foreword -My maternal great-arandfather was amongst the mest orthodox yengars {n Palayamkotta. However, when our street Shiva temple's festival began and the Vahanas passed by his house, he would always ensure tat offerings were made (though not personally by him). And on 2 days when the vahanas would pass by ia the mid-morning blazing sun, everyone was sven generous quantities of paanagam and neer mor. When I spent summer ‘vacations in Paayamkottal, my grandfather never tired of telling me ‘this, as we wated forthe vahanas to pass by our house, Vahanas in particular, and temple festivals in gneral, therefore, are at least tome; always associated with tolerance, gaety and an occasion to ‘celebrate. For a small child to see towering figures, shade by umbrellas ‘and carried by 12 well-built men was an awe-inspiring sight. Moce so because they were itup by sputtering petromax amps and accompanied by a tavil and a nagaswaram player, both competing rather than co-operating with each other. |lam grateful to Mrs. Chandra Sankar who encouraged m@'shd graciously ‘agreed to sponsor this work on vaharas. Although vahanas are an integral, Part of temple festivals, surprisingly, ittle documentation and research have been done on them. Therefore, | think ft most appropriate for ies, Sarkar to have accepted this topic. In this context | would ike to place on record my sincere appreciation to the staff of Kalamkriya for ‘heir enthusiastic support, alamkriya’s earlier publications are elegantly produced and deal with subjects concerning the culture and tradition of our country ‘The Sanmar Group has been strongly supporting the metra’s heritage for several years. My thanks are due to Dr. S. Balusamy, Dr. R, Kausalya, Dx. S. Kennedy, Dr. 5. Padmanabhan, Or. M. V. Pasupathy, Mr, V. K. Sudarshan, Ne M. Vaithyalingam and Mes. G. Parrvathy, all of whom helped me in ‘many ways to get Information on the vahanas. Pradeep Chakravarthy radeepandanushaggmailcom 20th October 2010 Cheeni 4(Yeirgnisoy earns prilanp qiurtLorrd urmmudcsr mudd ayeraéa eonomaieatis ognnra ®nal. syenguh me Onsale der Ae Gone afasioahit Ging Ux eae. He eaund cen sade 80 ames mipurad Con@iCurg, atu Poaiperivadr spfioaiur GaunieGausiud onumare unt ~ eo, maar sjmnacer pis LancsOrnp Guo sft Gree pac, 2 AA Guadis Qaresiosd eyed, saan Qos Curgs ning aeihLneracgi bi Gung prorensred QaxGbaiuG. pd sde Gorm. yep BIC weer Lneurutitan mS aie sant, eso i ys Oy auf andar AGAe GxGpinnd fos onde eSisnai Oi ‘pane sia. Brand, subg Cngnrates Canis = peerimesh uns, aL.aiie exssmiisesis wip upiioner ais 2 dasrmoreé Gren n. Caisingus Pajasarata DokBEdiipm. awiew mig 2 ay'ad mnie: ox, SEARS omni obs cul yiied unl ipm—S ont, Agno eéruor Se ggtip x stangng nyiush en: Aurea REKe0s gescer gifts Coif aig QuCtmandd emagemi, as Gorign’ prs sromandanniaass gees. gg GAB Condonisonr 6091 Gur yiOStaa mD BushaennbysD. 89140 eon emi opiiaé einem mivesiees Bluyonaimen weBNaTD: Rupes ume! wmoniibe aarp. Cupid anscaiusce gis Conds 2 fests BinghumaunD 95 ous Bess, roger syne Rash up Ooiiac nets YybsEbins BrimaiSA cugson’ 10 506) oo ost acted hg laayd.sigmauner Ge Tene Sd Sus Begin. BbgmmGA arg) smug, uM: Osaen sebanunese GpAchané sfonawem — umfuneriaesieh Lena yeep seins Dang Opus pig) snipe unirun whgye senor Urged ameuSioun usw ikseuner MBL Goma UBS BANOS Lui sient econ equ Qaim rising Gum Gu = pgmarure sAng, U0 cimaseNgsd ewramamact Use gamdedr gefiss! 2 psfu emanate urges, epmanart a Omer gma ein ae, Geomoit esi, ubunmUd, omer shad. URL, Bey, Ea. spies, Bs sh. earbuds Se rin gear end. Sri wba 20 298i 2010 reneeContents - Guanqgam_ sexi Introduction - opp 1. Surya Prabhat Vahana = ut ps Qt enn 2. Chanda Prabhat Vahana~ ai See mt em 3. Garuda Vahana - 2g anand a 4. Hanumantha Vahana pg tha 15 5, Rishabha Vahana - ip curgan————- —7 6. Aaa Nand = 86 8 19 7. Kamadheou Vahena asus asan —u 8. Gandharva Vahana da aaron =o 9, Bootha Gama = 6 ome 25 10, Tharakasura Vohana gna ae an a 11. Narakasura Vanna - prema ae nm = 42, Purushamviga Vahana - ugoping aan at 13. Gandabherunda Pakshi - cin Guim. ub. 3 14, Hamsa Vahana - gndav esa 15, KaakalVohana~ atdees ers) 16, May Vahana 8 a 57. Kis Vahana ~ ah earns 18. Moonjors Vahana - gpa) arson 19, Yana ohana ter AR 20, Aadu Vahana - 2 wasn 21, Puli Vohana - axa 22. Kathir! Vaan ef at 23. ‘al Vahana - umf era | 2A. Sinba hana - ns etemrd——— 5 25. aan Yohanan eh 2, Pada Yohana yo ans 27. Trapt war abana Seal jai xaos 61 28. Kapa VlahaVahana i Se \ 28, ews Na in-smeraras——— 6s 20, Sesha Vohana Geo) eran 24, Kallas Vehara = eat cra @ | 32 Vinin = nen \ 5 Se 4. Pali -uindg— 5 25, anna Palak aamemyStuindg TT 26, Aalum Palau - gesuindg 27. Govardhan Girt abana - Carag GA aren —79 38, Parang! Naarkali- uni geen. | 39. Ther tpt a 4. Goratam-Ganeph———— 41. Procession paraphernalia ~o6@asor«unnemdo Glas — ! is ok ay Ba ered any fr yay mars, witht person From ie pike SUsSSSSIS arb pou) Scichgidind Gaara appara wens Olas og aIntroduction “The Shiva temple n Perla Tirukonam (near Aryalur), does not receive ‘many devotees today. Yet among all the ancient inscriptions pertaining to festivals, i¢has the most unique one. The partially damaged script on the wall {s unintelligible to most Tamil speakers taday, but when they were carved into the wall ia 1274 CE, the town must have been abuzz with charged-up emotions and passion. During the 1th year of Rajendra Chota, the temple lands had been sold. The temple fll nto disrepair and the festivals had come to a halt. Panchavaneswaran was the zon of the temple dovadasi,Avudai Nach He was frustrated thatthe wilagers, the kings and other devotees were doing nothing to revive the temple festivals. He beheaded himself to bring the fave tothe attention of the powers that be. Following his death, the temple assembly with the co-operation of the devotees, redeemed the land, restored the wealth of the temple and revived the festival. The few tines of text on the damaged vall are forgotten but the spirit of this 13th-century devote is reflective of the festivals in the temples of Tamil Nadu, of which vahanas are an important part Vahana sa Sanskrit word that iteraly means “vehicle.” ancient Hindu texts, when the iconographies ofthe Gods are described, each of them is ‘iver a vehicle, such as goat for Ag, Some of te less common vahanas {along with the dety for which itis described in parenthesis) include the following: og (Bhairava and Angorakan or Mars) ‘swan (Brahmo) ackal or Ovi or a Human Corpse (Chamundl) Wiite elephant (Guru or upiter) Wiite elephant/clouds (Indra) Pigeon hawk (Dragon's tailor Ketu) Human dwart/goat(Kubera) (wt (Lakshmi Yall (@udhan or Mercury) (Chariot drawn by male black buck (Chandran or Moon) Human corpse/erocodite(Nairutht) ‘Snakes, trees, clouds (Soptamatrikas) Nakara or crocodile (Varuna) Antelope (Vayu) White horse (Sutra or Venus) For the devotee, vahanas symbolise an ancient tration of incorporating ‘elements of nature into worship, and they believe that by worshipping ‘the vehicles of the Gods, the path of access to the Gods themselves is made easter, For the social historian, the use of vahanas and the grandeur of the ‘estivas hark back to an ancient Tamil traition of interminatingretsion and politics. Every aspect of a temple festival mimics the rituals and paraphernalia in the palace and serves to cement the status ofthe King 15 God's representative ‘Many kings in the past, funded these festivals to coincide with their birthdays. Most brahmotsovams are fora 10-day duration and invariably happen in suramer, when the lands are fallow. n the pas, this time Would have been idea to get peopte to contribute to the temple, as there would belittle work otherwise. ‘The integral role played by vahanasin temple festhrais must have