Madhya Pradesh

By
Saurabh
– August 8, 2010Posted in: Albums


Return to album listNemawar
Nemawar is a small town located about 128 km from Indore. This town is famous for a huge Shiva temple, known as Siddheshwar Temple.<br /> Please visit my blog for more information on Nemawar<br /> http://msg4saurabh.blogspot.com/2010/06/nemawar-sky-reaching-spire.html
Nemawar is a small town located about 128 km from Indore. This town is famous for a huge Shiva temple, known as Siddheshwar Temple.
Please visit my blog for more information on Nemawar

http://msg4saurabh.blogspot.com/2010/06/nemawar-sky-reaching-spire.html
Nemawar is situated on the bank of Narmada river. Rivers have always held in reverence among Hindu society, Narmada is considered as sacred as Ganges in reverence.
Nemawar is situated on the bank of Narmada river. Rivers have always held in reverence among Hindu society, Narmada is considered as sacred as Ganges in reverence.
Omkareshwar, one of the twelve Jyotirlingas, is also located on the bank of Narmada.
Omkareshwar, one of the twelve Jyotirlingas, is also located on the bank of Narmada.
Siddheswar Temple is constructed very near to the bank of Narmada river. The domes inside the building shows the influence of Muslim additions, perhaps done when Malwa was under Mughal rulers.
Siddheswar Temple is constructed very near to the bank of Narmada river. The domes inside the building shows the influence of Muslim additions, perhaps done when Malwa was under Mughal rulers.
The main entrance to the temple is in east, but in old times, western entrance was in use. This is the loftiest example of Parmar temples.
The main entrance to the temple is in east, but in old times, western entrance was in use. This is the loftiest example of Parmar temples.
Unfortunately, the temple was under repair when I visited. The repair support structure restricted the view and better photographs.
Unfortunately, the temple was under repair when I visited. The repair support structure restricted the view and better photographs.
Unfortunately, the temple was under repair when I visited. The repair support structure restricted the view and better photographs.
Unfortunately, the temple was under repair when I visited. The repair support structure restricted the view and better photographs.
This temple was constructed in early 12th century. In scheme and architecture, it is similar to Udayeshvara Temple of Udayapur. This temple is also an example of Bhumija temple tower. The tower here is hightened to the extreme level consisting of nine tiers of miniature towered elements either side of the central tapering bands of mesh-like ornament.
This temple was constructed in early 12th century. In scheme and architecture, it is similar to Udayeshvara Temple of Udayapur. This temple is also an example of Bhumija temple tower. The tower here is hightened to the extreme level consisting of nine tiers of miniature towered elements either side of the central tapering bands of mesh-like ornament.
These tiers are clearly articulated, lending an almost rounded quality to the towered profile. Large arched niches are positioned at the base of the central bands.
These tiers are clearly articulated, lending an almost rounded quality to the towered profile. Large arched niches are positioned at the base of the central bands.
On the top, below amalaka, are seen some human faces.
On the top, below amalaka, are seen some human faces.
There are small niches with images on base of the tower.
There are small niches with images on base of the tower.
The upper structure, in yellow stone, is seems to be a recent addition. The miniature images on this structure are very inferior in craftsmanship.
The upper structure, in yellow stone, is seems to be a recent addition. The miniature images on this structure are very inferior in craftsmanship.
View of the temple from south-west. The temple consists mukha-mandapa, mandapa, antarala and garbha-griha. The stone pierced windows are similar as in western Indian temple style. The temple has a three-entrance mandapa, the main entrance is in east.
View of the temple from south-west. The temple consists mukha-mandapa, mandapa, antarala and garbha-griha. The stone pierced windows are similar as in western Indian temple style. The temple has a three-entrance mandapa, the main entrance is in east.
This Nandi shrine, facing the sanctum, is later addition, perhaps during mughal regime when Malwa came under Sindhias. This muslim influence can be seen in the dome roof of this shrine.
This Nandi shrine, facing the sanctum, is later addition, perhaps during mughal regime when Malwa came under Sindhias. This muslim influence can be seen in the dome roof of this shrine.
