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Ancient Temple hill under siege of missionaries

Languishing Pandya Legacy

Thirumalapuram Rock Cut Temples—The Pasupathynatheswarar Temple, Tirunelveli District, Tamil Nadu.

Picture this: The rocky Varanasimalai hill (also known as Varanachimalai hill) in Thirumalapuram in Sankarankovil taluk of Thirunelveli district, Tamil Nadu. Step back into circa 750 CE, when the hill would have come alive with an army of craftsmen chiselling away into the rocky hill! Disregarding the blazing sun and the heat radiated by this rocky hill, they went on to carve out two temples from the solid rock face—the southern one is unfinished, while the north-facing one has been completed with finesse and is simply spectacular.

Today, twelve-plus centuries later, this temple—the Pasupathynatheswarar Temple—continues to be a sacred one for Lord Shiva’s devotees. There are special pujas here on every Pradosham Day (13th day of each lunar fortnight, a sacred day for Lord Shiva; praying on this day helps remove doshas or flaws in oneself) and on the annual Thiru Karthikai Day and the annual Maha Shivaratri Day.

The Pasupathynatheswarar Rock Cut Cave Temple is a marvel in stone and invokes an upsurge of emotions. An extensive temple chiselled out of a rocky mountain at a height of about 650 feet from ground level, this temple is reached by walking up a steep flight of steps that were carved out too. This ancient temple has a Façade flanked by pillars and pilaster, a Garbha Grha (Sanctum Sanctorum) dedicated to a Shivalingam, and a rectangular Mukha Mandappa (hall) with carved out niches housing exquisite, larger-than-life bas-relief sculptures of the Trinity of Hindu Gods—Brahma, Vishnu and Shiva—and Lord Ganapati.

A Nandi in the centre of the mandappa used to face the Shivalingam, like in any Shiva temple—used to, because the Nandi has been vandalized now and only its base remains, though supposedly, this temple is under the “protection” of the Archaeological Survey of India. Devotees continue to worship the remains of the Nandi even today.

Incredible Workmanship

As you walk through the façade into the temple, you step into the rectangular Mukha Mandappa (5.91m X 3.13m), which has three niches carved out on its southern wall. Imagine excavating so much of stone out of a rocky mountain without power tools! By the way, the floor of the Mukha Mandappa as well as the façade is levelled evenly. In fact, there the ancient Pandya architects have even fashioned a long groove across the entire length of the facade to drain away rain water! Such has been their attention to detail and care for this temple.

The pillars of the façade, with Brahma Kanta (cubical structures) at their top and bottom and an octagonal columns (Vishnu Kanta) between them, is adorned with lotus medallions. There are Taranga potikas or fluted corbels above them.

Priceless Bas-Relief Sculptures

The bas-reliefs of this temple are among the finest examples of Early Pandya Art and mesmerize us by their sublime aesthetics, besides evoking awe at the kind of devotion that the king of the day and the craftsmen must have had, to have attempted and accomplished this marvelous stone temple.

Lord Nataraja in chatura tandavam

The beauty of Lord Nataraja here, with his left foot slightly raised and the right foot on the floor is to be seen to be understood. The first niche (1.86m X 1.41m) of the Mukha Mandappa features a beautiful, four-armed, dancing Lord Shiva (Nataraja) in the ‘chatura tandavam’ dancing pose (the 107th dance posture among the 108 dance postures of Shiva). Bhootha Ganas stand on either side of him; the Gana on his right has been destroyed and only his legs remain, while the Gana on his left is seen playing the sirattai kinnari (a traditional Tamil musical instrument) with his right hand.

Lord Nataraja—with a cresent moon to the left of his jatamukuta (crown of braids)and the braided locks flowing down his shoulders—is seen holding a flower in his rear right hand, while he holds the yajnopavita (sacred thread) withhis front right hand, a palm leaf manuscript in his rear left hand, and has his front left hand stretched out above his shoulder. With a serpent coiled around his waist and thighs, an elaborate girdle with a floral clasp tying the short garment that he wears around his waist, adorned by serpentine spiral armlets and anklets, a palm leaf coil on his right ear lobe, a forearm band, a yajnopavita and udara bandha—Lord Shiva here is a sight of incredible beauty and mesmerising power.