evolved in the Bhakti period. Identified with several centuries the period fem 7th to 11th centuries saw the movement at its peak. The movement advocates ‘eater inclusivity and brought God's presence nearer to the people. Processions with images ona vahana paraded nthe streets not only increased ‘approachablity but aso mimicked the Kira’sprocesion of his kingdom.Processions of temples also add to the role of the temple in society. ‘The festival provided entertainment to the inhabitants and was aso a source of employment. Carpenters, painters, wood carvers and metal Image workers were needed to keep the vahana and bronzes in good repair, Processors were accompanied by singers, dancers, these who recited hymns and several others who Bore the vahana or walked on ether side holding ater paraphernalia ike fy whisks and flaming torches that would find a place in any royal procession. The sequence of vahanas ‘vary from temple to temple and does nt conform to any particular order, The Making of a Vahana “The making ofa vahana te governed by the ancient texts, invariably in Sanskrit Some of them inlude the Sagatackaram, Manasaram, Kashyapa Siloam and Brahmeeya Chitrakarma Shastra. They prescribe elaborate rues not only for every stage but al aspects in the making ofa vahena, In the choice of wood, the financial considerations of the sponsor are taken inte account, Trees soch as Mavilingam, Karungaali, Athi, Jacket are all preferred because they ooze a sap and are easy to carve, and lit ‘wing to thei ight weight Teak heavy and expensive but also preferred for its durability, The poles that are ured to carry the vahana are usually of bamboo or banyan Because they are flexible and strong. “The trees tobe cut were chosen with are Trees growing on the roadside, rear a temple, in an important par of the vilage, or near a cremation [round were not to be cut, Trees that were the nesting spots for birds and other animals o infested by insects or struck by lightning were also ‘9 be avoided. The texts also differentiated between male tees (with harder trunks and straight flowers) and female tees that bulged atthe base and had softer flowers. The gender ofthe tree was connected tothe ‘ype of vahana that was to be made. | The tree was cut ona date favourabe to the sponsor. Those who cut the tree did 20 after having a bath and wearing clean clothes. They had to ‘meditate on Gad as they performed the task. A small cut was made to chack the consistency ofthe sap. Clear sap was preferred. Sap that was coloured red, i present, meant thatthe tree was disqualified from being led. The cut tree had to fallin an auspicious direction, particularly ‘towards the east. ‘The tree was then dried, cured and seasoned. The master sthapathi, on ‘an auspicious day, appropriately dressed and with Sanskrit hymns on his, ips, cut the log into the required parts. The size of the vahana was ‘ictated ty the size of the images and also financial constraints. ‘The trunk was cut into a number of parts to reduce wastage and ensure ‘thatthe creation of the object happened ia parallel. The drawing was etched out and work was allocated based on experience, the more junior members focussing on bringing the woad to shape and the master craftsmen adding the final touches and the finer details After the individual parts had been made, the sthapathi assembled them using woeden plates and wooden or metal supports. A wooden base supported the entre structure. The entire image or atleast the joints would be hidden, by pasting thin cattonclath over i, to give a smooth appearance. ver this, layer of chalk powder mixed with adhesive was applied. Thi ‘made the image smooth and ready to take on colours. The at of painting with vegetables or natura dyes i ost, and cit paints are used today. in some temples, a paste Is applied and smalt pieces of mitror ar coloured sass stuck on it.The gaps would be closed with more paste and te ints sealed with god fol, Te resultant effect was a grand combination of gld and mirrors. The cheaper alternative was to paint the vahana in bright colours and then apply several coats of varnish, Affluent temples, coated ‘the vahana with embossed sheets of metal such as brass, ser or ald. ‘On an auspicious day, with due honours, a vellattam or tral un was conducted. The dol was installed onthe vahana and secured with ropes that passed through the base ofthe bronze deity and fastened to the hooks provided onthe vahana pedestal, The simple procession tested the stability of the vanana when bearing weight, The ritual was preceded by the sthapathi drawing the eyes ofthe image and thereby ceremonious\y bringing it to lie, Hf all was well, the sthapathi was Honoured as the ‘mother figure of the vahana, while the priest was regarded asthe father. ‘The vahana then became a property ofthe temple and housed in a covered hall with other vahanas and used during festivals.SySpid | Scumiiieg: Aismum $5 ani uy Ooiuintsesoes abel giop ompR naar Resse asm ae Oe ‘gto 1274 CEb augataayleadion acres, Sg mi osreiprst Bobiiesa tans sins smatongyh Seow are wast cpt Bergin Songs 24° arwAsi, odes fase ‘Sposa. Gar Satin. 2 ponsimest frp Gunso. 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It invariably appears within the fs five day of te procesion. The Surya Prabhat fs usually a simple disc of yellow or gold, placed Behind the processional deity. In some Vishnu temples, an image of Indra iin the front, holding the reins of horses. It ustrates the concept of God being master of the most important planet Given te importance ofthe sun forthe propagation af life, the Sun God ‘wasn independent and important god in Vedic times. There were several Shrines dedicated to him in Kumbakonam inthe Chola period (10-12th centuries) and earlier times, called Aditya Giham. The worship of the suns tl an important day ritual forthe Brahmin community. The sun is associated with Vishnu, while the moon with Shiva. Peria Azhwar In fact says, that even the crown of Lod Rama is more raciant than a 1000, suns combined! “The Sun God, also called Mitra, rides a chariot called Makaradwaja, with ‘one wheel that never stops spinning He bears lotus on each hand and is radiant in appearance, Because the movement ofthe sun s eternal, his, ccarioteer, Aruna can never get off and consequently has n0 les. Several texts give similar or slightly cifering descriptions. The Mathsye Purana ‘even iention that he has a moustache, Closely allied to Surya, are the Adityas, variously called as gods, dem- ‘gods and celestils. The Adityas are 12 in number. Their names vary in the texts; one Usting reads as Dhati, Mira, Aryaman, Rudra, Varuna, ‘Surya, Bhage, Vivavan, Pushan, Savitri, Tashtr and Vishnu, Most images (of Surya are of stone and found predominantly in Shiva temples. A rare ‘small bronze image's withthe Government Museum, Chenna. Surya {sin the centre of the navagrahds. It is believed that the fist installation of the navagrahas was during the reign of Kulotunga Chola (1060-1118 ACE) a —— eff Siysou euresenib | ohul nm axsond, lash wigs Sap Canciones Gurgaon ah Shonbasr ond gis i aeshem onc winO GOK oesaars ‘cod Sr a pon epider Se Coneagye wsboeh ans! i 9D ati, dm sepa Cansdhiesh, Gdns elem gsareriseem Sbdiosiie Gumkn 9g dems Bode Brenan yd Career cafe 2 nas 6 ls0g, cap omnp fii 28 onto humie safioncnd Gidubsmer Boise aid Agen’ wig gopdaiuc. uw Corehiad Ghupsare ehutsrons6 Copland wind gulag Shmsu sreiak ereindé aCuiucyehaw. Ging Smomineée che | SG Sires eases girpra BGbdings cfs Spar airs Saar ab aiviginGisiuOdenper. Cufurjani, rman {te Gis aysied eefuscounm eB. find go based. | | Gn tigre erin QansnG. Geode gtr ederimph Oaasin. words sig 19686 un eagle os, DDN mo seaysec OA saat grommet riQ\Sranoured Canim ttn