108-466: The Chennakesava Temple , also referred to as Chennakeshava Temple and Keshava Temple , is a Vaishnava Hindu temple on the banks of River Kaveri at Somanathapura , Mysuru, Karnataka , India.The temple was consecrated in 1258 CE by Somanatha Dandanayaka, a general of the Hoysala King Narasimha III . It is located 38 kilometres (24 mi) east of Mysuru city. The ornate temple is
216-543: A World Heritage Site by UNESCO as part of the Sacred Ensembles of the Hoysalas . The Somanathapura town was founded in the 13th century by a general named Somanatha (Someya Dandanayaka in some inscriptions). He was working for the Hoysala King Narasimha III . Somanatha created an Agrahara , that is granted land to Brahmins and dedicated resources to build and maintain temples therein. The town ( pura ) became known after
324-464: A Vaishnava Upanishad The charity or gift is the armour in the world, All beings live on the gift of the other, Through gifts strangers become friends, Through gifts, they ward off difficulties, On gifts and giving, everything rests, That is why charity is the highest. Along with the reverence and exegetical analysis of the ancient Principal Upanishads , Vaishnava-inspired scholars authored 14 Vishnu avatar-focussed Upanishads that are called
432-494: A few include wildlife such as a lion in the center. The tower itself combines intricate artwork, in a plan that alternates rotating squares with star-shaped 16 petalled lotuses. As the tower rises, interim shikaras are capped with kalashas (pots common in Hindu ceremonies). All three towers are of same height. Their plan uses lotus with an oblong projection, four sets of ornamental turrets, rhythmically reducing in height and are capped by
540-483: A form of Vishnu. The legend goes that King Vibhishana , who was carrying the idol of Ranganatha on his way to Lanka , took rest for a while by placing the statue on the ground. When he prepared to depart, he realised that the idol was stuck to the ground. So, he built a small shrine, which became a popular abode for the deity Ranganatha on the banks of the river Kaveri. The entire temple campus with great walls, towards, mandapas, halls with 1000 pillars were constructed over
648-428: A large open public courtyard surrounded by the walled enclosure, with the main three-towered temple in the center. The courtyard wall frames a rectangular veranda and an array of small shrines. The northern and southern row of small shrines inside the pillared courtyard corridor consists of eighteen single shrine and one linked-double shrine each. The linked-double shrine is at the northwestern and southwestern corners of
756-449: A model illustration of the Hoysala architecture . The temple is enclosed in a courtyard with a pillared corridor of small shrines (damaged). The main temple in the center is on a high star-shaped platform with three symmetrical sanctums ( garbha-griha ), set in a square matrix (89' x 89') oriented along the east–west and north–south axes. The western sanctum was for a statue of Kesava (missing),
864-607: A northern ridge of the Hindu Kush, and absorbed into the Vedic orthodoxy as Purusa Narayana. Purusa Narayana may have later been turned into Arjuna and Krsna. In the late-Vedic texts (~1000 to 500 BCE), the concept of a metaphysical Brahman grows in prominence, and the Vaishnavism tradition considered Vishnu to be identical to Brahman, just like Shaivism and Shaktism consider Shiva and Devi to be Brahman respectively. This complex history
972-612: A perforated screens on the wall. According to Krishna, the layout of three doorways inside and two niches whose images are now missing suggests that the interior of this temple was designed per Panchayatana puja architecture found in Smarta Hindu tradition. The mandapa (hall) is supported by lathe turned pillars. The pillars, except two of them, are of the same size. All of them, except four in center, have five mouldings from common life themes stacked in sequence: disc, bell, pot, wheel and umbrella. The four set of central square pillars of
1080-619: A period of 300 years from the 14th to 17th century CE. Most of the Gupta kings, beginning with Chandragupta II (Vikramaditya) (375–413 CE) were known as Parama Bhagavatas or Bhagavata Vaishnavas . But following the Huna invasions, especially those of the Alchon Huns circa 500 CE, the Gupta Empire declined and fragmented, ultimately collapsing completely, with the effect of discrediting Vaishnavism,
1188-542: A small cement kalasa. The main temple is entered from its east doorway. It lacked a door, but the ASI which manages the temple has added a wooden door to the temple. Inside the door is the Navaranga with the usual nine squares suggested by ancient Hindu texts on temple design. The square format is stretched by providing three ankanas and jagali platforms for the visiting devotees to sit. The architects brought in light by integrating
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#17330851484131296-400: A small square shaped puja mandapa. The three sanctums house Keshava (image lost), Janardhana and Venugopala. Above each of these sanctums rise the 16 pointed star shaped North Indian style tower (shikara). The outer wall of the main temple consists of parallel horizontal bands of artwork carved above the circumambulatory platform. It has three major section, the basement band, the wall band and
1404-411: A stone kalasa . The carvings on the tower include dancers, gandharvas, yakshas, kirtimukhas, lion faces and mythical animals such as makaras. The top of each tower is shaped as an inverted blooming lotus flower. The original tower tops each had a large stone kalasa, but these were damaged along with the sukanasa , and the temple was without them. A recent restoration replaced the missing large kalasa with
1512-445: Is 8'x8' feet square, but includes niches into the wall for more space. The image of Krishna in the sanctum is 4.5 feet high. He wears ear rings, necklaces, armlets, bracelets, finger rings, toe rings, anklets, girdle and jewelled diadem. His legs are crossed, head slightly bent as he plays the bansuri (flute) he holds with both his hands. His fingers are in a tapping position, and all beings - from humans to cows, gods to goddesses inside
