{"id":41767,"date":"2017-09-01T16:57:53","date_gmt":"2017-09-01T11:27:53","guid":{"rendered":"http:\/\/ignca.gov.in\/?page_id=41767"},"modified":"2017-09-01T17:33:45","modified_gmt":"2017-09-01T12:03:45","slug":"a-glimpse-of-karnataka-3","status":"publish","type":"page","link":"https:\/\/ignca.gov.in\/hi\/a-glimpse-of-karnataka-3\/","title":{"rendered":"A Glimpse of Karnataka"},"content":{"rendered":"<div class=\"row\">\n<div class=\"col-md-12\">\n<h3 class=\"hdng\">A Glimpse of Karnataka<\/h3>\n<p><b>Content<\/b><\/p>\n<ul class=\"fa-ul\">\n<li><i class=\"fa-li fa fa-check-square\"><\/i><a href=\"\/?p=41744\"> Configuration<\/a> CD-Rom<\/li>\n<li><i class=\"fa-li fa fa-check-square\"><\/i><a href=\"\/?p=41757\">  History<\/a><\/li>\n<li><i class=\"fa-li fa fa-check-square\"><\/i><a href=\"#\"> Religion<\/a><\/li>\n<\/ul>\n<p style=\"text-align: center\"><b>Religion<\/b><\/p>\n<p style=\"text-align: center\"><img decoding=\"async\" src=\"\/wp-content\/uploads\/2017\/09\/brel03.jpg\" alt=\"bchaud01\"><\/p>\n<p style=\"text-align: center\"><b>Siva in-the form of lakut\u0112\u014ba, at Galagnath.<\/b><\/p>\n<p>\nThe history of K\u0104\u2015\u0104mukhas in Karn\u0104\u0137aka goes back to the eighth century when the C\u0104lukyas of B\u0104d\u0104mi were the overlords of the region spread between God\u0104vari in the north and K\u0104v\u016ari in the South. In an article by Dr. G.S. Dikshit there is a reference to an inscription from Pa\u0137\u0137adakal dated 755 A.D. which mentions an \u00cbc\u0104rya named J\u0129\u0104na\u014biva who had come to that place from Mrigathanik\u0104h\u0104ravi\u0100aya on the north bank of the Ganges and who was honoured by the C\u0104lukya queen Trailokya Mah\u0104devi. Further the professor writes: &#8220;Since J\u0129\u0104na\u014biva is a name common to K\u0104l\u0104mukhas, he might be one of the first amongst the K\u0104l\u0104mukhas, or followers of the L\u0104kula\u014baiva cult, to come to Karn\u0104\u0137aka.&#8221; The modest beginning of K\u0104l\u0104mukha-P\u0104\u014bupata movement during the rule of the C\u0104lukyas of B\u0104d\u0104mi continued to be active in the times of the R\u0104\u0100\u0137rak\u0122\u0137as. But, the time was not favourable enough for their activities probably due to the presence of Jains and Buddhists in the kingdom. But in subsequent centuries K\u0104l\u0104mukhas, and P\u0104\u014bupatas flourished immensely. Their golden days commenced with the advent of Kaly\u0104\u013ca C\u0104lukyas to power, especially with the accession of Vikram\u0104ditya VI to the throne in 1075 A.D.<\/p>\n<p>According to informations recorded in inscriptions, we may safely say that L\u0104kula\u014b\u0104ivas came to Karn\u0104\u0137aka from the four corners of India, Ka\u014bm\u0112r, K\u016ad\u0104r, Bengal, Maley\u0104\u2015a and R\u0104m\u016a\u014bvaram. Those who came from K\u0104\u014bm\u0112r settled down in the region of B\u0112j\u0104pura; those from K\u016ad\u0104r made Banav\u0104side\u014ba in modern \u00e1imoga district as their headquarters. Once established in Karn\u0104\u0137aka these \u00e1aivites modified the mode of their worship, rituals, customs and manners to fit themselves in the local contexts of the kingdom. In Karn\u0104\u0137aka they showed their affiliation to \u00e1r\u0112\u014baila irrespective of their original place. It is yet unknown from when and why \u00e1r\u0112\u014baila gained importance. May be due to the reason that it is one of the five jyotirli\u012bga centres of India. In its earlier stages \u00e1r\u0112\u014baila was under the control of K\u0104p\u0104likas. Taking into consideration the facts recorded in an inscription, we can say that, probably, by mid-eleventh century it came under the domination of K\u0104l\u0104mukhas, and P\u0104\u014bupatas, Since then, the place has not ceased to increase in importance. K\u0104l\u0104mukha and P\u0104\u014bupata saints and their schools known as ma\u0137ha appear quite frequently in inscriptions. The subjects that were taught in these schools (ma\u0137has) became part of contents of epigraphs.