Characteristics Of Gajāntak Shiva
and Bhairavi At Kālinjer Fort :
A Study Of Tantric Tradition of Central India

Chandela culture is super individual as well as super organic. The architecture of Chandela temple of Khujraho and Kalinzer is living evidence of development of specific culture in a particular zone. Similarly the historical tanks of Chandelas are strong proof of Chandela view of welfare state. Copper plate inscriptions of Chandelas (Total no. plates 26) also affirm the same view. These tanks are continuity used by local population for the purpose of drinking water and for a millennium. Due to global climatic changes and monsoon uncertainty of India, the Bundelkhand zone is facing drought for the last 5 years. It is matter of fact that Bundekhand zone always faced scarcity of rain water due to semi-arid climatic zone. Therefore these tanks are likely to play a strong role in water conservation and water use, if the two governments of the states of Uttar Pradesh and Madhya Pradesh are ready to put in collective effort. The early history of the region may be traced back to the Paleolithic age as evidenced by the discovery of choppers, hand axes and the pebble cores made by clipping hard stones of convenient size at Lahchura. Polished stone celts of Neolithic age have also been excavated.1

In primitive times the major part of the region was covered with forests and would have been inhabitated by Gonds, Kols, Bhils etc.2 The cultural zone of Bundelkhand was known through different names since ancient times. According to Puranic tradition the earliest known Aryan people who settled in this region, lying between Yamuna and Vindhyachal were known as Chedis.3 The Mahabharat describes the Chedis as being blessed with knowledge of the eternal law of righteousness. The Chedi kingdom was one of the principal janapadas flourishing about 600 BCE. Very little is known of the subsequent period of history of this region till the fourth century BCE when Mahapadma Nanda who is described as exterminator of the entire Kshatriya race uprooted the Vitihotra dynasty and extended his own rule over the region.4

After the Nandas were overthrown the region became a part of Mauryan empire. A minor rock edict of Ashoka was found at Gurjara (district Datia) in the region.5 The Sungas succeeding the Muaryas were confined to the central portion of old Mauryan empire that included Bundelkhand. During the rule of Pushyamittra Sunga (184–148 BC). Greek invasion took place probably under Menander, whose coins have been found in abundance at Pachkhura in Hamirpur district by Cunningham in 1878. Towards the end of first century CE, the region came under the domination of Kanishka (78 CE).6 After him, the history of the zone was shrouded in obscurity till about the middle of the third century CE when Vindhyashakti (255–275 AD) rose to power near about eastern Malwa and occupied large tracts of northern M.P. Vindhyashakti is probably not the personal name but the title of the founder of Vakataka dynasty.7 Vidhyashakti’s son and successor Pravarsena I (275–335 AD) is the only ruler of the dynasty, who assumed the title of Samrata or emperor. He succeeded in extending the Vakataka hegemony and performed ashwamedha Yajna. It seems that the zone partly came under the Vakataka sway and partly under the Bharsivas, a branch of Nagas, whose sphere of influence extended at the time from Gwalior and Mathura in the west to probably Varanasi & Mirzapur in the east (Majumdar & Altekar, op. cit., pp. 25–28). About the middle of the fourth century CE, the zone under the political domination of Samudra Gupta (321–375 AD) continued to be a part of the Gupta Empire till the beginning of sixth century.8 In Budhagupta’s reign (477–500 CE) the feudatory family of the Parivrajaka Maharaja in Bundelkhand rose to prominence under Hastin, whose record mentions a general reference to Gupta sovereignty. During the middle of sixth century this region appears to have come under the sway of Tivara (563–580 AD), a Punduva king of south Kosala (Majumdar & Altekar, op. cit., p. 90). The next reference about the history of Bundelkhand is gathered from the description of Huien Tsang, who visited the region in 641–642 AD. He mentions the tract of which this zone formed a part as “Chi Chi To”,9 which was about 4000 li in circuit. Its capital, about 15 li in circuit lay more than 1000 li to the north east of the Ujjain. The history of the zone was again enveloped in darkness for about half of a century after Harsha’s death. During the period of instability, a branch of Gaharwara, may have to come to Mahoba and its immediate neighborhood. The massive embankment at Vijay Sagar lake and the construction of the lake itself in addition to lakes at Bilki and Pawa in Mahoba were assigned to Gaharwaras.10 The construction of Kanduara Taal situated in the townships of Thana and Paswara, is credited to one Kandaur Singh, an officer under the Gaharwara Raja. In addition to these some other lakes and tanks in the zone are also ascribed to Gaharwara rulers.

Kalinjar 11 was a major stronghold of not only Chandelas but also of Sultans, Mughals, Bundelas and the British. Kalinjar has the Nilkanth temple complex with major inscriptions and artistic mosques including Daflian ki Masjid. The Fort of Kalinjar has seven gates named Alam darwajah, ganesh, chauburji, budhbhadra, hanuman, Lal, Bada darwajah.12 The present author has surveyed the Kalinjar fort more than ten times during the last eight years and Khajuraho thrice. The most effective instances of sculptural art of the Chandelas are the Bhairav and Bhairavi near kotitirth talab at a distance of three kilometers from this tank. It is being argued here that the idol of Bhairava is actually Gajantak Shiva. Gajantak Shiva is related to victory over Gajasur i.e., elephant demon by Lord Shiva.  

