CHIDAMBARAM TEMPLE ( Nataraja Temple)
This sanctuary is situated in the city of Chidambaram, Tamil Nadu. Chidambaram Temple is the most popular and consecrated sanctuary of South India.this safe-haven is resolved to Lord Shiva.
Every one of the manifestations that Lord Shiva took, the symbols of each one of those manifestations are found in this sanctuary. The icon of Nataraja symbol of Lord Shiva was introduced in this sanctuary.
This sanctuary was inherent the twelfth and thirteenth hundreds of years. Ruler Maharaja of Pallava, Chola, Pandya, Vijayanagara and Chera administration rolled out significant improvements in this sanctuary now and again with the goal that the sanctuary could stay in wonderful condition.
Tample
This sanctuary building is situated in the focal point of the city and is spread over a space of 40 sections of land (160,000 m2). It is an antiquated and chronicled sanctuary committed to Lord Shiva Nataraja and Lord Govindaraja Perumal, it is one of only a handful few sanctuaries where both Shaiva and Vaishnava divinities are sanctified at a similar spot.
For the adherents of Shaivism or the devotees of Shaivism, the word curl implies Chidambaram. Additionally, for the individuals who follow Vaishnava confidence, it implies Srirangam or Thiruvarangam.
Unique Attractions
A one of a kind element of this sanctuary is the picture of Nataraja enhanced with trimmings. It addresses Lord Shiva as the divinity of Bharatanatyam dance and is one of only a handful few sanctuaries where Shiva is revered as a human figure instead of the antiquated lingam. The inestimable dance of the divinity Nataraja represents the development of the universe continuous by Lord Shiva. The sanctuary has five yards.
The sanctuary was revamped around 1213 AD by Argalur Uday Irar Tevan Pomparappinnam (otherwise known as Vankovaraiyan). This Ban boss had likewise assembled the sanctuary of Tiruvannamalai.
Customarily the organization of the sanctuary is directed by a local area of Shaivite Brahmins known as Dikshitars, wedded into their own gathering, who likewise take over as the sanctuary ministers.
This was the climax of a long-standing fight in court between the Tamil Nadu government and the Dikshitar people group. It started when the public authority permitted non-Dikshit individuals to sing Thevaram commendations of Lord Shiva in the 'sacrosanct sanctum' (Sanskrit: sanctum sanctorum), which was had a problem with by the Dikshitar people group, asserting that they ought to be permitted into the sanctum sanctorum of Nataraja. I have the advantage to venerate.
Significance
Chidambaram is likewise referenced in a few works like the Thillai (in view of the Thillai timberland of yesteryear where the sanctuary is found), the Perumpatrapuliyur or the Vyaghrapuranam (to pay tribute to the sage Vyaghrapathar).
It is accepted that the sanctuary is situated in the lotus-formed focal district of the universe": Virata Hrudaya Padma Sthalam. Where Lord Shiva played out his interminable delight dance, Ananda Tandava - the region which is the site of the "Thirumoolataneswara sanctuary". Just toward the south, today this region is known as Ponnambalam/Porsabai (Pon implies brilliant, Ambalam/Sabai implies stage) where Lord Shiva sits in his moving stance. Subsequently the Lord is otherwise called Sabhanayakar. Go, which implies the god of the stage.
••The brilliant roofed stage is the sanctum sanctorum of the Chidambaram sanctuary and the gods dwell here in three structures:
••"Roop" - the human god present as Lord Nataraja, called Sakal Thirumeni.
••"Ardha-roop" - the half-human god as a precious stone linga of Chandramouleshwarar, who is called Sakal Nishkala Thirumeni.
Sanctuary Story
When Lord Shiva was strolling in the Thillai woodland when he saw a gathering of sages there. Each one of those sages were professors in things like sorcery, supernatural occurrences and every one of the sages had this conviction that with the assistance of enchantment and customs, God can be controlled, God can be satisfied.
Master Shiva changing his structure in that woodland was wandering as a bum and Lord Vishnu was additionally going with him as his significant other Mohini.
Seeing the two of, all the sage Muni and his significant other began reciting the mantra boisterously. He played out certain marvels and delivered a few snakes to the bum.
Ruler Shiva grinned seeing those snakes and he folded every one of the snakes over his neck and midsection.
Even from that point forward, those sages left the furious tiger towards that transient. Seeing that tiger, Lord Shiva slaughtered him and folded his skin over his midriff.
Even from that point forward, one of those sages left a major hand towards God. Yet, Lord Shiva murdered that elephant as well. Even from that point onward, with the assistance of sorcery, the sages arranged a devilish evil presence and sent him to battle with the Lord.
Seeing that devil, Lord Shiva grinned and remained on the rear of that evil spirit, because of which the evil presence got steady at one spot and was not moving even a piece.
After some time, the Lord began doing Anand Tandava on the rear of that evil presence and later again showed up in his genuine structure to those sages. After that every one of the sages apologized to the Lord and they understood that there is no requirement for any wizardry, wonder and custom to satisfy the Lord.