esis. efurte Cravens Pbenao pLLUGTo, jecomUn errSurar gener andar Aoorgarre srewiuGéprl. «fumer vw groee50 Un sigue ending. obsou uand art Emo. se Hesiupaad Ang. Ofugiie ApminObsindd Asuadar gong Csnteat ehaain Gs? Biss toampad Giedpriade oevtctir Gunias B1O8e BIA CapLORErDeT. Ge Uy, aymasame BeBA, Ber, _afiuanat a, sugar, eur, ure, eBags fas | inh Saban word endings ssa wfuatr dmwseyh sdnni Srininczgivgnse Sughinnss dt candied pit sromiuGdieper. Geirnsr agian A Souphe etn Safeune canton Aamo Dubee omuete 08 fuddrsdashie SOnniod flo. gmadnetad ype Res (am asia Comp (060-18 ACE annie Shapom-Caiulas pra | pingsChandra PrabhaiVahana Chandra, also known as Soma, isa common vakana for Vishnu and Shiva temples, Chandra Prabhai usually appears inthe procession before the Sth day. This vahana is usually represented as a disc, silver or white in colour He closely asociated with Shiva, who wears a ‘sickle shaped ‘moon’ on his matted locks of hal. Chandra is shown seated of standing, white in colour with two white ‘water lies oF Kumada, ane on each hand. Some texts refer to Chandra seated on a charit often horses, others say he has an antelope for a Vehicle. His consort is Rein ‘The Wester calendar based on the numberof days the earth takes to orbit the sun and f therefore a solar calendar. The Indian calendar is ingeniously based on both the sun and the moon; ituses a solar year but divides it into 12 lunar months. A lunar month is precisely 29 days, ‘2 hours, 4 minutes and 3 seconds long, Twelve such months constitute a lunar year of 354day, 8 hours, 48 minutes and 36 seconds. To help the lunar months coincie withthe solar year, the practice of inserting an intercalary (extra) month arose. So 60 solar months» 62 lunar months. Hence an extra month is inserted every 30 months, that i, every Dvayears Lunar days in the Indian calendar are called thls, They are calculated lasing the difference of the longitudinal angle between the postion of ‘the sun and moan. Because of this, thismay vary in ength. Consequently, ‘he tith may oF may aot have changed bythe time the day has changed at sunrze. And that is wy we find at certain times atithi being omitted, fad at certain times, two consecutive days sharing the same tit SSN jsou owressond Gena en syphaiuG obi, Sree Bes Carsdinsenieita Gunga 96 siram. Comgii, obyn0 Sten wb sa eB (Gat oramrara ti. Dp anand Geico yg, Gaiccenaurer Gans TensOs omnivGaig aysad Steps opium em.GW amiss ‘Ange at Qait aia OpyAat Carina cis Gnsrmaurenih machi asinnard eypioamers prin, ftp sing aLariip Benda arminGumi. A pron at 10 (@Bioxas Wi ebsio GH uEreAND Cas Bo ol near eas Sars aris a paleo. year Grea Capa undvniac erncinA) yO efuumecd opie oe sr-ooeer aprrorsd Gansinc sours, @uih ernie? erin DOH ingenieur efit, ope, Genes Gauge Cinaeautd sad Gort nar esfuaman ont Ssiaranh Smee Curbs sees orpionara amacOipais Gurco. 96 opp mB afer 2opincect, mide poe, 44 BD-niad, 3 Osrpast 4 apes eB Gumi 12 npn Gare 9 edie axgiih 84 gr, B find, AbLiet wipe 36 arnyoxr Gardn pred. ef rpioat cofhs Ag: doh. Oahgmaiers 9g axa unpiap oumdAl Garvin cask 2fia, 60 eof urptise 62 of Br unions eonmunesd arm, 24 AoLSsws8e 0s) 30 ursdamee oe camp oe oye wrt menace. ifs aces Qiu sewers Ptr sin Qu. ee shade She wigeatar Bese Gmc Gw aire Ratarerphbtepy sorédeuOSpa. Dor PAsatar exw yore CagurOsearp ConbgWlidinpm. emEd, a8 wi spussei Gung ste unpiSebsngn $8 wnpleur urpnataer Qededa. Gh sys pr 8 rin? 9 OBL BB giSi@niniding, Coup dla Gores Bivins ir Sf de, Gane pn. 5Garuda Vahana ‘This vahana usually appears lathe procession, onthe 3rd or Sth day of the Brahmotsavam, depending on the agama te tempie follows Koown asthe Peri truvad, or the older bearer ofthe sacred feet of Vishnu, Garuda Is @ human with the face ofa kite. Not only is he the ‘chosen vahana of Vishnu, but he is also represented in his fag. He is emeraid-cloured witha kites beak. The eyes are round. In his four hands, he has an umbrella, the pot of amrita etx, andthe front hands are in anal His wings as if lapping out, are yellow in colour. ‘According tothe Puranas, he she king of birds and the brother of Aruna, the charloteer fr the Sun God. His mother is Vina, He cescued the pot fof nectar or amrita from the snakes, for Indra. He kept the pot of amrta fon the Kusa grass but before the snakes could drink it and become fmmortal, Indra took it back. The snakes had thelr tongues slit by the ‘harp blades of the grass. From that day, Garuda became an enemy of snakes, -Mayura and Kapota are two of his Sons. The qualities, greatness and form (of Garuda are the subject of two of Vedanta Desita’s works-the Garuda Panchasath and the Garuda Dhandokam. The mast famous Garuda Vahona {s the one at Nachiyar Koil, near Kumbakonam. The Garuda here's made ‘of stone, untke anyother vahana and requires several people to lift and carry t, while procession. In most Vishnu temples, the goddess (Thayar) does not have a separate vahana. An exception to tis isthe Garuda Vahana in Tiruval-Trunagat Here, an incident in the life of Trumangat Azhwar ts recounted. This saint was a highway bandit and once trie to rob a married couple. He realised tha they were the divine couple, mended his ways and travelled ‘across the country singing the praises of Vishnu. To commemorate this, only inthis temple the divine coupe ride the Garuda, The ather exception {for Andal, the only lady Azhwar, n the Srivitiputur temple. (GL meson ics. fp anne donb tren to opt gine itor ste poe Site Samy chee om na cg mye gage ee aurea reirugy_cr,sflkigpgpiediir QaomgiSigrin Ast iancaxD\SoT. ubee raph Ode ausinemeph, uGiGer pened Gand ei; asic ‘gn tat nna ss Sees ping ara mea Cm vig qs aneush wet mae sso ps HeN BOAO Stivp tia Boson Spdnuon abe ankerh sone on Seana a Sal adh leat peer a soflags marberi. umauadr smd Bure songigyeud Oued yer MAEC ae en el nl Seee re Sg aes ag nin asic cepael hopes! pate etek Gohl pnb ci Se ee age ap pate p a eaten ee eee ee Soiesvaen 2 age sree dant aioe oom es Shawna ae at Get, es CCC Bp 8 ako Sanne Cancer oe es (nian. obs niubier Qepamiecer senipeten Bea Spare el feet hens hee ee teed cme, paaere ag. ase pated pret gure nat sgapner fr Guat auganmer wescagetl Serayeigs nnn sho cpa 4inetd Known as the Siriva travad or the ‘younger one, who bears the fet of Vishnu’, Hanuman has the face of @ monkey and is celebrated for his devotion to Rama n the Ramayana. Hanumantha vahanas have a single faced Hanuman, withthe exception of the vahana in Mannar gud}, which has Hanuman with ive faces. Hanuman today s worshipped independentty 358 go, in many temples. any stories exist of Hanuman’s birth; most mention Shiva as his reat father and Vayu as receiving the pregnancy and passing ion to Anal a celestial herself, who was relieved of the curse ofa monkey's form after ‘ivng birth to Hanuman, as a child following his mother’s advice to eat ‘ed berries, he tried to eat the sun but was struck an his jaw bone (Haru) by Indra, Renamed Hanuman, he then recelved several boon from al the celestils, Hanuman can also be found on the ag of Arjuna, Images of Hanuman usually show him in rofl, carrying the Mandhara Mountain, orn anal. Texts mention that in metal images, his size must be equal tothe chert/nave or hip ofthe Rama ial. Two rare images are to be found, one inthe Kubakonam Ramaswamy temple, where he is seated and shown paying the veena and the other inthe Sambuvarayar ‘éynasty Rama temple in Padavedu, where he Is seated and shown reading the Ramayana, The Rameswaram Temple has a Hanuman carrying @ Cnlndrcal object in each hand, which could in al probabiity be lingams. ‘Ai Dey ots. “SéyapBée urpiones oat HBomater’ Orie, (ga0 Gsnsin. angrars, Emanuemp/HA mada Anke UsgeRT es Gasrein-m iG. osemntesiSi = ror arsorions pts. wim Stow sonst 96 gb Garvincearons, oie wi mia (Ganiace Qara-cgranih an gehsor. dep enesorgyAGadtGp arene gata =e ° sopsnrshis Spimut vise apace ofa 2G. et gms Basie Figs, gums Gupdsbpe Sie oud ammess Be CTE sgukbOehs ABsmn Gubp Spaurg abd adpe aon ‘Sumani antiguas ans mpgs Aah ye acre RDU pnt Ostia, fuieru ge agsras mAb Baro epusrD smear, Gérard pre d aypbei Gaxboré geen, “angN me, Se danse geyéaiOwpni serGetrn Con Gui ie os peiiarh.sdgsigid um auiiamerd Cuibpet. phew Gary paginas Gari ans fogioroir WW Koneusi gRuori UdBaRCOS Gprbmure whe Bfimune aati pridiiun Soy masmard aS sqisoel Geng ureter anid setidimper. 