The middle niche (1.90m X 1.40m) has a beautiful bas-relief of four-armed Lord Vishnu in standing posture. He is seen holding a sankha (conch) in his rear right hand, chakra (discus) in his rear left hand; his front left hand is on his waist and his front right hand is in Anjali Mudra. Lord Vishnu has been depicted wearing makara kundala on his ear lobes, a krita makutam with wheel, udhara bandha and yajnopavita, and adorned with sarapali, armlets and a forearm band, and attired in his pitambara garment in panchakacha style. There is a bhootha gana on either side of Lord Vishnu, their faces expressing entranced devotion.

Next to this is the niche (1.68m X 1.34m) with the bas-relief of a seated Lord Ganesha. Lord Ganesha here is an Idampuri Pillaiyar in Maharajaleelasanam. He is seen holding the pasa with his rear right hand and the tusk with his rear left hand. His front left hand is seen resting on his belly, while his front right hand holds a modhakam. Lord Ganesha is adorned with karantamakutam, armlets, fore-arm band, udhara bandha, and yajnopavita.

A Rare Sight

This is also one of the rare temples with Lord Brahma. On the eastern wall of the mukha mandappa of this temple is a niche with the relief sculpture of Brahma in standing posture with three visible heads and four arms. His right front arm rests on his hip, while his left front arm holds a dried bottle gourd. He holds a flower with his right rear arm and a palm leaf manuscript in his left rear arm. Lord Brahma is seen wearing a dhoti in panchakacha style. He is adorned with a jatamakuta, yagyopavitam (the sacred thread), sarapuli, udharabandha, keyura, and thick bangles.

Shivalingam That Has Seen Centuries of Abhishekam

The garbha grha (sanctum sanctorum) of the temple lies on the western side of the carved out Mandappa, and is flanked by Dwarapalakas (gate keepers) at its entrance. At the centre of the sanctum sanctorum is a monolithic Shiva Lingam with squarish Avudaiyar (base). In the centre of the hall and facing the Shiva Lingam is the remains of a monolithic Nandi. One can see from the lingam that regular abhishekam was once performed for the Shiva Lingam. Jagathi, vritta kumudham and prathivari elements are present in the plinth (prathivari bandha adhitanam) of the sanctum sanctorum.

Inscriptions Demonstrating Local Patronage of the Temple

Traces of early Pandya murals and a couple of later-day inscriptions adorn the temple. Of the two inscriptions, one is a 11th century inscription while the other is a 12th century inscription (under one of the pillars) that mentions that a prince named Chakravartin Srivallabhadeva had gifted fertile land with trees, wells and tanks to the temple, demonstrating that widespread worship of these Hindu deities was prevalent in Tamil Nadu even then.

History of the Temple

The architecture style of this temple has been classified as the ‘Early Pandya Style’. Visualize the effort and the devotion that has gone in to carve out such poetry in stone from this unyielding rock of a mountain! The Thirumalapuram Rock Cut Cave Temples is a site of invaluable religious, historic and artistic value throwing light on the deep-seated Hindu ethos of Tamil Nadu.

On paper, the temple is supposed to be a ‘Centrally Protected Monument of National Importance” and preserved and maintained by the Archaeological Survey of India, Thrissur Circle. The bitter reality is that the Nandi has been vandalised and not much has been done to protect or highlight the importance of the temple.

This historic temple was carved out at a time when Pandya kings ruled this region. Temple art and culture flourished under their devout patronage and this was supported by the prosperity brought in by pearl trade across oceans by the Pandyas, such that the Pandya empire came to be tagged as ‘the richest kingdom in existence’ by venetian traveller and writer Marco Polo, who explored the Pandya Empire in the 13th century, after arriving at its port Kayal. Historical records state that King Maravarman Rajasimha I ruled between 730–65 CE, followed by the rule of Nedunjadaiyan/Varagunavarman from 765–815 CE.

