Bommu

The Poligar (Palayakkarar) of Panchalankurichi stands tall among the torchbearers of revolt against the British at a time when the East India Company (EIC) had established itself as the sole military power in control of swathes of land much larger than their parent country, England. After battle of Plassey in 1757, only three kingdoms remained unsubdued by the English cannon and it’s Native Infantry (ironically!!). The Marathas to the west, Nizam of Hyderabad in the Deccan and Hyder Ali/Tipu Sultan of Mysore. It would be a mere matter of five decades before these three will come under the English control and a hundred years before Queen Victoria will proclaim herself as the Empress of India.

Between the later destiny of England and the evil designs of East India Company stood one man atop the ramparts of a modest mud fort at Palayamkurichi – Veerapandia Kattabomman.

Bommu Naicker as he was popularly called was just 39. Married to Rani Jakkammal, the lady with the name of his family deity for whom he had constructed a temple at Palayamkurichi, He was a fearless warrior. When the Nawab of the Carnatic tried to establish his control over the Poligar dominions in the southern districts of Tamil country, Bommu refused to accept the Nawab’s suzerainty. Many Poligars in the region endorsed his views, Bommu came to be viewed as a rebel by the Nawab.

The Nawab had also liberally availed loans from East India Company in order to live the life of a king. Some 900000 Star Pagoda[1] worth of loans later, the EIC entered into an agreement with the Nawab in 1793. Under the terms of the agreement, the EIC was given powers to collect Peshcush (tributes) and Kisti (taxes) from the Poligars and peasant/traders to make good Nawab’s loan. Couched in appropriate words, the agreement gave unrestrained power to EIC to collect the revenues, even using force when necessary. Of course, the Nawab was obliged to pay extra for the expenses of the ‘force’ when so used[2].

It is in this background, the Collector of Ramnad/Tinnevely (Tirunelveli), William Collins Jackson, sent an ‘advisory’ to Kattabomman to pay up his dues in 1793. Not receiving favorable reply, Jackson entered into an elaborate political play that eventually unwound in the form of siege of Panchalankurichi. Though it was a mud fort, it stood the siege for nearly five months. In the aftermath of this debacle, EIC was left with little choice but to pull every trick under its hat to subdue Kattabomman, for, his successful stand had fanned the embers of revolt amongst other Poligars. EIC went about proclaiming Kattabomman as a bandit and indulged in a maligning campaign to dent his appeal amongst other Poligars. Obviously, Kattabomman became the most wanted bandit in British India history.

Led by Major John Alexander Bannerman, EIC troops eventually succeeded in breaching and reducing the mud fort in their next attempt. Even though, Bommu lost his able deputy Vellaiyathevan, he escaped capture. Roaming around incognito in the realms of Pudukkottai, Kattabomman was arrested by the soldiers of Vijaya Raghunatha Thondaiman, Raja of Pudukkottai, and handed over to the EIC. By the time Bommu was hunted and captured, Jackson was replaced by Stephen Rumbold Lushington, as Collector of Ramnad/Tinnevely.

In a trial that was aimed at sending a strong message to other Poligars, in as much as ending smothering the fire of revolt in Kattabomman, he sentenced to death by hanging. The public hanging, much in the form of mediaeval fanaticism of the Crusades, was carried out at Kayathar by Major Bannerman. Bommu was hung from a tamarind tree and his body was left there to rot for the public to see.

Bommu had two brothers and two sisters but no progeny of his own. Even though very little is known about his kith and kin, there are reports that some descendants of him still live at Panchalankurichi. Government of Tamil Nadu has re-erected the mud fort and housed a memorial for Bommu at the site. India Post honored his memory with a stamp on the 200^th Death Anniversary in 1999.

School Text Books in Tamil Nadu and books on the history of India celebrate him as the hero of the First Revolt against British Rule. Statues of Kattabomman adorn the pride of place in many a towns and cities of Tamil Nadu, including Panchalankurichi.    

The Indian Navy’s establishment INS Kattabomman was commissioned on 20 Oct 1990 by then President, Shri R Venkataraman.

