The visit to this “Lalithankura Pallavesvara Griham”, the
upper Rock Cut Cave at Tiruchirapalli Rock Fort was a part of structural and
Rock Cut cave Shiva and Vishnu temples
visit in Tiruchirappalli, Pudukottai and Sivagangai Districts, on 21st
November 2021. This Rock cut cave is just after Thayumanavar Swamy Temple
towards Uchi pillayar temple, which will be missed by most of the people.
As
per the inscriptions the top cave was called as “Lalitankura Pallavesvara
Griham”, after one of the titles of Mahendravarman-I ( 600 – 630 CE ). He was
addressed in 80 different titles, such as, Lalithankuran, Sathrumallan,
Vichithira Sithan, Chithrakarapuli, Kalakapriyan, Sangeeranajathi, Gunabaran,
nirpeksha, nayambu, Tukanu, Nilvuleneyambu, naihikamutrika, Narapash,
anityaragah, Satyasandha, Pinhpinhakku, aimuku, Kuhakah, Ankakapasu,
Kuchagranah, Lakshitah, Aaluptakamah, etc,. The Grandha inscriptions mentions about
80 titles.
ARCHITECTURE
This
cave temple excavated vertical scrap of the top boulder is in a rectangular shape
and a Shrine on the eastern side. The
Rock Cut cave consists of a sanctum Sanctorum, Mandapam and a mukha mandapam. The
mandapam has 8 square pillars and 4 pilasters. The Pillar base is with square
at the bottom and top and octagonal in
the middle. A tharanga pothyal is shown on the top. The bottom of the pillars
has the lotus medallion.
The
sanctum sanctorum is shown with adhisthana. The adhisthana comprises of simple jagathy, threepatta kumuda, kanda and
pattigai,. Dwarapalakas are on both sides of the sanctum sanctorum. Both are
standing in a similar posture, like mirror image. They are keeping one leg firm
on the ground and folding the other leg in ardha jalantharam asana. One of the
hand is keeping on the club coiled with a snake ( left dwarapalaka ) and the
other hand is resting on the other hand and hanging. Both are wearing bangles and tholvalai. Pathra
kundala is on the ears. No image is found in the sanctum sanctorum, instead
there are two square holes, probably for installing image of the deities.
Scholars has different opinions regarding this.
Gangadhara
Panel
On
the western wall of the mandapam is with a large bas-relief panel depicting Lord Shiva as Gangadhara. It is one
of the master piece of Pallava iconography. It is believed that this is the
first Gangadhara sculpture in the Rock Cut caves of Tamil Nadu. Lord Shiva is
in standing posture, keeping left leg firm on the ground and right leg on Muyalachan. Lord Shiva is with 4 hands. The right lower hand holds a snake and
left hand is in kadi hastam. The upper right hand holds the strands of hair to
let the Ganga water slowly and left hand is in a mudra. On the top there are
two Gandharvas in flying posture on both sides. Two persons are shown on both
sides of Lord Shiva’s leg in Garudasana. As per Mr Kudavayil Balasubramanian both are
Mahendravarman-I, who excavated this cave. This was confirmed by one of the
inscription ( in the form of song ) records that he created this ( Sthanu ) Lord
Shiva’s image as an un destructible and the same way I also stands near his leg
with fame and un destructible. On both side of Mahendravarman-I, there are two
munivars with beard and mustaches. Ganga is shown in worshiping posture. A Dog
in barking posture is shown on the opposite side of Ganga. The dog image can be
seen in all Pallava period sculpture panels.
HISTORY AND
INSCRIPTIONS
This
rock cut cave has the maximum number of inscriptions belongs to Pallavas,
Chozhas and Pandyas. The Sanskrit Pallava Grantha characters belongs to
Mahendravarman-I. The Titles of Mahendravarman Pallava are inscribed in
Grantham, in the form of poem. These inscriptions were recorded by Hulzsch, in
1890 CE and published in 1907.
The Mahendravarman-I’s inscription is in the form of poem starts from northern
pilaster. The poem was composed by him in praise of Lord Shiva.
Stanza 1
Śailendra-moordhani-śilaa-bhavane-vichitre
Mountain-king top-of-on stone abode-in wonderful-in
śailin-tanum-guNabharo-n-nRpatir-n-nidhaaya
Stone-body Gunabhara king established-having
sthaaNum-vyadatta-vidhiresha-yathaarthaa-samjñaam
sthaaNu made creator-this meaning-true-to name
sthaaNuh-svayañcha-saha-tena-jagatsu-jaatah. (1)
fixed himself-also together Him-with world-in become-has
When King Gunabhara [Mahendra] established a stone
figure [the relief image of Siva-Gangadhara] in the wonderful stone abode on
top of the King of Mountains [the Rock-Fort Hill], this ruler, (entitled)
'Vidhi' [the Creator], made Sthanu [Siva] true to His name ['sthau': stationary
/ firmly fixed] and became himself sthanu [fixed, immortal] together with Him,
on earth.
