Annamalaiyar Temple – First Prakaram
The first prakara is a closed court with two openings –
one on the east other on the north enclosure wall, enclosing the garbhagriha
and ardhamandapa, or antarala, mukha mandapa, mahamandapa and a rectangular
pavement on all the sides of these three structures.
The Central shrine is enclosed by a high wall right
round. The eastern third is an extension built later than the western
two-thirds of the wall. There are many inscriptions on the wall. The western
two-thirds of the wall may have been built in the latter half of the 9th
century by Aditya I or early in the 10th century by Parantaka I. The eastern
extension was perhaps built by Uttama Chola. The second door one passes through
on the way to the interior is referred to as the Uttama Chola door. The first
door and the Gopura on top of it are referred to as Vena Odeyan’s door and
Gopura.
On the left of the second door, there is a panel
containing figures representing King Uttama Chola and his Queen. On the door
frame, is a figure of the Thambiran, a contemporary of Uttama Chola is found.
This and the second door are believed to have been built in the second half of
the 10th century A.D. The first door and the small Gopura on top may have been
added by Vena Odeyan in 1230 A.D.
On entering the quadrangle, which is covered by a stone
roofing there is a Bali Peeta and a Nandi. This fourth Nandi is known as Ratha
Vilaku Nandi and is smaller than the previous three.
In front of the fourth Nandi (Ratha Vilaku Nandi), on a
raised platform, are the Maha Mandapam and the central shrine. The platform is
wide enough around the shrine for circumambulation. Along the walls of the
enclosure there is a raised verandah all round. The roof is supported by
colonnades of stone pillars in two rows. The pathway between these two raised
portions is also for circumambulating the central shrine.
Renovation work was done in the Garbagriha by Aditya
Chola III in 750 A.D. and Parantaka Chola I in the 10th Century A.D. In 1216
during the reign of a Bana chief named Ponparapinan Magadesan (also
known as Vanakovarayan), the central Shrine of the Arunachaleswarar Temple was
gilded. The chieftain also gave three villages to the Temple, and donated 96
cows and 3 bulls for the purpose of burning three perpetual lamps (Nanda Vilakku)
to the Lord.
Garbhagriha, Antarala & Mukha Mandapam
Lord Annamalaiyar is personified in the form of Linga in
the sanctum - sanctorum of the temple. The Linga is a Suyambu, because it has
emerged on its own accord, from the protrusion of Aruna hill from underneath.
The Linga is an upright stone, square at the bottom, octagonal in the middle,
then cylindrical with a rounded top. The base is embedded in a circular or over
plinth. The base of the Linga has a thick gold band around. Its middle is resting
in the Aavudaiyar with immense beauty. While the Aavudaiyar is round, the
Rudrapagam is covered with golden plate. The Linga is considered to be a living
divinity filling the entire space. On the exterior surface of the garbhagriha
wall, on the right side, there is Meru chakra, the bed room idol in a recess.
To the left of Meru chakra, in a recess of the wall, there is a sculpture of
Vinayakar.
In the ante chamber of the Lord, there is to the left
Vallabha Ganapathy and next a small silver canopy covering the Chakra of
Annamalaiyar—a representation of Mount Meru made out of the five precious
metals (panchalohas) with an imprint of Lord Siva’s footprints on top. It is
this Chakra that is taken to the retiring Chamber at night to meet with Goddess
Ambal Itcha Shakti who arrives from the Inner Shrine of Unnamulai Amman where
she is permanently housed during the daytime.
The Shrine of Arunachala marks the centre of the Temple.
It is square and access is from the east. At the centre the Annamalaiyar Lingam
is enthroned on a circular platform (Aavudaiyar). The bottom portion of the
Linga where it meets the Aavudaiyar is encircled by a gold band.
There is a small aberration on the Lingam, which has an
origin connected to its original discovery. This aberration is in the form of a
slight depression believed to be due from contact with a utensil such as a
pick-axe when the Lingam was originally unearthed. As a result of centuries of Abhishekam
performed on the Linga, the Linga appears different in this spot than
elsewhere.
Before the daily services commence to the prime deity of
the temple, first puja is performed to this Vinayaka. On a recess in the wall,
on the left side, there is an idol of Yokasakti Amman. She is called Vaibhoga
Nayaki. Mount Meru is made up of five precious metals (Panchaloka) and has the
imprint of Siva’s foot prints on top. It is really Siva Chakra of a very
special design and has a very special function.