1620-576: Is a Hindu temple situated in Harihar , Karnataka state, India . The temple was built in c. 1223–1224 CE by Polalva, a commander and minister of the Hoysala Empire King Vira Narasimha II . In 1268 CE, Soma, a commander of King Narasimha III of the same dynasty made some additions. The temple houses the deity Harihara , a fusion of the Hindu gods Vishnu and Shiva . The image of
1728-539: Is a monotheistic tradition wherein Vishnu (Krishna) is omnipotent, omniscient and omnibenevolent. In contrast, Sri Vaishnavism sampradaya associated with Ramanuja has monotheistic elements, but differs in several ways, such as goddess Lakshmi and god Vishnu are considered as inseparable equal divinities. According to some scholars, Sri Vaishnavism emphasizes panentheism, and not monotheism, with its theology of "transcendence and immanence", where God interpenetrates everything in
1836-525: Is a palm leaves theme, different stages of lotus opening, endless knot symbolizing karma and samsara, one with 'dancers, musicians, soldiers with standing Vishnu and Shiva in various forms', rafters in Sri Chakra tantric layout and others. Between pillars, the ceiling is domical and intricately decorated. These decorations could include multi-petalled lotuses, banana bud motifs based on stepped ponds and snake like ( ananta ) knots (symbolising eternity). Inside
1944-863: Is accepted as a teacher whose teachings are in the Bhagavad Gita and the Bhagavata Purana . Vaishnavism, just like all Hindu traditions, considers the Vedas as the scriptural authority. All traditions within Vaishnavism consider the Brahmanas , the Aranyakas and the Upanishads embedded within the four Vedas as Sruti , while Smritis, which include all the epics, the Puranas and its Samhitas, states Mariasusai Dhavamony, are considered as "exegetical or expository literature" of
2052-532: Is acknowledged as the supreme goddess, for it is said that she controls Krishna with her love. It is believed that Krishna enchants the world, but Radha enchants even him. Therefore, she is the supreme goddess of all. Radha and Krishna are avatars of Lakshmi and Vishnu respectively. In the region of India called Braj, Radha and Krishna are worshipped together, and their separation cannot even be conceived. And, some communities ascribe more devotional significance to Radha. While there are much earlier references to
2160-566: Is an Avatar , rather than a transcended Supreme Being. Vishnuism believes in Vishnu as the supreme being. When all other Vaishnavas recognise Krishna as one of Vishnu's avatars , though only the Krishnites identify the Supreme Being ( Svayam Bhagavan , Brahman , a source of the Trimurti) with Krishna and his forms ( Radha Krishna , Vithoba and others), those manifested themselves as Vishnu. This
2268-496: Is believed that God appears to his devoted worshippers in many different forms, depending on their particular desires. These forms include the different avataras of Krishna described in traditional Vaishnava texts, but they are not limited to these. Indeed, it is said that the different expansions of the Svayam bhagavan are uncountable and they cannot be fully described in the finite scriptures of any one religious community. Many of
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#17330851484132376-479: Is centred on the devotion of Vishnu and his avatars. According to Schweig, it is a "polymorphic monotheism, i.e. a theology that recognises many forms ( ananta rupa ) of the one, single unitary divinity," since there are many forms of one original deity, with Vishnu taking many forms. Okita, in contrast, states that the different denominations within Vaishnavism are best described as theism, pantheism and panentheism . The Vaishnava sampradaya started by Madhvacharya
2484-422: Is enclosed in a walled courtyard with a major gate ( mahadvara ). Outside the walls before the gate stands a tall pillar, which once had a Garuda statue on top, now missing. Inside the gate, to the left are vertical standing inscription stones. These stones have the form of the hero stones, with the top decorated with Hindu iconography as well as miniature reliefs of Keshava, Janardhana and Venugopala. The inscription
2592-415: Is in old Kannada. The small entrance mandapa is supported by lathe-carved soapstone pillars. The temple is carved from soapstone, a green-grey chloritic schist material that is soft in quarry but hardens when exposed to air. This is not locally available and must have been imported from another part of South India. It enabled the artists to shape and carve out intricate details for the artwork. The temple has
2700-416: Is its difference from such groups as Ramaism , Radhaism , Sitaism, etc. As such Krishnaism is believed to be one of the early attempts to make philosophical Hinduism appealing to the masses. In common language the term Krishnaism is not often used, as many prefer a wider term "Vaishnavism", which appeared to relate to Vishnu, more specifically as Vishnu-ism. In Vishnu-centered sects, Vishnu or Narayana
2808-476: Is often considered to be non-Vedic. According to Dandekar, such mergers consolidated the position of Krishnaism between the heterodox sramana movement and the orthodox Vedic religion. The "Greater Krsnaism", states Dandekar, then adopted the Rigvedic Vishnu as Supreme deity to increase its appeal towards orthodox elements. According to Klostermaier , Vaishnavism originates in the latest centuries BCE and
2916-439: Is often described as having the appearance of a dark-skinned person and is depicted as a young cowherd boy playing a flute or as a youthful prince giving philosophical direction and guidance, as in the Bhagavad Gita . Krishna is also worshiped across many other traditions of Hinduism. Krishna and the stories associated with him appear across a broad spectrum of different Hindu philosophical and theological traditions, where it
3024-420: Is one of the major Hindu denominations along with Shaivism , Shaktism , and Smartism . It is also called Vishnuism since it considers Vishnu as the sole supreme being leading all other Hindu deities , that is, Mahavishnu . Its followers are called Vaishnavites or Vaishnava s ( IAST : Vaiṣṇava ), and it includes sub-sects like Krishnaism and Ramaism , which consider Krishna and Rama as