2 Garnier ajer anguonde aa siydainOi0irs) seas eAngiplo yormowe agabser uri eS, Sing Pin wor Hods CucrOGuiy) erpgnied epdliroe iitaremi masons Conse, pogpanic exis china ad) Gaming Ggninb Sond, smut undue Geedooner UL G08 wb B48 sguendr a cant manmrenpnydio Gpinb pubes Sead Aad, oyiessrornn, rrduivankps sapien ate eagn 96 Conmbmp eri ines Gund Cpr ayer. oy Sicntmene gseaa.g Os Serine Seo—— - Ag. Sa) ry cx aS & , ag RTA RR foo eo RE RTTRishabhaVahana ‘The Rishabh or Nand, the white bull, ithe favoured vehicle of Shiva. Its, Uke Shiva, white in colour to symbolise nothingness atthe time of destruction, leading othe impartial and uriform annation ofall matte. “There are several ferences to Shiva the “one who rides a white bull” forthe one with red, matted hai Kaparda), who rides the write bull. In the Tevaram, Nandi's name is equated to that of Shiva himselt Nandi reverentialy called Nandikeswaro, is considered the fist devotee ‘of Shiva, In the Uttara Ramayana, when he was paying in Kaisa, disguised ‘asa monkey, he i believed to have been taunted by another devotee of Shiva, Ravana. Nandikeswaca fs Sle tohave cursed Ravana that monkeys ‘would be the cause of his death. “This vanana always positioned sideways withthe Rshabha getty tring to face the devotees. In some vahanas tke that ofthe Vlachery temple in Madras, the mouth f open withthe tongue resting against the teeth. “This posture aves ita touch of realism. In the vahana found at the urbakonam Kubheswara temple, the craftsman has painted the nstris and the eyes, to make it more lifelike. The one who created the sheet ‘that covers this vahana must have been a master craftsman, going by the sheer variety and detail ofthe embossed decoration. Prominent are the yall atthe front of the feet-a popular motif i all Nayak and lator period animals that repeated in some ols amps with elephant figures as wel ‘As Shiva's mount, he found ia font the Shiva ina in all Shiva temples, “Those in Darasuram, Si Kalahasth and Kanchi Kalasanathar temple are particularly fine examples. The bronze of Shiva with one hand resting on {8 Nand-Rishaba Vahana Deva inthe Thanjavur museum, is particularly famous for the attention pad to the coiled har of hive. _— flags euesom’s sg erp Aegis Santis 9S wxsenae Gasiner seme. Seth mrad spembgs Gen urns nps Bird SApAmtLLOWSOGade (ede eomaiB Qnstrena Eps Ganson Un dn, Ano 8) arene ing si pO aus Gndsome aie’ sig) emp.) Sand. Csarragter, phSde Gui demas ose ‘eos Oserge Aahir ylcera vigerroe SEBO iA caUG siento, menruidis ers # G00 CanelnG sSierenys Qnreinygsseranth Bauclsr wAGnre Ubperte einer burg, Bede Cash Geirperosts, Carico bp wih craumafr Gai erhipaorededu Gp Ant oui prosad Ko 96 emp.» ffm marionpr ee, is enews situps ubpsismet Uriiug Cond vdsanCyCates iemdaihy Gaga Gosioae Comat CaeSas epg Si Bs Disedd BAH ani Poke, prdend viame weduBLND Sanbeehipts ain. Bip urhar ago gem, SCOROAS OO Que Oprininn oetindiings spare oo Gussie Gsrinkens Suflds smog, Giuterard Gduaart Cara SEDI Che “Brus gd acres 89s sirens, bn aneerions COS aur img Oeisgara cesta oe dns eonreyamcang yc Cas Qeinuiacyese sonar CoimerinOneta ange pupiseiines’ Cxipiuat umpmipsSieom. siphddr sreySe sheodaint¥OeOd refsgss Gadiuorarme Une, Brudet OAD smiBee OBB frotiect 60 er eon ce Gmonigy ea ets Seneras 9 Sgsumes asa swesiars BiB semen Sasér Gansta epir Sinanpa seers SET UE anernon 6, andA menemsret Cad hu Pacts ara. Rislarer dpc mp ascnh paserast Den A AinausB mesaine vedios nia gradi Cok ma Sapetol dt dma Agere dn fat gn are GegaODGAED CHES, O9HE 96 sik Han auseD Rigeum sess I 7Adikara land “This vahana fs not found in most temples in the Thanjavur, Tirunetvels areas, it fz however very papular in Shiva temples in Cheanal and Kanchipuram. “The difference between the Adtara Nandi andthe Rishabha that here, ‘the Nandi has a human body and the face of abull. The Nand isnot only Siva'sehileof choice but ale the gatekeeper for Kailas, Shiva’s abode, He, lke his master, olds the parsu (exe) snd the mga (prancing deer) fn his rear hands and his front hands are wsualy in prayer inthe antl ‘mura, His name literally means tavny coloured dwarf and on occasion hhe may not even have the face ofa bul, ke ina rare bronze in Vazhuur. || this magnificent example ilustrated here Is from the Chintadripet | Adi Purswara temple in Chenal, Ie very Ukely that the image was ‘endowed by the builder of the temple, Audianpa Narayan, a dubash or Chief merchant for the East India Company, who also developed the {owrship of Chintadripet,Lacked away ia shed, the wood vahana towers to at least 13 feet and is gilded. Note the European influence in the cherubs in the rear. The base fs divided into several mountainshaped ‘compartments; each has an intricate carving of a scene from Mount aiasa. aan BES) Biorey!, SoTRACad veHadd Dip aan aSaured arom’ Bien ees. ager, es Order wieyd end dhndsho Srasaors sins abies siSie% Raps exem pba aster Gosia nicerOeviraréy Bike nidiwap as gr aren (aus Gane ge AavOugarn 2carer Sram orig uLGudarad, gat SeUSLarer mmanSr endigendindankp Oxgmaush shibe =ek. aeijm.u marae Goutal is shah Sit mace Cas nfugh ates args GGL, Geran 2ase yin cp wed Sonoma ih ‘ingyh Gung -ermnar yeep eso er weep gAAd Dee Onrizand Bom Guns axe sys aneneDhd gab nmnud Cont Alesha Bike, Hep Oso is wiper Qoshve Dar BM Buen Apion Caras orewans poet CuboreAke eaehiecirt ‘ig Qu. ASardeen fig, bene parCanietns Garcabs onlies aypbaiso nidoshiSdr guxefunaCar cghdw eiagnrraten Bois syamuin rm mind edrusengpt Gober, optisnde Aipn@Ritae. adigsd orem Comheipeat Can yO 5» Ligindaii ag anbererer Gis wrour wasn eye unmaays Gare pated Gane ORGAO. enammpgi eo ouiheken Coumss eysmpad eerisn sréshops on GOB ‘nemsping 2 fg: ope Gi guiGararps ge tm Gunde Cpr Gonsiny 3 um rariserrés Gaithsisgcompuah gS Geindnsir Sesh sanrupBii an Ait pfs Snrenpugh anteRamadhemuVahana ____ amadhenu is vahana forthe godess in Shiva temples. She the mother ofall cattle, Her body i ofa cow and she has te face ofa veman, with {par of horns. Her tls that ofa peacock. Two other divine cows are Surabhi and Nandini. Many scholars believe that these ae other names for Kamadhens, while some believe that they are the names of diferent Give cows, There aFe also several Kamadherus. Al of them, however, fare attributed with magical powers andthe ability to gve the sweetest it, Kamadhenu in ome texts has her awn kingdom called Goloka. In other texts, she fs said to be under the eare of sage Yasstha. Once when Vishwamitra tried to seize her from Vasstha, amadhenu created a arse army and she herself became a terrible looking monster, Vshwamitra ‘was defeated and then resolved to become a sage, even more powerful ‘han Vasistha. Some of her children inlude Ajasa,Ekapat, Airbudhaya, “Tvasta and Rudra Its sanificant to note that Parvati as Annapurna, is also the goddess possessing the power to sve unlimited food, jst as Kamachenu provides Uuntimited mith. msg amesomis Aas Condioncié Cpsidér orem anutpgr. 