A Tale of Woe: Regular Worship Prohibited; Lord Shiva Awaits His Due

History narrates that the Pasupathynatheswarar Temple was all along a functioning temple thronged by devotees from far and near, until in 1922 when these ancient cave temples were brought under the “protection” of Archaeological Survey of India. From a time of daily worship at the temple, it has come to pass that devotees have had to go to court to get the rights to celebrate the annual overnight Maha Shivaratri at the temple, with the ASI once restricting the customary overnight Maha Shivaratri celebrations here from sunrise to sunset (https://indiankanoon.org/doc/249161/).

A pertinent point that is recorded in this writ appeal is that “originally regular poojas were being offered by the devotees at this temple; the regular worship was interrupted only after the Thirumalpuram rock cut temples were declared to be an ancient monument in the year 1922 under the Ancient Monuments Preservation Act, 1904 and came under the ASI.”

Can the ASI interfere and put a spoke in the religious affairs of a community?

Priceless Pandya Legacy Lies in Languish

Today, as you walk up the path leading to this centuries-old temple, you will find an entire church complex staring down at you from atop this very mountain, with crosses and Church buildings all over the place.

A “Sendamaram Tirumalaimatha Church” now stands on top of Thirumalapuram Cave Temples that is under the “protection” of the ASI. Notice the name “Thirumalainatha” meaning “lord of Thirumalai” and closely patterned on the lines of Pasupathynatheshwarar! How could such blatant appropriation be allowed? This church is under the Diocese of Palayamkottai and their website openly states that the Church was built after destroying an ancient temple and using its materials: “First Sendamaram had only a small thatched church as its possession…. and he built up a chapel with the stones of a dilapidated Hindu Temple.” (http://www.palayamkottaidiocese.org/diocese/shrines/8) .

As it to add insult to injury, the Church complex built on the encroached temple hill has put up facilities and shelter spaces for Christian pilgrims and priests, while the Pasupathynatheshwarar Temple that has been in existence for centuries has no facilities for Hindu devotees.

A Case of Bizarre Ownership

To a complaint, the ASI has replied that the ownership of 62.22 acres of land including the Thirumalapuram rock cut Shiva temple belongs to Rev Father J Mahe, SJ Superior of Roman Catholic Mission (https://twitter.com/reclaimtemples/status/1374014951040282628?lang=en). This is a slap on the face to the devotees of Pasupathynatheswarar and the Pandya kings who have built this marvel in stone.

How is even possible for a later-day church to lay claim on a hill that has been the site of a temple for twelve-plus centuries? How could this historic temple site be under Christian occupation? Is it even legal?

Footnote: The Thirumalapuram rock cut temples lie about a kilometer away from the Thirumalapuram Bus Stop on the Senthamaram-Kallidaikurichi road, about 5km from Kallidaikurichi. Neolithic tools and other archaeological finds unearthed in this region point out that Thirumalapuram was the site of civilization even 10,000 years ago.

This research article is part of our efforts to locate and document ancient Hindu temples that is under encroachment and ruins. Efforts are then made towards their revival and restart of worship. You can support via https://reclaimtemples.com/donations/documenting-destroyed-ancient-temples/ . This will strengthen the efforts and enable us make interventions on ground.

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Sultanghari – Hindu Temple Seized By Sultan Iltumish

In the south-western part of New Delhi, the area that is now called Vasant Kunj, few kilometers from Qutub Minar, lies the tomb of prince Nasirudin Mahmud, eldest son of Mughal Sultan Shamsud-Din Iltutmish.

Indira Gandhi Centre of Arts, Ministry of Culture, GOI says about Sultanghari on its website –

‘The Sultan Ghari’s tomb lies about 8 km southwest of the Qutub, near Mahipalpur (originally known as malkapur). It was built in 1231 by Sultan Iltutmish over the remains of his eldest son and heir-apparent, prince Nasiru’d-Din Mahmud.

Laid out within a walled enclosure with bastions on corners, which impart it the look of a fortress, its octagonal grave-chamber lies underground, as the level around it was raised by a rubble-packing. The ceiling rests on columns raised with two pillars each robbed from an earlier Hindu shrine; carved lintels from another were found embedded in the thick lime-concrete roof. Other pieces were used in the ceilings of the prayer-chamber and bastions and the pillars re-utilised in the verandahs, originally used as a madrasa, after chipping the decoration off them. The tomb was repaired later by Firoz Shah Tughluq.’

