indeed little understood in S. India.