Now we will start our tour of the temple, from west to north, circumanulating the external structure. The guardian image is perhaps portraying Shiva only. Shown here with four hands, carrying damaru, sword, bowl and ram-head. Above the head is shown a snake hood whose tail is shown forming a garland around Shiva's body, and various attendants are standing on either side. Is this the representation of Shiva as a hunter?
Now we will start our tour of the temple, from west to north, circumanulating the external structure. The guardian image is perhaps portraying Shiva only. Shown here with four hands, carrying damaru, sword, bowl and ram-head. Above the head is shown a snake hood whose tail is shown forming a garland around Shiva’s body, and various attendants are standing on either side. Is this the representation of Shiva as a hunter?
Miniature images on the basement. The images really need proper cleaning. The big image in the right side niche seems to be of Chamunda, though it is hard to identified clearly.
Miniature images on the basement. The images really need proper cleaning. The big image in the right side niche seems to be of Chamunda, though it is hard to identified clearly.
Who its could be in the central niche, shown with four hands carrying a kamadalu in one lower hand and other lower hand is in varada pose. The above two hands seems to be carrying lotus stems. If these are lotus stems, then it should be Surya however the elephant like animal down the feet does not agree with this.
Who its could be in the central niche, shown with four hands carrying a kamadalu in one lower hand and other lower hand is in varada pose. The above two hands seems to be carrying lotus stems. If these are lotus stems, then it should be Surya however the elephant like animal down the feet does not agree with this.
Shown with four hands, carrying akshamala, kamandalu in lower hands. Upper hands carrying ankush? and lotus stem. Who it could be?
Shown with four hands, carrying akshamala, kamandalu in lower hands. Upper hands carrying ankush? and lotus stem. Who it could be?
A goddess shown with eight hands, mostly broken except for lower two hands which are shown clasped together. Her mount, probably, is shown on left side but it seems tough to identify it clearly. It does not look like a lion, as it has big ears.
A goddess shown with eight hands, mostly broken except for lower two hands which are shown clasped together. Her mount, probably, is shown on left side but it seems tough to identify it clearly. It does not look like a lion, as it has big ears.
North side entrance of the mandapa.
North side entrance of the mandapa.
North entrance of the mandapa is flanked by two goddesses on either side. There is a ekmukhi lingam inside the mandapa.
North entrance of the mandapa is flanked by two goddesses on either side. There is a ekmukhi lingam inside the mandapa.
This ekmukhi linga is standing without pitha (pedestal). It is not clear whether this lingam was installed in later period as the position is little awkward. This ekmukhi lingam is facing north, so this face should represent the Vamadeva aspect of Shiva.
This ekmukhi linga is standing without pitha (pedestal). It is not clear whether this lingam was installed in later period as the position is little awkward. This ekmukhi lingam is facing north, so this face should represent the Vamadeva aspect of Shiva.
A goddess shown here with eight? hands, the lower two hands are clasped and joined in the front. Rest of the hands are broken, except one lower hands which seems to be holding a kamandalu. Its little strange, a kamandalu in hand, or its a munda (human head) but its not so clear. There seems to an elephant seated near her feet.
A goddess shown here with eight? hands, the lower two hands are clasped and joined in the front. Rest of the hands are broken, except one lower hands which seems to be holding a kamandalu. Its little strange, a kamandalu in hand, or its a munda (human head) but its not so clear. There seems to an elephant seated near her feet.
Chamunda/Kali, shown here with eight hands. Lower two hands are clasped in front, as in other statues we saw earlier. There is munda-garland (human skull garland) around her body. She is also holding a human skull in one of her hand. A human figure is shown lying on the ground, but the goddess is not shown standing over this, so can it be Shiva?
Chamunda/Kali, shown here with eight hands. Lower two hands are clasped in front, as in other statues we saw earlier. There is munda-garland (human skull garland) around her body. She is also holding a human skull in one of her hand. A human figure is shown lying on the ground, but the goddess is not shown standing over this, so can it be Shiva?
