The Chalukyan Architecture of the Kanarese Districts c9: Mahākūṭeśvara
The Chālukyan Architecture of the Kanarese Districts c9
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Mahākūṭeśvara
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I N a secluded glade, at the foot of the eastern slope of the table-land which rises between it and Bādāmi, three miles to the west, is a little group of temples within a high enclosure wall. The largest and principal one, facing the entrance, is dedicated to the god Mahākūṭeśvara. It is of the same early type as those at Aihoḷe and Paṭṭadakal, but, perhaps, earlier than the latter (Plates XXVI and XXVII). In the centre of the enclosure is a large masonry tank, which is known as the Viṣṇu-puṣkariṇī, or the ‘Lotus Pool of the god Viṣṇu’. Through it passes a constant stream of pure fresh water from some mountain spring, and thence out into the adjoining gardens, where it irrigates groves of screw palms and supplies another pool, called the Pāpavināśana Tīrtha, or the ‘Tank of Ablution’. On the north side of the first tank is the temple of Mahākūṭeśvara, while, to the south of it, stands the temple of Mallikārjuna. Beside these two principal temples there are a score of more of small shrines scattered about. The towers of Mahākūṭeśvara, and some of the others, are in the Dravidian style; the rest are in the Northern.
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This is supposed to be the scene of the destruction of the demon brothers Vātāpi and Ilvala by the saint Agastya, who is said to have constructed the tank. In connection with this story, Dr. Fleet says: “It is possible that in this legend of Vātāpi and Ilvala, neither of which names have an Āryan appearance or sound, and for neither of which a satisfactory Sanskrit derivation can be found, there are preserved the names of two aboriginal kings who held this part of the country when Āryan civilisation first made its way into it from the north.” On either side of the entrance gateway to the enclosure, is an almost life-sized dvārapāla, or doorkeeper, which are looked upon as statues of the two demons and are called by their names.
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In a little pavilion, standing in the tank, is a liṅga with five faces upon it—four round the sides and one lying on the top—which is, on that account, called a pañchamukha liṅga. The little temple, seen in the photograph above this small pavilion, with the northern tower, is much like some at Aihoḷe. The temple seen behind it, with the Dravidian tower, is that of Mahākūṭeśvara.
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Lying outside the enclosure was found a fallen column of sandstone, around whose shaft is engraved a long inscription.¹ It, no doubt, once stood before the temple of Mahākūṭeśvara, just as a similar column stands before the Brahmanical cave at Aihoḷe and at the temples of Virūpāksha and Mallikārjuna at Paṭṭadakal. The inscription has been translated by Dr. Fleet. It primarily records that, with the authority of Maṅgalēśa, his father's wife, Durlabhadevī, increased, by the grant of ten villages, a previous endowment of the god Śiva under the name of Makuṭeśvaranātha. Among the villages named are Kesuvoḷala (Paṭṭadakal), Kendōramānya (Kendūr), Nandigrāma (probably Nandikesvara), and Āryapura (Aihoḷe). It goes on to say: "The wealth of the Kalatsūri (Kalachuris) has been expended in the idol procession of the temple of our own god. And the property, which, at (their) own idol procession was assigned by our father and elder brother to (the god) Makuṭeśvaranātha . . . . . ." This is dated in A.D. 601. This *dharma-jayastambha*, 'Pillar of Victory of Religion,' as it is called in the inscription, was set up by two sons of Pubesa, who were traders, and residents of Āryapura.¹
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¹ It was removed, for safety, to Bijāpūr, where it is set up before the local museum.
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¹ *Indian Antiquary*, XIX, 7.
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The temple must have been built some time before this column was raised, else some mention would have been made of its erection in this inscription, and such a column with its carefully fluted sides and well cut capital would never have been set up before a meaner structure which may have preceded this one. Had the latter been the case it must have been in a very bad state of repair to need a new building almost immediately after this grant had been made; and it could not possibly have been long after as the style of the present temple shews. It is quite possible, then, that the temple may have been built as early as the reign of Pulikēśin.
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In the inscription the shrine is called that of Makuṭeśvaranātha and not Mahākūṭeśvara as it is at present.
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In the porch of the temple is an inscription of the time of Vijayāditya (A.D. 696—733) which records that the harlot, one of the king's concubines, Vinapotī, caused a pedestal of rubies and a silver umbrella to be made for the idol, and gave a field for its support. There is an inscription on another pillar, but it is not very plain and is of no interest.