Храм САТАНАТАТАР, Сиркажи
| Саттанхар Храм | |
|---|---|
 Гопурам храма | |
| Религия | |
| Принадлежность | индуизм |
| Округ | Женщина по имени |
| Божество | Sathainathar ( Shiva ), Bhramapureeswarar, Thoniappar Перианаяги ( Парвати ) |
| Расположение | |
| Расположение | Вермиллион |
| State | Tamil Nadu |
| Country | India |
  Location in Tamil Nadu | |
| Geographic coordinates | 11°14′N 79°44′E / 11.233°N 79.733°E |
| Architecture | |
| Type | Dravidian architecture |
Храм Саттанхара, Сиркажи также называемый храм Брахмапурар , а храм Тониара - индуистский храм, посвященный Шиве , расположенному в Сиркали , Тамил Наду , Индия ( [ 1 ] Храм воплощен гимнами Теварама и классифицируется как Паадал Петра Стхалам . Это древний храмовый комплекс с тремя различными святынями Шива в трех этажах.
Храм Bhramapureeswarar расположена на нижнем уровне. Brahmapureeswarar сопровождается Амбал Стхира Сундари/Тирипурасундари или Тирунилайнайаки на тамильском языке. В доме второго уровня в Перийянакаре с Перияяки на тони , отсюда и название Thoniappar. Sattainathar/Vatukanathar также расположен здесь. Есть 22 водоема, связанные с этим святыней. Здесь поклоняются трем различным формам Шивы, Shivalingam (Bhrammapureeswarar), колоссальное изображение Умы Махесарар (тониаппар) на среднем уровне и Бхайравар (Саттанатхар) на верхнем уровне. Храм связан с легендой о детском самабандаре, который, как полагают, питался Парвати на берегах храмового танка. Позже ребенок сочинял Tevaram , каноническую литературу Saiva Canonic на Шиве, и стал одним из самых уважаемых поэтов Сайва в Южной Индии.
Etymology and origin
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In ancient times, this town had twelve different names, including Brahmapuram, Venupuram, Thonipuram, Kazhumalam, Pugali, Sirkazhiswaram and Shri Kali.[2][3] As per popular belief, Kali is believed to have worshipped the presiding deity, Brahmapureeswarar, and thus the place came to be known as Srikalipuram, which went on to become Shiyali.[4]
According to Tamil legend, during one of the biggest deluges that submerged the planet earth, Tamil god Shiva is said to have carried the 64 arts on a raft (called Thoni in Tamil). The presiding deity in the temple, Shiva, is thus called "Thoniappar" (the one who carried the raft) and the region is called "Thonipuram".[5][6][7][3] The Hindu god Brahma is believed to have worshiped Shiva here, giving the name "Bhramapureeswarar" (the one worshipped by Brahma) and so the region is also referred as "Bhramapureeswaram".[8][3] The town is thus called "Sattainathapuram", which in modern times, is a suburb within Sirkazhi. The town was known as "Kalumalam" during the early Chola period.[9] Thirugnanasambandar, the seventh century Saiva nayanar, as an infant is believed to have been fed with the milk of wisdom by the divine mother Parvati on the banks of the temple tank. The child Sambandar started singing the anthology of Tevaram hymns from then on, commencing with "Todudaiya Seviyan". Sambandar refers the town as "Kazhi" in his verses.[5][6][7][3] It was called Shiyali during British rule, and after Independence, it was renamed "Sirkazhi".[2]
The temple is maintained by Dharmapuram Adheenam, a Saivite mutt or monastic institution located in the town of Mayiladuthurai, India. As of 1987, there were a total of 27 Shiva temples under the control of the adheenam.