20k 056) Usdewson pri. sad 2Liy 96 VadpmLuBromd, gab HS Gnrinaeoms Gare 6 Coston usrenti BGA ops a aS igresom ind grils des. Cay Bs Caen nda ons SiBoruured. un seine Obs GrdxOd arutpaichcr writ GrastaGansry sisted. yarn Ses Cag, DrsivG sds rp eying Seaiting, enaCeqplgh uv a rece. cymes ues obi 668 Gsrsin maoartanyh, ina uses oatspnangs oes ‘passat Coane stay vefutd anuCgqpalig “Aprons ing bap de priest onatagy adn. yas urganSh Bake ‘Saye comm Ssnpm: ban B/Sni 9 won sme wep ABB! Satis Gein gumnturg, smuGpp 96 GuNu mesupms SigaradutgrO prg ehdy ecb Gertie g. eeenSBBTE Canbaydacuce Sor ons, her oh. 268 aris yates (puniGorignt anutaegeder din gyhepes ozo anv cash five gab ob aula gerchion mad amin Gumetas eens gis nio® Gpedash, amaidior gitorb aig ed Pumuu aagt mee epi dedagsGandharva Vahana_ “The Gandharva and his companion Gandharvi are unique vahanas found In the Mylapore Kopaleeswara temple. Gandharvas are @ group that belong to the Devas or celestiat beings. “They are the son born to Kashyapaprajapati, of his wife Asta. Another ‘Purana says that they were bor from the nase of Brahma, It appears that iconographiclly, there are only male Gandharvas, their female ‘equivalents being apsoras. “They are mentioned in several contexts, Alf them allude to thelr dvine status, They are worshippers of the moon and Brahma and have the aby ‘to fy. They live mostly in the Sky and prepare soma juice forthe Gods. “They are also supposed to entertain the celestials with divine musicwhen there are banquets heaven. This explains the vahana images holding ‘yeena in ther hands. The Atharvana Veda counts more than 6,300 of them. Their leader is Citraratha. They are also the enemies of the denizens ofthe underword, the Nagas Qusingasd pror6'Bootha Gana “The Bootha Gana sa male of ferocious aspect. The ferocity i indicated bylarge eyes tick and curving moustache, bared teeth and ong. “This a vahana for Shiva and in temples such as Mylapore Kapaleeswara, ‘there is a female counterpart inthe form of the goddess called Boothak. Bootha Ganas are usally shown in human form and as rather stout and stocky However, the many Puranic references to them mention several other forms. They find mention, as lays, around Shiva and as members fof his large army. The references to them occur in Brahma Purana, Harivamsa Purana, Liga Purana, Vayu Purana, the Ramayane and the Mahabaratha. The Tirumurai has several references to Shiva being surrounded by them: their variety &s most diverse and imaginative fn the ‘Mathsya Purana. Some ace lean, others stout and stil others lean but with a big Belly, They have varying heights. Some have the faces of a tiger, ion or an elephant. Others are not human a all and look more ike goats. Some shine Uke fire. Thelr skin and hair colour vary. Some have pleasing countenances and others, a ferocious nature. They bear several weapons and either wear no clothing or drape themselves with Garba gras, animal hide and 30 on. Regardles of ther sizes and shapes, ‘they all ld Shivam reat esteem and are very brave. The Purana counts ‘more than 10 milion Bootha Ganas. ‘The first invocatory verse of the Tamil collection of verses, the Purananoory (Sst 3rd century, ACE) refers to Shiva, followed by 18 Ganas ‘who sing his praises. Most Shiva temples have sculptures ofthe Botha Ganas around the outer wal ofthe main sanctum, in the upper part, just under the root. They {are shown incomic poses and allow the sculptor to expres his creativity ‘and sense of humour. Some ofthe best examples canbe seen inthe Shiva ‘erple of Pllamangat near Kurnbakonam, on the Thirwalyaru route and {n the Dandeeswara temple at Velachery, Chennal hu ke 9 gsr cash Gace Us ah om. ee iu onves i tag een tine Ga pase gah Be scm jttsars QahintiaDSNG BB Fes aeons om Sondacr! Gardin Gurtrp dim erchoashas BBs ase Q50, Sorncna Cus Gnaeus eg. a semis anon ical reins tr Gnne mans Saetenivodieper gear Rainer Gog von ter aeiare GprenpArpm. Sika seromd afesde igen ae, {rand gnarsi Wight ogonstpbSiass emoreau eaiteed astern, BiegyponD aie Bsmt Heuer Gruiacr ey Deluge wisi Romeo opt nempGe Quteu im spin ‘Spal: Ourentnd das Gag a vam rect she ts scpeauré Gard ssasvaais atwtioaupipréas gmearst | Surg GeguOditpat. do uth Ae opin Ure Cosa anartsOaarger Cag Ao, aigde aiiensh, ayGus Gerbpi Seton osgieian penance wectectm es | (gyi snirampih Gases an: ucadirpe. fs stems Sprints de carer Cpringx® ereeOmor mise open. | scm en Paar, sh leh prema sm ‘eiti2pn hennOd. eishp Eons Gaaver-waninergx> ee Srembati Saai ubg Gamers ma a aces “eboney sewer Hessored wore \ (96 $i) osSas Opener vasnwis erie +3 C. ACE) dsr Santis usnmrins om pty scams Apis. Lim GareSbte, mane A, stn Qos eaiau Gosia yanmar ms masa Soereph oneran seed Aida unin Somer peadame aoniaommy’ ence | oman ube) eters Garhoriad oomeippuee® etaen ets geen Grad eS aster worakmeiyss Gece | dnrdtesio , Hapraer Grmmursd rove sesiig) Gosia Gangs spor, ir genera epeamare se 5-t Ga ausrf Gaia srexanatr pemaaeghta Doors, 96 a Gin@iet So nrocarem safer ure pidir GarsSedé Dip anand DEAE wiubos Hips sap puns Sp 9g aercht Guts Biacrcens aieicof iene, inde Cast in shi Beghoan aces Separates »Purushamnga\lahana ‘The Purushamiga san unusual vahana found only in Shiva temples and that to only those in an around Madras and Kanchiuram. The vahanas {nthe Kanchipuram’s Ekambareswara temple and Chena’ Kapaleeswara temple are the more famous ones “The form of this vahana consists of the body similar to ton withthe head and hands of a man. The story of this beast occurs in che Danabarata, Yudhishtra requests Shima to nvite the Pursharriga fora sacrifice, Bhima does s0, But &s warned that while accompanying the Purushamriga, he has to follow two stipulations. Bhima must always walk {infront and the distance must not bess than 4 kaodham (approximately 4 miles) and that if Shima trensgresses this, he will be eaten by the Purushamriga “They begin traveling and to maintain distance, Bhima routinely throws a stone that transfor into a Siva temple and the beast halts to complete ‘a puja, However, at one point, the distance becomes closer and ‘ienediately the Purushamnriga demands to eat the part of Bhima that ‘was within the baundary. They seek the judgement of Yadhisitra who Agrees that one part of Bhina must be eaten. So Bhima goes to heaven. In another version, the beast Disses Yudhishra for his honesty and does not pursue its case. The story doesnot explain the rarity ofthe vahana but this the only mythological reference. — LeGegmingses euesemia Sani ansSiauhi a 00, esd Goro gs nA aera S26a areiuOd aiyieurer creas By. Goashe eh anintraaiet GancSadgy, Gncroner sursanir? Gare’ a ser ras sash Shabana, Bibs oramppa areeiuGe a gat diab tarde ge Usmpe = gi, afiagpmiu amen, names Gassing Bisa Ugasser songen! User Une atonamh aDepyrt hamm ge UTeABlie BANG aens Semghwim SEO. gH einyh Kowibes BremG Ksetemeac BSacKGMenpe. sehilompshir qpivrnd dost Gos Gate POs gnsisesée Gm u padre orp gin pkany Bare, modes) GSEs Coie Anup SHAMS at me Gens Ulery aya Serer nin 60 saint wumgons gadis, Sar gudéion Cu aster guxhagh ‘aennspace ajesiurss Ge sin ea, 4g Ce Hast Canes, Und ae aivGsd An Loe elnphars gang — ASo> sroSiien. 