Almost every source or mention of Sultanghari on the web uses the word ‘built’ for a glaring example of an intolerant wound inflicted on the history of a dharmika heritage which has been now crying for about 800 years that it has been forcibly hybridized and appropriated, initially with force, and later the acceptance came by the sheer propaganda of secularism. This in spite of the fact, that most historical written sources mention that a hindu structure, most probably a temple, stood there and the destructed parts of which were unabashedly misused to create the tomb.

The monument of Sultanghari is made of grey granite, red sandstone & marble with Hindu motifs and later-era Islamic inscription were added tastelessly to mark a religious victory. If nothing else, the pictures are narrating the saga eloquently.

Various ASI (Archeological Survey of India) officers in the past have written about the existence of a Hindu structure, most probably a big temple, at the exact location of Sultanghari, which was constructed during the Gurjara-Pratihara period. Some of these are mentioned in the book ‘Hindu Masjids’ by Prafull Goradia. Quoting some important statements from the book –

Naqvi has taken pains to describe at length the edifice which began as a temple, got converted into a tomb and to which was added a masjid with a marble mehrab and then a gate with pretty Arabic calligraphy of verses from the Holy Quran. As he puts it, the gateway projects 13 ~feet from the enclosure wall and is approached and entered by a flight of steps flanked by two square rooms which are roofed with stone slabs in the Hindu fashion. The external archway of the gate is formed by overlapping courses of marble and around it is the important Arabic inscription in Kufic characters.

He winds up his description with the words: The Hindu elements in the architecture of the monument are apparent in the dome of the mosque and the partly defaced Hindu motifs on some of the pillar brackets of the western colonnade. The presence of a Gauripatta or receptacle of a linga in the pavement of the western colonnade is a further significant point. Furthermore, the marble stones in the external facade of the mosque are serially numbered, indicating their removal from elsewhere.

The book also mentions historian Cunnigham’s writing on Sultanghari –

Cunningham’s observations made in 1871/72 should be taken even more seriously because his impartiality would be beyond doubt. There would be no bias as between the Hindu and Muslim viewpoints. In the ASI report of those years, he has written that the tomb of Sultan Ghari, with its domes of overlapping courses, appears to be pre-Muhammadan, but when to this feature we add the other Hindu features, both of construction and ornamentation, the stones set without cement in the walls, the appearance of wear or weathering of the stones, greater even than in the Kutb, though similar in material, and the fact that the inner cell was originally finished in granite, but afterwards cased with marble, it becomes extremely probable that this is, like the Kutb, a Hindu building appropriated by the Muhammadans, and the probability is rendered almost a certainty by the existence of the central cell, which is a construction adapted to some Hindu forms of worship, the Saivic, but which is an anomaly in Muhammadan architecture.

 

IMG_20180923_171729255_HDR

Tomb of Nasirudin Mahmud

Colonnade with different size slabs
Colonnade with different size slabs
Source – Wikipedia

Hindu temple pillars

One of the inscriptions in Sultanghari
One of the inscriptions in Sultanghari
Source – Sanskriti Magazine

So, from most records it is evident that there indeed was a reverential Hindu structure twisted and turned into a tyrannical victory reeking of absolutism in the oppressive sense. However, the author of ‘Hindu Masjids’ and other locals of the Sultanghari area mention that both Hindus and Muslims have been offering prayers in the said premises since several years and therefore, this has come to be a symbol of Muslim tolerance.

Calling it ‘tolerance’ is baffling, because in a Hindu majority nation post Independence, one is only allowed genuine ownership of barely a very small fraction of the real heritage that is centuries old and that has survived through sacrificing a lot of blood. This is the truth that has to be accepted here. And this truth is based on historical evidential validity. That it is not indeed ‘tolerance’, it is in fact a make-believe tolerance in cases where there is clear evidence that the heritage truly belongs to the Hindus but the claim to it, is shared. This ‘tolerance’ will cease to exist if at all this becomes a Muslim majority nation and the entire history is evidence of it.

