Ananda Kentish Coomaraswamy “The Dance of Shiva,”

In his famous essay “The Dance of Shiva,” Ananda K. Coomaraswamy gives one of the clearest and deepest explanations of the well-known Shiva Nataraja statue. Coomaraswamy (1877–1947) was a great scholar from Sri Lanka who spent many years studying Indian art and philosophy. He worked as a curator in an American museum and wrote several books to help people understand the real meaning behind Hindu sculptures. He taught that Indian statues are not just beautiful objects. They are special images that express deep spiritual and philosophical ideas. According to him, every hand position, symbol, and shape in a statue carries an important message and helps the viewer feel a sense of peace and joy.

Coomaraswamy explains that among all the names of Shiva, Nataraja or “Lord of Dance” is one of the greatest. The entire universe is like a stage for His dance. This dance is not for entertainment. It is the visible form of the great rhythmic energy that creates the world, keeps it going, and ends it when the time comes. He says that this dance gives us the best picture of God’s activity that any art or religion can show.

To explain this idea, Coomaraswamy describes three main types of Shiva’s dance. The first is the peaceful evening dance on Mount Kailash. Here Shiva dances gently at sunset while other gods and goddesses play music around Him. This shows the calm and happy side of the universe. The second is the wild Tandava dance performed in cremation grounds. In this form, Shiva dances fiercely and destroys things. Later thinkers explained that this dance actually means the destruction of our ego and sins inside our own hearts. The third and most important form is the Nataraja dance at Chidambaram, also known as Tillai. This is the dance shown in the famous bronze statues made during the Chola period around one thousand years ago. These statues are found in many temples of South India.

Coomaraswamy first tells the old story connected with this dance. Long ago, in the forest of Taragam, some scholars who did not believe in Shiva tried to harm Him using magic. Shiva defeated their magic easily. He turned a tiger into cloth, wore a snake like a garland, and crushed a small demon called Muyalaka under His foot. After this victory, He promised to perform the sacred dance again at Chidambaram for the serpent king Adi Shesha.

He then gives a clear description of the Nataraja statue. The figure has four arms and is shown dancing. His hair is flying with the movement. In the hair one can see a snake, the skull of Brahma, the river Ganga, and the crescent moon. He wears different earrings in each ear, showing both male and female qualities. One right hand holds a small drum, while the other shows the sign of “do not fear.” One left hand holds fire and the other points towards the raised left foot. Under this foot lies the dwarf demon Muyalaka. The whole figure is surrounded by a big circle of flames called the tiruvasi.

According to Coomaraswamy, every part of this statue has a special meaning. The dance actually represents Shiva’s five main activities in the universe. The drum stands for creation, the protective hand for preservation, the fire for destruction, the foot on the demon for hiding the truth (maya), and the raised foot for giving grace and liberation. Many old Tamil poems explain that this dance takes place not only in the temple of Chidambaram but also inside the heart of every person. The circle of fire around Shiva represents Nature (Prakriti), while Shiva himself stands for the Supreme Spirit (Purusha). The individual soul stands between them. In this way, the statue becomes a visual form of the Panchakshara mantra “Shivaya Namah” and an expression of lila – the divine playful activity that has no selfish purpose.

Coomaraswamy also connects the beautiful Nataraja dance with the wild dance in the cremation ground. In both cases, Shiva destroys something. But in the heart, He destroys ignorance, ego, and bad karma so that the soul can become free. The dance shows that God is playing with the world in a joyful and natural way. It is not done for any special purpose but comes naturally from His own nature.

In the end, Coomaraswamy says that the Nataraja statue is a wonderful combination of science, religion, and art. The drum and fire remind us of the continuous cycle of creation and destruction, which modern science also talks about in different words. He believes that even today, this image has great power. It helps people understand the energy that runs the whole universe. For students of Indian art and culture, this essay shows how a single statue can contain the complete philosophy of Shaivism and give a feeling of spiritual joy.

Importan questions:

1. Who was Ananda K. Coomaraswamy?

2. What does the word “Nataraja” mean?

3. Name the three main types of Shiva’s dance mentioned by Coomaraswamy.

4. What is the significance of the dwarf demon Muyalaka under Nataraja’s foot?

5. Write a short note on Ananda K. Coomaraswamy’s contribution to the study of Indian art and iconography.

6. Briefly describe the legend of the Nataraja dance as given in the Koyil Puranam.

7. Explain the meaning of the drum and the fire in the hands of Nataraja.

8. What is the importance of the circle of flames (tiruvasi) around the Nataraja statue?

9. Discuss Coomaraswamy’s interpretation of Shiva Nataraja as the best image of God’s activity in the universe.

10. Explain in detail the five cosmic activities (Panchakritya) represented in the Nataraja dance.

11. Describe the iconography (physical features) of the Chola bronze Nataraja statue and explain the symbolic meaning of its main parts.

12. “The Nataraja statue is a wonderful combination of science, religion and art.” 

13. Discuss this statement with reference to Coomaraswamy’s essay.