Architecture
[edit]
The temple has a vast Prakarams (courtyards) with high walls of enclosure. There are two sets of seven-tiered gopurams on the outer walls of the enclosure. The porch on the entrance from the second to the first prakara date back to 10th to 11th century.[10] The original shrine during the period of the Nayanmars included the shrine of Bhrammapureeswarar, on the southern bund of the temple tank; the Tonniappar shrine on a mound west of the central shrine, and the Sattanathar shrine in the second floor reached from the southern praharam(outer courtyard) of the Toniappar shrine by a flight of steps. The enlargement of the original temple happened during the period of Kulothunga Chola I, Vikrama Chola, Kulothunga Chola II and Kulothunga Chola III (as in Chidambaram - 11th through the 13th centuries).[11] The temple is a holy site for Hinduism and thousands of devotees come to pay homage to the deities.[12] The image of Parvathi in the form of Sthira Sundari is located in the basement in a separate shrine.[13]
Tirugnana Sambandar
[edit]
Sambandar was a young Saiva poet-saint of Tamil Nadu who lived around the 7th century CE.[14] He is one of the most prominent of the sixty-three Nayanars, Tamil Saiva bhakti saints who lived between the sixth and the tenth centuries CE. Sambandar's hymns to Shiva were later collected to form the first three volumes of the Tirumurai, the religious canon of Tamil Saiva Siddhanta. He was a contemporary of Appar, another Saiva saint.[15]
Sambandar was born to Sivapada Hrudiyar and his wife Bhagavathiar who lived in Sirkazhi in Tamil Nadu. They were a saivite Brahmins who at that point of time professed Rig veda. The group of servitors wore tuft on top of their head with a tilt towards right, as seen in all murals and statues of sambandar and also finds mention in the related hagiographies of that period and also of the later periods like that of arunagirinathar. According to legend, when Sambandar was three years old his parents took him to the Shiva temple where Shiva and his consort Parvati appeared before the child. The goddess nursed him at her breast. His father saw drops of milk on the child's mouth and asked who had fed him, whereupon the boy pointed to the sky and responded with the song Todudaya Seviyan - the first verse of the Tevaram. At his investiture with the sacred thread, at the age of seven, he is said to have expounded the Vedas with clarity. Sri Sankaracharya who lived in the subsequent century has also referred to sambandar in one hymn of Soundarya Lahari, praising him as a gifted Tamil child (Tamil sisu) who was fed with milk of divine gnosis by goddess Uma.[citation needed]
Festivals
[edit]
The temple priests perform the pooja (rituals) during festivals and on a daily basis. Like other Shiva temples of Tamil Nadu, the priests belong to the Shaivaite community, a Brahmin sub-caste. The temple rituals are performed six times a day; Ushathkalam at 5:30 a.m., Kalasanthi at 8:00 a.m., Uchikalam at 10:00 a.m., Sayarakshai at 6:00 p.m., Irandamkalam at 8:00 p.m. and Ardha Jamam at 10:00 p.m. Each ritual comprises four steps: abhisheka (sacred bath), alangaram (decoration), neivethanam (food offering) and deepa aradanai (waving of lamps) for all the three Shiva shrines. The worship is held amidst music with nagaswaram (pipe instrument) and tavil (percussion instrument), religious instructions in the Vedas read by priests and prostration by worshippers in front of the temple mast. There are weekly rituals like somavaram and sukravaram, fortnightly rituals like pradosham and monthly festivals like amavasai (new moon day), kiruthigai, pournami (full moon day) and sathurthi.
Religious importance
[edit]The temple is mentioned in the Saiva canonical work, Tevaram, by Thirugnana Sambanthar, Tirunavukkarasar and Sundarar, the foremost Saivite saints of 7th–eighth century CE and is classified as Paadal Petra Sthalam.[16] There is a separate shrine for Sambandar celebrating the miracle of Parvathi suckling the child Sambandar when he was crying for milk.[16][17] Shiva is worshipped in three different forms; the Shivalingam (Bhrammapureeswarar), Uma Maheswarar (Toniappar) at the middle level, and Bhairavar (Sattanathar) at the upper level.[17] The original temple was enlarged during the period of Kulothunga Chola I, Vikrama Chola, Kulothunga Chola II and Kulothunga Chola III (as in Chidambaram – 11th through the 13th centuries). Every year in the Tamil month of Chithirai (April – May), a 10-day festival is celebrated.[18]
According to a Hindu legend, Mahalingaswamy at Thiruvidaimarudur is the centre of all Shiva temples in the region and the Saptha Vigraha moorthis (seven prime consorts in all Shiva temples) are located at seven cardinal points around the temple, located in various parts of the state.[19][20] The seven deities are Nataraja in Chidambaram Nataraja Temple at Chidambaram, Chandikeswarar temple at Tirucheingalur, Vinayagar in Vellai Vinayagar Temple at Thiruvalanchuzhi, Muruga in Swamimalai Murugan Temple at Swamimalai, Bhairava in Sattainathar Temple at Sirkali, Navagraha in Sooriyanar Temple at Suryanar Kovil and Dakshinamoorthy in Apatsahayesvarar Temple, Alangudi at Alangudi, Papanasam taluk.[20]
Thoniappar, enshrined in Grivakostha in Thonimalai, is an aspect of Bhairava.[21] The Ashtabhairavas (the eight Bhairava) are housed in the Valampuri mandapa in the temple. The images along with the inscriptions indicate Bhairava worship from the late 16th century. The eight Bhairavas in the group include Asitanga, Visalaksa, Marrtanda, Modakapriya, Svachanda, Vignasantusa, Khechera and Sarcaracara. The images are sported with trident, hand-drum, noose and sword.[11]
Arunagirinathar was a 15th-century Tamil poet born in Tiruvannamalai. He spent his early years as a rioter and seducer of women. After ruining his health, he tried to commit suicide by throwing himself from the northern tower of Annamalaiyar Temple, but was saved by the grace of god Murugan.[22] He became a staunch devotee and composed Tamil hymns glorifying Murugan, the most notable being Thirupugazh.[23][24] Arunagirinathar visited various Murugan temples and on his way back to Tiruvannamalai, visited the temple and sung praises about Murugan in the temple.[25]
Mayaka Kshetras are the places where Lord Brahma was reduced to ashes by Lord Shiva. Five such places are - Kasi (Varanasi) Mayanam, Kacchi (Kanchipuram) Mayanam; Kazhi (Sirkazhi) Mayanam, Nallur (Thirunallur) Mayanam and Kadavur (Thirukadaiyur) Mayanam.[26]
Notes
[edit]- ^ Census of India, 1961, Volume 7; Volume 9
- ^ Jump up to: a b City Corporate cum Business Plan for Sirkazhi Municipality 2009.