3132-526: Is reflected in the two main historical denominations of Vishnavism. The Bhagavats , worship Vāsudeva-Krishna, and are followers of Brahmanic Vaishnavism, while the Pacaratrins regard Narayana as their founder, and are followers of Tantric Vaishnavism. S. Krishnaswami Aiyangar states that the lifetime of the Vaishnava Alvars was during the first half of the 12th century, their works flourishing about
3240-620: Is similar to the southern sanctum in size and included features. The lintel above the entrance shows a standing Kesava while the canopy shows Gajalakshmi. Past the Sukhanasi, the lintel shows a Vaikuntha Narayana seated on Ananta Shesha and the canopy shows a Vishnu in Sukhasana yoga posture. The garbha griya has a Garuda pedestal that is 1.5 feet tall but the image is missing. Vaishnava Traditional Vaishnavism ( Sanskrit : वैष्णवसम्प्रदायः , romanized : Vaiṣṇavasampradāyaḥ )
3348-559: Is the mythology frieze. It is about 7 inches tall, around 2.5 feet above the platform, and it depicts the legends and spiritual stories found in the Ramayana (up to face 5), the Puranas particularly the Bhagavata Purana (from face 6 to 11) and lastly the Mahabharata . There are numerous panels around the temple that tell the various Hindu fables and stories. Only the early parvas of
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3456-640: Is the one supreme God. The belief in the supremacy of Vishnu is based upon the many avatars (incarnations) of Vishnu listed in the Puranic texts, which differs from other Hindu deities such as Ganesha , Surya , or Durga . To the devotees of the Sri Vaishnava Sampradaya , "Lord Vishnu is the Supreme Being and the foundation of all existence." Lakshmi, his consort, is described to act as the mediatrix between Vishnu and his devotees, intervening to offer her grace and forgiveness. According to Vedanta Desika ,
3564-508: Is understood today as Vaishnavism did not originate in Vedism at all, but emerged from the merger of several popular theistic traditions which developed after the decline of Brahmanism at the end of the Vedic period, closely before the second urbanisation of northern India, in the 7th to 4th century BCE. It initially formed as Vasudevism around Vāsudeva , a deified leader of the Vrishnis , and one of
3672-690: The Bhagavad Gita , all in the context of Krishna . The term Chennakeśava means "handsome Keshava". The Keshava temple at the Somanathapura is a temple of the Vaishnavism tradition within Hinduism, and one of many Keshava temples built in or before the 13th century in different parts of India, as well as in Belur in 1117 CE about 170 kilometres (110 mi) away. The Keshava temple at Somanathapura faces east and
3780-677: The Cilappatikaram present Krishna, his brother , and favourite female companions in the similar terms. Hardy argues that the Sanskrit Bhagavata Purana is essentially a Sanskrit "translation" of the bhakti of the Tamil alvars . Devotion to the southern Indian Mal ( Perumal ) may be an early form of Krishnaism, since Mal appears as a divine figure, largely like Krishna with some elements of Vishnu. The Alvars , whose name can be translated "immersed", were devotees of Perumal. They codified
3888-574: The Mahabharata (northern section) and the Bhagavata Purana (western section of the main temple). The Chennakesava temple, states George Michell, represents the climax of the development in Hoysala temple style and yet is also unique in many ways. In 2023, the Somanathapura temple, along with the Hoysaleswara Temple at Halebidu and the Chennakeshava Temple at Belur , was declared
3996-686: The Bhagavata cults of Vāsudeva-Krishna and Gopala-Krishna , as well as Narayana , developed in the 7th to 4th century BCE. It was integrated with the Vedic God Vishnu in the early centuries CE, and finalized as Vaishnavism, when it developed the avatar doctrine, wherein the various non-Vedic deities are revered as distinct incarnations of the supreme God Vishnu . Narayana , Hari , Rama , Krishna , Kalki , Perumal , Shrinathji , Vithoba , Venkateswara , Guruvayurappan , Ranganatha , Jagannath , Badrinath and Muktinath are among
4104-402: The Bhagavata Purana . The ancient emergence of Vaishnavism is unclear, the evidence inconsistent and scanty. Syncretism of various traditions resulted in Vaishnavism. Although Vishnu was a Vedic solar deity, he is mentioned less often compared to Agni, Indra, and other Vedic deities, thereby suggesting that he had a minor position in the Vedic religion. According to Dandekar , what
4212-714: The Brihadaranyaka Upanishad , Chandogya Upanishad , Katha Upanishad , Isha Upanishad , Mundaka Upanishad , Taittiriya Upanishad and others. In some cases, they cite fragments from the Brahmana and Aranyaka layers of the Rigveda and the Yajurveda . The Vaishnava Upanishads present diverse ideas, ranging from bhakti -style theistic themes to a synthesis of Vaishnava ideas with Advaitic, Yoga, Shaiva and Shakti themes. Harihareshwara Temple Harihareshwara Temple
4320-695: The Dvaita school of Madhvacharya , the Dvaitadvaita school of Nimbarkacharya , and the Shuddhadvaita of Vallabhacharya . There are also several other Vishnu-traditions. Ramananda (14th century) created a Rama-oriented movement, now the largest monastic group in Asia. Key texts in Vaishnavism include the Vedas , the Upanishads , the Bhagavad Gita , the Pancharatra (Agama) texts, Naalayira Divya Prabhandham , and
4428-494: The Hindu scriptures sometimes differ in details reflecting the concerns of a particular tradition, while some core features of the view on Krishna are shared by all. Radha Krishna is the combination of both the feminine as well as the masculine aspects of God. Krishna is often referred as Svayam bhagavan in Gaudiya Vaishnavism theology and Radha is Krishna's internal potency and supreme beloved. With Krishna, Radha