Tamil cinema immortalized Veerapandia Kattabomman’s story in 1959 by a movie by the same title, with Tamil Cinema’s leading actor Shivaji Ganesan playing Bommu. BR Pantulu’s movie dialogues have gained common usage in Tamil language in every context that is appropriate. A great box-office success, it was premierred in London and then released in India. It ran for 25 weeks continually and was even dubbed in Hindi as Amar Shaheed. It also received a ‘Certificate of Merit ' at the Afro-Asian Film Festival in Cairo.

Among the five hundred odd Tamil folk ballads, Kattabomman Kathai (Story of Kattabomman) remains the most popular along with that of Raja Desing. Scholars like S Ganeshram have rendered the Tamil version into English.

Media reports of peasant activists in Karnataka and erstwhile Andhra Pradesh even show that Kattabomman’s dialogues (from the movie of course, but drawn from historical records, as the below given evidence suggests) have been used to drive home the message of their agitations to authorities concerned.

Source: Mukund, Kanakalatha, The View from Below: Indigenous Society, Temples, and the Early Colonial State in Tamilnadu, 1700-1835, Orient Blackswan: New Delhi. 2005

[1] A Star Pagoda was the coin of exchange in Southern Provinces from 1740 to 1807. Each coin weighed 3.4 gms in gold and carried Vishnu on the Obverse and a star on the reverse.

[2] Treaty with the Nabob Mahomad Ali dated 1 2th July 1792,  in  Collection of Treaties with the Native Princes and States of Asia concluded on behalf of the East India Company, 1812, United East India Company(Publisher): London, P  424-433.

Note & Acknowledgement: The above material is a short synthesis of the study on Veerapandia Kattabomman that the Author has undertaken. The study is guided by the curiosity to find the full and correct version of the political and economic circumstances leading to the eventual hanging of Kattabomman in 1799. The lives of main players in the historical stage viz., Jackson, Lushington and Major Bannerman will be visited in the subsequent posts. Author wishes to place his acknowledgement and gratitude to sources in public domain where

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[1] A Star Pagoda was the coin of exchange in Southern Provinces from 1740 to 1807. Each coin weighed 3.4 gms in gold and carried Vishnu on the Obverse and a star on the reverse.

Angels in Cancer Ward

A friend of mine shared The Starfish Story the other day on WhatsApp. The young girl in the story is seen picking up starfish left on the beach by the tide one by one and throwing them back to the sea. An old man approaches her and says, “There are thousands on the beach….you cannot possibly make a difference”. The girl walks to pick yet another star fish and throws it back to the sea and then says: “It makes a difference for that one”.

Even as I read the story, memories of an incident in RR Army Hospital, Delhi came rushing to my mind.

A friend of mine was admitted there to undergo spinal surgery. It was a sunny Sunday and I was staying just across the road. My wife made something for the friend for lunch and so I just walked across to call on him. He was in good cheer and we chatted for some time before I took leave to go home. Instead of taking the lift, I decided to walk down all the three floors.

As I turned into the corridor of the floor below, I noticed three ladies standing by the side wall. Well dressed and holding themselves so graciously, I couldn’t help lingering my look a little while. Just then, one of them turned and happened to catch me looking at them. And, she smiled as graciously.

I bowed my head and said, “Good Morning”.

“Good morning, how do you do?” she said.

“I am fine, ma’am. I am Wing Commander Srinivasan. What are you doing here? Is everything alright?” I said.

“Oh, I am Mrs….. My husband is a Colonel. Well, yeah, actually things are not pretty okay for someone. So, we were just wondering what next?”

The chivalrous soldier in me rose to the occasion. Stepping forward, I said, “Can I do something, ma’am?

 She looked at me for a few seconds and then said, “Perhaps not. But you can come in and have a look”.

She led me then into the Ward with the sign board – Terminal Patients.

The ward was full of young and old, with everyone apparently having the messenger from the Maker standing at hand. Notwithstanding the life support or other medical equipment that surrounded their beds, each one propped, waved, raised a hand and smiled looking at the three ladies. Many of them called out “mai” (mother) in voices that were laced with love. Their eyes glistened and wherever the ladies stood, hands reached out and held to them.

