Khajuraho Group of Monuments
Template:Short description Template:Use dmy dates Template:Use Indian English Template:Infobox UNESCO World Heritage Site The Khajuraho Group of Monuments are a group of Hindu and Digambara Jain temples in Chhatarpur district, Madhya Pradesh, India. They are about 46 km (28.6mi) from Chhatarpur city, the district headquarter, 283 km (177mi) from Gwalior, Template:Convert southeast of Jhansi, Template:Convert from Khajwa and Template:Convert from Rajnagar. The temples are famous for their Nagara-style architectural symbolism and a few erotic sculptures.<ref>Philip Wilkinson (2008), India: People, Place, Culture and History, Template:ISBN, pp 352-353</ref>
Most Khajuraho temples were built between 885 CE and 1000 CE by the Chandela dynasty.<ref name=Madan>Template:Cite book</ref><ref name = "unesco">Template:Cite web</ref> Historical records note that the Khajuraho temple site had 85 temples by the 12th century, spread over Template:Convert. Of these, only about 25 temples have survived, spread over Template:Convert.<ref name= "unesco"/> Of the surviving temples, the Kandariya Mahadeva Temple is decorated with a profusion of sculptures with intricate details, symbolism, and expressiveness of ancient Indian art.<ref name=ddesai>Devangana Desai (2005), Khajuraho, Oxford University Press, Sixth Print, Template:ISBN</ref> The temple complex was forgotten and overgrown by the jungle until 1838 when Captain T.S. Burt, a British engineer, visited the complex and reported his findings in the Journal of the Asiatic Society of Bengal.<ref>Slaczka, Anna. “Temples, Inscriptions and Misconceptions: Charles-Louis Fábri and the Khajuraho ‘Apsaras.’” The Rijksmuseum Bulletin 60, no. 3 (2012): 212–33. See p. 217.</ref>
When these monuments were built, the boys in the place lived in hermitages, by being brahmacharyas (bachelors) until they attained manhood and these sculptures helped them to learn about the worldly role of 'householder'.<ref>Template:Cite book</ref> The Khajuraho group of temples were built together but were dedicated to two religions, Hinduism and Jainism, suggesting a tradition of acceptance and respect for diverse religious views among Hindus and Jains in the region.<ref name=jfergusson>James Fergusson, Northern or Indo-Aryan Style - Khajuraho History of Indian and Eastern Architecture, Updated by James Burgess and R. Phene Spiers (1910), Volume II, John Murray, London</ref> Because of their outstanding architecture, diversity of temple forms, and testimony to the Chandela civilization, the monuments at Khajuraho were inscribed on the UNESCO World Heritage List in 1986.<ref>Template:Cite web</ref><ref name= "unesco"/>
Etymology
The name Khajuraho, or Kharjuravāhaka, is derived from ancient Sanskrit (kharjura, खर्जूर means date palm,<ref>kharjUra Sanskrit English Dictionary, Koeln University, Germany</ref> and vāhaka, वाहक means "one who carries" or bearer<ref>vAhaka Sanskrit English Dictionary, Koeln University, Germany</ref>). Local legends state that the temples had two golden date-palm trees as their gate (missing when they were rediscovered). Desai states that Kharjuravāhaka also means scorpion bearer, which is another symbolic name for deity Shiva (who wears snakes and scorpion garlands in his fierce form).<ref name="ddesai7" />
Cunningham's nomenclature and systematic documentation work in 1850s and 1860s have been widely adopted and continue to be in use.<ref name="Krishna Deva 1990" /> He grouped the temples into the Western group around Lakshmana, Eastern group around Javeri, and Southern group around Duladeva.<ref name="rsingh">Rana Singh (2007), Landscape of sacred territory of Khajuraho, in City Society and Planning (Editors: Thakur, Pomeroy, et al), Volume 2, Template:ISBN, Chapter 18</ref>
Location
The Khajuraho monuments are located in the Indian state of Madhya Pradesh, in Chatarpur district, about Template:Convert southeast of New Delhi. The temples are located near a small town also known as Khajuraho,<ref>Template:Cite web</ref> with a population of about 24,481 people (2011 Census).
