Samipya 2007 Vol 24 Ank 01 02

Author(s): R P Mehta, R T Savalia
Publisher: Bholabhai Jeshingbhai Adhyayan Sanshodhan Vidyabhavan

Page 14

oneness of god or the magic syllable AUM.
(2) They are representation of supreme bliss, an attempt in earthly terms to convey the meaning of heavenly repture.
(3) The mithuns are templations to laud thoughts, but expressly to be overcome by the devout.
(4) They are just innocent depiction's of a human activity in the same way as other sculptures show scenes of dancing, fighting, making music, praying etc.
(5) The mithuns were intended as a protection against the evil eye, "lightening" etc.
(6) They attract grosser-minded people to come to church, if only for the initial pleasure of examining them.
(7) The mithuns are there for the sexual education of the yound and ignorant, as a sort of illustrated Kāmasūtra.
(8) They are straight forward representations of ritualistic orgies or yogic postures.
Having taken into account the various therioes about the significance of sculptures representations of erotic postures in temples, examined them in light of the canons prescribed in the silpa works Dr. B.J. Sandesara' has justified their place in temple sculpture as illustrating Kama which is induced among the three Purusarthas leading to Moksa. Thus, the temple is expected to contain aspects of Dharma, Artha, Kāma and Moksa. The ancient Indians were not averse to giving due justice to all the puruşārthas in their various artistic manifestations. Animal Sculpture
Pre-Cālukyan temples have no animal figures. Gangā and Yamunā, the river goddesses in the Varaha temple at Kadvär have a makara and tortoise as their vehicle respectively. But now their form is hardly visible.
A ro of horses (Aśvathara) and elephants (Gajathara) appears as basement mouldings in Cālukyan temples. It is found on the temples at Sūnak, Ruhāvi, Motab, Modherā and Somanātha. But it is absent in temple at Ghumali. The elephant course invariably decorates the temples of this period. The horses, for instance, at Sūnak, are shown prancing in Profile and their spirited action on the whole, is well depicted. The elephants are sculptured side-wise, so that only their trunk and head are visible, but not the legs. The animal courses were carved with much regularity in Gujarat. The reasons for introducing these animal courses seem to be the same as those for the introduction of Man course-Narathara'. A detailed study of Narathara would reveal social customs, various aspects of socio-cultural life, dresses, ornaments and many other interesting information.
Constructive Decorative Sculptures - A Part of Temple Architecture