The temple in Irumbai

Arunacheleeswarar: Arunachaleswarar is intrinsically linked with the Arunachala hill, considered a sacred entity in itself. According to Hindu beliefs, the hill is a natural lingam (a symbolic representation of Shiva) and is revered as a manifestation of Shiva. The Skanda Purana, a Hindu religious text, narrates that Arunachala is a form of Shiva that appeared as a column of fire to eliminate the ego and illusion of Brahma and Vishnu.

Brahma: Brahma, the creator god in the Hindu Trimurti, is responsible for the creation of the universe and all living beings. His iconography typically includes four heads, representing the four Vedas (the most ancient Hindu scriptures) and the four cardinal directions, symbolizing his comprehensive vision and awareness.

Chandra (Moon): Chandra, the moon god, is an important celestial deity in Hindu mythology. He symbolizes the mind, emotions, and fertility. In temple iconography, Chandra is often depicted as a fair, beautiful figure holding a lotus, and he is associated with the cooling, nurturing qualities of the moon.

Durgai / Mahisha: A warrior goddess, Durga is the invincible form of the Mother Goddess who defeats evils. She is celebrated for her victory over the buffalo demon Mahishasura. Signifies the power of the divine feminine, the protection against evil, and the active principle of the divine that temples often celebrate during specific times of the year. Durga’s shrine may be aligned with the protective sectors of the Vastupurushamandala, which could be the outer walls or gates of the temple, standing guard against evil and ensuring the sanctity of the temple complex.

Madhapureeswara

Navagrahas: These are the nine celestial deities that represent the planets of Hindu astrology. They are believed to influence human affairs and are worshipped to alleviate problems related to their astrological positions. Represents the astrological significance and the acknowledgment of celestial influences on human affairs, making the temple a place of remediation for various planetary afflictions. The Navagrahas are essential in the Vastupurushamandala as they govern the celestial influences on human life. Their placement in a temple is usually in a separate shrine that aligns with the nine main directions of the mandala, each direction representing a different planet.

Sivagamiamman

Surya (Sun): Surya, the sun god, is revered for his life-sustaining energy. He is often depicted riding a chariot pulled by seven horses, representing the seven colors of sunlight or the seven days of the week. Surya symbolizes health, vitality, and the illumination of truth.

Bhairava: often spelled as “Bairava” in some regions, is a fierce and powerful manifestation of Lord Shiva in Hindu mythology. He represents Shiva in his most fearsome aspect and is associated with annihilation, particularly the destruction of ego and ignorance.

Chandikeswar (Chandikeshwara): He is a devout follower of Shiva and one of the 63 Nayanars (Tamil Saivite saints). His statue is often found in Shiva temples, where he is depicted in a reverential posture. His presence is a reminder of the devotion required by worshippers and the ideal conduct of a devotee within the temple premises. Chandikeswar, as a supreme devotee, would find a place near the Shiva shrine in a temple, corresponding to the intimate proximity to the divinity in the Vastupurushamandala layout. His presence reinforces the devotion and service aspects that are critical to maintaining the sacred energy of the temple.

Dakshinamurthy: Dakshinamurthy is an aspect of Shiva as a teacher of all types of knowledge, typically facing the south direction. This form represents Shiva in his peaceful, meditative pose imparting wisdom to the sages. Emphasizes the temple as a place of knowledge and learning, where Shiva’s silent teaching is perpetuated through the presence of his form facing south, which is traditional for temples. As Dakshinamurthy is traditionally facing south, this correlates with the directionality in the Vastupurushamandala. South-facing deities are considered important in the overall scheme of a temple, aligning with the knowledge sector of the mandala, which is seen as providing specific cosmic energies associated with learning and wisdom.

Ganapathy (Ganesha): Also known as Ganapati or Vinayaka, he is the elephant-headed god of wisdom and the remover of obstacles. He is often worshipped first in any ritual. Worshiped first to remove obstacles and ensure success in the venture, including the consecration and ongoing rituals in a temple. In the Vastupurushamandala, Ganesha would be associated with the concept of threshold or beginnings since he is the lord of beginnings and remover of obstacles. His image or idol may be placed in such a way as to harmonize with the threshold energy zones of the mandala, typically near the entrance of the temple, to ensure a prosperous and obstacle-free environment within the sacred space.

Hanuman: A devotee of Lord Rama, Hanuman is a central character in the Ramayana. He is known for his devotion, strength, and his pivotal role in the battle against the demon king Ravana. Symbolizes devotion and service, reminding devotees of the virtues of strength, resolve, and pure devotion to God, which are essential in spiritual life. Hanuman, exemplifying service and strength, relates to the muscular strength of the Vastupurusha, the cosmic man. His location in the temple might correspond to the ‘arms’ or ‘legs’ zones of the Vastupurushamandala, signifying strength and the ability to overcome challenges.

