Heritage Trail: Thiruvallam, Melpadi, Mahendravadi and Pullalur 2

Facade of Somanathesvara Temple, Melpadi

Melpadi (மேல்பாடி), a quaint village (Latitude 13.04538 and 79.25931 Longitude) with a salubrious climate and picturesque landscape of paddy field, is on the Tiruvalam – Poigai road and located in Sholinghur taluk, Vellore district (வேலூர் மாவட்டம்), Tamil Nadu Pin Code 632520. The hamlet is part of Melpadi Panchayat and as per census 2011 it has a population of 5767 (around 1374 families). It is a fascinating village with a quiet and calm ambiance, surrounded by the Ponnai river, vivid green paddy fields, thick shady trees with wonderful views. It means shade is never far from human. Since it is on the western bank of Ponnai near the Palar River, people including 2,666 workers in this village are engaged in agriculture and cultivation of paddy and peanut. 

During the 10th century this village was  a buffer region between the Chola and Chalukya dynasties. Melpadi alias Rajasrayapuram (இராஜஸ்ரையபுரம்), under Pallava reign, was forming part of  Tunadu town (தூய்நாடு என்ற துநாடு), of Perumbana-padi nadu (பெரும்பாணப்பாடி நாடு) (a subdivision) of Jayankonda Cholamandalam (ஜெயங்கொண்ட சோழமண்டலம்)  (a district). The Karhad plates (கர்கட் செப்பேடுகள்) of the Rashtrakuta king Krishna III (Ep. Ind. Vol. IV. P. 281.) marks the antiquity Melpadi and reports about the camping Rashtrakuta king Krishna III (இராஷ்டிரகூட அரசன் மூன்றாம் கிருஷ்ணன்) at Melpadi (மேல்பாடி) in 959 AD. The nearby Vallimalai (வள்ளிமலை) hill was known for Jain temple.

Melpadi, (Mel = West; Padi = Military Garrison) surrounded by Vallimalai mountains, served as the North West Garrison of Chola to guard the military attacks by Chalukyas (சாளுக்கியர்கள்), Rashtarkutas (இராஷ்டிரகூடர்கள்) and  other rulers. Similarly Tiruvorriyur (திருவொற்றியூர்) (near Chennai) also served as North East Garrison.

There are two temples in Melpadi 1. Somanathesvara Temple (சோமநாதேஸ்வரர் கோவில்) and 2. Cholesvara Temple (சோழேஸ்வரர் கோவில்). The ancient name of the Cholesvara temple was Arinjigai-Isvara (அரிஞ்சிகை ஈஸ்வரம்) (S.I.I. vol III, pt I  Nos. 15 - 16) or Arinjisvara (அரிஞ்சீஸ்வரம்) (S.I.I. vol III, pt I  Nos. 17 - 18).

Somanathesvara Temple 

Somanathesvara

Somanathesvara Temple (சோமநாதீஸ்வரர் கோவில்) is close to the bank of the Ponnai river (பொன்னை நதி). Inscriptions cite this temple as "Cholendrasinga Isvaramutaiya Mahadevar Temple" (சோழேந்திரசிங்க ஈஸ்வரமுடைய மகாதேவர் கோவில்).  The huge temple complex includes main sanctum of Soamanathesvara, mukha mandapa, maha mandapa, shobana  mandapa and the sanctum for consort Tapaskrudha Devi (தபஸ்கிருதா தேவி), and the cloister mandapa (திருச்சுற்று மாளிகை). The mukha mandapa,  maha mandapa, and the mandapa at the south could have added by Rajaraja Chola III. 

The mukha mandapa is supported vratta sthamba (round pillars) (உருளை வடிவத் தூண்கள்). The cloister mandapa (திருச்சுற்று மாளிகை) is one of the attractive ruins of this temple and structures on the south, west and east corridors have only dilapidated platforms and the northern structure has platform and pillars. The Chola style marriage hall aka Kalyana mandapa (கல்யாண மண்டபம்) is the ornate pillared pavilion with a raised central platform. The Vijayanagara style Unjal mandapa (ஊஞ்சல் மண்டபம்) is very attractive structure.  