The ladies in turn sat by the bedside, holding hands, placing their palms on cheeks and simply ruffling the few curls still left on those pates. Their eyes were also moist but they poured out a compassion that ran like a river, immersing everyone in the ward.

Even I stood there watching, my eyes welled. It felt though my chest was caught in pincer, squeezing a strange emotion that I knew not the name. I cried.

The Colonel’s wife came over to me and placed a gentle hand on my shoulder. Led by her, I went over to a bed where a patient was cocooned in a plethora of medical equipment. Ironically, it looked as though the plethora of tubes running around and through him were actually sucking the juice of life out of him. The scrawny, skeletal body screamed a song of pain, though his lips hardly moved. There was not enough fluid in him even to moist his eyes with misery. I was immobile, both in body and mind, even to think what he must be going through.

She looked me into the eye and guided my sight to a board that hung by the bed. The patient was on Chemo for over six months. And, now the light of life was exiting him, anytime. He was just 23.

I stood frozen in a cocktail of emotions.

All our life, we spend every neuron of our energies into controlling things around us. We seek constantly to embolden and fortify our lives with money, material comforts, power, position and accolades. We crave to bring newer vistas under our power, seeking them not only in planet Earth, but also in the Moon, Mars, and the universe beyond.

We have everything and have the power to possess anything that we set about to want. Yet, thins fleeting thing called life refuses to bow down in front of our colossal might. It enters and leaves our beautiful bodies at will, sometimes devastating this cage of bones and muscles in ways that no human eye ever wants to see. At least, never want to imagine affliction with one’s own body.

What use is that power which conquers the mighty oceans and mountains and vales, yet remains so vulnerable to a thing that eyes cannot see? What use is that power which conquers worlds beyond, yet is bereft of the power to understand the world within?

The Colonel’s wife gently touched my shoulder again. I turned and walked slowly towards the entrance door. As I stood there, she patted me gently, not needing words to communicate. Both of us remained quiet for some time.

As I turned to look at her, she said quietly, “Please pray. He will be gone any time now”.

I bowed my head and nodded as I left.

I pray every day, even though I know he is gone long back.

There are thousands of starfish on the beach. You may not rescue any of them. But when you pray, you do not know to which when you are making the difference.

PS: I have come to believe that there are angels on Earth, especially in Cancer Wards.

Tale of Three Cities and Three Women

Story I: Madras

This is a tale of three cities – Madras, Bombay and Calcutta - and three women. In fact these are three stories that together built what would eventually come to be known as “the Crown Jewel of British Empire” – British India.

Madras

Francis Day- for those who are familiar with the history of Madras, along with Andrew Cogan, is the founder of Madras. But then, the raison d’etre for founding Madras was not merely commercial. It was a story of love.

In 1625 AD, the English East India Company (EIC) managed to obtain permission from the Raja of Chandragiri to build a fort on the Coramandal coast 35 miles North of Pulicat Lake, in a place called Durgarajapatnam, One of the main persons who assisted EIC to secure the permission was Arumugam Mudaliar[1] who was the accountant of the village. Grateful to Arumugam Mudaliar, EIC named the fort Armagon – in the manner in which they could pronounce his name!! For the next 14 years, EIC conducted its trade procuring fine cottons, silks and textiles from the areas adjoining Pulicat, including Conjivaram (Kanchipuram).

Francis Day, in his capacity as Factor of Armagon, traveled across the landscape to conduct his trade. In the process, he developed “liaison” with a Tamil lady who lived in a village near the coast of present day Marina beach. His love for the woman grew in time to make it necessary for him to visit her village frequently.

By 1639, Armagon nearly fell into disuse, being struck by malaria amongst other commercial reasons, necessitating the establishment of alternate site since the trade in the area was considerable. So in 1639, 22 August to be precise, Francis Day succeeded in obtaining the grant on lease for two years a ten-mile strip of sand closer to a village called Madraspattinam[2]. In due course, Fort St George was built at the beach by Francis Day. Work on the fort was commenced in 1640[3].

