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South-Indian Images of Gods and Goddesses c9.s14: XXII

South-Indian Images of Gods and Goddesses c9.s14

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English

XXII

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Some particularly fierce forms of Siva may now be described. First in fierceness comes the form of the fabulous SARABHA-MŪRTI.

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Sarabha which is supposed to have been assumed by Siva in order to suppress the pride of Narasimha, the Man-lion incarnation of Vishnu. The *Kāraṇāgama* describes Sarabha as having eight legs, three eyes, long nails, two hands and a body glowing like fire. The image has a lion's face and two wings one of which is said to represent the fierce goddess Durgā and the other, Death.¹ The illustration here reproduced (fig. 94) shows Sarabha trampling on the Man-lion.

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¹ Madras Archæological Survey Report for 1911-12, Plate IX, Fig. 1.

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Pāsupatamūrti is another fierce form of Siva. This is evidently the form in which he is worshipped by the sect of Pāsupata Saivas, who, according to Dr. Bhandarkar, came into prominence about the second century B.C.² The *Silpasāra* describes Pāsupatamūrti as having ten arms and five faces. According to other *Agamas* the figure may have only four arms. It has a fierce face, knitted brows over its three eyes, and hair red like flames of fire, bristling erect on the head. The god holds in his right hand a trident pointing downwards and in the boon-giving palm of the left he also holds a skull (*kapāla*). Sometimes the handle of the trident is lightly held by both the lower arms, which do not then show the *varada* and the *abhaya* postures. In the back arms are seen the *tanka* and the sword. The protruding teeth and the sacred thread formed of a venomous serpent add to the fierceness of his appearance. For purposes of meditation, however, a milder form is adopted, in which, like Chandrasēkhara, the god is represented standing or seated with a smiling countenance, showing the trident and the *abhaya* in his two right arms and the rosary and the *varada* in the two left arms (fig. 95).

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² Vaishanavism, Sivism, etc., p. 116 f.

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Two other terrible forms of Siva are Aghōramūrti and Rakshōghnamūrti. The latter has braided hair and a body besmeared with ashes. In one hand he holds a trident with which he is piercing the god Yama, who calls away unto him the victims of all cruel diseases. In another hand is a skull from which issues a blazing fire. The axe and the kettle-drum are other weapons held by him. With his formidable projecting teeth, knitted eyebrows and frowning face he is represented as feasting on corpses in the company of *bhūtas*, *prētas* and *pisāchas* in the burning ground, which is his usual dwelling place. I have not, however, seen any actual representation of this image in South-Indian temples. Aghōramūrti has four faces and eight hands. In these he holds the *kuthāra* (axe), Vēdas, noose, goad, kettle-drum, rosary, trident and the skull. He has terrible protruding teeth and a dark shining body (fig. 96). The *Sivatattvaratnākara* mentions a form of Aghōramūrti with thirty-two arms and the *Pāncharātrāgama*, another with twelve arms. The image wears a garland of skulls and treads on the head of Kālamunda, the vile god of Death.

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FIG. 94.—Sarabhamūrti; Dhārāsuram.

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FIG. 95.—Pāsupatamūrti ; Chidambaram.

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Bhairava, born of the blood of Siva, is another form of this class. The *Tantrasāra* mentions eight forms of Bhairava which are fit for worship. His general form shows dishevelled matted hair, three eyes and a red-coloured body. His symbols are the trident, sword, noose and the kettle-drum. He is naked and is represented as being followed by all kinds of demons and spirits and riding on a dog (fig. 97). Hēmādri describes Bhairava as a pot-bellied god with round red eyes, terrible face, protruding teeth and wide nostrils. He wears a garland of skulls and ornaments of snakes,¹ thus frightening even his consort who stands by his side. The upper half of his body which is dark in colour is covered with the elephant’s hide. He has many arms and holds all destructive weapons. The *Silpasāra* makes him seated on a jewelled throne under the celestial tree *mandāra*, closely embraced by the goddess. The same work mentions three other forms of Bhairava, viz., Panchavaktra-Bhairava, Gōvinda-Bhairava and Samhāra-Bhairava. The second of these has four arms and holds the conch, discus, drinking cup and the mace. He has three eyes and is young, serene and naked. On his side is the goddess Vaishnavī-Sakti and his vehicle is the bird Garuda. The third has five faces and ten arms and among his weapons are also the Vaishnavite conch and discus.

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¹ Figures of Bhairava with the dog vehicle and the five-hooded serpent overhead, are reported to exist in some of the ancient temples of the Bellary district.

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According to the *Silpasāra* Kāla-Bhairava wears a girdle of tiny bells on his waist and holds the sword, trident, drum and the drinking cup in his hands. He has a fearsome face with protruding teeth, a garland of skulls and dishevelled hair. In the illustration from Durgi (fig. 98) the dog which is his vehicle is seen biting a human head held by the left lower hand of the image. The goddess with her companion is standing to the right, evidently frightened at the serpent ornaments and the terrible form of Bhairava.

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Mahākāla, still another fierce form of Siva, is quite like Bhairava, but holds a serpent in the place of the noose. In the work entitled *Lalitōpākhyāna* he is described as accompanied by Kālī, embracing her and drinking with her “from

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BHAIRAVA.

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BHAIRAVA, SAMHĀRA-BHAIRAVA.

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KĀLA-BHAIRAVA.

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MAHĀKĀLA

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FIG. 96. - Agōhramūrti ; Pattisvaram.

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FIG. 97.—Bhairava ; Pattisvaram.

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FIG. 98.—Kāla-Bhairava; Durgi.

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the cup which is the mundane egg, the wine which is the essence of creation.” His faces (evidently five) are terrible to look at, like those of death, and threaten to swallow the universe.

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Kālāgni-Rudra “the terrible or fiery Rudra” described in the *Kāsyapa-Silpa*, closely resembles Bhairava and is perhaps only another form of him.¹ He holds the weapons sword and shield, the arrow and the bow and wears a red cloth. The illustration from Durgi (fig. 99) is very likely one of Kālāgni-Rudra.

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¹ The *Rudrayāmala-Tantra* includes the name Kālāgni-Rudra among the 64 varieties of Bhairava.

Cites (7)