Collections-Virtual Museum of Images and Sounds

Site Name: Kuttalam

Date: 1200-1299 CE

Subject: Nagaraja: The imagery of serpent-human figures has a celebrated place in Indian mythology. Nagaraja is the king of nagas (serpents).

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Subject: Devi Shri in Rice Field, Devi Shri is the goddess of rice. Water is eternally being poured out over the rice fields.

Site Name: Panipat

Date: 1527-28 CE

Subject: Liwan, large domed central chamber, interior, west (qibla) wall, east face, throne verse from the Quran & foundational inscription above mihrab, detail

Site Name: Panipat

Date: 1527-28 CE

Subject: Liwan, large domed central chamber, interior, west (qibla) wall, east face, throne verse from the Quran & foundational inscription above ornate mihrab

Site Name: Farrukhnagar

Date: 1733 CE (renovated in 2008-2009)

Subject: Inner courtyard, entrance gateway on northeast, damaged corridor and row of cells along northwest enclosure wall

Site Name: Thiruvidaimarudur

Date: 1200-1225 CE

Subject: Manikkavachakar: An interesting facet of Hinduism on the Tamil-speaking region of south India is the emphasis given to the worship of sixty-three Shaiva saints called nayanmars. The Shaiva saints who lived between the sixth and ninth centuries, were part of a community of holy persons who travelled together across the Tamil countryside, stopping to sing the glories of the deity enshrines at each temple. Through the hymns of the saints, the figure of the distant godhead was humanized. Manikkavachakar, minister to Varguna Pandya of Madurai, lived during the second half of the ninth century. En route to the west coast to purchase horses for the Pandyan cavalry, Manikkavachakar encountered Shiva in the guise of a teacher, and used the money instead to build a temple to Shiva. Recalled by the King, Manikkavachakar returned to Madurai and was imprisoned twice, each time Shiva intervened and had him released. Finally, the saint was permitted to leave and join his teacher and his many followers. Manikkavachakar wrote a large corpus of poems that comprise the eighth book of the Tamil sacred canon; some take up the mode of popular songs and adapt them to the glory of Shiva, while others reveal a philosophical bent. Manikkavachakas is portrayed as a teacher thus he holds a palm leaf manuscript in his left hand, his right hand held up in a teaching pose.

Site Name: Thanjavur

Date: 1200-1299 CE

Subject: Candikesvara: An interesting facet of Hinduism on the Tamil-speaking region of south India is the emphasis given to the worship of sixty-three Shaiva saints called nayanmars. The Shaiva saints who lived between the sixth and ninth centuries, were part of a community of holy persons who travelled together across the Tamil countryside, stopping to sing the glories of the deity enshrines at each temple. Through the hymns of the saints, the figure of the distant godhead was humanized. Candikesvara, born as Vicharasarman, was an ardent devotee of Lord Shiva when he was a boy. Each day as he tended his cows, he would use some of the milk for ritual lustration of a mud linga that he worshipped devoutly. Candikesvara's father reproached Candikesvara for the misuse of the milk and in anger kicked the mud linga. Candikesvara lashed out with his cowherd staff which miraculously turned into Shiva?s sacred axe, felling his father to the ground. This spur of the moment reaction pleased Shiva immensely and he made Candikesvara the principal guardian of Shiva?s properties. During the Chola period, Candikesvara acquired a new role as guardian and supervisor of Shiva temples. As Chola monarchs started to convert, a supervising agent was needed to ensure the sanctity of the shrine. Therefore an image of Candikesvara as divine supervisor was placed within the grounds of the Shiva temple. Additionally the Chola rulers perhaps identified themselves with the devotee. The saint is shown seated on a horizontal base in the lalitasana posture. His right hand holds an axe.