Khajuraho is served by Civil Aerodrome Khajuraho (IATA Code: HJR), with services to Delhi, Agra, Varanasi and Mumbai.<ref>Khajuraho airport Template:Webarchive AAI, Govt of India</ref> The site is also linked by the Indian Railways service, with the railway station located approximately six kilometres from the entrance to the monuments.
The monuments are about ten kilometres off the east-west National Highway 75, and about 50 kilometres from the city of Chhatarpur, which is connected to the state capital Bhopal by the SW-NE running National Highway 86.
The 10th-century Bhand Deva Temple in Rajasthan was built in the style of the Khajuraho monuments and is often referred to as 'Little Khajuraho'.
History
The Khajuraho group of monuments was built during the rule of the Chandela dynasty. The building activity started almost immediately after the rise of their power, throughout their kingdom to be later known as Bundelkhand.<ref name=gghurye>G.S. Ghurye, Rajput Architecture, Template:ISBN, Reprint Year: 2005, pp 19-24</ref> Most temples were built during the reigns of the Hindu kings Yashovarman and Dhanga. Yashovarman's legacy is best exhibited by the Lakshmana Temple. Vishvanatha temple best highlights King Dhanga's reign.<ref name=Sen>Template:Cite book</ref>Template:Rp The largest and currently most famous surviving temple is Kandariya Mahadeva built in the reign of King Vidyadhara.Template:Sfn The temple inscriptions suggest many of the currently surviving temples were complete between 970 and 1030 CE, with further temples completed during the following decades.<ref name=jfergusson/>
The Khajuraho temples were built about 35 miles from the medieval city of Mahoba,<ref>also called Erakana</ref> the capital of the Chandela dynasty, in the Kalinjar region. In ancient and medieval literature, their kingdom has been referred to as Jijhoti, Jejahoti, Chih-chi-to and Jejakabhukti.<ref name=mitra>Mitra (1977), The early rulers of Khajuraho, Template:ISBN</ref>
The first documented mention of Khajuraho was made in 641 by Xuanzang, a Chinese pilgrim who described encountering several dozen inactive Buddhist monasteries and a dozen Hindu temples with a thousand worshipping brahmins.<ref>Template:Cite book</ref> In 1022 CE, Khajuraho was mentioned by Abu Rihan-al-Biruni, the Persian historian who accompanied Mahmud of Ghazni in his raid of Kalinjar; he mentions Khajuraho as the capital of Jajahuti.<ref>J. Banerjea (1960), Khajuraho, Journal of the Asiatic Society, Vol. 2-3, pp 43-47</ref> The raid was unsuccessful, and a peace accord was reached when the Hindu king agreed to pay a ransom to Mahmud of Ghazni to end the attack and leave.<ref name=mitra/>
Khajuraho temples were in active use through the end of the 12th century. This changed in the 13th century; after the army of Delhi Sultanate, under the command of the Muslim Sultan Qutb-ud-din Aibak, attacked and seized the Chandela kingdom. About a century later, Ibn Battuta, the Moroccan traveller in his memoirs about his stay in India from 1335 to 1342 CE, mentioned visiting Khajuraho temples, calling them "Kajarra"<ref>phonetically translated from Arabic sometimes as "Kajwara"</ref><ref>Director General of Archaeology in India (1959), Archaeological Survey of India, Ancient India, Issues 15-19, pp 45-46 (Archived: University of Michigan)</ref> as follows:
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...near (Khajuraho) temples, which contain idols that have been mutilated by the Moslems, live a number of yogis whose matted locks have grown as long as their bodies. And on account of extreme asceticism they are all yellow in colour. Many Moslems attend these men in order to take lessons (yoga) from them.{{#if:|
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The central Indian region, where Khajuraho temples are, was controlled by various Muslim dynasties from the 13th century through the 18th century. In this period, some temples were desecrated, followed by a long period when they were left in neglect.<ref name=jfergusson/><ref name=gghurye/> In 1495 CE, for example, Sikandar Lodi's campaign of temple destruction included Khajuraho.<ref>Michael D. Willis, An Introduction to the Historical Geography of Gopakṣetra, Daśārṇa, and Jejākadeśa, Bulletin of the School of Oriental and African Studies, University of London, Vol. 51, No. 2 (1988), pp. 271–278; See also K.R. Qanungo (1965), Sher Shah and his times, Orient Longmans, Template:Oclc, pp 423-427</ref> The remoteness and isolation of Khajuraho protected the Hindu and Jain temples from continued destruction by Muslims.<ref name=trudyking>Trudy King et al., Asia and Oceania: International Dictionary of Historic Places, Template:ISBN, Routledge, pp 468-470</ref><ref>Alain Daniélou (2011), A Brief History of India, Template:ISBN, pp 221-227</ref> Over the centuries, vegetation and forests overgrew the temples.
