A socio-political institution
A. SRIVATHSAN
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In her presentation, Champakalakshmi viewed temples as a part of a larger historical progress.
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IN A DIFFERENT PERSPECTIVE: Sri Brihadiswarar temple at Thanjavur.
The Hindu temple as a symbol of cosmos is probably well known to many, but the relation between the cosmos that is symbolised and the expanding territory and ambitions of the patron king is a different idea that is explored by Prof. Champakalakshmi. Champakalakshmi has authored important books on South Indian art and history, the temple in particular as the main institutional focus for the socio-economic and political processes in pre-modern South India.
In her recent presentation in Roja Muthiah Research Library, she explained how the south Indian temple in many ways reflects its legitimising role as a socio-political institution and needs to be understood through a multidimensional approach to religion.
In her view, the temple marks a clear departure from the Vedic tradition as the central institution of the Puranic religion. The temples of the Tamil region clearly exhibit a particular trend that was not visible elsewhere in the country.
As a major cultural variant of the Puranic tradition, the Tamil region imbibed the Puranic aspects but uniquely brought forth many vernacular aspects or specificities of the region. This uniqueness could be found in the manner in which iconography developed and ritual patterns evolved. The prolific writing in a bilingual tradition and the celebration of Tamil Bhakti saints, and the use of the Sanskrit Puranic myths and Agamic canons are an expression of this mix of the local and the pan-Indian ideas.
The uniqueness was also witnessed in the manner in which temples were planned and designed to symbolise the Cosmos and the territory of the ruler.
From Pallava period
Champkalakshmi traced the evolution of temple building in the Tamil country starting with the Pallava period.
The narrative panels of Varaha and Tiruvikrama avataras in cave temples, the prolific use of Somaskanda in the Pallava structural temples and the conspicuous presence of Tripurantaka in the Chola temples clearly depict the king as the inheritor of divine authority and hence comparable to God.
The inner prakara of Sri Kailasanathar temple in Kanchipuram.
The layout of temples, the royal ones in particular, such as the Kailasanatha and Brihadiswara depict Vedic gods as subservient gods and emphasise the emergence and importance of Puranic gods.
The Temple as an agrarian institution integrated society through temple service and ritual ranking. The temple's proliferation served the purpose of both mobilising and redistributing resources. In this context, the royal city served as the ceremonial centre. Sacred geography coincided with agrarian or economic geography and political geography.
Much of this developed a greater complexity with the advent of Vijayanagara kings who were a supra-regional power and had to control three different culture regions — Andhra Pradesh, Karnataka and Tamil Nadu.
According to Champakalakshmi, it is during this period that the secular and religious structures were clearly separated.
Prof. Champakalakshmi.
From this period onwards the community participation in building and managing the temples increased.
It also marked the hierarchical power structure with a centre at the core of the empire and an increasing number of lesser chiefs or Nayakas or newly emergent power centres, all of which had to share authority with religious leaders, who were custodians of the sacred lore and the leaders of the respective religious communities. Greater community participation is also reflected in the temple's architecture.
Champakalakshmi states that, earlier, the kings and chieftains built the main shrines i.e., vimanam and the entrance gateway i.e. gopuram, while the community contributed to the building the mandapams and smaller structures.
Champakalakshmi's presentation was a clear departure from a mere chronological listing of temples and their stylistic evolution.
It was about viewing temples as a part of a larger historical process and locating it within the political and economic changes witnessed in the Tamil society.
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