With the establishment of a trading post guarded by a fort, at last, later Sir Francis Day could continue his visits to the lady of his heart without much ado. That Madras, now Chennai, grew into the Presidency town and the seed from which East India Company will go on from a mere trading corporation into the master of Hindustan is of course, a matter of later history.

Story II: Bombay

Bombay

“On 23 June 1661 a marriage treaty agreeing upon the union of Charles II of England and Catherine of Braganza of Portugal was signed. Catherine brought a dowry of £500,000, as well as Bombay, Tangier and the right of free trade with the Portuguese colonies, and also popularized tea-drinking in Britain”[4].

The map and route to ‘Bumbye’, which was part of the marriage contract, unfortunately went missing though the Lord Chancellor believed it to be somewhere near Brazil[5]. Finally, fourteen months after the marriage, Sir Abraham Shipman with 450 men arrived to claim Bombay for his King. His entry into the port was blocked at gun point since the Portuguese Governor of Bombay had received no instruction to handover the port. It would take three more years and the death of Sir Shipman and nearly two thirds of his force (due to fever and heat), for the Portuguese to hand over Bombay to the British. By then, even though he inherited Bombay as his dowry, Charles II did not want the trouble of ruling these islands and in 1668 persuaded the East India Company to rent them for just 10 pounds of gold a year[6].

Twenty years later, the English had grown bold enough in Bombay to even attack Mughal fleet, of an empire that was in its peak military prowess under Emperor Aurangzeb. While they managed to capture over a dozen Mughal ships in 1688, a year later in 1689, the Mughals retorted by landing a large force in Bombay docks and laying siege to the fort. Hundreds fled and many were killed when the fort eventually fell. Thoroughly subdued, the British sued for peace.

Notwithstanding such declines in its life, Bombay became the capital of East India Company in 1687 and continued as such till 1708, after which it shifted the capital to Calcutta.

Reverting back to Catherine of Braganza, Charles II was advised by many and he himself had shown only a ‘disinterested acceptance[7]’ for the marriage with her. But for this marriage, British possession of Bombay would had had to perhaps wait till the final conquest of Marathas by Major General Arthur Wellesley (Duke of Wellington) in 1803 AD. 

Catharine of Braganza may never have known India personally. But Bombay (Mumbai now) would never have the history it has, but for her.

Story III: Calcutta

Calcutta

In the aftermath of the catastrophic battle with the Mughals in 1689[8], Mughals had seized all the EIC trading forts at Bombay, Hugli, Kasimbazar, Masulipatnam and Vizagapatnam. The Surat factory, one of the oldest in India, was also closed. British Factors and their men were arrested and kept in chains in Surat castle and Dhaka Red Fort under conditions insufferable to English pride. It is only when Aurangzeb was satisfied that the English had repented and submitted themselves to Mughal authority, he agreed to forgive them[9].

This fiasco led one young Company Factor named Job Charnock to look for alternate place for establishing a trading post in what would in due course became Calcutta. In August 1690, Charnock began building a settlement in the swampy ground between two villages of Kalikata and Sutanuti in Bengal, with the permission of now condescending Nawab of Bengal[10].

Even though Charnock was accused of even brutality to Indian prisoners and mismanagement,[11]he had an interesting personal story.

Charnock had served as the Company Agent in Patna, Bihar, between 1659 and 1664. While on one of his many trips to procure saltpeter for the Company, he chanced upon the Sati of a young widow. Smitten by her beauty, Charnock sent his soldiers to forcibly take her away from her gruesome fate and eventually married her[12]. At the time of rescue, she was reportedly of fifteen years of age and of a Rajput princely family. Charnock christened her ‘Maria’, though she continued to practice her native faith. She even managed to influence Charnock into accepting practices of her faith so much so that when she died later, Charnock buried her and continued to sacrifice a cockerel over her grave in her memory every year[13]. He fathered many daughters by her and they were married into wealthy English families. In fact, Mary, his first daughter was married to Sir Charles Eyre, the First President of Fort William, Calcutta.