Vimana: Shikara + Griva

The imposing 20 feet perimeter walls (சுற்று மதில்) built using granite boulders, brick and mortar enclose temple complex. The three tier main gopuram (மூன்றடுக்குக் கோபுரம்) at the entrance could have remained unfinished for a number of years and the present three tier turret could be the later addition. There is another three tier (மூன்றடுக்குக் கோபுரம்) temple tower at the entrance of the inner corridor.

Vesara Vimana (கற்றளி)

The present east facing main sanctum of the Somanathesvara is a Chola structure of the 10th century. The Vesara Vimana (வேசர விமானம்) of the prime deity is made up of granite structure (கற்றளி) from upa-peeta to stupi. It has a circular sikhara above the griva and four nandhi images are placed in cardinal directions (நாற்கர நந்தி). It stands on a molded pada-bandha adishtana (பாதபந்த அதிஷ்டானா) with upa-peeta (உப பீடம்), jagadi (ஜகதி), tripatta kumuda (முப்பட்டைக் குமுதம்), khanta (கண்டம்) and a vyala-vari (யாளி - வியாள வரி) at the kodungai (கொடுங்கை).

The external wall surface is divided by pilasters (அரைத்தூண்கள்) in to well shaped ornate niches (தேவகோட்டங்கள்) with incomplete 'makara torana' (மகர தோரணம்). The sculptures in the niches include Vinayaka, Dakshinamurti, Vishnu, Brahma and Durga and these are later additions:

Vinayaka

Vinayaka: Edampuri Vinayagar (இடம்புரி விநாயகர்) (the trunk in the left side) appear standing in the niche on the south wall and the hind hands holding pasa (பாசம்) (noose) and mazhu (மழு) (a weapon) and fore-hands holding broken tusk and mothaka (sweet dish) மோதகம் (கொழுக்கட்டை) .

Dakshinamurti

On the southern wall is found the figure of Dakshinamurti (தட்சிணாமூர்த்தி). He is seated in utkutika posture on apasmarapurusha. This deity holds rosary (akshamala) (அக்கமாலை) in the upper right hand, snake in the upper left, keeps the lower right in vyakhyana mudra (வியாக்யான முத்திரை) and the left hand broken. He wears jatamakuta (ஜடாமகுடம்). pendants on the ears, a graiveyaka of beads, yagnopavita and a girdle with naga buckle. Four sages attends on him.

Vishnu

On the back wall of the sanctum sanctorum in the Koshta is found the figure of sthanaka Vishnu (நின்றகோல விஷ்ணு). He has four arms carrying conch (sankha) and discus wheel (chakra) the other two in abhaya and varada mudras. He wears karanda makuta (கரண்ட மகுடம்), sarapali (சரப்பளி) in the neck and yagnopavita on his chest. The piece of cloth deftly wrapped around his waist in panchakacham (பஞ்சகச்சம்) fashion.

Brahma

The Koshta at the northern wall of the sanctum sanctorum houses the figure of Brahma (பிரம்மா (நான்முகன்). This deity holds rosary (akshamala) in the upper right hard, water-jug (kendi) (கெண்டி) in the upper left, keeps the lower right in abhaya mudra (அபய முத்திரை) and the left hand in kadiya mudra (கடிய முத்திரை). The four headed deity wears jatamakuta, sarapali in the neck, yagnopavita on the chest, udara bandha (உதர பந்தம்), kati bandha (கடி பந்தம்), tandai (தண்டை) in anklets. The piece of cloth deftly wrapped around his waist in panchakacham (பஞ்சகச்சம்) fashion.
 


The next koshta houses the goddess Vishnu Durga (விஷ்ணு துர்க்கை). The goddess holds discuss in the upper right hard, Chanka (conch) in the upper left, keeps the lower right in abhaya mudra and the left hand in kadiya mudra. She wears karanda makuta, and appear standing on the bovine head. 