In the 1830s, local Hindus guided a British surveyor, T.S. Burt, to the temples and they were thus rediscovered by the global audience.<ref>Louise Nicholson (2007), India, National Geographic Society, Template:ISBN, see Chapter on Khajuraho</ref> Alexander Cunningham later reported, few years after the rediscovery, that the temples were secretly in use by yogis and thousands of Hindus would arrive for pilgrimage during Shivaratri celebrated annually in February or March based on a lunar calendar. In 1852, F.C. Maisey prepared earliest drawings of the Khajuraho temples.<ref name="Krishna Deva 1990">Krishna Deva (1990), Temples of Khajuraho, 2 Volumes, Archaeological Survey of India, New Delhi</ref>
Description
The temple site is within Vindhya mountain range in central India. An ancient local legend held that Hindu deity Shiva and other gods enjoyed visiting the dramatic hill formation in Kalinjar area.<ref name=rsingh/> The center of this region is Khajuraho, set midst local hills and rivers. The temple complex reflects the ancient Hindu tradition of building temples where gods love to pray.<ref name=rsingh/><ref name=stellakvol1/>
The temples are clustered near water, another typical feature of Hindu temples. The current water bodies include Sib Sagar, Khajur Sagar (also called Ninora Tal) and Khudar Nadi (river).<ref>Ibn Battuta in his 1335 CE memoirs on Delhi Sultanate mentioned the temples to be near a mile-long lake, modern water bodies are much smaller and separate lagoons; Director General of Archaeology in India (1959), Archaeological Survey of India, Ancient India, Issues 15-19, pp 45-46 (Archived: University of Michigan)</ref> Local legends state that the temple complex had 64 water bodies, of which 56 have been physically identified by archeologists so far.<ref name=rsingh/><ref>The number 64 is considered sacred in Hindu temple design and very common design basis; it is symbolic as it is both a square of 8 and a cube of 4.</ref>
All temples, except<ref name=rsingh/> one (Chaturbhuja) face the sunrise – another symbolic feature that is predominant in Hindu temples. The relative layout of temples integrate masculine and feminine deities and symbols highlight the interdependence.<ref name=spunja>Shobita Punja (1992), Divine Ecstasy - The Story of Khajuraho, Viking, New Delhi, Template:ISBN</ref> The artworks symbolically highlight the four goals of life considered necessary and proper in Hinduism – dharma, kama, artha and moksha.
Of the surviving temples, six are dedicated to Shiva, eight to Vishnu and his affinities, one to Ganesha, one to Sun god, three to Jain Tirthankars.<ref name=rsingh/> For some ruins, there is insufficient evidence to assign the temple to specific deities with confidence.