96 QL wis Gus Sim Cu Desks grad emg, Bega gar chmnbge aster Saale cer unesengs ser aint Cann OGoipg. simi UAT’ BA Dorin GaL Aprind. Lpipyrsh Mgepr utd Dur Kehuanad apy gud Gomtlt LAGS OG UCahuon Stn. Sade Ans, seiibnbes ope diya G0 sSporansi msi Aomeute. hee upiaynter umuRBD amis einen Gubd fe Caetieneon sat KBs. Biemsihio Bis anaemic wen 2 Cura Be HireesDusnegs: Lau ops apn thie Bs aja Gsm rie By LRT BB) serpin ”Gandabherunda Pakshu The Gandabherunda Paksh is & two-headed bird that is today most popularly associated with the royal symbol of the Mysore Kingdom. In ‘many paintings, the Thanjavur Maratha kings are portrayed witha dagger ‘depicting the pakshi as a mati The same can also be seen in knuckle formaments richly stadded with gems. An example af an actual daeger i ‘currenty inthe Metropolitan museum of Art, New York This mots also common in pendants af necklaces. ‘This vahana f& from the Mannargud Rajagopala temple. The bird here has the face of a ion, The metif of a partot with the face of ation was a Popular one in armaments. The parrot symbelses love (for the warrie’s ‘county) and the lion, bravery. Occasonaly, instead ofa parot’s body, the bird has the body ofan eagle. ‘The temple dates from the Chola times and was extensively renovated land enlarged during the Thanjavur Nayaka regime. It has the longest annual festival of 20 days and consequently has vahanas that are not found in other temps. esto Gugsion. usef) Bie Gosinh s200 usd Bion Qusinurgn’ ene eunissrarp sir ae Adoarsbpede oPuinOsng. ww MSniache peers uinppu _aieas Giaeafeeu édrenoKad Casein. ames aids Goveey sium ‘Storm Qadiirard un Bri Periuad uPbaian eee oath Spurs aneninGdenngs Sinan use Ge cin, yy wae (Ga: Gomun aenmd no Faso a ergs aces oyun mma (yalunansh Doe Aeeends unas esis dain, Bip arauni wdeoriy orglanteuiasd ConcSei aserg, yom, Gis yd umneir Dens Bumgeid Geren. af obarnpAls Sumsra QesMeAAng. 9c Cunt sired grigyt Otajhmp Aefiad BWerOpdehms Aigo GPsMeRre, Me ewutiadtid didi (GabAine iBemn vsiBir pai gemoboin Oaignd >a, Bip don acest Crt, pesorgyany Brubatadr again. anno ue Bptinchd dAevehaatul @ ypideacug. 20 pred Op fist Sm Gupid Gain aps okey Beaparsns, wip Gana Sars ls aon aphee aurea derenHamsaVahana_ “The Hemsa i fashioned ike a swan, but is @ divine bird, which has the ability to, in a partion of milk, separate the water and drink only the milk, For this sil, the Hamsa is a common motif in several ancient buildings, where poets gathered to compose and compete. There are several iterary references tothe bird jn both Vashnavite and Saivite verses that allade to the beauty and grace ofthe bird “The bird Is also a favoured messenger. Vedanta Desika wes this bird to carry Rama's message to Sta Inthe work Hamsasondesha. “This vahana is more popular forthe ges n Shiva temples. ts also the primary vahana for Brahma and Sarasat. In the vahana, the bird always has a trang creeper placed ints beak ora garian i attached, toachieve the same effect. Kamban in his Ramayana, refers to the Hansa as he describes Kosala. He says, “Ladies, with eyes ike fish, your sot ike that ofthe Hamsa with red feet! Watch its little oe slep na lotus flower. 4s the buffaloes wade the slush ad gt bitten by the Vooa fish, ‘The fogs sing lullabies forte Hamsa, which drinks only te purest milk, ‘Such isthe Beauty of Kosala (ant Padalam, 13) emiben sureseona ortaciangs Gund smodaiuiy gio Ho FaGarsi ypmerer amimisibe, urnears femesh Gatfi fipand, Seer F4AKI-G ure SiGe uset sims Hosssrad apuOARD Bin emepsiars, swim aS gee Cais on yas B62) uma. eh Gud nadacucyGitsmps oremeind Api upmeniér skyms cities tan sre won sas Bvt toe. Bini pen gees ois veri Qugsh gain germ SarbE Gpheé ger amie acta sri, Bi umes coo erat Fosie son ogpismens nian, Aasie CaxsBivachi, Dis ameon> giucesdare sours euouret Up Ssi00Ons: Sriumaes sragied Polo Yeu ero, Si38tinn, Bs sro 55K upsadd ewsdWOahei gd uc GsrsSur “abet uunstr mpsivend sree Caxeom paving aie ie Bi upmnsmh @GXSO80. eH SGU uc tb unig Gos nai. pet acer tiny Cava yar, ana) sc. gan ut seri apenas sari anin. Orig Gad aay 2 td amaniut Gomis ani ih gues nes Gomer sab ~ nina. (ecsuonumusmis~ nace.)Fe AcE saat aaa ‘The vahana forthe planet Satur, the raven (aaa), not a carmen vans in any temple, ts found ont in the temple fr Satun in Teunala In Hindu mythology, Santor Saturn the son of Surya, the Sun God and his wife, Chay Saturn, according to Hindu astrology isa maleic planet and always needs to be propitiated. In cent decades, ths temple has become a popular ‘one and explains the affluence of the temple in possessing a vahana plated i god STOO OuTESGMD sfacsrehie exnemurer anak eine CansSiiactigyh anand 96 ‘aren’ in. 6 Scent ator gal usa Can x Oe ster os erty 2 eres i wml emanation Bis Ceredw onin’ aot 9 Fema slmnGdgir Srerae, Spi 2769 Bi Gorin si5g says Ain Carr SHURRORt ping) sferesd ones fo Cara Weare SrumareWS Bis Coraheddr Gurgarrpsr amass, sis BelULUyEsED happeGsaaner atéane aaneCo ers a ”Maylahana ‘The mayil or peacock is the vahana for Muruga and 1s always found tn Shiva temples, where the iol of Muruga fs taken out In procession. In temples dedicated to Muruga, tke Truchendur, Is the mast important vahana and plated invariably with gold. Called Ceyon or the red one, Murugan or Saravana in anctent Tamil \iteratre, was a powerful God, revered for his valour inthe battefild and hi lordship of the mountainous regons. Nany scholars beleve that is comparatively subsidiary status as a secondary God and son of Shiva came withthe successive entry of Vedic Hinduism to the Tamil country, from the early part of the Cristian era “Arunagirinathar, a saint of the 1Sth-6th century composed several verses ‘on Muruga in Tami but only around 1,365 verses are available to us. ‘Among these fs the Mayl Viutham. These are a sot of verses on the peacock, Usually, references tothe peacock deal with tsbeauty, daintiness land gracefuness, The poet here however focuses on its more mitary ‘ualities, Inthe second verse he says, The strong hill of Chakravoham splits ito many pieces “The krauncha hills get pulverized, the white-crested Mer, ‘Andel the other seven hls, the earth and moan ose their bearings. ‘The many heods of Adlsesha shake and the warring Asuras tremble As the peacock dances The fragrance of Shiva, who has the reen goddess is everywhere The one with Gange in his lacks conceded Saravana a the wise one You bear that wise oe on your feathers that iva the lustre of emeralds, oh peacock. rou eurresenis Gonnid sxemurer Wh, (psatdh sol BpBILOS seaTbes ‘faa Caniinatgad a er 96 amend. SeGohon Carden Spiumer (Gomi ConBinen, Iga yds enamare shad sok apie Guin Bese. Puy find Gani. Goan, oes umm gael saat Ash Guniehrdr mekGnéarh usironu 98h HRadupOeCs uayUOR sbpanie ast goad. Spaegribeh Ga iby agri aaeriaatt, Siljpryat nenbest moige Babes srg Omen Saar Npbaarta @860 Gugurce Gremcrt > pBbed Serer yaad NOGonD un aeioest opiMniad 15-A6ingninrsine 5 Cotes kgm ggneert sim none Guisduderaraness, pose 1205 un setm GeLssesesrpar Smo ge wi Up Un intyeken ud agssh Gurgmre nda usu Un bene oiniglér ose, exigud gurney pe Giandlaecaryeséesi. geri Bie bis) alr cys ONG. Sst irin-ni atu Goncian dri rnin Bigs 0 daa nds (sani Guassanre rd HaskiCgy ‘song witBe Rants ied susignt Aardad eppiinars iri it Gurr Goce sir. sy Caches BB6k Byes ind ude Gursrge ube uncial be tani ink boys Gard ashes eat its seas Geyadiora ami Sasa ‘isd ao gowtinnd asian cise ecgarem wr as aes ean iin. »0ohVahana—___ “The hill or parrot is avahana forthe goddess ands usually found in Shiva temples asin Vishnu tempt, the goddess doesnot ndependenty proceed outside the temple precincts. in literature and mythology, the parrot is most closely associated with Kama or Manmathe the God of Love, as his vvahana. There is a reference in the Civakachinthamant [(2057) Suramanariar Nambagam] tothe heroine praying tothe God of Love and promising him a Kil Vanana fhe answers her prayers. With its association to love, the parti, in Uterature the favoured bird used by lovers to send messages to each other. Caled the Thoothu genre, arare and not very well-known thootha writen inthe 18thor 17th century bby PalapattasChokkanacha Plats called the Azhogar Kill Vidu Thoothu. Here, a heroine asks a parrot to tll the deity, called Azhagar, enshrined {in Thirumalirunchota, of her ove for him. This temples clase to Madurai and the Chithiea festival an important one In this short workin Tari, the heroine praises a parot forall its qualities, tells tof her