On both sides of the entrance to the main sanctum, there are two tall, robust Dwarapalakas (துவாரபாலகர்கள்) with bulky physique,  bulging eyes (முட்டைக் கண்கள்), bushy eyebrows (அடர்ந்த புருவம்), protruding curved sharp canine teeth (நீண்ட கூறிய கோரைப்பற்கள்), and appear in a standing position holding the club downward. The Dwarapalaka on your left side wears patra and makara kundalas in his ears; sarapali in his neck; broad belt or udara bandha wrapped around his  stomach and kati bandha wrapped around his waist; and  tandai worn in his ankles. His right hand shows darjani hasta mudra (தர்ஜனி ஹஸ்த முத்திரை) and the left hand rests on the club handle; the left leg rests on the ground and right leg laid on the club.

The Dwarapalaka on your right rests his right hand and left leg on the club while his left hand shows vismaya hasta mudra (விஸ்மய ஹஸ்த முத்திரை) and the right leg rests on the ground. He wears makara kundala, yagnopavita on the chest and tandai in his ankles. The jatamakuta bears lion motif. The yagnopavita,  worn by the two Dwarapalakas, is the plaited human hair pieces known as 'Panchavadi' (பஞ்சவடி).  According Lakulisa Pasupata iconography (லகுலிச பாசுபத சிற்ப சாஸ்திரம்), Lord Shiva wears Panchavadi in place of yagnopavita. 

Goddess Tapaskrutha Devi (தபஸ்கிருதா தேவி) appears in a separate east facing sanctum at the north-east corner of the temple. The presence Vijayanagara inscription (விஜயநகர் அரசர்கள் காலக் கல்வெட்டு) at the kumuda (குமுதம்) suggests that it could have been added at a later date and most probably during Vijayanagara rule.

Tapaskrutha Devi Sanctum

The Dravida  vimana (திராவிட விமானம்) is a combination of granite sub-structure and brick super-structure. The adishtana (அதிஷ்டானம்) include elements like upa-peeta (உப-பீடம்), jagadi (ஜகதி), tripatta kumuda (முப்பட்டைக் குமுதம்), khanta (கண்டம்) and pattika (பட்டிகை). The outer wall of the vimana is divided by pilasters (அரைத் தூண்கள்) in to simple niches (தேவகோட்டங்கள்) and remain without any deities.

The cloister mandapa (திருச்சுற்று மாளிகை) in the north is open and extends from goddess shrine and  leads to Navagriha shrine (நவகிரக சன்னதி ).
 

Mandapa

 

Sculptures: Kankalanatha, Gangadhar, Rishabanthika, Bhairava, Sapta Matrika

The hall at the south eastern corridor show cases the amazing sculptures of Kankalanatha (கங்களநாதர்) (the Conqueror of Time and Death), Gangadharamurti (கங்காதரமூர்த்தி), Rishabanthikamurti (ரிஷபாந்திகமுர்த்தி), Bhairava (பைரவர்), Surya (சூரியன்), Naga Ygnopavita Vinayaka (நாக யக்ஞோபவித  விநாயகர்), Ayyanar (அய்யனார்), Saptamatrikas (seven mothers) (சப்தமாத்ரிகைகள் (ஏழு கன்னிமார்) flanked by Virapathira (வீரபத்திரர்) (a ferocious form of Lord Shiva) on the left and the Vinayaka on the right.

Kankalanathar (one of the variants of Lord Bhairava - a form of Lord Shiva) deity is unique and appears with the skeleton. Kankalanatha is one of the aspects of Lord Bhairava, a for of Lord Shiva and the others being Brahmashiraschedaka-murti (பிரம்ம சிரச்சேதமூர்த்தி) and Bhikshatana-murti (பிக்ஷாடன மூர்த்தி) - known for seeking alms. The Kankala-murti  iconography  is quite similar to Bhikshatana-murti and the subtle difference is that Bhikshatana is nude but Kankala-murti is clothed. The 'followers of the Bhairava-tantra' are Kapalikas (கபாலிகர்கள் ) and they follow Soma Siddhanta (சோமசித்தாந்திகள்) (the philosophy of the Kapalika sect of Saivism).