There were raging controversies about celebrating Job Charnock as the founder of Calcutta. Primarily the challenge to this distinction came from one of the oldest families in Calcutta, of Lakshmikanta Majumdar and his descendants, who claimed that the land in question belonged to them and it was merely leased to Charnock for 99 years by Lakshmikanta Majumdar. The Hon’ble High Court of Calcutta instituted a commission of five eminent historians to study the issue. Based on the recommendations of the Commission, the High Court ruled in May 2003[14] that Job Charnock cannot be held as the founding father of Calcutta and therefore 24 August 1690 cannot be held to mark its birthday[15].

But there is adequate historical evidence to prove that the young widow rescued by Job Charnock played a key role in his life.

That brings me to the end of the Tale of Three Cities and Three Women who shaped history of India, whether they consciously knew it or not. 

   

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[1] http://madrasmusings.com/Vol%2024%20No%203/the-forgotten-harbour.html

[2] Through his Dubash (Translator) Beri Timmappa, whose proximity to Ayyappa Naik, brother of Damerla Venkatappa Naik of Wandiwash (Vandavasi), Francis Day procured the permission. Persian Horses and military protection was offered in returned to the Naik. See: The Madras Tercentenary Commemoration Volume (1994), Asian Educational Services, Chennai. Pp 160-164.  ISBN 8120605373, 9788120605374

[3] Dalrymple, William. The Anarchy, Bloomsbury Publishing, London, 2019. P 21.

[4] https://www.thehistorypress.co.uk/articles/charles-ii-and-catherine-of-braganza-a-loveless-marriage/

[5] Dalrymple, William. The Anarchy, Bloomsbury Publishing, London, 2019. P 22.

[6] https://www.bl.uk/learning/histcitizen/trading/bombay/history.html

[7] See Footnote 4 above

[8] Popularly known as “Child’s War” named after the British Director of East India Company Sir Josiah Child who believed that the English sword can put the Mughals into place.

^[9] Dalrymple, William. The Anarchy, Bloomsbury Publishing, London, 2019. Pp 24-25.

[10] Dalrymple, William. The Anarchy, Bloomsbury Publishing, London, 2019. Pp 24-25

[11] https://www.britannica.com/biography/Job-Charnock

[12] Alexander Hamilton, A New Account of the East Indies (1727), ed. William Foster, 2 vols (London: Argonaut, 1930), Vol. II, pp. 8–9.

[13] Moorhouse, Geoffrey (1971): Calcutta, Harmondsworth: Penguin, 1974

[14] Sabarna Roychowdhury Paribar ... vs The State of West Bengal And Ors. on 16 May, 2003 (citation: (2003) 2 CALLT 625 HC)

[15] For details see: https://www.indiatoday.in/magazine/indiascope/story/20030602-job-charnock-not-the-founder-of-kolkata-calcutta-high-court-792769-2003-06-02. See also: https://timesofindia.indiatimes.com/india/Job-Charnock-not-Kolkatas-founder-Expert-committee/articleshow/36080070.cms

A Matter of Faith

The curious thing about history is, it just occurs.

Indian history particularly, appears to be one long occurrence in the course of humanity with as many probabilities and improbabilities; ponderable and imponderable; myths and realities, generously concocted so as to defy an ordinary mind. This is also one such story that may belie belief but for the fact that it is a fact of history.

Yesterday, we happened to drive down to Bhavani, a town that sits on the confluence of two major rivers of South India, the Cauvery and Bhavani. Right at the confluence of both the rivers is the Sangameswara Temple, literally meaning “Lord of the Confluence”. My mother was born in this town, at a mere walking distance from the temple and my father joined school here. The story of their union in marriage is 60 years old, but as full of life as these two mighty rivers to the Tamil region!

So, we were in the temple. As is customary, we prayed to the Lord first and then proceeded to the mother’s sanctum. She is called Vedanayaki, meaning ‘the one who is the soul of Vedas or the one who presides over the Vedas’. After our prayers at her sanctum, as we completed the circumambulation of the inner sanctum, we saw a stone inscription. Frankly, there are so many inscriptions in every temple that one merely passes by them generally. We were about to do the same when a name and date in the inscription caught our attention – William Garrow, 11-01-1804. Now, here is the story:

William Garrow (1776-1815) was the Collector of Coimbatore District. Once he arrived at Bhavani and was resting in the travelers’ bungalow (incidentally adjoining the temple and even today looks every bit colonial!!). Sometime in the night, he felt as though a young girl was in front of him, beckoning him to come out of his room. Being curious and unable to think anything more, William came out of his room. As he tried to follow the young girl, she disappeared into the temple that adjoins the bungalow.