The adhishtana ornamentation is entirely sunk under the
raised platform on all the sides of garbhagriha and antarala. Dakshinamurti is
housed in the southern Devakoshta. This sculpture is decked with snake, fire,
rosary and a book in his hands. He is in a sitting posture. Beneath him are Muyalagan
and the four sages. Lingodbhavar is enshrined in the western Devakoshta. He is
the most important deity of Thiruvannamalai whose holy sport has resulted in
the magnificent Aruna Lingam and in the majestic Annamalaiyar temple.
Lingodbhavar is seen with Vishnu in the form of a boar
digging the earth and Brahma as a swan. Usually, the swan will be seen in a
flying pose. But here it is found seated on the top of Lingodbhavar. Brahma is
found on the northern side of the Devakoshta of the garbhagriha in a standing
pose holding rosary, kamandalam and bestowing in the Devakoshta of the antarala
or the same side she is standing on the buffalo’s head. Abhaya and Katyavalambita
are the poses of her hands. Chandikeshwarar is housed in a small shrine facing
south just opposite to the sculpture of Durga Devi on the raised platform.
The Dvarapalakas on the exterior walls of the antarala
facing east have two hands. The right hand holds a snake and the left is placed
on the Gadha and exhibits tarjani mudra. The Ganas found in the vimana are seen
supporting the structure, some playing the flute, some drumming, some dancing,
same clapping, etc.
The mukha mandapa, a square structure bigger than the
sanctum- sanctorum is found detached from the antarala. It has a nandi in the
centre called Pradosha nandi and there are sculptures of Surya and Chandra on
the walls. The spaces in between the antarala and mukha mandapa on the north
and south sides are used as passages to and front in the antarala.
Dhakshinamurthy
Dhakshinamurthy is enshrined in the ghoshta of the
sanctum in the first prakara. This deity decked with Snack, Fire, Rosary and
Book and is in a seated pose. Beneath him are the Muyalkan and the four sages.
Lingodbhavar
Lingodbhavar is seen with Vishnu in the form of a Boar
digging the earth and as a Swan. Usually the Swan will be seen only in a flying
pose. But here, peculiarly it is found seated on his head.
Brahma
Brahma with rosary, Kamandalam in two hands and
bestowing Abaya by the other hand is seen standing.
Durga
Durga Devi is standing on the head of a Buffalo, Abaya
and Katyavalambita are the poses featured by her hands.
Chandikeswarar
As seen in all other temples Chandikesvara is present in
a separate shrine.
Friezes of Buta (Ganas)
The Ganas found in the Vimana are seen some supporting
the structure, some playing the flute, some drumming, some dancing, some
clapping etc.
Dvarapalakas
The two dvarapalakas in the first Prakara is 10 ft high
(3mt). He is adorned with Jata Mukada, Mazhu, and Danda and displays Tarjani,
mudra, leaning on the Danda. The Dwarapalaka on the left has a snake. The
Dvarapalakas in the Sanctum has only 2 hands. Holding a snake in his hand, he
has a Gadha and exhibits Tharajani mudra.
Mahamandapa
This is also known as the Eastern Great Hall. In front
of the central shrine and over the steps is a platform. The central shrine
itself consists of a large and a small room. The large room, which is the
eastern portion, is called the Maha Mandapam. It has two doors, one on the
east, and the other in the west. The western door opens into a passage running
from north to south, which separates this room from the Sanctum Sanctorum.
Surya is installed in the north-eastern direction facing
Arunachala. It is thought that the reason that Lord Surya is positioned so
close to the Central Shrine at Arunachaleswarar Temple is because during
Karthigai Deepam, Surya as representative of the Sun and Light has a particular
connection with the mythology of the Festival.
In the centre of this mandapam is the Pradosha Nandi,
the first Nandi of the Temple – as is so with the other four Nandis, Abhishekam
is performed to Pradosha Nandi during bi-monthly Pradoshams. On the base of the
Garbhagriha are found epigraphs of Vijayalaya and Parantaka I; but the base of
the Mahamandapam is completely hidden by the platform which is believed to have
been built quite recently by the Chettiars. The thick lime-wash in many places
has obliterated inscriptions. In this hall there are some inscriptions on the
walls. In the passage, between this hall and the Garbhagriha on the western
wall of the Mahamandapam—on the left is the figure of a man with a beard and on
the right there is a figure of a clean-shaven man.
The first prakaram goes all around the inner shrine. On
the outside wall of the inner shrine there are the following murtis: Ganapati
and Dakshinamurti to the south, Lingodbhavamurti in the west with Brahma and
Durga in the north.