Gangadharamurti: Sthanaka Gangadharamurti is the form of Shiva carrying Goddess Ganga (கங்கை) on his head. The upper right hand holds trihul, the upper left hand is broken, the lower left hand rests on the shoulders of consort  and the lower right hand shows akshaya varada mudra. The Lord wears the Jatamakuta, sarapali, yagnopavita on the chest, udara bandha on the upper stomach. A piece of clothe drapes his waist. The consort's right hand embraces the Lord, the left hand holds the flower, the hair is plaited and tied as a bun, sarapali in the neck, and the piece of clothe drapes around her waist.

Rishabanthikamurti:  Sthanaka Rishabanthikamurti is another form of Shiva.  The upper right hand holds trihul, the upper left hand holds the serpent, the lower left hand rests on the shoulders of consort  and the lower right hand holds the flower. The Lord wears the Jatamudi, sarapali, yagnopavita on the chest, udara bandha on the upper stomach. A piece of clothe drapes his waist. The consort's right hand embraces the Lord, the left hand holds the flower and the piece of clothe drapes around her waist.

Bhairava: Sthanaka Bhairava  (The Wrathful) is the "terrifying" or fearful aspect of Lord Shiva. He is often depicted with frowning, angry eyes and sharp, tiger's teeth and flaming hair. The upper right hand holds damaru (small drum), the upper left hand holds the pasa (noose), the lower left hand holds the skull (kapala)  and the lower right hand holds the trishul. The Lord wears the jatabaram, sarapali, yagnopavita runs up to thigh, wears serpent around the waist. Also wears tandai in the anklets.

Surya (Sun God): Sthanaka Surya holds lotus in both of his hands. He wears jatamakuta, makara kundala in the ears, sarapali in the neck, yagnopavita on the chest and tandai in the anklets.

Ygnopavita Vinayaka: Lord appear seated by folding the left leg. The upper right hand holds mazhu,, the upper left hand holds the angusa, the lower left hand holds the kapota  and the lower right hand holds the broken tusk.

Ayyanar: Ayyanar, the folk deity of Tamil Nadu, appear seated and wearing a meditation band. The right hand holds the flower bunch, the left knee raised and the left wrist or elbow of the left arm resting atop the knee. The right leg is resting on the peeta. The Lord wears Jatamuti, kundala in the ears, sarapali in the neck and yagnopavita in the chest.

Virabhadra: Sthanaka Virabhadra the powerful warrior created by the wrath of Rudra (Shiva) to spiflicate the velvi (fire rituals) of Daksha, a demon. The upper right hand holds mazhu,, the upper left hand holds the trishula, the lower left hand holds the water jug  and the lower right hand holds the rosary. The Lord wears pathra kundala in one ear and makara kundala in another ear. Also wears sarapali in the neck, yagnopavita in the chest, udara bandha in the stomach. A piece clothe is draped around his waist.

Saptamatrikas (seven mothers) were created from the energies of  Brahma, Vishnu, Mahesvara, Kumara, Varaha, Indra and Yama and hence they are always depicted as a heptad. They also represent  the seven  energies  or saktis of the important familiar deities such as Brahmani (Saraswati), Mahesvari (Raudani) Kaumari (Karttikeyani), Vaishnavi (Lakshmi) Varahi, Indrani and, Chamunda (Chamundi). The group of seven goddesses was derived from the gods that were considered important during the Gupta period. The Agama canons specify the way in which the goddesses should be sculpted. They appear seated on a peeta in Lalitasana posture and the legs are resting on the lotus peeta. Brahmani sculpted like Brahma; Mahesvari like Mahesvara; Vaishnavi like Vishnu; Varahi with angry face and holding the plough as weapon and appear like Varaha; Indrani like Indra;

The Agama literature gives a brief description of these goddesses : that Brahmani should be sclupted like Brahma; Mahesvari like Mahesvara; Vaishnavi like Vishnu; Varahi as a short woman with an angry face and bearing a plough as her weapon; Indrani like Indra; Kaumari like Kumara (Muruga) and Chamundi as a terrific goddess like Chamunda. Saptamatrikas are always flanked by Virabhadra on the left and the Vinayaka on the right. 

Next Part: Melpadi Arinjigai-Isvara (அரிஞ்சிகை ஈஸ்வரம்) and Inscriptions