<\/p>\n<p>Of the two main branches in L\u0104kula\u014baiva school, K\u0104l\u0104mukha and P\u0104\u014bupata, the former belonged to \u00e1aktipari\u0100e and the latter to Si\u00c6hapari\u0100e. Possibly, K\u0104l\u0104mukhas, attached more importance to the \u00e1akti or the goddess, P\u0104\u014bupatas to the lion (si\u00c6ha) Her vehicle. Whether it is \u00e1aktipari\u0100e or Si\u00c6hapari\u0100e they aligned themselves on the school at \u00e1r\u0112\u014baila which they called Parvat\u0104vali.<\/p>\n<p>In \u00e1aktipari\u0100e there were many branches notably M\u0122varak\u00b0\u013ce at Ba\u2015\u2015ig\u0104ve, Ki\u0137\u0137ag\u0104vesantati at Ra\u0137\u0137iha\u2015\u2015i and another called Be\u2015\u2015esantati.<\/p>\n<p>According to Pamp\u0104m\u0104h\u0104tmya the derivation of the name K\u0104l\u0104mukha is as follows: Kal\u0104mukha means that in which the kal\u0104s are well-established. That which has relation with only kal\u0104mukha is accepted as kal\u0104mukha. Those who practice that, are taught as being kal\u0104mukha. Niv\u017etti, prati\u0100h\u0104, vidy\u0104, \u014b\u0104nti, \u014b\u0104ntyat\u0112t\u0104. All these are kal\u0104s in the present [doctrine].<\/p>\n<p style=\"text-align: center\"><img decoding=\"async\" src=\"\/wp-content\/uploads\/2017\/09\/brel01.jpg\" alt=\"bchaud01\"><\/p>\n<p style=\"text-align: center\"><b>A v\u0112ra\u014baiva devotee worshipping the linga in his hand. South wall of the ra\u012bgama\u013c\u00b7apa.<\/b><\/p>\n<p><P>Basava, the founder of the future V\u0112ra\u014baiva movement, has been the finance minister of the Kalac\u0122ri King Bijjala. The believers of Lakul\u0112\u014ba \u00e1aiva, K\u0104l\u0104mukha and P\u0104\u014bupata schools had become powerful. Building temples and making grants for temple services was their motto, the primordial means they proposed to attain liberation. But, those who did not have enough wealth to participate in these activities, nor to contribute in any way, were unhappy and worried. Moreover, all revenues of villages and fields were going to the temples. The king&#8217;s treasure ceased to increase. In order to save the people and the kingdom, Basava found a very simple way.<\/p>\n<p>He awakened the sense of duty in people&#8217;s mind and heart and campaigned with the motto k\u0104yakave kail\u0104sa &#8220;Work is Worship&#8221;. Do your duty and the god will come to you. If the duties are accomplished with devotion that is enough to please the Almighty. To make his thoughts go directly deep in the hearts of common people, Basava used the literary genre of vacana &#8220;saying&#8221;. In simple words he propagated his ideas. In no time he met with unprecedented success. Many joined hands with him to give an impetus to his principle &#8220;work is worship&#8221;.<\/p>\n<p>In one of his Vacanas he says :<\/p>\n<p>u\u2015\u2015avaru \u014biv\u0104layava m\u0104\u00b7uvaru, n\u0104n\u016anu<\/p>\n<p>m\u0104\u00b7ali ba\u00b7avanayy\u0104 enna k\u0104l\u016a ka\u00c6bha,<\/p>\n<p>d\u016ahav\u016a d\u016agula enna \u014birave honnaka\u2015asavayy\u0104,<\/p>\n<p>sth\u0104varakka\u2015ivu\u00c6\u0137u ja\u00c6gamakka\u2015ivilla<\/p>\n<p>k\u016a\u2015\u0104 k\u0122\u00b7alasa\u00c6gamad\u016av\u0104<\/p>\n<p>&#8220;Those who are wealthy can construct temples but I am a poor one. My body is the temple, my feet are the pillars and my head is the pinnacle; Lo ! god K\u0122\u00b7alasa\u012bgama, listen, a Li\u012bga installed in a temple is perishable but not the devotion of a mendicant ja\u012bgama&#8221;.)