 

 

A look at different sources of information about Sultanghari suggests planned restoration work. Most suggest that the heritage area of Sultan Ghari extends to 61.8 acres. This monument has been declared as a Grade A monument by the Indian National Trust for Art and Cultural Heritage (INTACH), The plan of restoration is under implementation by the Delhi Development Authority (DDA) and it seems to have undertaken the following construction activities as per Wikipedia –

  • The entrance gates of the Tomb have been built with dolphur sandstones to match with the architectural setting of the Sultan Ghari tomb, adopting the same technique as used for building the domes.
  • 100 m of restricted area and 200 m of regulated area are demarcated and fenced and four approach paths/ tracks constructed that lead to the main tomb.
  • A water conservation plan (water harvesting) has also been evolved to partially meet the water requirements for the park around the tomb.
  • ASI’s control extends only up to 300 m from the tomb since the rest of the area surrounding it is proposed for urban development by the Army.

So as we can see, the authorities seem more interested in protecting the later creativity of appropriation of a structure rather than reclaiming the original heritage that could be older than two millenniums. Of course, the tomb and the appropriation is also a part of history, but to provide balm to civilisational wounds, an independent Bharat could do well to shift the appropriated parts of the structure to somewhere else.

So while all history has to be accepted, we have heritage sites, especially Sultanghari, clamoring for a rightful presentation as a dedication to its ancestors who must have gone at length to try and preserve what they built with great devotion and taste.

 

This article is part of our efforts to research, document and publish about the ancient Hindu temples that came under the sword of Islamic invaders, so that Hindu society can reclaim, restore and revive them. You can contribute towards the efforts via https://reclaimtemples.com/donations/support/ or via UPI/BHIM to donate@hsbc

 

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Punarutthana of abandoned Hindu temples

Karnataka was once part of Vijayanagara empire, which successfully safeguarded the saffron flames of Dharma for close to three centuries. Also the Kakatiyas and countless other Hindu kingdoms ruled this illustrious land of Bharat, blessed by countless sacred rivers.

The might, prosperity and grandeur of the Hindu kingdoms which ruled Karnataka and nearby regions is very evident in the Hindu temples they constructed and bequeathed to next generations. The temples are known for their exquisite grandeur, intricately carved pillars and idols which had eyes of precious gems.

The plunder and loot of these temples stripped the Gods of their possessions, and many of the idols now we find in museums in foreign lands. The abode of these Gods fell into abandon and ruin as the Presiding Deity of the temple was taken away and sold in black markets by thieves.

Its is estimated that around 70,000 Hindu Heritage monuments exist in Karnataka alone. And needless to say the State Archaeology Department and Archaeological Survey of India is ill equipped to preserve them, leave alone renovate them.

At this juncture of doom, was started the #ReclaimTemples project in Karnataka by Girish Bharadwaja and other Dharmik warriors. They took the lead and started organising the local Hindu community to revive the Hindu temples now lying abandoned and in ruins.

The sincerity of their efforts saw people joining the project and leading from the front. #SundayForDharma campaign where every Hindu is asked to devote atleast one Sunday for Shramdaana and revival of ancestral temples in their locality is being embraced by people from all walks of life. The result is for all to see, as people started working for Dharma beyond the narrow confines of caste or organisational identities.

The revival of Hindu temples is happening at never seen before pace, and two ancient Hindu temples were reclaimed and revived in less than 2 months.

Rummanagudu Shri Neelakanteshwara Temple temple in Kalaburagi Karnataka was revived and NandiMurthy was consecrated and worship restarted.

Another temple revived was Rukmini Panduranga temple at Kalaburagi Karnataka. The consecration of the idols brought a festive cheer in the villages and HinduSamaj united in welcoming the Deities back to the temple.

 

Bharata Punarutthana Trust registered in Bangalore is leading the activities. The updates about the activities can be tracked via the twitter handles @punarutthana and @GirishVHP

Donations can be made via https://www.instamojo.com/@bpt.