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4536-564: The Paripatal , which contains seven poems in praise of Vishnu, including references to Krishna and Balarama. Aiyangar references an invasion of the south by the Mauryas in some of the older poems of the Sangam, and indicated that the opposition that was set up and maintained persistently against northern conquest had possibly in it an element of religion, the south standing up for orthodox Brahmanism against
4644-531: The Smritis and Puranas for the daily life of a Hindu, and also the worship of various deities like the sun, the moon, the grahas or planets, enjoined by the priestly Brahmin class for the sake of emoluments and gain. It enjoined the worship of no other deities except Narayana of the Upanishads , who was deemed the primal cause of srsti (creation), sthiti (existence) and pralaya (destruction). The accompanying philosophies of Advaita and Vishishtadvaita brought
4752-584: The Vrishni heroes . Later, Vāsudeva was amalgamated with Krishna "the deified tribal hero and religious leader of the Yadavas", to form the merged deity Bhagavan Vāsudeva-Krishna , due to the close relation between the tribes of the Vrishnis and the Yadavas. This was followed by a merger with the cult of Gopala-Krishna of the cowherd community of the Abhıras in the 4th century CE. The character of Gopala Krishna
4860-435: The 10th century started to employ Vedanta-arguments, possibly continuing an older tradition of Vishnu-oriented Vedanta predating Advaita Vedanta . Many of the early Vaishnava scholars such as Nathamuni, Yamunacharya and Ramanuja, contested Adi Shankaras Advaita interpretations and proposed Vishnu bhakti ideas instead. Vaishnavism flourished in predominantly Shaivite Tamil Nadu during the seventh to tenth centuries CE with
4968-598: The 12th century. It was supported by the Puranic literature such as the Bhagavata Purana , poetic works, as well as many scholarly bhasyas and samhitas . This period saw the growth of Vashnavism Sampradayas (denominations or communities) under the influence of scholars such as Ramanujacharya , Vedanta Desika , Madhvacharya and Vallabhacharya . Bhakti poets or teachers such as Manavala Mamunigal , Namdev , Ramananda , Sankardev , Surdas , Tulsidas , Eknath , Tyagaraja , Chaitanya Mahaprabhu and many others influenced
5076-470: The 14th century, Sankaradeva in the 15th and Vallabha and Chaitanya in the 16th century. Historically, it was Chaitanya Mahaprabhu who founded congregational chanting of holy names of Krishna in the early 16th century after becoming a sannyasi . During the 20th century, Vaishnavism spread from India and is now practised in many places around the globe, including North America, Europe, Africa, Russia and South America. A pioneer of Vaishnavite mission to
5184-406: The Gupta age, Krishnaism rose to a major current of Vaishnavism, and Vaishnavism developed into various sects and subsects, most of them emphasizing bhakti , which was strongly influenced by south Indian religiosity. Modern scholarship posit Nimbarkacharya (c.7th century CE) to this period who propounded Radha Krishna worship and his doctrine came to be known as (dvaita-advaita). Vaishnavism in
5292-475: The Hindu god Vishnu ). The south shrine entrance has two dvarapalas: Bhadra and Subhadra. The lintel above the entrance shows Venugopala. A 13th century Lakshminarayana carving is shown seated in the Sukhasana yoga pose, with him are chakra, conch, lotus and a gada (mace). Past the Sukhanasi, are Jaya and Vijaya, while the lintel shows a seated Vishnu and the canopy shows a dancing Vishnu. The south garbha griya
5400-421: The Navaranga have yakshas and brackets, which have been damaged or have disappeared. The two pillars to the east of the central square are shaped as a 32 pointed-star. The Navaranga roof consists of 16 squares, nine in the sabha mandapa and the remaining seven in the extension near the eastern entrance. These are all carved, each different, each with nature motifs and Hindu theology symbolism embedded. Among them
5508-497: The One Supreme form of God and source of all avatars, Svayam Bhagavan . Krishnaism is often also called Bhagavatism—perhaps the earliest Krishnite movement was Bhagavatism with Krishna- Vasudeva (about 2nd century BCE) —after the Bhagavata Purana which asserts that Krishna is "Bhagavan Himself," and subordinates to itself all other forms: Vishnu , Narayana , Purusha , Ishvara , Hari , Vasudeva , Janardana etc. Krishna
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#17330851484135616-621: The Ramayana are depicted. A few shown at the Kesava temple include: The rest of the Ramayana is not depicted, and the Bhagavata Purana starts thereafter. The band around the western shrine depicts the Bhagavata Purana . Some scenes of the Bhagavata are repeated. A few of the legends from it shown at the Kesava temple include: A few of the scenes shown on the outer wall of the temple include: Above
5724-648: The Upanishads, the Bhagavad Gita, and the Agamas are the scriptural sources of Vaishnavism. The Bhagavata Purana is a revered and widely celebrated text, parts of which, a few scholars such as Dominic Goodall, include as a scripture. Other important texts in the tradition include the Mahabharata and the Ramayana, as well as texts by various sampradayas (denominations within Vaishnavism). In many Vaishnava traditions, Krishna
5832-550: The Vaishnava Upanishads. These are considered part of 95 minor Upanishads in the Muktikā Upanishadic corpus of Hindu literature. The earliest among these were likely composed in 1st millennium BCE, while the last ones in the late medieval era. All of the Vaishnava Upanishads either directly reference and quote from the ancient Principal Upanishads or incorporate some ideas found in them; most cited texts include
5940-688: The Vaishnava canon of the south with their most significant liturgy, the Naalayira Divya Prabandham , traced to the 10th century as a compilation by Nathamuni. Their poems show a pronounced orientation to the Vaishnava, and often Krishna, side of Mal. But they do not make the distinction between Krishna and Vishnu on the basis of the concept of the avatars . Yet, according to Hardy, the term "Mayonism" should be used instead of "Krishnaism" when referring to Mal or Mayon. The early Alvars speak of glorifying Vishnu bhakti (devotion to Vishnu), but at