An overall examination of site suggests that the Hindu symbolic mandala design principle of square and circles is present each temple plan and design.<ref>Brahma temple is 19 feet square; Kandariya Mahadev has a four fused square grid; Matangeshvara temple is a 64 grid square; etc. See G.S. Ghurye, Rajput Architecture, Template:ISBN, Reprint Year: 2005, pp 19-25; and V.A. Smith (1879), "Observations on some Chandel Antiquities", Asiatic Society of Bengal, Vol. 48, Part 1, pp 291-297</ref> Further, the territory is laid out in three triangles that converge to form a pentagon. Scholars suggest that this reflects the Hindu symbolism for three realms or trilokinatha, and five cosmic substances or panchbhuteshvara.<ref name=rsingh/> The temple site highlights Shiva, the one who destroys and recycles life, thereby controlling the cosmic dance of time, evolution and dissolution.<ref name=spunja/>
The temples have a rich display of intricately carved statues. While they are famous for their erotic sculpture, sexual themes cover less than 10% of the temple sculpture.<ref>D Desai (1996), The religious imagery of Khajuraho, Project for Indian Cultural Studies, Template:ISBN</ref> Further, most erotic scene panels are neither prominent nor emphasized at the expense of the rest, rather they are in proportional balance with the non-sexual images.<ref>Desai states that Khajuraho and Orissa Hindu temples are distinctive in giving erotic kama images the same weight as others and by assigning important architectural position; in contrast, surviving sculpture from temples of Gujarat, Maharashtra, and Mysore show that their kama and sexual images were assigned to insignificant parts of the temple; Meister suggests that this aspect of eroticism in temple design and equal weight reflects evolution of design ideas among Hindu artisans, with temples built in later medieval centuries placing equal weight and balance to kama; see Template:Cite journal</ref> The viewer has to look closely to find them, or be directed by a guide.<ref>Edmund Leach, The Harvey Lecture Series. The Gatekeepers of Heaven: Anthropological Aspects of Grandiose Architecture, Journal of Anthropological Research, Vol. 39, No. 3 (Autumn, 1983), pp 243-264</ref> The arts cover numerous aspects of human life and values considered important in the Hindu pantheon. Further, the images are arranged in a configuration to express central ideas of Hinduism. All three ideas from Āgamas are richly expressed in Khajuraho temples – Avyakta, Template:Proper name and Template:Proper name.<ref>Bettina Bäumer, A review, Artibus Asiae, Vol. 59, No. 1/2 (1999), pp. 138-140</ref>
The Beejamandal temple is under excavation. It has been identified with the Vaidyanath temple mentioned in the Grahpati Kokalla inscription.<ref>Template:Cite book</ref>
Of all temples, the Matangeshvara temple remains an active site of worship.<ref name=spunja/> It is another square grid temple, with a large Template:Convert high and Template:Convert diameter lingam, placed on a Template:Convert diameter platform.<ref name=rsingh/>
The most visited temple, Kandariya Mahadev, has an area of about 6,500 square feet and a shikhara (spire) that rises 116 feet.<ref name=gghurye/><ref name=rsingh/>
Jain temples
Template:Main The Jain temples are located on east-southeast region of Khajuraho monuments.<ref name=jfergusson2>James Fergusson, Jaina Architecture - Khajuraho History of Indian and Eastern Architecture, Updated by James Burgess and R. Phene Spiers (1910), Volume II, John Murray, London</ref>
The Eastern Group consists of four major Digambara Jaina temples: the ruined Ghantai Temple, the Pārśvanātha Temple, the Ādinātha Temple, and the Śāntinātha Temple, along with several smaller Jaina shrines. Many of these shrines were built on the foundations of earlier structures or using materials from previous temples.<ref name=":0">Template:Cite book</ref>
There are numerous strong indications within the architecture of the Pārśvanātha and Ādinātha Temples that they were originally constructed as Hindu temples and later converted into Jaina temples by the Jaina community.<ref name=":0" />
Chausath yogini temple features 64 yogini, while Ghantai temple features bells sculptured on its pillars.
Architecture of the temples
Khajuraho temples, almost all Hindu temple designs, follow a grid geometrical design called vastu-purusha-mandala.<ref name=mmgeometry>Template:Cite journal</ref> This design plan has three important components – Mandala means circle, Purusha is universal essence at the core of Hindu tradition, while Vastu means the dwelling structure.<ref name=sl6869>Susan Lewandowski, The Hindu Temple in South India, in Buildings and Society: Essays on the Social Development of the Built Environment, Anthony D. King (Editor), Template:ISBN, Routledge, pp 68-69</ref>
The design lays out a Hindu temple in a symmetrical, concentrically layered, self-repeating structure around the core of the temple called garbhagriya, where the abstract principle Purusha and the primary deity of the temple dwell. The shikhara, or spire, of the temple rises above the garbhagriya. This symmetry and structure in design is derived from central beliefs, myths, cardinality and mathematical principles.<ref>Stella Kramrisch (1976), The Hindu Temple Volume 1, Template:ISBN</ref>
The circle of mandala circumscribe the square. The square is considered divine for its perfection and as a symbolic product of knowledge and human thought, while circle is considered earthly, human and observed in everyday life (moon, sun, horizon, water drop, rainbow). Each supports the other.<ref name=stellakvol1>Stella Kramrisch, The Hindu Temple, Vol 1, Motilal Banarsidass, Template:ISBN</ref> The square is divided into perfect 64 sub-squares called padas.<ref name=mmgeometry />
Most Khajuraho temples deploy the 8x8 (64) padas grid Manduka Vastupurushamandala, with pitha mandala the square grid incorporated in the design of the spires.<ref name=mmnagara/> The primary deity or lingas are located in the grid's Brahma padas.