<\/p>\n<p>This kind of diffusing ideas through vacanas became very popular. Every follower of Basava began to compose vacanas and set them to music and sing or recite them. Another principle that Basava adopted was to worship an image of \u00e1iva of one&#8217;s own choice, that is to choose the name of any image of \u00e1iva installed in a temple, be seated at home, take an effigy of a small Li\u012bga, place it in the palm of one&#8217;s left hand, offer all the services like bath, sandal paste, flowers, bell, incense etc. and with concentration on that Li\u012bga mentally make \u00e1iva present in the form of Li\u012bga one is wishing to pray. This is actually a principle found in \u00cbgama texts. But, in \u00cbgamas the worship of \u00e1iva in temples is emphasised, whereas Basava proposed to do it at home. According to him going to the temples is not necessary. In case one cannot find time to express one&#8217;s devotion to god at home, carrying a small image of Li\u012bga on one&#8217;s body is sufficient. As devotees began to wear a Li\u012bga on their body, in subsequent centuries, they were called Li\u012bgins and later Li\u012bg\u0104yats. Now this is one of the most powerful communities in Karn\u0104\u0137aka. Some modern historians think that the preachings of Basava curbed temple construction activities. But, this is a baseless attack. In fact, his teachings came as bliss in disguise and became instrumental in the development of temple architecture and embellishment.<\/p>\n<p>Basava also tried to suppress the age old thorn of Hindu society, i.e. the caste system. But this revolutionary idea led to the assassination of King Bijja\u2015a. Basava had to run away from the capital. The whole system ended in chaos. It could only be revived in the fifteenth century when the vacanas were codified and classified under the different categories of the \u00e2a\u0137sthala m\u0104rga &#8220;the six-stage way&#8221; and brought out under one general title \u00e1\u0122nyasamp\u0104dane. Thus vacana literature became a genre par excellence.<\/p>\n<p>Before the detailed description of \u00e1aiva worship, which is its main subject, a standard \u00e1aiv\u0104gama, the Ajitatantra, begins with an exposition of the theological concept of \u00e1iva as supreme principle called brahman, using a typical upani\u0100adic vocabulary:&#8221;Only that one who is \u00e1iva, superior to all, stable, supreme soul, great lord, whose form is existence, consciousness and felicity, who is free from existent and non-existent manifestations, who is all-pervading, only him is named by the sages with the word brahman. &#8220;In the \u014baiva tradition \u00e1iva is known as free from beginning, middle and end, free by nature from the stain entity, powerful, omniscient, perfect, non limited by directions of space, times etc., beyond the range of speech and mind, without parts, without action, all-pervading, always all-experiencing.&#8221;<\/p>\n<p>After introducing the concept of God, the Ajitatantra introduces the concept of worship. It emphasizes the difference between the worship of a yogin through only mental processes, fixation of the mind on God etc., and the activities of other men of lesser mental capacity. Only the former experiences the supreme \u00e1iva. The latter is not qualified to enter into relation with him. The concept of the supreme is the concept adapted to the concept of mental practice of yoga.