6048-883: The Vaishnavism tradition, but they include Shiva of the Shaivism tradition, Devis of the Shaktism tradition and Surya of the Saura tradition of Hinduism. For example, of the panels when counted clockwise from entrance, #12 is of Saura, #23 is of Durga in her Mahishasuramardini form, #25 to #28 are of Shaiva tradition. The reliefs showing common life of the people include festive scenes, dancers in various mudras, musicians with 13th century musical instruments, couples in courtship and sexual scenes, mothers nurturing babies, hunters and other professionals with pets such as dogs, soldiers, yogi, rishi, individuals in namaste posture, couples praying and others. These reliefs also include numerous friezes showing
6156-629: The Vedic texts. The Vedanta schools of Hindu philosophy , which interpreted the Upanishads and the Brahma Sutra , provided the philosophical foundations of Vaishnavism. Due to the ancient and archaic language of the Vedic texts, interpretations varied among different schools, leading to differences between the denominations (sampradayas) of Vaishnavism. These interpretations have created different traditions within Vaishnavism, from dualistic ( Dvaita ) Vedanta of Madhvacharya , to nondualistic ( Advaita ) Vedanta of Madhusudana Sarasvati . Axiology in
6264-736: The West was sannyasi Baba Premananda Bharati (1858–1914), the author of the first full-length treatment of Bengali Vaishnavism in English, Sree Krishna—the Lord of Love . He founded the "Krishna Samaj" society in New York City in 1902 and a temple in Los Angeles . The global status of Vaishnavism is largely due to the growth of the ISKCON movement, founded by A. C. Bhaktivedanta Swami Prabhupada in 1966. Vaishnavism
6372-532: The balance in the universe. These avatars include Narayana, Vasudeva, Rama and Krishna; each the name of a divine figure with attributed supremacy, which each associated tradition of Vaishnavism believes to be distinct. The term "Krishnaism" ( Kṛṣṇaism ) has been used to describe a large group of independent traditions- sampradayas within Vaishnavism regarded Krishna as the Supreme God, while "Vishnuism" may be used for sects focusing on Vishnu in which Krishna
6480-442: The careful moulding. From the jagati level, there are four stone steps that leads the devotee into the temple's sabha mandapa inside. The hall appears to be rectangular, yet consists of two fused squares and a rectangle. A small square is at the entrance, the largest square in the middle, and a rectangle facing the three sanctum ( garbha griya ), all supported by intricately carved pillars. The main hall opens to each sanctum through
6588-619: The concept of the Vedic deity Bhaga , and initially it seems to have been a monotheistic sect, independent of the Brahmanical pantheon." The development of the Krishna-traditions was followed by a syncretism of these non-Vedic traditions with the Mahabharata canon, thus affiliating itself with Vedism in order to become acceptable to the orthodox establishment. The Vishnu of the Rig Veda
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#17330851484136696-440: The cosmic balance between the everpresent forces of good and evil. The most known and celebrated avatars of Vishnu, within the Vaishnavism traditions of Hinduism, are Krishna , Rama , Narayana and Vasudeva . These names have extensive literature associated with them; each has its own characteristics, legends, and associated arts. The Mahabharata , for example, includes Krishna, while the Ramayana includes Rama. The Vedas,
6804-414: The courtyard. The western row consists of fourteen small shrines, while the eastern row consists of eight single small shrines and two linked-double shrines. In total, the Kesava temple consists of 58 small 1x1 small shrines, 4 small 2x1 linked-double shrines, 2 near entrance, and the main central temple. The 64 corridor shrines once featured Vedic and Puranic deities and rooms for pilgrims. The statues in
6912-414: The deity is a fusion of the right vertical half of Shiva and left vertical half of Vishnu. The image holds in its right hand, the attributes of Shiva and in the left hand, those of Vishnu. According to a Hindu legend, a demon named Guha (or Guhasura) once lived in these parts and a considerable surrounding region, from Uchchangi Durga in the east, Govinahalu in the south, Mudanur in the west and Airani in
7020-426: The demon. The descent of the incarnation on earth is said to be at nearby Kudalur, at the confluence of the rivers Tungabhadra and Haridra. The temple is constructed in a staggered square mantapa (hall) plan, typical of Hoysala constructions . Therefore, the outer wall of the mantapa shows many projections and recesses. The wall of the mantapa is a parapet wall resting on which are half pillars that support
7128-491: The different color of stones and quality of work in the veranda and parts of the northern tower and platform of the main temple. The repaired temple was damaged in the 19th century, then repaired again in the early 20th century by the colonial era Mysore government. The Kesava temple is one of some 1,500 Hindu and Jain temples built by the Hoysala Empire kings in different parts of their kingdom. The other well studied Hoysala temples include those at Belur and Halebidu. The temple
7236-467: The early centuries CE, with the cult of the heroic Vāsudeva, a leading member of the Vrishni heroes , which was then amalgamated with Krishna , hero of the Yadavas , and still several centuries later with the "divine child" Bala Krishna of the Gopala traditions. According to Klostermaier, "In some books Krishna is presented as the founder and first teacher of the Bhagavata religion." According to Dalal, "The term Bhagavata seems to have developed from
7344-494: The elephants is of horses with armed riders, depicting a military march. In some spots, camels substitute for horses suggesting that the Hoysala had adopted camels into their army. Some spots also show battle scene with horses. In various places, the artists added humor by placing dwarfs and monkeys supporting the front raised leg of the horses. The band above the horsemen friezes is a scroll of nature. It shows flowers, fruits, occasionally some peacocks and wildlife. The band above it