love, describes the beauty and fame of the temple and asks the parrot to go there and when na one i looking, discreetly, in Telugu (a language she assumes others will not know), tell the Lord of her fove {or him, To reiterate, she adds afew bribes tht include promising the parrot, fresh betel leaves every day and a special puja just for him. The text also describes in detail, the Chitral festival in Madura, Called the Kedai (Summer) thiruizha, t happens in Tallakulam, where the deity is placed on a horse with gold and siver parasols, lags, drums and riling cro that Squirt cok water on eachother fr fun Italzomentions 23 Kank Kopparal presumably a pot or offerings from devotees leading the processten. Te text concludes by saying the procession stops at several spots on the Vaiga riverbank and offerings are made to the deity of ‘Azhagar on his Kudhiral Vahana, By sunset the Vandiyar mandapar is ‘reached as the fire torches are lit and fireworks set off tothe amusement ofthe miting crowds. Saf eureseonis Gur Qpiinrissnsr anasnana Kel) sauna Revie Gansieastatss sremiu@Adiper eQenirpre, sSepgy Cardcachid srunt paAiGn dacedgnbgs Canby wn Gosaypnen. Qevadashban rremaatge Guf unaete ama cai usage eraamuns em dt Og UGAECa apiuGding: sro per arse PmptamureTd arp gies 96 del irasea Gare. cytes Shrissreen Gales oe untae dasadlbpromSa (0057) aradsefuot Qvauss] enema (sou-d CpeciWwOO Desi vpma apiGuBrd, Posoup—e aupwineten. ts pres orion min EIB BS RUOSNSS STs rage Godse) sms 16 syn) Tb gnboreirga afl usa am Gandanne Seema cess expat AuthSO gr Guu! Quin 9s Brame 30 sr ger Hates esardgeGonenw yah b Gedy tid ford eter anges COGS ap Caan Ap wgyemr Sa aor ay Conse gs Sibson a horas THOS Aina. Bins Aida pi pre, Sehena pa nom eon UAT weeds aye Basis expand & giegh dy og Cami ype shah SiMig, GNU utidaned Pgewiiterg wiperas usiig) Qarerer Gaur Opps Tse per erp sypat b GPae Ginn ‘seud. gor anfiub meat. Caney sat iu Onixbmaamer sien, Sofie yime gétmp Sates Ginigy Gey A guenmamer ses Bre gehiugra cmbaatadiz apr upended satin darn Syn wor Hm geRCLOL Dba, piworempio aypoie csib (epoca a asa oss Geseoieaek, Gara, grees ($a Oargugiumpiyh ubad an inggee Oss gegnr irom Sh unied GacurGangus dahddng. (8 sreams Gariueay ip sxiamgidr yar Qssigeh udas ouflagu aravlamnmesaarm 9 ec ferp ui eihisoand aremernb 2gne BAA, wsions [OCR Sani uw kissd Aira! aiip acta umstestitr wifur mor efur anambsiér SAG ape spuBrOd mownw. fuse Scipio Cewnmi, susizyqu? sir isms amiainth segs de, Soxgacr sini, Sesh abDehes abet wdhpbtyyr Os armen ‘ute Cangéomsiach dpiaia jam Cuapien eee = aMoonuruahana ‘Moonjuru (muse) is the vahana of Ganese, who i one of today’s most popular Gods. Mentioned in the Vedic hymns, images of Ganesa date fom ‘the Pallava times. The famous Pillaarpatt temple is one of the rare Pandya period cave temples that dates from the 4th century. Avalyar (circa 2nd century BCE) mentions the Mooshika as avahana of this God, GGanesa is primarily worshipped as a remover of obstacles and his, rhumungoes form is in stark contrast tothe mouse that bears him. Hei ‘ound in all Shiva temples as well sin tempies dedicated to him, ‘The Ganesa temple at Thiruchengattukual has an interesting inscription from the 16th year ofthe refgn of Kulotunga lt mentions that and wes purchased that year to facilitate the procession ofthe deity en is mount, from the Sirutondar Devar mandapam in Thiruchengattukudt to Tirumarugal and back —_—_epesseesgy euresemin a Be vis ees rine nn eet eat steer ok sare rie Sem ioe ole exes ma geemancraa cng ome | eee eee eedesmdes TBuMMUTET Cg Cain’ Qensin avi. sieson wets oO en we Page et, Samy eet Sea shure ation ers arial O Cansbedie Qaim. seta ssa 20h Dodd |Yanaiahana. ‘The elephant Isa favoured vahana in both Shiva and Vishnu temples. In Vishnu temples, iti used onthe 6th day of the festival, In most vahanas, the elephants trunk is split into 3 to 4 parts and attached together with a cloth that 1s painted over. This ensures that the trunk moves Independently as the elephant is carried around the streets. The vahana fn the Nangunert Vishnu temple has a beautiful howdah or covered chaie fon the ack for the idol tobe sented inside. One ofthe grandest animals, ‘its an important vahana for ie majesty, size and royal associations. In Vishnu temples, when the vahana f borne up, each of the foot sides i lifted first and then the rear, Just ike ow a seated elephant arises. The bearers of the vahana also walk tke an elephant and this known as Chaat nada or the yest. The bells on the elephant further add to the realism, in Shiva temples, itis the vahana for Muruga. His elephant i ‘alld Pinimulham. ‘The Patitrupattuhas several references to valiant kings riding magnificent elephants that storm the gates of the enemy's forts. The bejewelled elephants have fet that are red with the Blood of trampled soldiers and ‘on either sie they have bells that clang out aloud. Thay havea secretion ‘zing out from Behind ther ears tha attract swarms of bees. The signal for battle was also given by a tannumei being beaten bya crummer from atop the elephant. In the Puranas, the most famous elephant is Airavata, a white elephant ‘that fs the descendent of Vshnw and the vehicle of Indra. This sone of ‘the & male and female elephants that support the earth by bearing on ‘their backs. They are named on the East (male—Airavata & female ‘Abhram), South-east (Pundarka & Kapila), South (Vamana f Pingala), South-west (Kumada & Anupama), West (Anjana & Tamrakarni), Northwest (Puspadanta & Subhradant), North (Srvabhauma & Angina), North-east (Supratika& Anjanavati/Amarakosa). “Thirumangat Azhway, in his verse on Vishnu, describes Vishnu himself as large and majestic, lke the elephant. = usreneor eurescon’a Aasir way) Sinan ~ Be CaneSivacptGe Smumwers eSeningais urea onemind, Sey Consiisctss Dy 6H gre sponds eufindbacuGuiun gash unser gan 3 oping 8 wasbeAD ‘Sinai 0,exinom’ Afoteds Gans sfc Genet bait” eS6eg Geminis Gigs enmense gindoene 928 Batis AOE Be = 2510p. grivetpA shspani Garchaé wtmer eines Ee, Gugueé ser go siyecer dyed actor Ain asks Dewseh Girone wees, ais 8h, ueramd wig syrel ee. eerer Gpoiyscrs, sab uglasivOdng. Qugon Cordénene Dis arambes eae Gung cnn piad GrenOS yEsdh gramiLt Ise Suir, drupe grdaivOnps, og) = Canis Dee a ser umes Suh Gnsip Gpnbpiep lasing: aoe pes usteers Cont BLA B&G; arpa sn) 9h ary Bint ymeioate mAs wands Gciugy Bug Bg urement Cerin hiding. da Conshieshe Bo eommm amamh As SerepnQudrpy aeyssiuGaings ‘WBiwivb 96, un wineries aikinuner woos Gini ws Rachie Concer amsrs p0ddiugdt orimermarace oteren. oem sMiCT urmerschsh shad, BPulO Habed sinkache BEBurd Ag, susie Doupypi Oped wamnacike Sufydayse de aAdeper gmasehar ergadhdr SKyMAHdEe ardgd up Bi cies Si shamer ens érper. urecedud susiigs (rs ojetg ct Cunt shuheshings Cars peeved axon Geirner. Sipe GbE prs A, Ser HESraling examen girepia née Gaskmer unser, yrremiinefis Smumune apiuGe Gin Demomsd grag mC unearsehis Baers orp. ApéAii Lage wReNe) gona; Gusir nme sina OpsespshO yale ogg amg; OpEd cmon gab Shimane; OsdCabAd pr, oKpET CwiAe syeomte, sriaiasitou Cupdid upper, ainsi ar Ae avinoGxnor, ope, ee a eee Bette yrremied egyéiinper ee i ee ee eee armen GL04on. $$$ 6RaduVahana ___ “The goat i the vahana of Muruga. The Skanda Purana says that he used ‘this vahana, Before he took the peacock as his primary vahana. although the goat repeesented Muruga’svahana, Ue lve animal wa stl sacrifices to Muruga, inthe Trumurugaratrypadal, Canto 6, tines 1 and 2, we hear that, grains and flowers were mixed and offered, along witha goat that ‘was sacrificed, As the flag with the peacock was raised fr the lord “The Kandhar Kalivenba was authored by Kuraraguruparar in the 17th century. He says, ‘My (ord was born from the flames of the