<\/p>\n<p>&#8220;The worship of this \u00e1iva can be the inner worship of yogin-s only. Men who take pleasure in the practice of yoga, whose mind is purified by the eight components of yoga, restraints etc., worship him in the middle of the lotus of their heart, no others. The action of worshipping him is superior. Without his worship, with any other [rite] there is no benefit for embodied souls.&#8221;<\/p>\n<p>There is another, concurrent, concept of God adapted to the concept of worship in the form of rites comprising not only mental attitudes, but also speech activities and bodily gestures. Both types of worship are not conflicting but complementary. Tantra deals chiefly with ritualistic worship, Yoga chiefly with mental actions and psychological states.<\/p>\n<p>30b-32. The undertaking of the inner worship falls upon someone sometimes; the undertaking of the outer worship falls upon those who have a little knowledge. Being aware of that, this lord of gods, \u00e1iva, who stands inside everything, who extends his grace to all and gives to creatures experience and liberation, this \u00e1iva became Sad\u0104\u014biva whose body is the five brahma[-mantra-s] manifestly.<\/p>\n<p>33-34a. From him arose \u0116\u014bvara, the origin of all the gods, free from decline. From [\u0116\u014bvara] I was born and from me you, the teacher of the universe, arose. From you, in the lotus of your navel, sprung forth Aja, the grandfather of the world.<\/p>\n<p>34b-35. The consciousness who inhabits \u00e1iva should be celebrated as M\u0104y\u0104. Others [call her] &#8220;Root principle [of matter]&#8221;. She also stands in a relation of material cause and effect in five bodies. Hear her establishments.<\/p>\n<p>36-38a. From her [is born] the deity Manonman\u0112 resting in Sad\u0104\u014biva. From [Manonman\u0112] is born Gaur\u0112 resting in Mahe\u014bvara. From [Gaur\u0112] is born Um\u0104 who is mine; she should be Bhavapriy\u0104. From [Um\u0104] is born Padm\u0104 resting on you, Vi\u0100\u013cu. And from [Padm\u0104] is born V\u0104\u013c\u0112 resting upon Brahman.<\/p>\n<p>The concept of kal\u0104 is important in all schools of \u00e1aivism and plays a special role in the religion of k\u0104l\u0104mukhas. It is closely related to the concepts of \u00e1akti and bindu. There are two aspects of \u00e1akti. On one side, it is the spiritual essence of God, the power of universal knowledge and action called d\u012ak-kriy\u0104-\u00e1akti or cit &#8220;consciousness&#8221;. On the other side it is the prak\u012ati or material cause of all that is not cit. In \u00e1aiva philosophy the latter has two forms, pure and impure called bindu and m\u0104y\u0104. M\u0104y\u0104 is the well-known concept of the matrix of the world, psychic and material, of common experience. It produces all the constituents of human body, senses and mind etc. It provides a matter for the bound soul, which transmigrates in worldly lives.<\/p>\n<p>Bindu is a purer form of m\u0104y\u0104. It provides matter for the higher souls in the hierarchy, who are close to liberation, such as Vidye\u014bvara-s delegates of the supreme \u00e1iva in his functions of creation etc., Mantra-s instruments of his grace etc. Bindu is divided in five parts kal\u0104 which form a scale and are from the lowest to the topmost: niv\u012atti, prati\u0100h\u0104, vidy\u0104, \u014b\u0104nti, \u014b\u0104ntyat\u0112t\u0104. They are related to \u014bakti-s or powers of \u00e1iva having definite functions. The concept of these functions, as defined by M\u012agendr\u0104gama in the chapter on adhvan in its Vidy\u0104p\u0104da illustrates well the hierarchy and the names of the kal\u0104-s in relation to the attainment of liberation:<\/p>\n<p>&#8220;Those powers by which [\u00e1iva ] does the opening of the light of [consciousness of] the soul, are the Lords of worlds called niv\u012atti, etc.