7452-414: The encroachment of Buddhism by the persuasive eloquence and persistent effort of the Buddhist emperor Ashoka . The Tamil literature of this period has references scattered all over to the colonies of Brahmans brought and settled down in the south, and the whole output of this archaic literature exhibits unmistakably considerable Brahman influence in the making up of that literature. The Vaishnava school of
7560-439: The entrance shows Janardana while the canopy again shows Lakshminarayana. Past the Sukhanasi, the lintel shows a seated Lakshmi and the canopy shows a Yoganarayana doing yoga. The garbha griya has a 6 feet high statue, wherein the Garuda pedestal is 1.5 feet, and the image of Janardhana is 4.5 feet high. He wears jewelry, and on the fringe of his image's torana are again carved the ten avatars of Vishnu. The west shrine entrance
7668-442: The expansion of Vaishnavism. Even Mirabai took part in this specific movement. These scholars rejected Shankara 's doctrines of Advaita Vedanta, particularly Ramanuja in the 12th century, and Vedanta Desika and Madhva in the 13th century, building their theology on the devotional tradition of the Alvars ( Sri Vaishnavas ). In North and Eastern India, Vaishnavism gave rise to various late Medieval movements Ramananda in
7776-518: The faith in Karnataka. The Chalukyas and their rivals of the Pallavas appear to have employed Vaishnavism as an assertion of divine kingship, one of them proclaiming themselves as terrestrial emanations of Vishnu while the other promptly adopted Shaivism as their favoured tradition, neither of them offering much importance to the other's deity. The Sri Vaishnava sampradaya of Ramanuja would hold sway in
7884-424: The individual self, mind, and egoism." Vaishnavism theology has developed the concept of avatar (incarnation) around Vishnu as the preserver or sustainer. His avataras, asserts Vaishnavism, descend to empower the good and fight evil, thereby restoring dharma . This is reflected in the passages of the ancient Bhagavad Gita as: Whenever righteousness wanes and unrighteousness increases I send myself forth. For
7992-511: The inscriptions are found on soapstone slabs at the entrance of the temple. Two inscriptions are found in the ceilings of the veranda that surrounds the temple, one near the southeast corner and the other about the northwest corner. Another inscription is found near Harihareshwara Temple on the banks of the Tungabhadra River . The eighth inscription is found in the Shiva temple at the periphery of
8100-472: The insurgent Buddhists and Jains. The Pallavas were also the first of various dynasties that offered land and wealth to the Venkatesvara temple at Tirumala, which would soon become the most revered religious site of South India. The Sri Vaishnava acharya Ramanuja is credited with the conversion of the Hoysala king Vishnuvardhana (originally called Bittideva) from Jainism to Vaishnavism, consolidating
8208-527: The land grant. He also built a fort wall around the land, but these are now in ruins. According to the inscriptions and textual evidence, Somanatha additionally built the Purahara, Narasimhesvara, Murahara, Lakshminarasimha and Yoganarayana temples in Hoysala style in the region, but all these temples except the Lakshminarasimha have disappeared, after wars between the Hindu kingdoms and Muslim Sultanates ravaged
8316-563: The last sixty reliefs have a superior finish and details, while the middle sixty five (#61 to #134) panels are less detailed. Some of the panels are signed below by the artist. The large wall images on the three identical tower superstructures each has an arch ( torana ) to frame the image. The western side has simple flat or geometric arches, while the northern and southern sides have intricately carved nature themes, such as hanging fruits, flowers and flower laden creepers. Some include buds and stages of natural development in flowering plants, while
8424-513: The lower classes into the fold of practical Hinduism, and extended to them the right and privilege of knowing God and attaining mukti (salvation). The Pallava dynasty of Tamilakam patronised Vaishnavism. Mahendra Varman built shrines both of Vishnu and Shiva, several of his cave-temples exhibiting shrines to Brahma, Vishnu, and Shiva. In the age of the Pallava domination, which followed immediately, both Vaishnavism and Shaivism flourished, fighting
8532-570: The lower level band with friezes depicting the Hindu fables and legends is a band of mythical makaras (a creature based on the fusion of various animals) and then a band of decorative peacocks. Above the peacock band of nearly 200 relief carvings are rows of secular life of the people and small size deity reliefs that wraps around only the sabha mantapa (community hall) part of the main temple. Most of these are defaced and damaged. Some are difficult to identify. The deity-related reliefs are predominantly Vishnu shown in his various aspects and avatars in
8640-580: The main temple with a broad walking space. It is the pradakshina patha (circumambulation path), and is supposed to be walked in a clockwise manner in order to pictorially read the Ramayana , Mahabharata and Bhagavata Purana legends in the correct sequence. The eastern side of the platform is rectangular, while the space below the vimana (temple tower) mirrors the pointed star tower shape, with nine points on each side and two linking edges (a total of 29). A stone elephant originally stood at each star point end of
8748-425: The name of the patron, Somanatha-pura. The location is also referred by alternate spellings, such as Somnathpur. In the middle of the new settlement, Somanatha built the Kesava temple and consecrated it in 1258 CE. This was a Vaishnavism tradition temple. In addition to this temple, Somanatha consecrated a Shaivism tradition related Panchalinga temple (literally, "five linga temple") in the east-northeast corner of
8856-526: The names of popular avatars all seen as different aspects of the same supreme being. The Vaishnavite tradition is known for the loving devotion to an avatar of Vishnu (often Krishna), and as such was key to the spread of the Bhakti movement in Indian subcontinent in the 2nd millennium CE. It has four Vedanta -schools of numerous denominations ( sampradaya ): the medieval-era Vishishtadvaita school of Ramanuja ,