Even as he tried to follow her, William Garrow was startled to find the whole roof of the room which he just left came crashing down. A shocked and frozen William Garrow could not even hazard to think of his fate had he stayed indoors. In the course of the excitement that followed the collapse of the roof, the reminder of the night passed and the priests of the temple arrived for “ushat Kala pooja” (ritualistic pooja of the early morning). Finding the Collector at a loss, the priests made three holes in the outer wall of the temple facing the deity and asked him to see whether the girl who saved his life was inside [The present wall was constructed much later. At the time of the incident, the wall was very close to the ‘dwaja sthamba’ (flag post) from where one could see the sanctum.

Even as William Garrow looked inside, he realized that the girl who appeared before him in the night was Vedanayaki Thayar (mother), who was present in all her glory inside the sanctum.

Not just grateful, but William Garrow thereon became an ardent devotee of the Mother. He presented an ivory palanquin for the mother on 11 January 1804 and continued to visit the temple for seeking Her blessings.

This story inscribed in the stone plaque took me to check on William Garrow. What I found makes me say what I said in the beginning: The curious thing about history is, it just occurs.

William Garrow was born to Edward Garrow (1751-1820), who joined the East India Company as a junior writer in 1769 at the age of 18. He later served as Mayor of Madras in 1782. Edward Garrow, apart from marrying Sophia Dawson of England in Fort St George, had many Indian women as his begums [Please read William Dalrymple’s White Mughals[1]. It was common among white men to keep many begums, in the style of the Mughals in India]. William Garrow was born to the native women and Edward Garrow. William also had a sister, Myra. Edward and Sophia also had a son, George. Sophia and George spent their life only in England whereas William followed his father and served East India Company with distinction.

William Garrow rose to be the Collector of Coimbatore and is distinguished as an able administrator. His name figures as the first Collector to have sent English shikaris to Nilgiris in 1812, paving way for the English to habitat Ootacamund[2].

It is also interesting to note that while William’s father made his fortunes in India, his uncle, Sir William Garrow (1760-1840), is credited to be one of the most brilliant barristers in English history. In fact, it was Sir William Garrow (the uncle) is credited with the Adversarial System of jurisprudence that many countries follow today[3]. With the BBC TV series Garrow’s Law and this book Sir William Garrow is about to enter the nation’s consciousness for his ‘gifts to the world’ - as the originator of the modern-day presumption of innocence, the right to universal legal representation and access to justice in a criminal court, expert crossexamination and early traces of human rights[4].

The Sangameswara temple is also a treat to art/culture lovers with some extraordinary and exquisite sculptures that reflect the architectural traditions of Tamil Nadu.

Bhakthi as India teaches us, is not just about rituals and practices. It is about faith that transcends cultures.

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[1] Dalrymple, William. (2003). White Mughals: love and betrayal in eighteenth-century India. New York: Viking.

[2] Vijaya Ramadas Mandala (Ed) (2019). Shooting a Tiger: Big-Game Hunting and Conservation in Colonial India, New Delhi: OUP.

[3] John Hostettler and Richard Braby (2009), Sir William Garrow: His Life, Times and Fight for Justice, London: Waterside Press Ltd.

[4] https://www.wildy.com/isbn/9781904380559/sir-william-garrow-his-life-times-and-fight-for-justice-hardback-waterside-press

Imaging Our Gods

One of my friends recently sent me a message asking whether I knew that the Shiv Ling is made as per scientific principles. I asked him to explain the scientific principles. He replied saying he was told emphatically by his guru that it is written in the shastras that Ling is the ultimate expression of divinity and therefore it is the most scientific physical representation. I asked him to find out which ‘shastras’ and ‘what is scientific’. He replied that he felt offended by such agnostic questions coming from me.