&#8221;<\/p>\n<p>Two important points appear here. The worlds which are transformations of m\u0104y\u0104 and bindu are grouped under five heads, which are the kal\u0104-s, niv\u012atti, etc. Each group is ruled by a Lord who is a \u014bakti of \u00e1iva. These five \u014bakti-s have a common character, which is to contribute to the awakening of the powers of knowledge and action of the souls, and thus to contribute to the attainment of their goal.<\/p>\n<p>Their respective functions are as follows:<\/p>\n<p>&#8220;The [\u014bakti] by which [\u00e1iva ] checks the creation of elements and living species, is the checking power; the place where it occurs is called check [point] (niv\u012atti), and the Lord [\u00e1iva considered] in this place is called possessor of niv\u012atti.<\/p>\n<p>The [\u014bakti of \u00e1iva] by which the fall of the checked soul [in lower births] is suppressed is the prati\u0100\u0137h\u0104 [stabilising power]; its location [is called stabilisation prati\u0100\u0137h\u0104)] and the Lord over it is possessor of prati\u0100\u0137h\u0104.<\/p>\n<p>The [\u014bakti] by which [\u00e1iva] gives the soul a knowledge the contents of which do not come from verbal testimony or inference [i.e. direct experience], is the vidy\u0104 [power giving direct experience]; its location [is called place of direct experience vidy\u0104]) and the Lord over it is Lord of vidy\u0104.<\/p>\n<p>The [\u014bakti] by which Hara achieves the pacification of all the sufferings of the soul is the \u014b\u0104nti [pacifier]; its location is called place of pacification \u014b\u0104nti) and the lord who accomplishes it is possessor of \u014b\u0104nti.&#8221;<\/p>\n<p>This passage of M\u012agendr\u0104gama deals with only the above-mentioned four kal\u0104s. There is a fifth one called \u014b\u0104ntyat\u0112t\u0104 beyond \u014b\u0104nti. It is easily identifiable as the supreme \u00e1akti of \u00e1iva. And the M\u012agendr\u0104gama itself in its Kriy\u0104p\u0104da qualifies it as bindu &#8211; antasa\u00c6\u014bray\u0104 (VII, 82) &#8220;having a residence at the top of bindu&#8221;.<\/p>\n<p style=\"text-align: center\"><img decoding=\"async\" src=\"http:\/\/ignca.gov.in\/wp-content\/uploads\/2017\/09\/brel04.jpg\"><\/p>\n<p style=\"text-align: center\"><b>Linga called Spar\u014ba-linga, temple of Galagesvara at Galagnath.<\/b><\/p>\n<p><P>Li\u012bga is first a philosophical concept defined thus by Ajitatantra:<\/p>\n<p>puru\u0100asya tu yac cihna\u00c6<\/p>\n<p>puru\u0100avyaktik\u0104ra\u013cam l<\/p>\n<p>sad\u0104\u014bivasya talli\u012bga\u00c6<\/p>\n<p>\u00e1ivali\u012bgam iti sm\u017etam ll<\/p>\n<p>&#8220;That which is a sign of the soul, i. e. a cause of manifestation of the soul, such a sign for Sad\u0104\u014biva is traditionally known as \u00e1ivali\u012bga.&#8221;<\/p>\n<p>It is remarkable that the word Li\u012bga is explained here in its common meaning of sign or cause of manifestation. It is something from which one can, not only infer the existence of the soul and Sad\u0104\u014biva, but also perceive it directly. It is an object which makes another entity manifest. It is also remarkable that the expression \u00e1ivali\u012bga &#8220;Li\u012bga of \u00e1iva&#8221; is explained as referring to Sad\u0104\u014biva. The worship of the Li\u012bga is the worship of Sad\u0104\u014biva, i. e. the form of \u00e1iva manifested under the form of five mantra-s addressed to five faces of the god. Even if the faces are not represented on the Li\u012bga, the worshipper pictures them in his mind and addresses his actions to them.