View of the roof of this mukha-mandapa. The Sun was not in right direction so the photo is not very clear. This roof is a recent addition to the temple. Various dancers' images are sculpted on the horizontal strip. In the central panel is shown a goddess under a makara-torana sitting over her mount.
View of the roof of this mukha-mandapa. The Sun was not in right direction so the photo is not very clear. This roof is a recent addition to the temple. Various dancers’ images are sculpted on the horizontal strip. In the central panel is shown a goddess under a makara-torana sitting over her mount.
Ladies shown indulged in various activities.
Ladies shown indulged in various activities.
Wall under cleaning process, however they were applying paints there which was little discouraging as paints over the images might damage the images.
Wall under cleaning process, however they were applying paints there which was little discouraging as paints over the images might damage the images.
Shown, in central panel, a semi-god with four hands. In above two hands, he is holding something, snake? while lower one hands is in varada pose. There is a vessel on the ground, near his feet. Any suggestions???
Shown, in central panel, a semi-god with four hands. In above two hands, he is holding something, snake? while lower one hands is in varada pose. There is a vessel on the ground, near his feet. Any suggestions???
This is a Shiva temple and we have not seen any Shiva image till now, strange isn't it. However here we see two Shiva images, almost in similar postures. In left side image, Shiva is shown with four hands, carrying trishula, snake and a kamandalu. One hand is in varada posture. In right side image, he is carrying a parasu and danda.
This is a Shiva temple and we have not seen any Shiva image till now, strange isn’t it. However here we see two Shiva images, almost in similar postures. In left side image, Shiva is shown with four hands, carrying trishula, snake and a kamandalu. One hand is in varada posture. In right side image, he is carrying a parasu and danda.
There is one child, trying to climb the feet of the apsara, shown in between these two images.
There is one child, trying to climb the feet of the apsara, shown in between these two images.
Chamunda? shown with twelve hands, all are broken now. A demon shown lying at the base, while a boar is standing over it. This is a strange iconography as I have not see a boar till now in Chamuda images. There is snake waist band around the waist on this inage, so could it be Shiva, however the breasts seems to be quite prominent as though in the image.
Chamunda? shown with twelve hands, all are broken now. A demon shown lying at the base, while a boar is standing over it. This is a strange iconography as I have not see a boar till now in Chamuda images. There is snake waist band around the waist on this inage, so could it be Shiva, however the breasts seems to be quite prominent as though in the image.
Leftmost image is another example of strange image where there is something help in upper two hands. One lower hand is holding a kamandalu and another lower hand is in varada pose. There is a vessel placed near the feet at the base. The other two left figure, we will in details in next picture.
Leftmost image is another example of strange image where there is something help in upper two hands. One lower hand is holding a kamandalu and another lower hand is in varada pose. There is a vessel placed near the feet at the base. The other two left figure, we will in details in next picture.
The right two image are depicting Shiva in similar postures, shown with four hands carrying trishula and snake in upper two hands. One lower hand carries kamandalu and another lower hand is in varada pose. Nandi is shown seated near the feet.
The right two image are depicting Shiva in similar postures, shown with four hands carrying trishula and snake in upper two hands. One lower hand carries kamandalu and another lower hand is in varada pose. Nandi is shown seated near the feet.
Shiva in same posture as in in previous one. Lack of ideas and imagination from the sculptors, that we seen Shiva in similar postures on most of the walls.
Shiva in same posture as in in previous one. Lack of ideas and imagination from the sculptors, that we seen Shiva in similar postures on most of the walls.
Hmmm what we can deduce from this image as nothing much is left today. Seems Shiva in some dancing posture.
Hmmm what we can deduce from this image as nothing much is left today. Seems Shiva in some dancing posture.
Various Shiva images, all in exact same postures. Shown with four hands, carrying trisula, snake and kamandalu. One hand is in varada posture. Nandi shown sitting at the base, near Shiva's feet.
Various Shiva images, all in exact same postures. Shown with four hands, carrying trisula, snake and kamandalu. One hand is in varada posture. Nandi shown sitting at the base, near Shiva’s feet.