Template:Multiple image The architecture is symbolic and reflects the central Hindu beliefs through its form, structure, and arrangement of its parts.<ref>Template:Cite journal</ref> The mandapas, as well as the arts, are arranged in the Khajuraho temples in a symmetric repeating patterns, even though each image or sculpture is distinctive in its own way. The relative placement of the images are not random but together they express ideas, just like connected words form sentences and paragraphs to compose ideas.<ref>Devangana Desai, Khajuraho, Oxford University Press Paperback (Sixth impression 2005) Template:ISBN</ref> This fractal pattern that is common in Hindu temples.<ref>Rian et al (2007), Fractal geometry as the synthesis of Hindu cosmology in Kandariya Mahadev Temple, Khajuraho, Building and Environment, Vol 42, Issue 12, pp 4093-4107, {{#invoke:CS1 identifiers|main|_template=doi}}</ref> Various statues and panels have inscriptions. Many of the inscriptions on the temple walls are poems with double meanings, something that the complex structure of Sanskrit allows in creative compositions.<ref name=ddesai7>Devangana Desai (1996), Chapter 7 - Puns and Enigmatic Language in Sculpture Template:Webarchive in The Religious Imagery of Khajuraho, Project for Indian Cultural Studies, Columbia University Archives</ref>
All Khajuraho temples, except one, face sunrise, and the entrance for the devotee is this east side.
Template:Multiple image Above the vastu-purusha-mandala of each temple is a superstructure with a dome called Shikhara (or Vimana, Spire).<ref name=sl6869/> Variations in spire design come from variation in degrees turned for the squares. The temple Shikhara, in some literature, is linked to mount Kailash or Meru, the mythical abode of the gods.<ref name=stellakvol1/>
In each temple, the central space typically is surrounded by an ambulatory for the pilgrim to walk around and ritually circumambulate the Purusa and the main deity.<ref name=stellakvol1/> The pillars, walls, and ceilings around the space, as well as outside have highly ornate carvings or images of the four just and necessary pursuits of life – kama, artha, dharma, and moksa. This clockwise walk around is called pradakshina.<ref name=sl6869/>
Larger Khajuraho temples also have pillared halls called mandapa. One near the entrance, on the east side, serves as the waiting room for pilgrims and devotees. The mandapas are also arranged by principles of symmetry, grids, and mathematical precision. This use of same underlying architectural principle is common in Hindu temples found all over India.<ref name="Trivedi, K. 1989">Trivedi, K. (1989). Hindu temples: models of a fractal universe. The Visual Computer, 5(4), 243-258</ref> Each Khajuraho temple is distinctly carved yet also repeating the central common principles in almost all Hindu temples, one which Susan Lewandowski refers to as "an organism of repeating cells".<ref name=susanlchap4>Susan Lewandowski, The Hindu Temple in South India, in Buildings and Society: Essays on the Social Development of the Built Environment, Anthony D. King (Editor), Template:ISBN, Routledge, Chapter 4</ref>
Construction
The temples are grouped into three geographical divisions: western, eastern and southern.
The Khajuraho temples are made of sandstone, with a granite foundation that is almost concealed from view.<ref>V.A. Smith, "Observations on some Chandel Antiquities", Journal of the Asiatic Society of Bengal, Volume 48, pp 290-291</ref> The builders didn't use mortar: the stones were put together with mortise and tenon joints and they were held in place by gravity. This form of construction requires very precise joints. The columns and architraves were built with megaliths that weighed up to 20 tons.<ref>"Lost Worlds of the Kama Sutra" History channel</ref> Some repair work in the 19th Century was done with brick and mortar; however, these have aged faster than original materials and darkened with time, thereby seeming out of place.
The Khajuraho and Kalinjar region is home to superior quality of sandstone, which can be carved precisely. The surviving sculpture reflect fine details such as strands of hair, manicured nails, and intricate jewelry.