<\/p>\n<p style=\"text-align: center\"><img loading=\"lazy\" decoding=\"async\" src=\"http:\/wp-content\/uploads\/2017\/09\/brel02.jpg\" alt=\"brel04\" width=\"162\" height=\"289\" class=\"alignnone size-full wp-image-41777\" \/><\/p>\n<p style=\"text-align: center\"><b>Linga and Nandin, temple of Som\u016a\u014bvara at Haralhalli.<\/b><\/p>\n<p><P>The Li\u012bga is also a mythological concept, well-known in Pur\u0104\u013cas and \u00e1aiv\u0104gamas. The account of Ajitatantra is as follows. It involves three hierarchised manifestations of the supreme \u00e1iva: Sad\u0104\u014biva who is the Li\u012bga, \u0116\u014bvara and Rudra. Vi\u0100\u013cu and Brahman are also manifestations of the Supreme and of still lower rank. The narration is done by Rudra to Vi\u0100\u013cu.<\/p>\n<p>k\u0122\u0137astha\u014b ca mah\u0104deva\u00c5<\/p>\n<p>sarvak\u0104ra\u013cak\u0104ra\u013cam ll<\/p>\n<p>tvad\u0104der yo mam\u0104dis tu<\/p>\n<p>tasy\u0104py \u0104di\u00c5 sad\u0104\u014biva\u00c5 l<\/p>\n<p>&#8220;2b-3a. Sad\u0104\u014biva, the unchangeable, great god, cause of all the causes, is the origin of that entity who is the origin of me, origin of you.&#8221;<\/p>\n<p>&#8220;3b-5. Both of you, N\u0104r\u0104ya\u013ca and Brahman, even though you are omniscient and omnipresent, were unable to perceive me, your mind being afflicted by delusion. Full of delusion and infatuation about the superiority in strength of one upon the other, each one claiming &#8220;there is none superior to me&#8221;, out of jealousy in each towards the other, both of you, desirous of killing yourselves mutually, furious, were going for your destruction&#8221;.<\/p>\n<p>&#8220;6-7. Then, seeing such a delusion in both of you, lords of gods, \u00e1iva, the origin of all the gods, embodied in \u014babda-brahman, in order to enlighten you, bore the form of a fire-column, creating wonder, and he, the supreme Lord, stood between [you both]&#8221;.<\/p>\n<p>&#8220;8-10. You, best among gods, went to the greatest astonishment. Wondering: &#8220;what is this?&#8221;, ready to examine it, with the desire to see its extremities, you went towards the top and the bottom of that form of the Li\u012bga, with the respective bodies of a ha\u00c6sa and a boar. Both of you, lords of all the worlds, came back, without fulfilling your purpose. Bowing down and praising the lord of gods, you stood on his sides.&#8221;<\/p>\n<p>&#8220;11-13. Then, seeing your devotion, \u00e1iva, the lord of all the gods, despatched there \u0116\u014bvara, as giver of knowledge to you. And this lord of gods, this peace-maker [said] to you: &#8220;you do not know the lord of gods, cause of all, imperishable, Sad\u0104\u014biva, the great god, leader of the gods. I, Rudra, and you two, all of us are born from his grace.&#8221;<\/p>\n<p>&#8220;14-15. This [column] is the sign of him. I, Rudra, and you, let us make a similar [Li\u012bga] with different materials, as we desire, and let us always worship the Lord of gods. Worshipped on the head of the Li\u012bga, the omniscient will always give knowledge, to calm down delusion.&#8221;<\/p>\n<p>&#8220;16-17a. Seeing our procedure of worship, the fourteen-fold world will worship the Li\u012bga, and it will bestow the highest fruit.&#8221; Having spoken thus, \u0116\u014bvara suddenly disappeared with the Li\u012bga.