Oh my my my, how many times I will see same image in same posture in same style. What were the sculptors doing here, were they not having any other idea in their minds?
Oh my my my, how many times I will see same image in same posture in same style. What were the sculptors doing here, were they not having any other idea in their minds?
This is the north-east wall of the temple. Again we see monotonous Shiva images on this wall.
This is the north-east wall of the temple. Again we see monotonous Shiva images on this wall.
Apart from repetitive Shiva images, here the central niche shows Shiva in a new posture. We will see it in details in coming pictures.
Apart from repetitive Shiva images, here the central niche shows Shiva in a new posture. We will see it in details in coming pictures.
North wall of the temple, all covered with monotonous Shiva images except two niches one in left and one in right.
North wall of the temple, all covered with monotonous Shiva images except two niches one in left and one in right.
North wall of the temple, all covered with monotonous Shiva images except two niches one in left and one in right.
North wall of the temple, all covered with monotonous Shiva images except two niches one in left and one in right.
Shiva as Andhakantaka? His one leg is in alidhasana, raised up from the ground. He is shown with sixteen hands, which usually represents a samharamurti.
Shiva as Andhakantaka? His one leg is in alidhasana, raised up from the ground. He is shown with sixteen hands, which usually represents a samharamurti.
Mahishasurmardini, Durga slaying demon Mahishasura. Though the image is much damaged as of now, however the buffalo demon can be identified without any difficulty. Goddess' spear is shown piercing through the demon's body.
Mahishasurmardini, Durga slaying demon Mahishasura. Though the image is much damaged as of now, however the buffalo demon can be identified without any difficulty. Goddess’ spear is shown piercing through the demon’s body.
Nritta-Ganesha with multiple hands.
Nritta-Ganesha with multiple hands.
South side entrance basement of the temple.
South side entrance basement of the temple.
Agni, shown with beard in the central niche. He is shown with four hands, carrying sruk (spoon), vedas (books), akshamala and kamandalu. The image seems to be tried to be accommodated into the small space of the niche, so many of its characteristics are not very clear.
Agni, shown with beard in the central niche. He is shown with four hands, carrying sruk (spoon), vedas (books), akshamala and kamandalu. The image seems to be tried to be accommodated into the small space of the niche, so many of its characteristics are not very clear.
Brahmani, shakti of Brahma. Shown with three heads, and her mount, hamsa (swan), is shown at the base. Presence of Brahmani may point to the presence of Sapta-matrikas in the temple, however I did not see such an arrangement here.
Brahmani, shakti of Brahma. Shown with three heads, and her mount, hamsa (swan), is shown at the base. Presence of Brahmani may point to the presence of Sapta-matrikas in the temple, however I did not see such an arrangement here.
There is a standing figure of a goddess in middle tier, where she is shown with four hands carrying trisula and khatvanga. Upper and lower tiers have many images of dancers, couples, gods and goddesses.
There is a standing figure of a goddess in middle tier, where she is shown with four hands carrying trisula and khatvanga. Upper and lower tiers have many images of dancers, couples, gods and goddesses.
In the middle niche is shown Mahishasurmardini, slaying demon in buffalo form. Her one foot is placed firmly on the demon's back and by one hand she has held the head of the buffalo demon. Her trisula is piercing through the body of demon. On her left is shown Bhairava? naked, holding a munda (human skull) and a banner. On her right is non-identifiable figure. Other niches on either side show common people as dancers, musicians and couples. Above this tier, on central niche, is a figure of Kali carrying a munda (human skull), parasu and khatvanga.
In the middle niche is shown Mahishasurmardini, slaying demon in buffalo form. Her one foot is placed firmly on the demon’s back and by one hand she has held the head of the buffalo demon. Her trisula is piercing through the body of demon. On her left is shown Bhairava? naked, holding a munda (human skull) and a banner. On her right is non-identifiable figure. Other niches on either side show common people as dancers, musicians and couples. Above this tier, on central niche, is a figure of Kali carrying a munda (human skull), parasu and khatvanga.
Southern mandapa entrance of the temple.