After Goddess Durga, there is a small shrine dedicated
to Chandikeswara. The statue dates from the mid 19th Century. There are two
Dwarapalakas (Celestial Gate Keepers) guarding entrance to the Central Shrine –
they have matted hear, wear crowns and carry dhandam sticks as weapons.
The main shrine, made up of a cella and a vestibule,
bears tenth-century inscriptions on its base, but above there has been
extensive remodelling. The Sanctum Sanctorum or Garbhagriha has only one door
to the east, opposite the door of the Mahamandapam. These two structures are
estimated to be over 1350 years old. On entering the Garbhagriha one finds it
has two divisions, the eastern portion is for accommodating devotees to perform
Puja through the agency of Gurukals while the western hall contains the Lingam
representing ‘Aroopa Nishkala Arunachala.’ This ancient Lingam has been
worshipped by devotees for over 2000 years.
The mahamandapa is an open square mandapa supported by
four rows of pillars of six pillars in each row. While the exterior rows are at
the ends of the mandapa, the interior two rows from a passage leading to the
main structures. There are two pillars at the entrance of the main structure
forming a rectangular space in the middle in which situated the Bali peedam and
nandi. On the eastern side also there are two pillars one on each side in
between the rows.
All the pillars supporting the mukha mandapa are
aniottikkals with rampant yalis facing each other and an elephant beneath. At
the top of these pillars there are lion faces supporting the beams of the
mandapa. On the front eastern side there are lamps called rathavilakku (lamps
in an order of a ter). The Dvarapalakas is adorned with jatamakuta, Mazhu,
danda and displays tarjani mudra leaning on the danda. On the left side of the Dvarapalakas,
there is a snake. The entrance of the mukha mandapa is called Uthama Cholan
Vayil.
Thiruchutrumalikaipatti adjoining the Enclosure Wall & Shrines
On all the sides of the enclosure wall of the first
prakara there are Thiruchutrumalikaipatti on a raised platform. Excepting the
eastern portion where there are many rows of pillars, the southern and northern
Thiruchutrumalikaipatti are supported by twenty pillars each. The western Thiruchutrumalikaipatti
has fourteen pillars. The eastern side is supported by four rows of pillars.
The eastern most rows have 16 pillars. The other three rows have 14 pillars
each. All the rows leave a central passage by dividing them equal half of the
numbers of pillars facing the garbhagriha, ardhamandapa, mukha mandapa and
mahamandapa and the reciprocal side of pillars of the main structure are of the
same type to that of the central pillars of the mahamandapa.
The Thiruchutrumalikaipatti adjoining the enclosure wall
on the southern, western and northern sides has statues, Lingas and little
shrines. Starting from the south – east side, there are the figures of Tirugnanasambandar,
Tirunavukkarasar, Sundarar and Manikkavacakar glowing in their shrines. Next to
them are the sculptured images of sixty – three Nayanmars, together with some
Lingas. The south – west corner of this Patti has the shrine of Sthala Vinayakar.
It is said that it was erected by Sembiyan Madevi, the queen of Kandaratirtha
Chola. The shrines cover 4 pillars on the western side. In the centre of this
western Patti there is the shrine of Venugopala. Venu is the flute, a musical
instrument. The Lord is found with his two consorts Ratha and Rukmini. Hanuman
and Garudalwar are also in this shrine worshipping the Lord. This shrine was
built by Kulottunga.
Lord Arumuga with six faces and twelve hands along with
his consorts Valli and Devasena adorn the shrine situated on the north – west
corner of this Patti. In northern side, there is a passage leading to the
Unnamalai Amman shrine. The passage is called Vaikuntha Vaasal and it is
located between the tenth and eleventh pillars. The north western row consists
of the utsavamurtis of various deities, sixty three Nayanmars, Pitchadanar and
Shanmuka. On the north eastern side, there are the shrines Kala Sankarar, Bhairavar,
Bed chamber and the shrine of Nataraja. The image of Kalasankara is three feet
high. He is armed with Mazhu, pasa, sula and kapala. He is in the pose of
killing Yama, who is called Kalan. This beautiful image dates back to
thirteenth century A.D. The image of Bhairava is three and half feet high. He
holds damaru, pasa, sula and kapala in his hands. The image of dog is nearby.
The fire halo necklaces are his ornaments. The bed chamber is situated next to
Bhairava shrine. The idol of the Goddess is small. The Lord is represented by
Meru chakra. Besides the bed chamber, there is a well from which water is drawn
for ablutions to the deities.
