Elements of Hindu Iconography v2.c16.s7.18

v2.c16.s7.18

The descriptions given above of the first form of the Nṛittamūrti, refer to the figures of Naṭarāja commonly occurring everywhere in Southern India. In all Śiva temples of importance a separate place is allotted to Naṭarāja which is known as the *Naṭana-Sabhā* or simply *Sabhā*. The most important of these *Sabhās* is that at Chidambaram. From the earliest times Chidambaram has been held very sacred by the Śaivas who call it "the temple". In the days of Tirujñānasambandha, the Śaiva saint, that is, in the middle of the seventh century A. D., it was already very famous. Further from time immemorial the god in the temple at Chidambaram had been the family deity of the Chōḷas who were strongly Śaiva in their persuasions. They had covered the Sabhā with gold and hence it came to be known as the Kanakasabhā (or the golden hall) and the image of Naṭarāja as Kanakasabhāpati. The Sabhā at Madura, the capital of the Pāṇḍyas, had a covering of silver and was known as the Rajatasabhā. The Chōḷas might have desired to out-do the Pāṇḍyas in their regard for their family deity and hence covered the Sabhā, not with silver as the Pāṇḍyas had done, but with gold; and in the days of the king Parāntaka Chōḷa I, the roof of the Sabhā was regilt. (A.D. 908-948). At the present day the Nāṭṭukkōṭṭaicheṭṭis have once again covered the temple with gold. Chidambaram has maintaining its importance from the earliest times and has always been the seat of activity of several Śaiva scholars. For instance, the Periyapurāṇam describing the lives of the sixty-three Śaiva saints was written and published by Śēkkiḷār in this temple; many a work on Śaiva Siddhānta was written and published there. The saint Māṇikkavāchaka spent the evening of his life in Chidambaram and such great Śaiva saints as Jñānasambandha, Nanda and others are said to have been absorbed in the figure of Śiva at Chidambaram. On account of such holy associations, the temple at Chidambaram is clothed