Lingodbhavar (Lingodbhava): This form represents Shiva emerging from a fiery lingam. It symbolizes the eternal nature of Shiva and the origin of the Universe. Symbolizes the endlessness of time and the cosmos, representing Shiva as the source of creation. In the temple context, this reinforces the sanctity of the temple as a cosmic pillar. The central area of the Vastupurushamandala is often where the main deity’s idol is placed, symbolizing the cosmic axis. The Lingodbhava form of Shiva is thus emblematic of the core principles of the Vastupurushamandala, representing the creation of the cosmos and the eternal nature of the universe, aligning with the temple’s sanctum sanctorum or the garbhagriha.

Nartana Ganapathy (Nritt Ganapathi or Natya Ganapathi): This is the dancing form of Ganesha, representing joy and happiness. It signifies the idea that life should be a celebration. Depicts joy and cultural celebration, aligning with temples being centers for cultural events like dance, music, and festivals. The dancing form of Ganesha, Nartana Ganapathy, could be related to the Vastupurushamandala’s representation of dynamic energy and joyous space. This aspect would be influential in areas of the temple dedicated to cultural and celebratory activities, possibly near the temple’s community hall (mandapa) where dance and music performances occur.

Shanmugam (Murugan or Subramanya): Known as the god of war and victory, Shanmuga is the son of Shiva and Parvati, and he is often depicted with six faces and twelve arms. The inclusion of Shanmugam signifies the presence of youthful energy, valor, and the teachings of the divine family, where temples often serve as places for rites of passage and martial blessings. Murugan, or Shanmugam, represents youthful energy, which can be correlated to the north-eastern part of the Vastupurushamandala, traditionally associated with the water element and new beginnings. Temples might locate Murugan’s shrine in this sector to symbolize the flow of divine youthful energy into the temple’s space.

Vaya lingam (Vayu Lingam): This represents the air element in the form of a lingam, associating with Vayu, the god of wind. It is one of the five elemental lingams in Shaivism, symbolizing the five elements of nature. Represents the Panchabhoota or five-element philosophy inherent in many South Indian temples, reinforcing the temple’s role in harmonizing the human and natural realms. The Vayu Lingam, representing the air element, would be aligned with the air quadrant in the Vastupurushamandala, which is associated with movement and change. This places the Vayu Lingam in the northwest part of the temple, respecting the air’s purifying and movement qualities.

Vilva tree (Bael tree): The Vila or Bael tree is considered sacred to Shiva. Its leaves are often used in Shiva worship, and it is believed to have medicinal properties. The Vila tree’s presence in a temple solidifies its association with Shiva and natural worship, where the environment itself is seen as divine and worshippable. The presence of the Vila tree within a temple complex could be seen in relation to the Vastupurushamandala’s alignment with nature and the earth element. It represents the natural and medicinal properties that correspond with the mandala’s sections that pertain to health and harmony.

 

7 manifestations of Siva:

Lingam: The Lingam is an abstract or aniconic representation of Lord Shiva, used as a symbol of the energy and potential of God in Shaivism, a tradition within Hinduism. It is typically represented as a cylindrical structure with a rounded top, often set within a circular base or yoni, symbolizing the union of Shiva with the divine feminine energy.
Lingodbhavar: Lingodbhavar refers to a specific representation of Lord Shiva which depicts the emergence of Shiva as a limitless column of fire. This legend is associated with the mythology where Brahma and Vishnu search for the beginning and the end of the fiery column. It symbolizes the eternal nature of Shiva, without beginning or end.
Chandrasekhara (Chandrasekhar): Chandrasekhara is another form of Shiva, translated as “the one who wears the moon in his hair”. This depiction of Shiva includes a crescent moon on his head, symbolizing the cycles of time and the rhythm of the universe. It’s a representation of Shiva’s all-encompassing nature.
Nataraja: Nataraja is one of the most well-known forms of Shiva, where he is depicted as the cosmic dancer. It represents the dance of creation, preservation, and destruction. The iconography of Nataraja symbolizes the interconnectedness of the physical world, spirituality, and the arts. It’s a profound symbol in Hinduism and Indian culture.
Bhairava: Bhairava is a fierce manifestation of Shiva associated with annihilation. Often depicted in a terrifying form, Bhairava embodies the destructive aspects of the universe. He is worshipped in various forms throughout Hinduism and is significant in Tantric practices.
Dakshinamurthy (Dhakshinamurthy): Dakshinamurthy is an aspect of Shiva as a teacher of yoga, music, wisdom, and the arts. He is traditionally depicted sitting under a banyan tree, facing the south (dakshina), teaching the sages and seers. This form represents Shiva’s role as the ultimate spiritual teacher, conveying knowledge and enlightenment.
Ardhanarishvara: This is a form of Shiva combined with his consort Parvati, symbolizing the unity of male and female energies. This form is often depicted in Dravidian temples.