- ^ Jump up to: a b c d Pillai 1904, p. 91.
- ^ Rao 2012, pp. 20–23.
- ^ Jump up to: a b Ayyar 1991, p. 244.
- ^ Jump up to: a b Ayyar 1991, p. 42.
- ^ Jump up to: a b V.K. 2007, p. 45.
- ^ Director of Census operations 1991, p. 55.
- ^ Aiyangar 1911, p. 92.
- ^ Branfoot 2015, p. 95.
- ^ Jump up to: a b S. 2012, p. 433.
- ^ Later Chola temples: Kulottunga I to Rajendra III (A.D. 1070-1280)S. R. Balasubrahmanyam, Balasubrahmanyam Venkataraman.
- ^ V. 1974, p. 39.
- ^ Dr. R. Nagasamy. "A New Pandya Record and the Dates of Nayanmars and Alvars". Tamil Arts Academy. Retrieved 9 July 2007.
- ^ Encyclopaedia of Jainism, Volume 1, page 5468
- ^ Jump up to: a b Kodayanallur Vanamamalai 2001, p. 47.
- ^ Jump up to: a b Anantharaman 2006, p. 46.
- ^ Illustrated Guide to the South Indian Railway 1926, pp. 50–51.
- ^ Tourist guide to Tamil Nadu (2007). Tourist guide to Tamil Nadu. Chennai: T. Krishna Press. p. 53. ISBN 978-81-7478-177-2.
- ^ Jump up to: a b Narayanaswami (April 1987). "Jyothirmaya Mahalingam". Om Sakthi (in Tamil). Coimbatore: Om Sakthi Publications: 34–5.
- ^ S. 2012, p. 431.
- ^ V.K. 2007, p. 109.
- ^ Ayyar 1991, pp. 191–203.
- ^ Zvelebil 1975, p. 217.
- ^ Zvelebil 1991, p. 53.
- ^ Dinamalar 2012.
References
[edit]- "Sattanathaswamy temple". Dinamalar. 2012.
- Aiyangar, Sakkottai Krishnaswami (1911). Ancient India: Collected Essays on the Literary and Political History of Southern India. New Delhi: Asian Educational Services. ISBN 81-206-1850-5.
- Anantharaman, Ambujam (2006). Temples of South India. East West books. ISBN 8188661422.
- Ayyar, P. V. Jagadisa (1991). South Indian shrines: illustrated. New Delhi: Asian Educational Services. ISBN 81-206-0151-3.
- Branfoot, Crispin (2015). "THE TAMIL GOPURA: From Temple Gateway to Global Icon". Ars Orientalis. 45 (20191029). Freer Gallery of Art, The Smithsonian Institution and Department of the History of Art, University of Michigan: 78–112. doi:10.3998/ars.13441566.0045.004. JSTOR 26350209.
- Director of Census operations (1991). Census of India, 1991: Thanjavur (pt. A). Tamil Nadu: Controller of Publications.
- Kodayanallur Vanamamalai, Soundara Rajan (2001). Concise classified dictionary of Hinduism. New Delhi: Concept Publishing Company. ISBN 81-7022-857-3.
- Illustrated Guide to the South Indian Railway (1926). Illustrated Guide to the South Indian Railway (Incorporated in England): Including the Tanjore District Board, Pondicherry, Peralam-Karaikkal, Travancore State, Cochin State, Coimbatore District Board, Tinnevelly-Tiruchendur, and the Nilgiri Railways. Asian Educational Services. p. 217. ISBN 81-206-1889-0.
- Pillai, M. S. Purnalingam (1904). A Primer of Tamil Literature. Madras: Ananda Press.
- Rao, A.V.Shankaranarayana (2012). Temples of Tamil Nadu. Vasan Publications. ISBN 978-81-8468-112-3.
- Tamil Nadu Urban Infrastructure Financial Services Limited (2009). City Corporate cum Business Plan for Sirkazhi Municipality (PDF) (Report). Tamil Nadu Urban Infrastructure Financial Services Limited. Retrieved 8 June 2012.[permanent dead link]
- S., Anuradha (2012). "Historical and iconographical study of Ashtabhairava images in Sri Sattanathaswami temple in Sirkazhi". Proceedings of the Indian History Congress. 73. Indian History Congress: 431–437. JSTOR 44156234.
- V.K., Subramanian (2007). 101 Mystics of India. New Delhi: Abhinav Publications. ISBN 978-81-7017-471-4.
- V., Meena (1974). Temples in South India (1st ed.). Kanniyakumari: Harikumar Arts.
- Zvelebil, Camil V. (1991). Тамильские традиции на Сурамании - Муруган (1 -я голова.). Ченнаи, Индия: Институт азиатских исследований.
- Увеличен, Камил (1975), тамильская литература, том 2, часть 1 , Нидерланды: Э.Дж. Брилл, Лейден, ISBN 90-04-04190-7 .
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