Stanza 2
gRhamakRta-śatrumallo-gireendra-kanyaa-paterggiraavasmim
abode-made śatrumalla mountain-king daughter-of husband’s
mountain-on this
Giriśasya-giriśa-sajñaamanvartthee-kartumartthaapatih.
giriśa’s mountain-dweller name meaningful to-make wealth-lord (2).
The lord of wealth, Satrumalla [Mahendra], made on
this mountain an abode for the husband [Siva] of the 'Daughter of the King of
Mountains' [Ganga], so that the meaning of His [Siva's] title 'Girisa' (i.e.,
'Mountain Dweller') would be made literally manifest.
Stanza
3
vibhootimñchoLaanaam-kathamahamaveksheya-vipulaam
wealth Chozhas-of how I see-well which abundant
nadeem vaa kaaveereemavanibhavanaavasthita iti.
river and Kaveri earth abode-remaining thus.
hareNoktah preetya vibhuradiśadabhramlihamidam
Hara-by-asked-having-been affection-with the-king ordered cloud
licking this
Manuprakhye [raajye]-giribhavanmasmai-guNabharah. 3.
Manu-famous [country-in] mountain-abode Him-for Gunabhara.
Having affectionately been asked by Hara [Siva],
'How can I, while remaining in an earthly abode, see the abundant
wealth of the Cholas and the river Kaveri?', this Supreme Ruler, Gunabhara, the
fame of whose empire rivals that of Manu, ordered for Him [Siva] this
skyscraper ['cloud-licking'] mountain-abode
Stanza 4
nirmaapitaamiti mudaa prishottamena
made-was thus pleasure-with Purushottama-by
śaileem harasya tanumapratimaamanena.
stone Hara’s body incomparable him-by.
kRtvaa śivam śirasi dhaarataatma samsthamuchchaih
made-having Siva head-on holder-by-heart firmly-fixed-in lofty
śirastvamachalasya kRtam kRtaartham. 4 .
mindedness mountain’s made-was reality.
By first raising Siva, the God within (his) heart,
to his head, an incomparable stone figure of Hara [Siva] was then, with
pleasure, raised to the top of the mountain by this Purushottama [Mahendra].
And by thus himself first bearing, and then by making the mountain bear, God
immanent, on top, the 'Exaltedness' of the 'Immovable One' [acalasya] was made
a concrete reality by him.
Stanza 5
Kaaveereen-nayanaabhiraama-salilaamamaalaadharaam
Kaveri eye-pleasing water-possessor garden-garland-bearer
Devoveekshya nadipriyah priyaguNaamapyesha raajyediti
the-God on-seeing river-lover pleasing qualities-possessor also
this desiring thus.
saaśamkaagirikanyakaapitRkulamhitvehamanyegirau
with-suspicion mountain-daughter of-father’s-family
having-left-here I-guess mountain-on
nityantishThati pallavasya dayitametambruvaaNaanadeem.5.
forever stations (Herself) Pallava’s wife this calling river
Suspecting that the God [Siva], who is fond of
rivers, on seeing the Kaveri, whose waters please the eye, who wears a
garland of gardens, and who possesses attractive qualities,
might fall in love with her also, the 'Daughter of the Mountain' [Ganga] has left
her father's family to reside, I reckon, permanently here on this mountain,
calling this river [Kaveri] the beloved wife of the Pallava (king).
Stanza 6
guNabhara-naamani-raajanyanena-lingena-lingini-jñaanam
guNabhara-named king-this-by image-by
image-having-become-embodied-in faith
prathataañchiraayaloke-vipakshavRtteh paraavRtam .6.
Renowned-be for-long the world enemy circle-from brought-back
As the king called Gunabhara has become embodied in
this image [lingini=Kaveridhara/Gangadhara], let the Faith,
which has been brought back from the encircling opposition, be
forever spread by this same image [lingena] throughout the world!
Stanza 7
choLvishayasya-śailo-maulirivaayam-mahamaNirivaasya
Chola province-of mountain diadem like-this great jewel like-his
haragRhametajjotistadeeyamiva śaamkaram-jyotih .7.
Hara-abode this (his Chola province) splendour hi (crest jewel’s)
like
Sankara’s splendour
This mountain is like the diadem of his
[Mahendra's] Chola province, this abode of Hara his (diadem's) chief jewel, and
the splendor of Sankara [Gangadhara] is, as it were, his ( Mahendra's/Kaveridhara's
crest-jewel's] splendor.
Stanza 8
śilaakshareNa-janita-satyasandhasyaa-bhautikee
Stone-inscription-out-of created-has-been satyasandha’s bodily
Moorthih keertimayeeñchaasya-kRtaa-tenaiva-śaaśvatee
Image fame-full-of and his made-has-been it(stone)-by eternal
This bodily image [of Satyasandha (God/king)] was
created out of the stone inscription [silaksharena] of Satyasandha [the poet-king].