Lord Natarajar Shrine
This shrine is situated on the north – eastern part of
the northern Thiruchutrumalikaipatti facing the east corridor. The Lord is in
dancing posture. Goddess Sivakami is on his left side. The utsavamurtis of
these images and of Manikkavacakar in anjali pose are also in this shrine. The
Lord’s dance represent the Panchakrityas namely creation, sustention,
concealment and bestowal of grace. The damaru represents the principle of sabda
and hence Akasa (ether) which immediately proceeds from the Atman and is
responsible for creation. The fire which is in the left hand represents Pralayagni,
the fire that destroys at the time of destruction of the universe and symbolizes
the process of destruction. The lower left hand which points to the raised left
leg indicates the need to take refuge at the feet of the Lord, and the lower
right shows abhaya mudra which represents the protection and bestowal of grace.
The right leg is placed on Apasmarapurusa who symbolizes the ignorance which
makes us lose our real nature. This is concealment.
The Eastern Thiruchutrumalikaipatti
In the north – eastern part of this broader Thiruchutrumalikaipatti
there are the utsavamurtis of Somaskandar, Sivakami, Subramanyar, Vinayakar, Chandrashekarar
together with Sivakami and Astradeva all facing south. This part is fenced with
iron rods. Dress chamber is also within this part. The south western part is
vacant and is used by temple priests for their spiritual activities.
Venu Udaiyan Vayil
The main entrance to the first prakara has huge wooden
doors called Venu Udaiyan Kathavukal and the entrance is called Venu Udaiyan
Vayil. On either side of this entrance Dvarapalakas stand watching the devotees
carefully. As one enters through the open doors one could see the lion – faced
statues that are hanging suspended from the ceiling close to the entrance. The
tower which is directly on the main entrance is called Rishi gopuram. This
tower is not generally counted with the other nine gopurams. It is stated that
this court was started by Rajendra Chola I and was completed by the Kadava King
Kopperunjingan.
Kodimaram Mandapam
The Kodimaram or flag staff mandapa is a rectangular
open mandapa adjoining the western side to the enclosure wall of the first
prakara and is supported by four rows of pillars, each row containing 5 pillars
each, leaving a central passage. The Nandi locally called Adhikara Nandi is in
the central eastern part. It is housed in the four pillared mandapa. Nandi
being the holder of all powers over the Siva Ganas, it is called Adhikara
nandi. Nandi is the first Guru. In front of it, in western side, there is Bali
peedam where the devotees are expected to kill their egoism, ahamkara.
The flag staff is on the back of the Nandi and in front
of the mandapa. The flag staff has 32 strips. It represents the back bone of
the human being which has 32 bones. It is also divided into six aortas
representing the six adharas Mooladhara, swathisana, manipuraka, visddhi and
ajnai. In another aspect, the flag staff is Lord Siva, the coir is bestowal of
power, the cloth is the self, and the dharbha grass is pasa. The Dhavajarohana
or flag hoisting represents the taking up of the prana from susuma nadi through
the six chakras to sahasranama.
Sambanda Vinayakar Shrine
This shrine is located in the area to the south of the
Kodimaram mandapam. The intervening space between the Kodimaram mandapa and
this shrine is connected by 4 pillars adjoining the north side of this shrine.
There is a small passage between the back of this shrine and the enclosure wall
of the first prakara. The statue of Sambanda Vinayakar looks crimson smeared
with saffron. Hence, it is called Sennira Vinayakar.
Palaniandavar Shrine
This shrine is situated to the north of the Kodimaram
mandapa and adjoining the enclosure wall of the first prakara. It consists of a
square cella and a square ardhamandapa. In front of it there is an open mandapa
supported by two pillars on the eastern side. The adhishtana shows upana,
jagati, tripatta kumuda, kanta pattiyal, kanta and vedhi, and the Nagara vimana
has a circular kalasa.
The deity in the garbhagriha is similarly to that of
Palani Dhandayuthapani Swamy temple. Hence, the deity is called Palani Andavar.
Though the above description is made under the first
prakara, the archaeologists do not consider it as a prakara since it has no
open count. They consider the temple as having only three courts. Tradition
treats even the so called first prakara as comprising two prakarams, one the
pavement along the main structure, and two the Pradakshina Patha in between the
pavement and Thiruchutrumalikaipatti adjoining the enclosure wall, and hence it
believes that the temple has five prakarams. Architecturally, only when the
Mada Veedhi is treated as a prakara, the total comes to five courts.
Traditionally people believe that the Car Street and Girivalam path are also
the prakaram of the temple.