Pramāṇa · Search · About · API

South-Indian Images of Gods and Goddesses c9.s16: XXV

South-Indian Images of Gods and Goddesses c9.s16

Language
English

XXV

c9.s16.1

Among the attendant ganas of Siva who, like the gods just described, are identified with one or another aspect of Siva himself, may be mentioned Caṇḍēśa, Bhringīśa and Nandīśa. The first is counted as the foremost of the servants of Siva and is hence called in Tamil inscriptions and the Periyapurāṇam, Ādidāsa-Caṇḍēśa.³ The Kāsyapa-Silpa tells us that he is made up of the sterner side of Siva's nature and appears in each millennium (yuga) with different names and symbols. In the Krita-yuga he receives the name Prachanda, is of angry appearance, rides on an elephant and has the jaṭāmakuta and sixteen arms. In Trētā-yuga he is seen smiling, has eight arms and dishevelled braids of hair, and goes by the name Chanda. In the third or Dvāpara-yuga he has four hands, the lion vehicle, jaṭāmaṇḍala, protruding teeth and a fearful face. His weapons then are the tanka, trident, noose and the hook. In the Kali-yuga he has a peaceful appearance and the bull vehicle, has his locks made up in the form of either a *jaṭāmakuta*, *jaṭāmaṇḍala* or *kēsabandha* and stands with level feet in the *ābhanga* or the *sama-bhanga* posture. He may also be found seated with the right leg hanging down from the seat and the left leg bent crosswise so as to rest upon the seat. He holds the *tanka* (or, axe) in the right hand and shows the boon-giving posture in his left (fig. 103).¹ Sometimes both the hands are seen folded over the breast in a worshipping posture with the weapon *tanka* (or, sometimes, a flower garland) held between them. In this case he receives the name Ādi-Chandēsa. A story related in the Tamil *Periyapurāṇam* about Chandēsa makes him a fervent devotee of Siva, who in his height of devotion, cut off the legs of his own father, because he wantonly spilt the milk-pots which Chandēsa had secured as loving offerings to Siva. Sankarāchārya, who lived perhaps in the early part of the eighth century A.D., refers to this Saiva devotee Chandēsa as *pitridrōhin*, “the sinner against (his) father,” evidently with reference to the story related in the *Periyapurāṇam*. The form of Siva known as Chandēsānugrahamūrti, described above, is entirely based on this anecdote.

c9.s16.2

³ In Epigraphic records the documentary transactions of a Siva temple are stated to be conducted in the name of Caṇḍēśa, the supposed manager of the temple. Even now, visitors to a Siva shrine have to report themselves before Caṇḍēśa prior to leaving the temple premises and clap their hands as if to show that they are not carrying with them any portion of the temple property.

c9.s16.3

¹ This last is the form of Chandēsa usually found in Siva temples. In the illustration, however, the left hand rests on the thigh and the position of the legs is reversed.

c9.s16.4

Nandi, Nandīsa or Nandikēśvara, now represented by the recumbent bull placed in front of the chief shrine in a Siva temple, is described by Hēmādri to be one of the attendant demi-gods of Siva. He is stated to have three eyes and four arms and to wear a tiger’s skin. In two of his hands he holds the trident and the *bhindivāla* “a short javelin.” The third hand is raised up over the head and the last shows a stretched finger (*tarjani*), his eyes being watchful and fixed towards people coming from a distance into the Siva temple. The Varāha-Purāṇa says that, though originally an ascetic, Nandi by his austerities and devotion to Siva was blessed with a form similar to that of Siva himself and was placed at the head of the attendant *gaṇas* of Siva. A metallic image (fig. 104) from Valuvūr (Tanjore district) represents him in this metamorphosed form. He has four arms of which the two back ones hold the *tanka* and the deer and the two front are joined together palm to palm in a worshipping posture. By the side of Nandīśvara stands also his wife with two arms.²

c9.s16.5

² A verse in praise of Nandi describes him as the husband of Suyasā. He stands at the entrance into Siva temples with a knife or golden cane held in his hands so as to touch the *kūrpara* of his right arm. In one of the *maṇḍapas* of the Ēkām rēśvara temple at Conjeeveram, Nandi is represented in the same posture as Garuda, carrying in his out-stretched fore-arms the feet of Siva and Pārvatī.

c9.s16.6

NANDĪSA.

c9.s16.7

FIG. 103.—Chandēśa; Tiruvottiyūr.

c9.s16.8

Fig. 104.—Nandisa and his consort (metal); Valuvūr.

c9.s16.9

It must be noted that Nandīsa is a favourite deity of the Saiva puritans, the so-called Lingāyatas or Vīra-Saivas.

c9.s16.10

Bhringi, Bhringiriti or Bhringīsa is similarly a fervent devotee of Siva. So exclusive was he in his devotion that he is said to have ignored the goddess who was part and parcel of Siva. His sole business in life, to which he had pledged himself, was ever to circumambulate the linga of Siva and no one else. To test his faith the god assumed the hermaphrodite form of Ardhanārī in which the goddess, as already described, is not separated from the god. Bhringi was not baffled; but assuming the form of a bee (bhringa) he bored into the united body and continued still to go round and round the Siva half of the hermaphrodite. The goddess Pārvatī was enraged and cursed him to become emaciated day after day. Bhringi, accordingly, grew very thin and was unable to support himself. With the grace of Siva he secured a third leg which supported him. Thus Bhringi is represented in pictures with three legs (fig. 105).¹ An image of Bhringīsa with three arms and three legs is stated to have been set up in the temple at Tanjore by a subordinate of Rājarāja I in the eleventh century A.D.

c9.s16.11

¹ The Vāmana-Purāna states that Bhringi was the name conferred by Siva on the demon Andhaka after the latter had proved himself to be a staunch devotee of Siva. Bhringi is represented with an emaciated body holding the staff in one hand and the rosary in the other. His eyes are ever directed towards Siva.

c9.s16.12

Jvaradēva of Saiva mythology, who is supposed to have been the destroyer of the demon Bhasmāsura, is described in the Āgamas as having three legs, three heads, six arms, nine eyes, and a dejected appearance. An image from Bhavānī in the Coimbatore district (fig. 106) answers to this description of Jvaradēva.

Linked texts (5)