&#8221;<\/p>\n<p>The deity is conceived as an abstract entity, which has numerous external manifestations. There are several degrees of manifestation of the supreme. The idea of manifestation is expressed in Sanskrit by the root a\u0129ju &#8220;to become manifest&#8221; and the preverb vi which indicates the idea of separation. The supreme \u00e1iva is a-vyakta &#8220;non-manifested&#8221;. It differentiates itself in a new entity called vyakta-a-vyakta &#8220;manifested and non-manifested&#8221;, then in a third one called vyakta &#8220;manifested&#8221; fully. By &#8220;manifested&#8221; is understood the quality of being accessible to the senses. Manifestation is achieved by the Supreme God himself through parts (kal\u0104) of its power (\u014bakti) in its aspect of pure material cause (bindu). Therefore the supreme is also called ni\u0100kala &#8220;without [manifesting] part [of power]&#8221;. The second entity is sakala-ni\u0100kala, the third sakala. Each entity has a name: the supreme is \u00e1iva, the second Sad\u0104\u014biva, the third Mah\u016a\u014ba. \u00e1iva is one, the other two have subdivisions: Sad\u0104\u014biva five, Mah\u016a\u014ba twenty-five. This is clearly stated in \u00e1aiv\u0104gamas such as V\u0104tula\u014buddha:<\/p>\n<p>&#8220;The essence of \u00e1iva is well-kown as ni\u0100kala, o Mah\u0104s\u016ana. In this [scripture] Sad\u0104\u014biva is told to be ni\u0100kala and sakala. One should know Mah\u016a\u014ba as sakala. Thus there are three aspects. One should know \u00e1iva as one. Sad\u0104\u014biva should be of five aspects. Mah\u016a\u014ba, o Mah\u0104sena, has twenty-five divisions.&#8221;<\/p>\n<p>The supreme \u00e1iva is not the subject of any representation in the temple, because of its unmanifested nature. It is dealt with in rituals only through a mantra, called m\u0122la-mantra &#8220;the root-mantra&#8221;.<\/p>\n<p>Sad\u0104\u014biva appears in the temple in the form of the li\u012bga, which can be told to be manifested, since it is a visible object, and also non-manifested, since it is a purely geometrical shape, not revealing any particular aspect of the manifest God. The aspect which remains non-manifested in the Li\u012bga is properly called Sad\u0104\u014biva or S\u0104d\u0104khya. There are five S\u0104d\u0104khyas or five heads which remain in the imagination of the worshipper. In rituals the visible Li\u012bga is not the real object of worship. It is a support on which the worshipper superimposes the five heads by means of mental representation (dhy\u0104na). The heads are not manifested. They remain in the mind of the worshipper. They are introduced in the rituals through mantras called brahma-mantras. This concept is very important, for it is the very basis of the religious activity, which integrates mental representations in pure ritualistic actions. It answers perfectly to the religious need of integration of mental and material actions.<\/p>\n<p>&#8220;He (\u00e1iva) should be sakala and ni\u0100kala for the purpose of meditation and worship; o Mah\u0104sena, this form is well-known as S\u0104d\u0104khya.&#8221;<\/p>\n<p>The third \u00e1aiva entity, Mah\u016a\u014ba, is the fully manifested form, with characteristic features and actions, detailed descriptions of which are given in mythological accounts of \u00cbgamas and Pur\u0104\u013cas. In general the diverse myths about \u00e1iva depict him with the attributes of a king, with a benevolent attitude to submissive and loving subjects or with violent actions against enemies. \u00e1iva is the Lord of the universe, chastising powerfully the evil forces and giving grace to devotees. He has a palace on a mountain, Kail\u0104sa, and a court of other submissive gods, celestial beings, saints, sages, yogins, etc.<\/p>\n<p>&#8220;One should know Mah\u016a\u014ba as sakala, conducting creation, maintenance and destruction [of the world]. This bodily form should be diverse through twenty-five varieties.