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The Indian Analyst
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South Indian Inscriptions |
RELIGION tured temple of Vishnu which was unfortunately left incomplete. Above the door-way of the garbhagriha are carved the images of the Hindu Trinity, Brahmā, Vishnu and Śiva, which testify to the religious syncretism of the age. Vishnu, to whom the temple was dedicated, appears in the centre. On the pillars and walls of the temple appear beautifully carved images of the several incarnations of Vishnu as wells as of Sūrya, Dēvi and other gods. This is one of the most beautiful temples in Chhattisgarh.1 Its builder’s name is unknown. Another old temple of Vishnu exists at Shēorinārāyan, perhaps erected by a collateral branch of the royal family. It is a simple structure, possessing no architectural beauty. Jagapāla, who distinguished himself in several battles of the Kalchuris of Ratnapur, repaired an old temple of Vishnu, originally built by a Nala king in the 8th century A.C.2 He re- named the god as Rāmachandra and granted a village for his worship.3 Another temple dedicated to the god was built by a Mōchi of Shoe-maker at Khalvātikā in the Raipur District4 Several beautifully carved images of Vishnu have been discovered at Ratanpur and other places. Besides Śiva and Vishnu, other gods and goddesses like Pārvati, Ēkavirā, Ganapati and Rēvanta (son of the Sun) were adored by people, high and low, and had temples dedicated to them at several places such as Ratnapura, Vadada, Durga, Pahapaka and Vikarna- pura.5 Of these the temple of Rēvanta at Vikarnapura, modern Kotgadh, deserves a special mention. It was built by Vallabharāja, a feudatory of the Vaiśya caste, who dis- tinguished himself in the wars of Ratnadēva II and Prithvidēva II. It was a fine structure, beautifully decorated with sculptures. Its ruin still exist at Kōtgadh. Some of these temples were of the pañachāyatana type,6 and some others had charitable feeding houses attached to them. At some places like Jānjgir and Kharōd, monasteries were constructed for the residence of ascetics.7 They must have served as centres of learning and religious teaching as in the Chēdi country.
The cult of Dēvi also was prevalent in Dakshina Kōsala. She and other Śaktis like Vaishnavi, Vārāhi, Nārasimhi, Aindri, Chāmundā and others, who were associated with her in her fight with the demons, were worshipped in several places, and their favour was invoked for success in fighting. Tantricism also had some followers.8 It was believed that by the practice of the Śākambhari vidyā, one could obtain supernatural powers ensuring success in battles.9 A festival was celebrated in honour of Durgā in the bright fortnight of Āśvina. It continued for nine days. The Dipāvali festival in Kārttika was marked by illuminations, gifts of cows and reading of the Purānas, as it present.10 Mahāmāya and other similar gods and goddesses were worshipped by the lower classes of the society.11 Buddhism was flourishing in Dakshina Kōsala before the advent of the Kalachuris.
That Buddhist vihāras existed at Ārańg in the Raipur District.12 and Mallār in the Bilaspur
District.13 is known from inscriptions. Yuan Chwang tells us that there were over 100
1Bilaspur District Gazetteer, p. 271.
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