While recording the television show Lost Worlds (History Channel) at Khajuraho, Alex Evans recreated a stone sculpture under four feet that took about 60 days to carve in an attempt to develop a rough idea of how much work must have been involved.<ref>"Lost Worlds of the Kama Sutra," History Channel</ref> Roger Hopkins and Mark Lehner also conducted experiments to quarry limestone which took 12 quarrymen 22 days to quarry about 400 tons of stone.<ref>Lehner, Mark (1997) The Complete Pyramids, London: Thames and Hudson. Template:ISBN. pp. 202–225</ref> They concluded that these temples would have required hundreds of highly trained sculptors.
Chronology
The Khajuraho group of temples belong to Vaishnavism school of Hinduism, Saivism school of Hinduism and Jainism – nearly a third each. Archaeological studies suggest all three types of temples were under construction at about the same time in the late 10th century, and in use simultaneously. Will Durant states that this aspect of Khajuraho temples illustrates the tolerance and respect for different religious viewpoints in the Hindu and Jain traditions.<ref>Will Durant (1976), Our Oriental Heritage: The Story of Civilization, Template:ISBN, Simon & Schuster</ref> In each group of Khajuraho temples, there were major temples surrounded by smaller temples – a grid style that is observed to varying degrees in Hindu temples in Angkor Wat, Parambaran and South India.
The largest surviving Shiva temple is Khandarya Mahadeva, while the largest surviving Vaishnava group includes Chaturbhuja and Ramachandra.
Kandariya Mahadeva Temple plan is 109 ft in length by 60 ft, and rises 116 ft above ground and 88 ft above its own floor. The central padas are surrounded by three rows of sculptured figures, with over 870 statues, most being half life size (2.5 to 3 feet). The spire is a self-repeating fractal structure.
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Arts and sculpture
The Khajuraho temples feature a variety of artwork, of which 10% is sexual or erotic art outside and inside the temples. Some of the temples that have two layers of walls have small erotic carvings on the outside of the inner wall. Some scholars suggest these to be tantric sexual practices.<ref>Rabe (2000), Secret Yantras and Erotic Display for Hindu Temples, Tantra in Practice (Editor: David White), Template:ISBN, Chapter 25, pp 434-446</ref> Other scholars state that the erotic arts are part of the Hindu tradition of treating kama as an essential and proper part of human life, and its symbolic or explicit display is common in Hindu temples.<ref name=ddesai/><ref>See:
- Heather Elgood (2000), Hinduism and the Religious Arts, Template:ISBN, Bloomsbury;
- Stella Kramrisch, The Hindu Temple, Volume 1, Template:ISBN, pp 92-96;
- Alain Danielou (2001), The Hindu Temple: Deification of Eroticism, Template:ISBN, pp 101-119</ref> James McConnachie, in his history of the Kamasutra, describes the sexual-themed Khajuraho sculptures as "the apogee of erotic art":
Twisting, broad-hipped and high breasted nymphs display their generously contoured and bejewelled bodies on exquisitely worked exterior wall panels. These fleshy apsaras run riot across the surface of the stone, putting on make-up, washing their hair, playing games, dancing, and endlessly knotting and unknotting their girdles. ... Beside the heavenly nymphs are serried ranks of griffins, guardian deities and, most notoriously, extravagantly interlocked maithunas, or lovemaking couples.
Template:Multiple image The temples have several thousand statues and artworks, with Kandarya Mahadeva Temple alone decorated with over 870. Some 10% of these iconographic carvings contain sexual themes and various sexual poses. A common misconception is that, since the old structures with carvings in Khajuraho are temples, the carvings depict sex between deities;<ref>"Khajuraho". Liveindia.com. Retrieved 14 July 2014.</ref> however, the kama arts represent diverse sexual expressions of different human beings.<ref>Alain Danielou (2001), The Hindu Temple: Deification of Eroticism, Template:ISBN</ref> The vast majority of arts depict various aspects the everyday life, mythical stories as well as symbolic display of various secular and spiritual values important in Hindu tradition.<ref name=unesco/><ref name=ddesai/> For example, depictions show women putting on makeup, musicians making music, potters, farmers, and other folks in their daily life during the medieval era.<ref>George Michell, The Hindu Temple: An Introduction to Its Meaning and Forms, University of Chicago Press, Template:ISBN, pp 117-123 and pp 56–58</ref> These scenes are in the outer padas as is typical in Hindu temples.
