The Chalukyan Architecture of the Kanarese Districts c10.s3: The Temple of Lakulīśa
The Chālukyan Architecture of the Kanarese Districts c10.s3
- Language
- English
The Temple of Lakulīśa
c10.s3.1
Off the north-west corner of the last is a smaller temple which has a curious and unusual image, seated upon the altar in the shrine, as the principal object of worship. It is an image of the god Lakulīśa, an incarnation of Śiva, which, as is usual with this deity, is represented nude. His image appears upon the walls of Virūpākṣa and Malikārjuna at Paṭṭadakal, in both cases in a standing position. Upon a good number of temples in Central India and Rājputānā this image is found occupying the dedicatory block above the doorways of Śaiva temples, and at Karvan, in the Baroda district, is a temple dedicated to his particular worship.²
c10.s3.2
There is no reason to doubt but that this is the original object of worship, though it is not a very highly finished piece of work (Plate XXXIII). There is no indication of any clothing; what appears like a cloth over the head is perhaps long hair. In his right hand he holds something which looks like the end of a staff, but which, instead of rising straight from the hand, bends over backwards and runs a little way along the arm. Perhaps the sculptor, who appears to have been a clumsy worker at best, was afraid of the staff breaking off, and so trailed it along the arm for support. The left arm is broken off, but it can be seen that it rested upon the left knee and probably held the citron or cocoanut. On the inside of the outer wall of the *pradakṣiṇā* are carved the images Mahishāsura-mardanī and Gaṇapati.
c10.s3.3
The hall, with its four pillars, and surrounding wall, which envelopes the shrine, may possibly be a later addition to the shrine.
c10.s3.4
Close behind the Bhūtanātha group, to the south-west, is a huge rock, upon the north-east face of which are, carved in relief, a number of Brahmanical images among which are Brahmā, Śiva and Viṣṇu in a centre long panel, and Varāha, Gaṇapati, Mahishāsuramardani and Narasimha in four side panels, two on either side. At the extreme right end is carved a little shrine holding a *linga*. Beneath these is a row of very small figures, while above is a row of mortise holes in the rock as if intended for a wooden shed of some sort. The small figures, curiously enough, are little Jinas, each canopied by a five-hooded snake. Most of the images have inscribed labels above or below them.
c10.s3.5
Upon the south side of this same rock is a sculpture of Nārāyaṇa reclining upon Śesha, with the ten *avatāras* in a row above him, some on one side and some on the other side of Brahmā. This image is still worshipped, and a small shrine has been built out in front of the rock enclosing the image. Over against this, and under the overhanging cliffs to the south-east of the lake, is a great fallen mass of rock leaning against the cliff side. It has so fallen as to form a natural cavern beneath it, entrance to which is obtained by crawling under the rock through a low tunnel-like opening. Upon the cliff, inside, is carved a large image in a seated Buddha-like attitude, but it is neither a representation of Buddha nor a Jina. It is, without doubt, a portrait statue (Fig. 17). The image is bejewelled with necklace, bracelets and anklets, and wears the sacred thread. The hair, so far as can be seen, where not encrusted with lime and oil, is in knobbly curls, but there is the Buddha-like lump on the top of the head. The legs are in the usual cross-legged position. The right hand, which is raised from the elbow before the breast, holds a *mālā* or rosary, the beads of which are being passed through the fingers. The left hand rests, Jina-like in the lap, palm upwards. The person is seated upon a lion throne, the front of which is divided into three compartments, with a lion in each. On either side of him is a *chauri* bearer, while behind him is the usual throne back, as seen behind Jina images. The whole has been fouled with constant oiling, and the top of the head and forehead are a dirty shiny white. It seems to be still worshipped. The story in connection with it is that, once upon a time, there was a *rāja* or *rāyā* who was afflicted with white leprosy, who, on coming to Bādāmi, was cured of it, and this is his image. It is called Koshatrāyā, *i.e.*, the *rāyā* who had *kusta* or white leprosy. Beside it on the rock, a little way to the right of the image, is a very small image of a little fat man, which might be an image of the person who had the big one carved, or perhaps the *rāja*’s prime minister.
c10.s3.6
Fig. 17.—Image of Koshatrāyā, Bādāmi.