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Temple architecture and the Agamas
K.V.RAMAN
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Prof. Dennis Hudson of Smith College, U.S., has done extensive research on South Indian temple architecture. He shared some of his views during a recent lecture held under the auspices of the Prakriti Foundation in the city.
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WERE OUR ancient temples built according to liturgical texts or according to the fancy of our architects (sthapatis) and their patrons? Researching on the Vaikunta Perumal Temple built by the Pallavas at their capital city Kanchipuram, Dr. Dennis Hudson discovered that it was a visual manifestation of the Pancharatra Agama and Bhagavata Purana theology. He explained the significance of the temple and its relation to the Purana in a recent lecture delivered under the auspices of the Prakriti Foundation, in the city.
The temple was built in 770 C.E. by Nandivarman II Pallavamalla (731-796 C.E.) and since he was given the name Parameshwara at the time of his coronation it came to be known as "Parameshwara-Vinnagaram" (the abode of Vishnu) as sung by the Vaishnava saint, Tirumangai Azhwar. Its architecture is unique, with three sanctums on the three floors one over the other and a concealed staircase leading to the upper floors. The three sanctums enshrine Vishnu in three postures - seated, reclining and standing. The walls are adorned with more than 50 sculptures, besides the panels depicting the history of the Pallavas, leading to the coronation of Nandivarman.
Fascinated by these unique features, Prof. Hudson pondered what could have been the message the Pallava king wanted to convey? Were the sculptures placed at random or did they follow any pattern or text? Careful study revealed their correlation with the Mandala Scheme enunciated in the Bhagavata Purana.
According to Prof. Hudson, the temple reveals a visual theology, the doctrine of the `four formations' (chatur-vyuha) and the vimana as three-dimensional Mandala and its divisions into exoteric and esoteric dimensions. He identifies the central figure in the sanctum of the ground floor as Vasudeva facing west, i.e. the Earth, Sankarshana facing north, the realm of human life, Pradyumna facing east towards heaven and Aniruddha facing south, the realm of ancestors. The sculptural scheme matches the Pancharatra concept, representing the six `glorious excellences' and the 12 murthis (dwadasa-namas). The six excellences are: the omniscient knowledge (jnana), power (bala), sovereignty (aishwarya), action (virya), brilliance (tejas) and potency (sakthi). The sanctum of the third floor represents the realm of space-time, depicting Vasudeva as he appeared in the human form of Krishna. The temple per se signifies the `body of God.'
It illustrates the Bhagavata Purana as it was known to the Pallava king who built it to commemorate his elevation from the status of the king (Narendra) to that of a "Bhagavata Emperor." The influence of the Bhagavata doctrine on the Pallava kings led Prof. Hudson to examine the origin and spread of the movement as well as the date of the Bhagavata Purana. He found evidence of the spread of the Bhagavata-Dharma far and wide from at least the 3rd-2nd Century B.C.E. The early Sangam works and the Tamil epic Silappadikaram have references to it. Prof. Hudson explained how the Bhagavata Purana was a composite work, consisting of different units, which arose in different periods and places. It is dated over a span of 16 centuries from about 700 B.C.E. to 900 B.C.E. Its most important unit is the `secret core' Books 7-10 and the `public wrappings' - Books 1 to 6 and 11 to 12. Prof. Dennis Hudson, who is Professor Emeritus at Smith College, U.S. has done extensive research in religions and cultures of South India with special reference to Tamil Nadu. He has published several works and has translated many hymns of Tirumangai Azhwar and Andal into English.
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