8964-436: The north was under his control. Guha successfully appeased Hindu god Brahma with his penance and obtained a boon, by virtue of which, it would be impossible for either Hari (Vishnu) or Hara (Shiva) to singly kill him. Guha then became a regular tormentor of gods and humans alike. In order to overcome Brahma's boon and eliminate Guha, Vishnu and Shiva together took the form of Harihara (a fusion), came down to earth and killed
9072-407: The northern sanctum of Janardhana and the southern sanctum of Venugopala, all forms of Vishnu. The sanctums share a common community hall ( sabha-mandapa ) with many pillars. The outer walls, the inner walls, the pillars and the ceiling of the temple are intricately carved with theological iconography of Hinduism and display extensive friezes of Hindu texts such as the Ramayana (southern section),
9180-519: The original land grant, the Panchalinga temple. Most of these inscriptions confirm that the temple was operational about mid 13th century. Two inscriptions, one dated 1497 CE and another to 1550 CE describe the damage and the repairs done to this temple. The temple has numerous small inscriptions which are either logo of the mason guilds or the name of the artist who carved the block, pillar or artwork. Keshava, Janardhana and Venugopala are names found in
9288-401: The outer ends of the roof ( cornice ). The ceiling of the open mantapa is adorned with artistic decoration such as lotuses. The ceiling is supported by lathe turned full pillars. The material used for the temple is soapstone (also called potstone). The original tower over the shrine ( Vimana ) is missing and has been replaced in modern times with one of brick and mortar. Preserved within
9396-407: The platform, but only 11 of the 15 original have survived in a damaged condition. On the sides of the star side and where two stars of the jagati platform meet were 14 mid size images likely of Nagas and 58 images of Yakshas but all of this are now missing. The temple premises stores 7 of the broken pieces found in the early 20th century. The platform appears from distance to be five stacks from
9504-508: The protection of the good and for the destruction of evil, and for the establishment of righteousness, I come into being age after age. In Vaishnava theology, such as is presented in the Bhagavata Purana and the Pancaratra , whenever the cosmos is in crisis, typically because the evil has grown stronger and has thrown the cosmos out of its balance, an avatar of Vishnu appears in a material form, to destroy evil and its sources, and restore
9612-489: The region. The Lakshminarasimha temple is also in ruins. From the other disappeared temples, the sanctum image of Yoganarayana temple is only known surviving artwork, but it too is in a damaged form. The Kesava temple too was badly damaged, according to 15th-century inscriptions. It was repaired in the 16th century with financial support and grants by the emperors of the Vijayanagara Empire . The repairs are evidenced by
9720-734: The religion it had been so ardently promoting. The newly arising regional powers in central and northern India, such as the Aulikaras , the Maukharis , the Maitrakas , the Kalacuris or the Vardhanas preferred adopting Saivism instead, giving a strong impetus to the development of the worship of Shiva , and its ideology of power. Vaisnavism remained strong mainly in the territories which had not been affected by these events: South India and Kashmir . After
9828-453: The same time, they do regard Shiva bhakti (devotion to Shiva) with considerable sympathy, and make a visible effort to keep the Shaivas in countenance. The earliest Alvars go the length of describing Shiva and Vishnu as one, although they do recognise their united form as Vishnu. Srirangam , the site of the largest functioning temple in the world of 600 acres, is devoted to Ranganathaswamy ,
9936-523: The sanctum are depicted as absorbed in the divine music. Some figures are shown running to listen to the music, their clothes slipping off. Above the householders, gopis and cows are shown rishis (sages) who too are lost in the experience. On the fringe of the image's torana (arch above) are carved the ten avatars of Vishnu in sequence: Matsya, Kurma, Varaha, Narasimha, Vamana, Parasurama, Rama, Balarama, Buddha and Kalki. The north shrine entrance too has two dvarapalas: Bhadra and Subhadra. The lintel above
10044-532: The smaller shrines were defaced, their limbs broken or destroyed. Some of the recovered broken pieces are in a heap inside the temple. The collection includes Jaina statues in the Kayotsarga posture as well as numerous Hindu statues. The ceiling of the southern array of shrines has carvings on its ceiling, the western does not and it have a repair-related inscription instead from Vijayanagara Empire era. The northern array also mostly lacks any ceiling art work except near
10152-484: The south based its teachings on the Naradiya Pancharatra and the Bhagavata from the north and laid stress on a life of purity, high morality, worship and devotion to only one God. Although the monism of Shankara was greatly appreciated by the intellectual class, the masses came increasingly within the fold of Vishnu. Vaishnavism checked the elaborate rituals, ceremonials, vratas, fasts, and feasts prescribed by
10260-777: The south, the Vadakalai denomination subscribing to Vedanta philosophy and the Tenkalai adhering to regional liturgies known as Prabandham. According to Hardy , there is evidence of early "southern Krishnaism", despite the tendency to allocate the Krishna-traditions to the Northern traditions. South Indian texts show close parallel with the Sanskrit traditions of Krishna and his gopi companions, so ubiquitous in later North Indian text and imagery. Early writings in Tamils ' culture such as Manimekalai and