&#8221;<\/p>\n<p style=\"text-align: center\"><img loading=\"lazy\" decoding=\"async\" src=\"\/wp-content\/uploads\/2017\/09\/barch04.jpg\" width=\"162\" height=\"289\" class=\"alignnone size-full wp-image-41777\" \/><\/p>\n<p style=\"text-align: center\"><b>The temple of Mukt\u016a\u014bvara at Cau\u00b7ad\u0104napura, west facade.<\/b><\/p>\n<p>The elaborate theological concept of the supreme god manifesting himself in several grades is well reflected in the architectural concept which comprises a general volume sheltering the Li\u012bga and numerous secondary structures dedicated to the outward manifestations. The former is the garbhag\u012aha, the secluded cella, innermost centre of the monument. The latter have the form of the main temple in reduced size and are superimposed on its external face.<\/p>\n<p>The monument as a whole, with its tower in pyramidal form can be taken as the representation of the Kail\u0104sa mountain. The interior and central cella sheltering the Li\u012bga is the private residence of the god-king in his palace. The court of that king is provided with architectural spaces, which are the miniature images of temples arranged outside on the walls. The relation of manifested-cum-non-manifested with the fully manifested is transcribed in the architecture by the disposition which gives a secluded and hidden shelter to the Li\u012bga, and outward, fully exposed places to the manifested images.<\/p>\n<p>The reduced representations of temples are frequently treated as decorative architectural motifs by historians of art. But they can also be understood as being something more than a decoration. They have a close connection with the main structure, and must have a theological dedication, as well as the main structure. The dedication of some of them to the external manifestations of the deity is shown through images of several m\u0122rtis placed on their prominent face or even inside them in the case of niches.<\/p>\n<\/div>\n<\/div>\n","protected":false},"excerpt":{"rendered":"<p>A Glimpse of Karnataka Content Configuration CD-Rom History Religion Religion Siva in-the form of lakut\u0112\u014ba, at Galagnath. The history of K\u0104\u2015\u0104mukhas in Karn\u0104\u0137aka goes back to the eighth century when the C\u0104lukyas of B\u0104d\u0104mi were the overlords of the region spread between God\u0104vari in the north and K\u0104v\u016ari in the South. In an article by &hellip; <a href=\"https:\/\/ignca.gov.in\/hi\/a-glimpse-of-karnataka-3\/\" class=\"more-link\"><span class=\"screen-reader-text\">A Glimpse of Karnataka<\/span> <span class=\"meta-nav\">&rarr;<\/span> \u0915\u094b \u092a\u0922\u093c\u0928\u093e \u091c\u093e\u0930\u0940 \u0930\u0916\u0947\u0902<\/a><\/p>\n","protected":false},"author":50282,"featured_media":0,"parent":0,"menu_order":0,"comment_status":"open","ping_status":"open","template":"","meta":{"footnotes":""},"class_list":["post-41767","page","type-page","status-publish","hentry"],"_links":{"self":[{"href":"https:\/\/ignca.gov.in\/hi\/wp-json\/wp\/v2\/pages\/41767","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/ignca.gov.in\/hi\/wp-json\/wp\/v2\/pages"}],"about":[{"href":"https:\/\/ignca.gov.in\/hi\/wp-json\/wp\/v2\/types\/page"}],"author":[{"embeddable":true,"href":"https:\/\/ignca.gov.in\/hi\/wp-json\/wp\/v2\/users\/50282"}],"replies":[{"embeddable":true,"href":"https:\/\/ignca.gov.in\/hi\/wp-json\/wp\/v2\/comments?post=41767"}],"version-history":[{"count":0,"href":"https:\/\/ignca.gov.in\/hi\/wp-json\/wp\/v2\/pages\/41767\/revisions"}],"wp:attachment":[{"href":"https:\/\/ignca.gov.in\/hi\/wp-json\/wp\/v2\/media?parent=41767"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}