Gudimallam Shiva

Rayalaseema, literally the land of the kings, an arid region in Andhra Pradesh has some phenomenal archaeological sites and famous temples. Who would not know a Tirupati or Srikalahasti temples. Millions visit these two temples every year and the main train junction that connects these two places is a busy Renigunta station. But, look beyond, for this region in the southern end of Rayalaseema has a treasure unknown to many.

Gudimallam Shiva is that treasure, by all reckoning the oldest Shiva image found in the country till date. One doesn’t remember the first time one heard Gudimallam or Gudimallam Shiva. But, the image registered in mind over several power point presentations during the Ancient Indian Culture course. There cannot be an AIC or a course in Indian iconography without a mention of Gudimallam Shiva. From larger treatises on Indian iconography to books on Indian temples and images, lots have been written about it, but most of them have remained a knowledge only in academic circles.

At Renigunta station enquiries about the route to the small village nearby surprisingly didn’t get any response at first. Though close to the major Shaiva pilgrim town of Srikalahasti, one of the Pancha Bhoota sthalams where the Linga represents Vayu, not many visit Gudimallam.  Set in a serene, green belt where farming flourishes on the banks of Swarnamukhi river in Chittoor district of Andhra Pradesh Gudimallam is considered the first of temples in the country. Gudimallam Shiva is dated to 2^nd to 1^st century BC (BCE) by historians.

“It is only from about the second century B.C. that images of Siva are known. The most ancient known anthropomorphic image conjoined with the linga pillar is still in worship at Gudimallam in South India,” mentions Stella Kramrisch, author of ‘The Hindu Temples’.

Gudimallam is a modest temple, and today under the control of Archaeological Survey of India (ASI), nitya pujas (daily prayers) take place, the Shiva image having been decorated with a golden frame, the deity adorned with vastrams (garments), fresh flower, lamps lit and aroma of agarbattis (incense sticks) wafting in air.

To stand there in front of the deity, to think of standing and praying in front of a deity who has stood there for over two thousand years is a scintillating experience.

“… the Linga under consideration is known from ancient times by the name of Parasurameshwara and the Linga is still in puja. Being a badly managed temple, scarcely any oil is spent upon bathing the image, a fact which accounts for the Linga being in the same condition as when it was carved; there is no oily dirt on it and the high polish is in no way lost …”

Today things are a little different. Some of the local residents are keen to promote Gudimallam as another prarthana stalam, or a wish fulfilling one like Srikalahasti. They had a 2017 calendar printed and up for sale, and were distributing a few pamphlets and in fact wanted us to carry it to the pilgrims of Srikalahasti. Would not be surprised if this Shiv Ratri brings large crowds to the shrine. A matter of celebration it should be to be able to spend a Shiv Ratri at Shiva’s oldest shrine.

Locals describe the main deity as Parashurameshwara, as a trimurti – Brahma in Yaksha Roopam as the burly figure at the bottom is identified, Vishnu as Parasurama avatar as indicated by the axe on the right shoulder, and the Purushalinga aakara representing Shiva.

 “The Linga is set directly on the floor of the central shrine and the pindika or the pedestal is cut out in the form of a quadrangular ridge on the ground ; it is exactly five feet in height and bears upon its front portion a beautiful figure of Shiva. The figure of Shiva has two arms, in the right one of which a ram is held by its hind legs and with its head hanging downwards; in the left one is held a water pot, and a battle axe parasuram rests upon the left shoulder. On the head of the figure of Shiva is a covering, resembling a turban, of plaited, not matted, hair. The face is distinctly mongoloid in its feature, with a somewhat snub nose, high cheek bones, narrow forehead and oblique eyes. This last item agrees well with Virupaksha one of the names of Shiva. There are kundalas in the ear, the lobes of which are distended so as to hand down as far the shoulders; on each of the upper arms is a highly finished ornamental band and on the forearm five bracelets of different patterns. Round the neck is to be seen a necklace of rare workmanship; it is noteworthy that there is no yagnopavita the brahminical sacred thread, which is insisted upon in all agamas. The image wears a cloth on the loins, which, from its sculpture appears to be of a very fine texture for the thighs and the organ are visible through it very distinctly. The creases and the smaller folds of the cloth running across the thighs are very well executed, and the larger and the heavier folds flow down between the two legs,” is how a detailed description T.A.Gopinatha Rao presents in his encyclopedic four volumes on Hindu Iconography.

The linga is made of the reddish igneous rock found in Tirupati hills and locates it geographically to where it belongs.

 “Apart from the unique Gudimallam lingam, Rayalaseema preserves virtually no representation of the art traditions that flourished elsewhere in Andhra prior to the 9^th century”, says George Michell . Even at Gudimallam it is a surprise that the temple that houses such an unique and ancient form of Shiva is modest to say the least.

The main shrine is apsidal, the Vimana Gajabrishta, like the back of an elephant and an entrance right now is through a mantapa that looks like a Vijayanagara period one. 

Michell’s essay in the book ‘Rayalaseema’ gives details of the inscriptions found in the temple and the dating: The temple was probably first built in brick by the Banas, feudatories during 9-10 centuries. Earliest inscription is from 845 CE during the reign of Pallava king Dantivikramavarman. Another inscription from the reign of Vikarama Chola, the temple was rebuilt in stone in 1127 CE.

“This later structure consists of an apsidal ended sanctuary with a doorway on the east opening into a small antarala or vestibule. The outer walls of this temple which are raised on a basement with plain mouldings, are relieved by regularly spaced shallow pilasters, with axial niches framed by half-pilasters in the characteristic Chola manner. A stone image from the Chola period preserved in the south niche, but the smaller statues of Vishnu and Brahma in the other niches are later inserts.

Muniratna Naidu, a gentleman from the town was eager to narrate the sthalapurana. According the sthala purana, Parasurama was doing prayaschitta praying to Shiva with one flower a day from a pond near the temple. He had appointed Brahma Raksasha to take care of the flowers. Brahma took the form of Brahma Rakshasa and used the flowers brought by Parasurama resulting in a fight between Parasurama and Brahma. The fight caused a dent on the floor which is why it was called originally a “Gudi Pallam (Gudi – temple, Pallam- pit)” and over time became Gudimallam.  Finally Shiva appeared and blessed both of them and that explains the Trimurti in the image found at Gudimallam as per the local legend.

Pallavas, Cholas and later Nayakas who created magnificent temples, why did they leave Gudimallam Shiva in a small shrine? Is it as one scholar would say the Shiva was originally installed and was worshipped in an open space not covered under a shrine as he came to be later? Srikalashasti has remarkable murals and mantapas from Nayaka time, Nayanmars have sung the deity, but Gudimallam isn’t.  They were just lingering doubts - how did the oldest murthy and a temple remained obscure. If there was no continuity in worship an ASI official said they wouldn’t have allowed pujas and worship after they took over. What a difference it makes to visit a temple to see the murthy in worship, and how lucky that the deity wasn’t transported to some museum.

Gudimallam can be reached by road from Renigunta junction by taxis easily (11 kms) and would be good to mention Papanaidupeta. It is well connected by road to Tirupati and Kalahasti though direct bus service may not be available.