To join the activities on ground, please register via imojo.in/dharma or call #ReclaimTemples toll free number 18002002805

Cheriyamundam Vaniyanur Siva temple Malappuram

Cheriyamundam is a village in Malappuram district of Kerala where the Hindus are only 11.83% of the population as per the 2011 Census of Bharat. The economically backward situation of Hindus is compounded by pervasive and aggressive display of Islamic extremism in the locality by organisations and individuals who follow the doctrine propagated by ISIS. The result being that the Hindu community is forced to restrict their religious rights and freedom of worship.

Cheriyamundam Vaniyanur Siva temple was destroyed by Muslim rioters in 1921 Moplah riots. The land belonging to the temple was taken over and the whole temple was demolished in due course by Jihadis.

However no amount of desecration could affect the divinity of the Presiding Deity of the temple. The Jihadis of the locality were terrified when calamities started happening in their lifes, on their families and loved ones. An instance very vivid in the minds of the locals is when Jihadis slaughtered a cow in Vaniyanur temple site and served the beef during the marriage . The bride turned mad the next day and started crawling on ground like snakes. Terrified Jihadis it is said did a small Puja as a penance, and has abandoned the site and took care not to defile it again.

As part of the #ReclaimTemples project, the temple is now being reconstructed. The project is embraced by the people of the locality who have come together to resurrect their temple and restart worship of Lord Siva. A new vigour and confidence has descended on HinduSamaj of the region, as the very thought of reviving a destroyed Hindu temple after close to one century inspires them.

The revival was started on first week of January 2018. Swamy Bharati Maharaj, Managing Trustee of Bharat KshethraBhumi SamrakshanaVedhi lighted a lamp and marked restart of the Pujas at the Siva temple on 11 Jan 2018.

However the temple was ransacked again on 11 Jan night and the lamps, Pooja items were dumped in nearby well. The temple was also desecrated. However contrary to what the attackers must have imagined, the Hindu community of the region showed remarkable courage and thousands visited the site next day 12 Jan and took pledge to rebuild temple at any cost.

A committee was formed to oversee construction of temple and also a MathruSamithi was formed to oversee administration of temple. DevaPrashnam a ritual marking the rebuilding the temple was conducted on 5 Feb 2018. The Temple architect and Chief Priest visited temple and have designed plans for reconstruction of temple.

First a temporary office cum store room was constructed in the temple site. This enables the safe keep of Pooja items as well as construction tools.

As advised by the Thanthri and the temple architect the first step was cleaning the well of the temple. It was also foretold that the temple idols were broken down and dumped into the well long ago.

Parts of temple which was destroyed and dumped into well

 

Piles of stones near the well are recovered from inside the well. Reveals the mindset of those who destroyed the temple

The excavation of the well was a hard task as the person had to make sure that they dont damage any idols which was to be recovered from the well. Also huge stones and temple pillars were being found in the well. Some of them weighing few tones were difficult to be taken out using manual labour. And at many such instances the excavation process slowed as devotees found difficult to remove the stones from well. Ultimately crane had to be brought to take out the huge stones.

And as the temple architect had predicted, an idol of Goddess was recovered from the well. The idol from its characters belonged to the Chola era and the character was that of a benevolent Goddess. The recovery of the Goddess idol caused a rethink over the temple architecture as now, the architect has to design a sanctum for the Goddess aswell in addition to Lord Shiva.

Broken idol of Goddess which was recovered from temple well

It was also decided to complete excavation till bedrock of the well, in hope that more such idols will be discovered. The excavation of the well is almost complete and next stage is the construction of the temporary abodes for Lord Shiva and the Goddess.

The updates on revival of Cheriyamundam Vaniyanur Siva temple can be tracked via

The reconstruction of the temple is made possible only due to support given by Hindus from across the world.

You can join the reconstruction of the temple by supporting the fundraiser via ket.to/kl001

Ultimate objective of the #ReclaimTemples project is to ensure the survival of HinduDharma  and rebuild 300 Hindu temples in Malappuram by year 2021. These temples were destroyed during Tipu invasion and various Moplah riots ever since.

We have to act before its too late. The Hindus in Malappuram are courageous and will fight till their last breath. What they lack in is only resources to fight an enemy equipped with slush funds from Middle East and other Jihadi havens.

Lets join hands to protect HinduDharma and strengthen it, thereby prevent Kerala from becoming another Kashmir.

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