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Iconographic feature of Lord Padmanabha Swamy
And in response to Dr S. Kalyanaraman's article "S'ilpa of Anantas'ayana and cosmic creation"
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Sayana poses of Narayana have already been classified by religious teachers of the past based on philosophical factors.
As such the 8 sayana poses of Narayana.They are
1. UdhyOga Sayanam ( Thirukkudanthai AarAvamudhan ) ,
2. Darbha Sayanam ( ThiruppullANi ) ,
3. Sthala Sayanam( Thirukkadal Mallai ),
4. Bhoga Sayanam ( Thillai Thirucchitthira kUtam ) ,
5. MaaNikka Sayanam ( Thiruneer malai),
6. Veera Sayanam (ParimaLa RanganAthan at Thiru InthaLUr )
7. Vata patra Sayanam (SrivilliputtUr)
8. Bhujanga Sayanams at 20 divya Desams .
Padmanabha swamy of Trivandrum is Bhujanga Sayanam. In Bhujanga sayanam, Perumal's head will be resting on his shoulder. In this pose, the hand is out stretched. The iconographic description of this hand by Mayamatham says that it could be depicted as holding the mace or supporting the head. So what is told in Mayamatham is Bhujanga sayanam. Srirangam and Thiruppaarkkadal, the two important shrines of Narayana which show his cosmic sayana, are also in Bhujanga Sayana. 20 out of 27 sayana poses of Narayana in Divya deasa are in Bhujanga sayana. This shows the predominance of this pose as denoted by Mayamatham.
The Shiva linga in Padmanabha swamy temple is not a normal occurrence. I indicated the possible interference by Cheran Senkuttuvan. Even in Chidambaram, such kind of interference is not seen. In Chidambaram, Govidarajar's pose is that of Bhoga sayana with bent hand and the palm supporting the head. It is a relaxed pose of enjoying the cosmic dance of Shiva.
Mayamatham gives the pose of "Harihara" as a fused form of Vishnu and Shiva which I have not yet seen in my life. This is like Ardhanarishwara with left half depicting Vishnu with conch and mace and the right half depicting Shiva with trident and axe. (Mayamatham – chapter 36 verses 90 & 91). The rarity of this image shows the non-takers for this form for worship. Instead when a king became powerful and influential he had chosen to interfere with the existing form rather than installing a fused form of Harihara in a new temple. His purpose is to establish the supremacy of his cult and not to accord equal acceptance to both.
Sangam literature is replete with descriptions of how influential kings like Karikala and Nedum chezhiyan had destroyed the temples in enemy's country. Coimbatore region has some temples destroyed by opponent kings who were Tamils. In these instances, the cause for destruction is non-acceptance of Pashanda sects.
- Jayasree