10368-492: The stairs in the middle, while the eastern array shows the greatest signs of damage and restoration with most small shrines missing but for signs of their foundation. The main temple is built on a jagati , which symbolizes worldly platform. It is about 3 feet high, star-shaped and has stone steps at its east end for the visitor to climb up to it. Near the stairs, on each side are two dvarapala (guardian) shrines but these are damaged. The raised jagati platform circles around
10476-612: The story of Prahlada , Hiranyakashipu and Vishnu avatar Narasimha . In the case of the three towers, above the peacock band of carvings is a row of larger size deity reliefs that wraps around the temple. There are about 90 reliefs showing mostly Vishnu with Lakshmi, as well as Shakti, Shiva, Brahma, Saraswati, Indra, Indrani, Kama, Rati, and others. Most of these are also partially defaced such as broken noses, chopped limbs, chopped out stone jewelry and show other forms of damage. Some are therefore difficult to identify. Some illustrative carvings of large images include: The first sixty and
10584-421: The supreme beings respectively. According to a 2010 estimate by Johnson and Grim, Vaishnavism is the largest Hindu sect, constituting about 641 million or 67.6% of Hindus. The ancient emergence of Vaishnavism is unclear, and broadly hypothesized as a fusion of various regional non-Vedic religions with worship of Vishnu . It is considered a merger of several popular non-Vedic theistic traditions, particularly
10692-743: The supreme divine couple Lakshmi Narayana pervades and transcends the entire universe, which is described to be their body. They are described to support all life, both material and spiritual. In this manner, Lakshmi is conceived to be the supreme mother and Narayana as the supreme father of creation. In the Krishnaism group of Vaishnavism traditions, such as the Nimbarka Sampradaya (the first Krishnaite Sampradaya developed by Nimbarka c. 7th century CE), Ekasarana Dharma , Gaudiya Vaishnavism , Mahanubhava , Rudra Sampradaya ( Pushtimarg ), Vaishnava-Sahajiya , and Warkari , devotees worship Krishna as
10800-399: The temple, each vimana has a vestibule that connects it to the main rectangular mantapa (hall). The Navaranga has friezes showing scenes from the Ramayana and the Mahabharata . Of the three shrines, one shrine is dedicated to Keshava , but the image is missing from the sanctum. The other two shrines house images of Janardhana and Krishna as Venugopala (all three images are forms of
10908-455: The time of the revival of Brahminism and Hinduism in the north, speculating that Vaishnavism might have penetrated to the south as early as about the first century CE. There also exists secular literature that ascribes the commencement of the tradition in the south to the 3rd century CE. U. V. Swaminathan Aiyar , a scholar of Tamil literature, published the ancient work of the Sangam period known as
11016-426: The top band. The lowest band in the basement section is about 6 inches tall and shows a row of elephants mostly marching to the left in the clockwise direction the devotee is expected to walk. The elephants are not exact copy of each other, rather show different natural expressions and playfulness of elephants. Some show elephants in war, throwing enemies; while others show them teasing the riders in front. The band above
11124-526: The twelve Alvars , saints who spread the sect to the common people with their devotional hymns . The temples that the Alvars visited or founded are now known as Divya Desams . Their poems in praise of Vishnu and Krishna in Tamil language are collectively known as Naalayira Divya Prabandha (4000 divine verses). The Bhakti movement of late medieval Hinduism started in the 7th century, but rapidly expanded after
11232-529: The universe, and all of empirical reality is God's body. The Vaishnava sampradaya associated with Vallabhacharya is a form of pantheism, in contrast to the other Vaishnavism traditions. The Gaudiya Vaishnava tradition of Chaitanya, states Schweig, is closer to a polymorphic bi-monotheism because both goddess Radha and god Krishna are simultaneously supreme. Vaishnavism precepts include the avatar (incarnation) doctrine, wherein Vishnu incarnates numerous times, in different forms, to set things right and bring back
11340-638: The verse describing this incident in Bhagavata Purana . It is also believed that Radha is not just one cowherd maiden, but is the origin of all the gopis , or divine personalities that participate in the rasa dance. According to The Bhagavata Purana, there are twenty-two avatars of Vishnu, including Rama and Krishna . The Dashavatara is a later concept. The Pancaratrins follow the vyuha s doctrine, which says that God has four manifestations ( vyuha s), namely Vasudeva, Samkarsana, Pradyumna, and Aniruddha. These four manifestations represent "the Highest Self,
11448-445: The worship of this form of God, it is since Jayadeva wrote the poem Gita Govinda in the twelfth century CE, that the topic of the spiritual love affair between the divine Krishna and his consort Radha, became a theme celebrated throughout India. It is believed that Krishna has left the "circle" of the rasa dance to search for Radha. The Chaitanya school believes that the name and identity of Radha are both revealed and concealed in
11556-734: Was assimilated into non-Vedic Krishnaism and became the equivalent of the Supreme God. The appearance of Krishna as one of the Avatars of Vishnu dates to the period of the Sanskrit epics in the early centuries CE. The Bhagavad Gita —initially, a Krishnaite scripture, according to Friedhelm Hardy —was incorporated into the Mahabharata as a key text for Krishnaism. Finally, the Narayana worshippers were also included, which further brahmanized Vaishnavism. The Nara-Narayana worshippers may have originated in Badari,
11664-554: Was destroyed during Muslim attacks in the Hoysala kingdoms. The first attack was by Malik Kafur, Alauddin Khilji's general in 1311 and in 1326 Muhammad Bin Tughlaq destroyed the remaining structures. Some parts of the temples were restored by Vijayanagara Kings and later by Wodeyars of Mysuru. A few of the significant historical dates and circumstances around the Kesava temple is inscribed in eight stones in different parts of South India. Four of
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