There is iconographic symbolism embedded in the arts displayed in Khajuraho temples.<ref name=ddesai/> Core Hindu values are expressed in multitude of ways. Even the Kama scenes, when seen in combination of sculptures that precede and follow, depict the spiritual themes such as moksha. In the words of Stella Kramrisch,
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This state which is "like a man and woman in close embrace" is a symbol of moksa, final release or reunion of two principles, the essence (Purusha) and nature (Prakriti).{{#if:|
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The Khajuraho temples represent one expression of many forms of arts that flourished in Rajput kingdoms of India from 8th through 10th century CE. For example, contemporary with Khajuraho were the publications of poems and drama such as Prabodhacandrodaya, Karpuramanjari, Viddhasalabhanjika and Kavyamimansa.<ref>L. H. Gray, Journal of American Society, Vol. 27</ref> Some of the themes expressed in these literary works are carved as sculpture in Khajuraho temples.<ref name=ddesai7/><ref>H. W. Woodward (1989), "The Lakṣmaṇa Temple, Khajuraho, and Its Meanings", Ars Orientalis, Vol. 19, pp. 27–48</ref> Some sculptures at the Khajuraho monuments dedicated to Vishnu include the Vyalas, which are hybrid imaginary animals with lions' bodies, and are found in other Indian temples.<ref>Template:Cite journal</ref> Some of these hybrid mythical artwork include Vrik Vyala (hybrid of wolf and lion) and Yali (hybrid of elephant and lion). These Vyalas may represent syncretic, creative combination of powers innate in the two.<ref>Hiram W. Woodward, Jr., "The Lakṣmaṇa Temple, Khajuraho, and Its Meanings", Ars Orientalis, Vol. 19, (1989), pp. 27–48</ref>
Tourism and cultural events
The temples in Khajuraho are broadly divided into three parts: the Eastern group, the Southern Group and the Western group of temples of which the Western group alone has the facility of an audio-guided tour wherein the tourists are guided through the seven-eight temples. There is also an audio guided tour developed by the Archaeological Survey of India which includes a narration of the temple history and architecture.<ref>Tourists to Khajuraho will now have an audio compass The Times of India (25 August 2011)</ref>
The Khajuraho Dance Festival is held every year in February.<ref>Template:Cite web</ref> It features various classical Indian dances set against the backdrop of the Chitragupta or Vishwanath Temples.
The Khajuraho temple complex offers a son et lumière (sound and light) show every evening. The first show is in English language and the second, in Hindi. It is held in the open lawns in the temple complex, and has received mixed reviews.Template:Citation needed
See also
- List of megalithic sites
- Jain temples of Khajuraho
- Ajanta Caves
- Bhand Deva Temple, called the Little Khajuraho due to similar architecture
- Badami Chalukya architecture
- Western Chalukya architecture
- Hindu temple
- Madan Kamdev
- Hemvati
- Kama Sutra
- Kamashastra
- Template:Wikivoyage inline
References
Further reading
- M.R. Anand and Stella Kramrisch, Homage to Khajuraho, Template:Oclc
- Alain Daniélou, The Hindu Temple: Deification of Eroticism, Template:ISBN
- Prasenjit Dasgupta, Khajuraho, Patralekha, Kolkata, 2014
- Devangana Desai, The Religious Imagery of Khajuraho, Franco-Indian Research P. Ltd. (1996) Template:ISBN
- Template:Cite book
- Phani Kant Mishra, Khajuraho: With Latest Discoveries, Sundeep Prakashan (2001) Template:ISBN
- L. A. Narain, Khajuraho: Temples of Ecstasy. New Delhi: Lustre Press (1986)
External links
Template:Commons category Template:Wikivoyage inline
- Khajuraho Group of Monuments UNESCO
- Archaeological Survey of India, Bhopal Division
- R. Nath Mughal Architecture Image Collection, Images of Khajuraho - University of Washington Digital Collection
- Chatr ko putr Chitragupta temple at Khujraho in 1882
- Project
- Love Temple: a sci-fi book based on Temples of Khajuraho
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