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Religion has a very strong hold over the people of the
region. Nor is the tradition of the gods as kinsmen merely
an ancient one, for there is evidence of many of their
saints as living beings who created a following for
themselves through miracles and oracles. The Bhatis of
Jaisalmer claim that it was decreed by Krishna that one
of his followers would establish his kingdom at Trikuta
hill, while Kapil Muni, one of the saints
mentioned in the texts of the ancient Vedas, is
believed to have worshipped at the lake at Kolayat, a
pilgrimage centre close to Bikaner, with its banks bursting
with temples.
Mysticism took on many forms, and included all the principal
forms of Hindu worship; Shaivism, or the worship of
Shiva, as well as Vaishnavism or the worship of the
incarnations of Vishnu, prominent among these being Krishna
and Ram. So strong were their beliefs, that the gods took on
human attributes and Princess Meerabai of Chittaurgarh
refused to consider her marriage because she claimed to have
married an idol of Krishna in her childhood. Her mystical
poetry is submerged in romantic longing for her lord, and
even centuries later, remains popular.
It wasn't, however, only the gods that the people
worshipped. Though they put their women behind purdah,
there was a strong tradition of worship of female principles
or mother goddesses, a cult common to all ancient
civilisations. They thought little of bowing their heads
before Saraswatl, Lakshmi and Kali, the consorts of
the all-powerful trinity Brahma, Vishnu and Shiva. In
particular, the Shakti cult, represented by Kali,
whose benign form is Parvati, with a symbiosis of
cosmic energy, pervaded. Each family has its tutelary deity,
a manifestation of Jagdamba or the universal mother,
as represented by Devi.
It is no coincidence that the foundations for forts were
cast by horoscope, and their site was usually dictated by a
living saint with mystical powers. The establishment of a
temple was therefore ritual, and often preceded the building
of the fort itself, and sometimes outlived it too.
Chittaurgarh, for example, may have been abandoned
centuries ago, as was Kumbhalgarh, but there are
temples within their fortifications where the bells still
peal and the people gather to pray, or leave behind
offerings.
There are scatterings of temples all over the state, some in
groups such as at Osiyan, others more resplen-dently
alone within their own fortifications. Their architecture is
typically medieval with the prescribed manner of sanctum
sanctorum fronted by an asembly hall and surrounded by a
perambulatory. They are on a high plinth with steps leading
to a portico before gaining entry to the main hall,
sometimes preceded by a smaller hall. Sculptures of deities
and floral arabesques are carved on the facade, and into the
ceilings. In the Shekhawati region, the temple walls,
and particularly their ceilings, are also painted with
images from the epics.
However, when it comes to splendour in temple architecture,
it is the Jain temples in Ranakpur and Mount Abu that
spring to mind. Created by the Jain community that believes,
otherwise, in great austerity, the marble temples are so
extravagantly carved with images of deities, celestial
beings, animal figures, and floral and geometric motifs,
that there is literally an embarrassment of riches. |
