( VISHNU CARVED IN WALL OF AWANTIPURA TEMPLE RUINS )
VAISHNAVISM IN ANCIENT AND MEDIEVAL KASHMIR
Apart from Buddhism and Shaivism ,
Vaishnavism is abundantly visible in stone sculptures relating to ancient and
medieval Kashmir. Attributes of Vishnu are starkly visible in so many
sculptures in Kashmir . Some of these sculptures are still facing the fury of
weather in the temple Ruins of Awantipora . And Awantipora temples were dedicated
to both Shiva and Vishnu .
Evidence suggests that the ancient Shiva Temple at Buniyaar was
originally dedicated to Vishnu . The craftsmanship of this temple depicts early Kashmiri Temple Architecture. Due to age and neglect,
the temple is in total dilapidated condition at the moment .
Images of Vishnu can be distinctly seen
on the outer wall of the sanctum sanctorum of Martand sun Temple . Though dedicated to sun God , the Temple has
some stone carved images of Vishnu that are still visible to naked eye .
Both Kalhana and Jonaraja in their Rajtarangini
inform us existence of a highly
venerated Vishnu Temple known as “VISNU RANASVAMIN” . Many
Historian have identified the location of the temple somewhere near Present day Graveyard known as
Malla-khaah ( Srinagar city ) .
So many Vaishnava sculptures were preserved in SPS Musueum lal
Mandi Srinagar . It appears that Vaisnavism had swept Kashmir valley and many
traditions carried over till date have been due to its abiding influence.
So many incarnations of Vishnu have been sculpted in ancient or
Medieval Kashmir . you can see Visnu as Vaikuntha Chaturmurti , Lakshmi Narayana,
Hari -hara, Hari-Hara Pitamaha, Vasudeva – Lakshmi, Varaha, Narsimha , Kapila
etc. etc. Vaikuntha Chaturmurti or Vaikuntha Vishnu or four-headed Vishnu image
is typical to kashmir and found abundantly in ancient and Medieval sculptures
of Kashmir.
According to Prof M L Kaul Noted scholar and writer ;
" The Vaishnavite thought equally co-existed with the
Buddhist and Shaivite thought-ways. The appellation of Kashmir as 'Sharda-desh'
(land of Sharda) establishes the Vaishnavite faith having come to Kashmir to
leave its impression not only on the thinking elite, but on the general mass of
people at grass-root level. Nilamat Puran as a Vaishnavite work declares
Kashmir as the seat of Cakrin (Vishnu). Kashmir had its own share of Panchratra
followers, who propagated and shaped the specifics of the creed only to mould
the thought-structure of other religions. The interpenetration of Buddhism,
Shaivism and Vaishnavism has been the product of the most tolerant cultural
ethos obtaining in Kashmir. There existed mutual commerce of ideas and beliefs
among the three religions, each borrowing the concepts from the other and
investing them with new nuances as necessitated by its conceptual frame. The
triad of Brahma as creator, Vishnu as preserver and Shiva as destroyer were not
conceptually jealous of one another. They were transcendental, but also
immanent involved in the weal and welfare of mankind at large. The syncretic
images of the Triad explored from various sites in Kashmir sufficiently
pinpoint and highlight the tolerant ethos of the Kashrnirian Hindus, who at no
point of time in their history engaged themselves in sectarian battles
generating and unleashing the forces of hatred, ill-will and religious
bigotry"
Kalhana’s Rajatarangini informs us about Temples of of Vishnu Jayaswamin and Vishnu Ranaswamin Built by King Pravarsena II and King Ranaditya
respectively.. Jonaraja also makes
mention of Vishnu Ranaswamin In his Rajatarangini . For Karakota kings ,
who occupied Kashmir’s throne in 7th
Century , Vishnu remained a Family deity
.Kalhana mentions Vishnu Malhaswamin ,Vishnu Durlabhswamin, Vishnu Tribhuvanaswamin
and Vishnu Gambhiraswamin as shrines of
that period dedicated to Vishnu.
According to Kalhana’s
Rajtaringini, The illustrious King Laitaditya
Built the Temple of Vishnu Parihaskeshwa
At Parihaaspora in shining silver and
gold with a Garuda ( an emblem of Vishnu ) at the top of the Temple complex.
complex . Verses 201 and 202 of fourth
Taranga of Kalhana’s Rajtaringini explicitly mention that 84000 tolas of gold
were used for the statue of Mukta Keshwa. And an equal silver by weight was
used for the statue of ParihasKeshwa. Presently also , Once you enter the
ParihaasPora ruins site , the first structure in ruins on the left side is the temple
complex of parihaskeshva.
Busts and heads of Vishnu have also been recovered from
Vijeyshwara ( vejbror ) Temple ruins .Bhima , the illustrious King of sahi
Dynasty built the Shrine of Bhimakeshva. Queen Sugandha ( 904-906 AD ) also
built a Temple Dedicated to Vishnu that came to be known as Vishnu Gopala
Keshava . Queen Didda also Founded some Vishnu shrines prominent being Vishnu Simhaswamin , Vishnu Abhimanyuswamin and Vishnu Diddaswamin.
Kashmiris worshipped Vishnu from the Trinity of Brahma
( Creator) , Vishnu ( preservor) And Mahesha ( destroyer) during ancient and Medieval periods. The Vaishnava trait of preservation of creation formed a dominant
trait of Kashmiri society during ancient and Medieval periods. These traits
could be feeding birds, planting trees, feeding animals and not killing a snakes
.
Kashmir’s Vaishnavism was distinct and unique . The names of some
Lakes , Places and Peaks in kashmir establish the overriding presence of
vaisnavism in ancient and medieval Kashmir .And let me add that the source of River Veshav that falls through Aharbal fall and finally joins Vitasta or Jhelum near Sangam Bridge in Bijbihara was known as Vishnu Padh . Vishensar lake in Sonamarg area was known as Vishnu - Sar.
Like Buddhism and Shaivism , Vaishnavism also received full support from
kashmirian society of that period.
( Autar Mota )
CHINAR SHADE by Autarmota is licensed under a Creative Commons Attribution-Noncommercial-No Derivative Works 2.5 India License.
Based on a work at http:\\autarmota.blogspot.com\.
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