red eye Bring the Goat here, he sald to Veerabahu When ft was brought, he rode it to victory inthe eight directions And plays with this world. [AtAth century Jin workon grammar the Nannaot authored by Bavanandi Nun, divides students into three types. The first and superior type Is compared to a hamsa and a caw. The second type iS compared to clay land a parrot. The third and most inferior type s compared to @ goat (that is always straying and is superficial and never goes deep ito the subject), buffalo that learns after taxing the teacher a great deal), asteve that Tetains the bad and ets go the best) and a broken pot (that lets go 004 and bad). Given these qualities of denseness and lack of intelligence, ‘Muruga, the wise one who taught his father the most sacred mantra, uses the goat as his vehicle and symbolically quell ignorance. In the period from 9th to 13th centuries, the git of goats, usully 96 in number, was a papular one for temples. The ghee from ther mitk was used to ight Las inthe temple In Muruga temples, the goat is an important vahana and the episode of ‘Muruga killing the esura Surapadma is enacted while the deity of Muruga is seated on goat vahana. Once the asura is kiled, the goat vahana is transformed into a peacock. = @anescen’s uD gfe oseuni nS gc yisounusers dane pin gEET ee a Arsene Jaks mi 40 ogee umvvaRe olemUc ot Agysariosiom. yond urs 1 wigk 2g) efinc, eS Gary png ofp gtr Lbmgs angi alate Ta srbprdeyss @unegust Qubpu aipi s0dasirureds yt ig enh panier ner Ya sairein@ Gas ss, Corsi) ator uremnsisweer cpings amsiOsesipnt. si cpgomh Smee Haste urverast opt ud apo L. Grin- fim iimtedt scan wy Set, cgepm oping eam. mm ae mora, 20 (ore Ge Gabigs GareirO augirar UpimUs, sedi em Lytihass Seis Savkmpa Ons OAB Sex) 209, chem. Gains Spe Soome i OBospunat wig +s urea Gimp wigs Sug) oem ud Ola) simsdce iti Gpei Gai cosa fOaiomaneuns oboe oe Geisiactiie eisisre, aidhereses PEO EMF em foramen Oaaiign, 9 Usb 18h BrbDTONGend, Corsfinesse aOame-96 x Gait Beidaren. sehiup WeshBL Rely we: abs Osea ue, ‘ip Opis tanta steceeie pp aban Coes Cordhinsihis 16.96 yaSuansararesh empumer ampie srLAadhe caged a4 sarasnpgie Bg) gioHiGD sic A aio Sse SASigoI sr 29 eirmend wis caraomure uMBeSO Ang.Pub Vahana ‘This vahana i for Shasta, a powerful village God, and is also identified with Ayyeppan, another on of Shiva and Parvati. Unusually, this vahana {s also found in the Chennai Kapaleeswara temple, The tiger signifies bravery, feroclouness and agility ands therefore the vanans of Ayyappa “The Shasta temple in Vettumant (near Kanyakumari) has a famous Pull Vahana, ‘Ayyanar (known as Shasta inthe Tami-speaking lands close to Kerala) ‘also known as Parimelazhagar-the beautiful one whe ries ahorse of 25 Karimelazhagar-the beautiful one who rides an elephant and as, Arimelazhagar-the beautiful one who rces a tiger. In ancient iterature, there are more references tothe tger than the lion. The tiger war azo the symbel ofthe Choa kings, The duels between fan elephant and tiger are a popular subject for poets. Kapila, in is verse tn the Kalithota says, After @ bitter battle witha tiger, ‘the elephant rested for e while ‘Upon waking up he saw the Venkai tre ablaze with flowers istaking tis for enother tiger, the elephant uprooted the tree ‘And then realized it folly Now, every time the brave elephant sees this tee, Ht turns coy and bashyutt Werse 49) —— y95) aurresoania | Bo domain ein ob anti endvseceh exsanarg Saimije uniaBseo Opie wbAnrg wamrer guluir pre snivprOuma oupiubanet. aqstaime Bip wneud Oxtrmemcer euneioat Cansisigys steaisGcitngs (e mgthoh ar, Gased Aauvdmps efliuprs, quiver eramared sepiuGdpes struments 86 ster Gok Qual oniigr Gane par aom Srunsner ge yr aie Caneel méemesSeper pi Comin lier wre Serpiain id aimed, efeonhO inl ag capa —lomge’ inept ure dg ania gad-aAongad spss a Gad cg | ‘dunt atioagat nity Ouuwerb ee. Lybslh Dadbub ha, Mojop aM Sa oPiyed yoamn Uflosrans =srar Cong awatenter dceonaets 4d Bohegs > sclserig ummede bei Gem Cup. Beh ecee urGu meme Aesise. andgGsranasa adit in GSarh Cardia gric Canty ace ie) BiGass 2 igs, axsaramseui age! Guar esse potas semis, hoi sargpsi Gung Grad Goss) | Brat Ghani pawn psig. Garg ees asia Shinar’ Of Sir angie msiution Gets ig Sears. ' ”Hudhirar Vahana “The vahana of a horse fs common in both Vishnu an Shiva temples. In Vishnu temples, they usually appear after the thor 6th day of the festival “The mest famous of them is that of Azhagar, the processional deity of “Thirumalirunchoai, mounted on his horse, who comes to attend his iste, Goddess Weenaksh's wading at Macal, but goesback without completely ‘crossing the Vaal river. This festival happers in the Tait month of Citra Lid: Apri to mid-May) ona full moon day. On this occasion and when the vahana is used in Srrangam, the bearers break into @ run to ge the ‘pression of a galloping horse. This is called the kona oyya. Horses find mention inthe oldest Tamil works and were respected for theicuse in military battles, Their gallop i said to resemble the movement ofthe bamboo springing back to position and like their heroic riders, the horses defeated in battle do not return home. Horses were also named ater their royal avers, as seen in the Perumbanatrupade. In the Puranas, there are several references to horses. They were, (Ke camels, according tothe Agni Purana, created by Tamra and Kashyapa (oeho was Brahma's grandson). They are important symbols of the King and a king, to establish universal sovereignty, conducted the Asvamedha ‘oF horse sacrifice. Awhite horse accompanted by atleast a 100 warriors ‘was let loose and any king who sought to question the authority ofthe king, who owned the horse, did so by preventing the horse from entering his territory. If he challenged the horse, he would have to fight the warriors. Kings who completed a 100 ofthis yaga were said tobe equal to Incra himself ‘Vishnu, withthe head of ahors is known as Hayagriva. Hayagiva nthe evi Mahatmiyam (Prathama Skanda) is also the name of an asura who had the neck of a horse and was vanquished by Vishnu. This iso contains the story of how termites were created by Brahma ané how they woke Vishnu By eating the bow on which he was sleeping and resting, Consequently termites get a portion of any offering to Brahma in a yowa. : | ! GSiooy editeseoe | eer arsend Rade wip sig Garssiechi Gurgorsd SramiLiGusons gna axgbeunrs Sail ats Sox hou esa SLO ne exp otgat Gane nr ean ponies HSE Snag Agardigdtermni ybuskne ak pat #Canph erreeiSe Duensing wis, Hes tung) mame sym egguss oinrsid DssSedtoseni Gin = enh Aippine orp Comieetuse: DOBSn—. Bin soussant, yriasio Bip unambmp ouivariadt Ben su Ct Canim antares Be Goren gin Bary u Lagu sii) srbectd Guns Gora aucune uOPaLLs Ls Yis Saint, dpiarad eromcupsianom. 96 cpl smerigs AGAIN SAPEWuETa gamer Gio mpiUOdng. ays UEEH ConiOia Sriowei GuznGn esera—l Spi Fro AGinepeme. AigturarTigiue de eSlerads sywuscher Ooripoarriedie Aasisomers prikgamps ener Ymemiscé eprerame ybpu ue epiuod = deer. Srinaeir Guronar eduut whip sirraind, gcustswmi ure @Srersest Sprbodaier gra oye? yoremi egilings epeerest Ge inate Ghou epsh-rs Reshzar, sie, Oak semerbgsb er a Agen esnGMusrushsre soGes wnat sLAdenst BID aimee Ow Gurion @fior srGms Cprgid Gedo appara wLuOD. sar cimases oieSnims wah SOG, GSD x fmm | lstcermee ape wba Stancomss, fs rime. ce Cunt eb COD Qiianp Um siotesmerys Casey; Gounpairens es Bide am | 0 SiaRiostind Orig uieanie GiArIDbe Morass spines Cesena Qarsin Spam « gpg aoUAta wero Qiu. cpordilah panm AahosH chives oie EBargs Gardin. oe | nn sutra) ops carat! Autor asinLéaiO, genes Sej@ LObDEbD ehicon sis, pases | sxéeipiasosmeshumpiih sordid Grins oye. uratieatgn Saganinats Gaimessea 96 Us Asie deumpsd 95 Ura aong 805, 51