Chidambaram Rahasyam
Primary article: Chidambara Ragasiyam
The undefined type of Lord Shiva is loved in Chidambaram. It is said that the Lord is persistently moving in the condition of preeminent rapture "ananda tandava" with his buddy energy or energy called sivagami. A cloak covers this space, which when it is put down shows the edges of brilliant 'Vilva' letters demonstrating the presence of the Lord. This cover is dim in shading (representing obliviousness) from its external side and radiant red tone (representing insight and happiness) from inside.
During the everyday rituals, the main minister of that day himself in the condition of heavenly nature - shivoham bhava (Shiva - the divinity, in his sandhi structure - shivo - , aham - I/we, bhava - the perspective), eliminates the cover from it. There is an indication of evacuation of obliviousness and that spot and the presence of the Lord gets noticeable.
Accordingly the Chidambara Rahasya addresses the period when an individual, who is totally dedicated, permits the Lord to intercede and eliminate obliviousness, and, after its all said and done we can 'see and feel' His quality and delight.
Chronicled Reference
Beginning
The vast majority of the sanctuaries in the south are 'living' catacombs, in other words, these are where petitions are offered all along, normal darshan by aficionados and standard support.
In the Puranas (history being moved orally and later recorded as a hard copy) it is referenced that Saint Pulikalamunivar coordinated a considerable lot of the sanctuary capacities through King Simmavarman. Among the Pallava lords, there were three rulers named Simmavarman (275–300 CE, 436–460 CE, 550–560 CE). Since the sanctuary was at that point renowned during the hour of the writer holy person Thirunavukkarasar (whose period is assessed at about sixth century), all things considered, Simmavarman was in the time of 430–458, for example Simmavarman II. Pattayam or affirmations made on copper sheets in Kotra Vankudi make this statement. Notwithstanding, Thandanthotta Pattayam and other Pattayams of the Pallava time frame further demonstrate that Simmavarman was related with the Chidambaram sanctuary. Subsequently it is accepted that Simmavarman was a ruler of the Pallava administration who had revoked august rights and gotten comfortable Chidambaram. Since it has been discovered that Pulikala Munivar and Simmavarman were peers, it is accepted that the sanctuary was worked during this period.
Notwithstanding, the way that the holy person writer Manikavyasagar lived in Chidambaram and achieved heavenly information yet his period is a whole lot sooner than that of the holy person artist Thirunavukkarasar and as such the Lord Nataraja and his particular stance and show couldn't measure up to different works of the Pallava line. Since it is unrivaled, it is conceivable that the sanctuary may have existed from the hour of Simmavarman and there may have been a holy person named Pulikalamunivar in the later period also.
Huge scope fixes and remodels are completed, with new offices being added and introduced at normal stretches (regularly 12 years). A large portion of the old sanctuaries have likewise been 'advanced' over the long haul and through new highlights, the rulers who belittled the sanctuary, their entryways and more outside passages and gopurams (pagodas) were fabricated. Albeit this cycle assisted the sanctuaries with getting by as spots of love, from an absolutely archeological or recorded perspective, these navinikarns inadvertently obliterated the first work of the sanctuary - which was trailed by excellent sanctuary plans. were not equivalent.
Chidambaram sanctuary is additionally no exemption for this normal practice. Thusly, the beginning and advancement of the sanctuary is generally gathered from the setting of abstract and lovely works, oral data passed down from one age to another by the Dikshitar people group and now through the not many original copies and engravings that remain.
Through the Sangam writing we realize that the leaders of the Chola line were extraordinary lovers of this antiquated holy place. It is said about the Chola lord Kochengannan that he was brought into the world subsequent to ruler Subhadevan and Kamaladevi, who are adored in the Thillai Golden Hall. Along these lines, there is a likelihood that this sanctuary, including the Golden Hall, has been in presence since millennia prior.
The design of the sanctuary - particularly the engineering of the consecrated sanctum sanctorum, doesn't coordinate with the design of some other sanctuary of the Chola tradition, the Panday line or the Pallava administration. Somewhat, this type of the sanctuary bears certain likenesses with the sanctuary types of the Chera line, however the soonest reference to the Chera line that is accessible is from the time of the artist holy person Sundarar (Circa twelfth century). Tragically, the accessible proof of the Chidambaram sanctuary or related work is from the tenth century and onwards.
Assault
Dissimilar to numerous sanctuaries in northern India which were assaulted by numerous unfamiliar trespassers, the presence of sanctuaries in south India has been serene for some ages. This is regularly supposed to be the explanation for the prospering of sanctuaries in South India. Be that as it may, even this serene history has not stayed immaculate by light experiences. An episode when the Dikshitar people group of the sanctuary was annihilated in 1597 CE. There is some chronicled proof in regards to the issue of coercive extension of the Govindaraja sanctuary by the officer of the Vijayanagara Empire in AD. During this episode, numerous Dikshitars bounced from the high pagoda post and took their lives, thinking that its more suitable to acknowledge demise than to see their holy and much-adored sanctuary annihilated. The occurrence is recorded by Pimenta, a voyaging Jesuit cleric.
It is said that on a few events, to keep away from assaults, the Dikshitar people group used to bolt the sanctuary and escort the divinities to Alappuzha in Kerala with most extreme security. They were brought back not long after the dread of assault was finished.
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