Collections-Virtual Museum of Images and Sounds

Site Name: Darasuram

Date: 1146-1173 CE

Subject: Bhiksatana-Kankala: Bhiksatana manifestation of Shiva is often accompanied by women. As narrated in the Kurma Purdna, Shiva entered the Deodar (Daruvana) forest as a handsome, young man. The seven women believed to be wives of the Sapta Rishis readily give out alms to Shiva and excited by his presence, allow their garments to fall. The women begin to sing, dance, desire, and embrace Shiva.

Site Name: Darasuram

Date: 1146-1173 CE

Site Name: Darasuram

Date: 1146-1173 CE

Site Name: Darasuram

Date: 1146-1173 CE

Site Name: Darasuram

Date: 1146-1173 CE

Site Name: Darasuram

Date: 1146-1173 CE

Site Name: Darasuram

Date: 1146-1173 CE

Site Name: Darasuram

Date: 1176-1199 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. Candikesvara shrines are very popular in South India.

Site Name: Darasuram

Date: 1100-1199 CE

Subject: Shiva's Kirata form: Kiratamurti is Shiva's form as a hunter. The mythological account of this form is narrated in the Vanaparva of the Mahabharata. While Arjuna was observing severe austerities in the Himalayas, he was about to get attacked by the demon Mukasura who took the form of a boar. Arjuna aimed his arrow at the boar but was stopped by Shiva who was in the form of Kirata (hunter). When Arjuna finally identified Shiva's identity, he was blessed with the powerful weapon of Pasupatastra.

Site Name: Darasuram

Date: 1100-1199 CE

Subject: Gajantaka: In his Gajantaka form, Shiva is the slayer of the elephant demon. According to the story in the Kurmapurana, when the Brahmins near Banaras were engaged in worshiping the Shiva-linga, a demon, assuming the form of an elephant, began to disrupt the ceremonies. Shiva emerged from the linga, destroyed the elephant, and with the flayed skin made himself a garment. The elephant's skin forms an aureole for the god. Three of his eight arms are engaged in upholding the outstretched skin of the elephant. Of the remaining five, one displays the gesture of astonishment (vismayamudri), while the others hold the trident, the citron, the noose, and the drum. The figure also shows Shiva's consort Parvati and their son, Karttikeya who is attempting to scale her leg.

Site Name: Darasuram

Date: 1100-1199 CE

Site Name:

Date: 900-999 CE

Subject: Dakshinamurti: Shiva as a teacher of yoga, music and other sciences he is known by the name of Dakshinamurti. The Apasmarapurusa (dwarf) under his foot is the personification of the ignorance of the living beings, which he keeps under subjugation beneath his foot.