Southern mandapa entrance of the temple.
Hard to identify the goddess here, the mount seems to be a bull/buffalo but not clear. Shown with multiple hands, she is carrying a kamandalu. If the mount is bull then it could be Maheshvari, shakti aspect of Shiva, one of the Sapta-matrikas.
Hard to identify the goddess here, the mount seems to be a bull/buffalo but not clear. Shown with multiple hands, she is carrying a kamandalu. If the mount is bull then it could be Maheshvari, shakti aspect of Shiva, one of the Sapta-matrikas.
Again some confusion about the identification of this image. The mount seems to be a peacock or a swan. If this is a peacock then it could the image of Kumari, shakti of Kartikeya (Kumara), or if the mount is swan then it should be Brahmani. However we have already seen Brahmani in a earlier picture so this image here could represent Kumari.
Again some confusion about the identification of this image. The mount seems to be a peacock or a swan. If this is a peacock then it could the image of Kumari, shakti of Kartikeya (Kumara), or if the mount is swan then it should be Brahmani. However we have already seen Brahmani in a earlier picture so this image here could represent Kumari.
North-west basement of the temple.
North-west basement of the temple.
Vaishnavi, can be identified by the mount, Garuda, standing at the base, left to the goddess. Much of the image is ruined by now so only identification via mount is possible.
Vaishnavi, can be identified by the mount, Garuda, standing at the base, left to the goddess. Much of the image is ruined by now so only identification via mount is possible.
Here again we see an animal with long ears, sitting at the base of central niche. Could it be jackal? The person could be indetified if the animal identification can be fixed.
Here again we see an animal with long ears, sitting at the base of central niche. Could it be jackal? The person could be indetified if the animal identification can be fixed.
Who it could be, in central niche, shown carrying vajra, khadga and perhaps a khetka. There is one person shown lying near his feet at the base of the niche. There is a prabha-valaya behind his head. It seems that this prabha-valaya is made of several serpent hoods.
Who it could be, in central niche, shown carrying vajra, khadga and perhaps a khetka. There is one person shown lying near his feet at the base of the niche. There is a prabha-valaya behind his head. It seems that this prabha-valaya is made of several serpent hoods.
Nritta-Ganesha on leftmost, while various apsaras on his right.
Nritta-Ganesha on leftmost, while various apsaras on his right.
Tiers on the roof are carved with dancers, musicians and couples in various postures.
Tiers on the roof are carved with dancers, musicians and couples in various postures.
Ganesha, in front central niche, accompanied by two female attendants. On leftmost side is a niche showing a horse and a human figure, what it could be representing? Above Ganesha niche is shown a goddess holding munda (human skull), parasu and trishula. This kind of middle tier image is common across all the side of the roof over the mandapa.
Ganesha, in front central niche, accompanied by two female attendants. On leftmost side is a niche showing a horse and a human figure, what it could be representing? Above Ganesha niche is shown a goddess holding munda (human skull), parasu and trishula. This kind of middle tier image is common across all the side of the roof over the mandapa.
Now we have returned to the main entrance of the temple. The image here is similar to the image on other side of the entrance. It seems that these images were executed in later period as seems from the color of stone.
Now we have returned to the main entrance of the temple. The image here is similar to the image on other side of the entrance. It seems that these images were executed in later period as seems from the color of stone.
The courtyard of the temple. This western entrance was a later addition. This is a double storey gate which was perhaps used as a residence as well.
The courtyard of the temple. This western entrance was a later addition. This is a double storey gate which was perhaps used as a residence as well.
There are images, of very low craftsmanship, just below the roof on a horizontal frieze.
There are images, of very low craftsmanship, just below the roof on a horizontal frieze.
Circular roof of the mandapa, various apsaras are placed at regular intervals around the circumference.
Circular roof of the mandapa, various apsaras are placed at regular intervals around the circumference.
The sanctum of the temple.
The sanctum of the temple.
Door guardian of the sanctum.
Door guardian of the sanctum.
Shivalingam inside the sanctum
Shivalingam inside the sanctum

About Saurabh