By the same imperishable character, an embodiment of His/his fame was made
imperishable.
The
meaning of the poem is interpreted as…
The
first sloka states that King Mahendra established a stone figure of Siva in the
cave temple of on the top of this hill in his own image, and became ‘immortal’,
like the God, on the earth.
The
second stanza explains why Mahendra chose a hill. He says that he chose the
hill to justify Siva’s name as Girisa (mountain-dweller).
The
third verse purports to explain the circumstances and the manner of choice of
this hill. Mahendra says that when proposed an earthly abode, the God wondered
how he can remain on the earth without seeing the fertile country of the
Chozhas and the river Kaveri. Then the king chose the spot atop this Trichy
hill facing the river.
The
fourth describes how the temple became a reality. Here there is an
identification of God and the king. The translation also given at the last.
The
literary composition continues on the right pilaster......
In
this fifth one the king is mischievous. Ganga, the daughter of Himavan, now
fearing that the Lord may become infatuated with the river Kaveri, let Her
mountain-dwelling to reside here along with the Lord. Here Lockwood et al
differ from the popular conception. Hultzsch read this stanza as Parvati
feeling worried came to reside with Her husband.
The
sixth verse says that he (Mahendra) himself has become embodied in the image of
Gangadhara. The whole poetry is supposed to be full of double-meaning, more
than one meaning. Sanskrit literature is famous for this, called Dhvani.
The
seventh verse says that the mountain was the crest-jewel of Mahendra’s Chozha
province, this abode of Siva its chief jewel.
This
last one is important. It says that through this stone-Siva, a physical
embodiment of Satyasandha (a title of Mahendra) was created, and through this
form, his fame was made eternal. By the way the traditional understanding, that
is, of Hultzsch and his followers, differs from this.
(
Reference from an article by Prof Swaminathan of THT. Thank you very much Sir)
“Chirappalli Andhathi”
The “Chirappalli Andhathi” written by Tamil Narayana Kavi is inscribed in the form of Tamil inscription,
on the north side wall. The composer’s name of this literature is also
mentioned as “Tamil Narayanan” in the inscription. It is believed that this is the first of its kind
that Andhathi, is inscribed in the form of inscription. In this he praised Lord
Shiva of Chiramalai and River Ponni / Kaveri as the garland on Lord Shiva’s
neck. The Andhathi starts like this…
ஸ்வத்தி ஸ்ரீ
உலக மடந்தை நுதலுறைந் தைப்பதி யந்நுதற்குத்
திலதம் பரமனமருஞ் சிராமலை யம்மலைவா
யலகின் னிறைந்த கதிர்மணி பாய . . மேல் வந்ததந்தாதி
. . ப் பொன்னி பரன்கழுத்திற் கொண்ட வெள்வடமே
வடகயி லாயமுந் தென்மான் மலயப் பொருப்புமென்னுந்
தடவரை தாமிதன் றன்மைய வாவது தாம் உணர்ந்துங்
கடவரை மேக முழக்குஞ் சிராமலை கண்ட (கண்)
முடவரை ய(க்கு மறுசான்) றெண்ணி மொழிகின்றதே
………..
மற்பந்த
மார்வன் மணியன் மகன் மதிள்
வேம்யையர்கோ
னற்பந்த
மார்தமிழ் நாரா யணனஞ் சிராமலைமேற்
கற்பந்த
நீழலில் வைத்த கலித்துறை நூறுங்
கற்பார்
பொற்பந்த
னழீ லரன்திருப் பாதம் பொருந்துவரே
The Pandya King Ko Maran Sadayan’s 11th reign year
inscription records an endowment by Anda nattu Velan, For the same 537 Kalanju
gold was gifted to this temple. Also
this inscription records that he destroyed the compound wall of Vembathu and
stationed at Niyamam / Nemam Palace. ( The Vembathu mentioned in the
inscription is the present Veppathur ). Also it is understood that Chozhas are defeated by Pandya’s in a war held at this place.
The Chozha king Rajaraja-I’s 16th reign year
inscription records this place as Uraiyur Kootrathu Chitrambal Tiruchirappalli
and Lord Shiva as Thiribhuvanapathi. River Kaveri was called as “Uthama Chozha
Peraru”.
HOW TO REACH
This
cave is Just after Sri Thayumanavar Temple towards Uchi Pillayar Temple,
approximately at an altitude of 259 feet and 375 Steps from the base.
This
Rock Cut Cave is about 2.2 KM from Chatram Bus Stand, 6 KM from Central Bus
Stand and Trichy Railway Junction, 324 KM from Chennai.
Nearest Railway Station is Tiruchirappalli Junction.
Maha Vishnu
Maha Vishnu---OM
SHIVAYA NAMA---