I was taken back though it was nice to see someone so devoted to his guru. While I expressed my sincere apologies to him for offending his sensibilities, I thought I must also share what little bit that I do know.

There are two periods of Indian history when India can be said to have reached the pinnacles of intellectual acumen. First was from 2500 to 500 AD and the next is from 400 to 1500 BC. In the first period came the Vedas and Upanishads as the result of a peaceful pastoral Indian community searching for the purpose of life. The second period saw the birth of Vedanga (the six sciences), mathematics, astronomy, astrology and a host of other sciences. One of the Vedangas is the science of constructing divine images called SHILPA SHASTRA. In fact experts believe though Panini and Patanjali of 500 BC were familiar with images of gods, no evidence exists of constructing ‘pratima’ for worship. The art and science of constructing images for worship grew thereafter and in 1500 AD, the SHILPA SHASTRA was written.

There are very few experts who can be said to know the Shilpa Sashtra now. In the early 1930s, Dr AN Tagore, Dr A Coomaraswami, Mr OC Ganguly, etc were considered to be expert art-critics with deep insights into Shilpa Shastra.

It is Shilpa Shastra that defines what measurements are to be taken in constructing images of gods. Measurements in Shilpa Shastra are in ‘angula’. An ‘angula’ is 1/4th of a ‘musti’, meaning closed fist. Sukra Niti, Maya Sastra and Matsya Puran further give various measurements and criteria for constructing the images of gods with stone, metal or even painting them. Together with these measurement standards and the rites to be performed to install the stone/metal image of a god for worship is known as the AGAMA Shastra. 

The measurements are for three purposes – to give aesthetic beauty, to mark the purpose of that particular image and to physically symbolize the god as described in Purans. For example, gods with the thumb of the open palm of either hand touching the chest symbolize ‘protection’. That means the bhakt will seek to be protected by the deity. The image with the palm touching the abdomen symbolizes ‘vardhan’, that means the bhakt will seek boons. There may be deities with one palm near the chest and another near the abdomen. This deity is worshipped for both protection and boons.

Now let us see the construction of Shiv Ling. In the Shiv and other Purans, Shiv is the only god described as TRIMURTHI. Brahma, as we know is just Brahma. In so far as Visnu is concerned, we say ‘Sivaya Visnu rupaya, Siva Rupaya Visnave’ – meaning both are same. So, TRIMURTI is a god who has to be represented as the one carrying out all three functions in equal measure. Also, he cannot be represented in human form as the description of Brahma, Visnu and Siva is quite distinct from each other. Therefore, Trimurti is represented as an oval (all encompassing, the whole), mounted on a circular platform with a base. Each of these segments is to be of equal height to symbolize that He carries on the three acts of creation, protection and destruction equally.

This is the science behind Shiv Ling. Have a great day.

Tamil Architectural Traditions

A mention of Tamil Nadu automatically invokes a culture that, as one school of historians say, predates the Indus Valley Vedic culture. Whether that claim is supported by archaeological evidence is a question that we must consider separately. But, Tamil culture bequeathed to the world some of the finest achievements in the field of architecture, irrigation, sculpture, dance, drama and literary renderings that remain unparalleled.

One unique expression of the finesse of Tamil culture is the Brihadeeswara Temple at Tanjore. However, during a recent visit to that area, we came across two more temples which are mirror images of Brihadeeswara, Tanjore, that was built by Rajaraja Chola I in 1010 AD.

The first is another Brihadeeswara temple built by Rajaraja's son Rajendra, after his conquest of the regions of the Ganges up North at Gangaikonda Cholapuram. This was built in 1035 AD.

Rajendra's son, Rajaraja II also built a mirror image, the Airawatheswara temple at Dhravaram near Kumbakonam some time in 1155 AD or a little later. We were amazed at the similarity and realized that the son and grandson of Rajaraja I, in deference to their elder, made only the linga and the nandi (sacred bull of Shiva) smaller. In another post, a bit more of their history will be shared. For now, here are pics of Airawatheswara temple.