I found five spots having the idol of Gajantak Shiva as described in plates, given as under:

1. Gajantak Shiva with unknown female figure near Kotitirth talab at Kalinjar.

2. Gajantak Shiva right to the Nilkanth temple.

3. Gajantak Shiva left to the Nilkanth temple with two other deities.

4. Gajantak Shiva on Gokhar hill of Mahoba.

5. Gajantak Shiva idol in Dhubela museum in Chhatarpur district of Madhya Pradesh.

6. Gajantak Shiva idol in Indian museum Kolkata.

7. Gajantak Shiva idol in Cheraman palace museum Tamilnadu.

Gajantak Shiva with unknown female figure near Kotitirth talab at Kalinjar is the best of all classics of Chandela rulers. This is a tantric incarnation having the following characteristics:

• 1. At the top, a clear face of elephant is shown, showing the leather of elephant i.e., “Vyaghra Charma”.

• 2. Shiv has a total of ten hands equally distributed on both sides.

• 3. The left hands carry dead dog, trishul, parashu, while first left hand is occupied in carrying Vyaghra Charma.

• 4. On the right side the first hand holds vyaghra Charma, the second hand is placed on the thigh, the third hand is broken, the fourth holds Khadga while the fifth one holds Nar Mund (human skull).

• 5. A Nar Mund is shown over fore head which is the tantric beauty of idol.

• 6. Best representation of open hair which is known as Unmukta Mudra i.e., face of amusement.

• 7. Ornament around neck as well as a snake figures as an ornamental jewel known as “Kantha Bharan”.

• 8. A cloth covers the thighs.

• 9. A long Nar Mund Mala i.e., chain of human heads is shown over legs.

• 10. The right leg is shown firmly fixed on the ground.

• 11. The left leg used to pushing the back of Maya or Vitapa is classic.

• 12. The personality i.e., “Dehyasti” is according to local standards. This is obvious because it is creation of local artisans. At bottom “Aaradhika” is shown which is not part and partial of main icon.

• 13. The most important thing is an erect penis of Shiva. In Shiva tantra the display of penis is important. It can never be seen in other idols and icons of Shiva except Gajantak Shiva.

Now the characteristics of Bhairavi (?) or unknown deity are given as under:-

• 1. This is a matter of dispute weather it is Bharavi or not historically.

• 2. Beautiful exceptionally which is “Kamneeyata”, a classic of female while “Shushthava” i.e., body structure is like a male.

• 3. Hands are thick and solid; neck is thick.

• 4. A typical glow is present on the face.

• 5. Face gesture is exceptional, showing affinity to a local female.

• 6. Emotion of the face i.e., “Bhav Mudra” is also exceptional not followed in Khajuraho.

• 7. This female seems to be nude in first glance but a small “Kanchuki” i.e., cloth covering the thighs can be seen.

• 8. Another important thing of posture is that it is not classical. A simple lady is shown in the figure having one hand on her breast.

• 9. Ornaments of female figure are local but head gear is again exceptional. Two rings are found around the fingers.

• 10. Developed face with magnolia nose is shown in figure.

• 11. This female figure is essential to fulfill the “Kukshi” or “Garbha Griha”.

Similarly Gajantak Shiva on right side of Nilkanth, which is a very huge broken idol having 90 % of the characteristics shown above.

Conclusion

Despite of all explanations given by scholars like Cunningham and Fuhrer, I believe on the basis of above arguments that Bhairava incarnation is actually Gajantak Shiva.

Notes And References:

•  1. A. Ghosh, Indian Archaeology 1963–64: A Review, New Delhi, 1967, p. 45.

• 2. Edwin T. Atkinson, Statistical, Descriptive and Historical Account of the North Western Provinces of India, Vol. I, Bundelkhand Division, Allahabad, 1874, p. 524.

• 3. H.C. Raychaudhury, Political History of Ancient India, Calcutta, 1953, p. 126.

• 4. K.A.N. Sastri, The Age of Nandas and Mauryas, Banaras, 1952, p. 17.

• 5. R.C. Majumdar, Ancient India, Delhi, 1964, p. 106.

• 6. A.K. Majumdar & A.D. Pusalker, The History and Culture of the Indian People: The Classical Age, Vol. II, Bombay, 1962, p. 99.

• 7. R.C. Majumdar & A.S. Altekar, The Vakataka-Gupta age, circa 200-550 A.D., Delhi, 1960, pp. 96–97.

• 8. A.K. Majumdar & A.D. Pusalker, The History and Culture of the Indian People: The Classical Age, Vol. III, 3rd ed., Bombay, 1960, p. 64.

• 9. A. Cunningham, Ancient Geography of India, Varanasi, 1963, p. 405.

• 10. Edwin T. Atkinson, op. cit., p. 524.

• 11. Edwin T. Atkinson, op. cit., pp. 446–74; A. Führer, The Monumental Antiquities and Inscriptions in the North Western Provinces and Oudh, Varanasi, reprint,1969, pp. 149–55; Abu’l Fazl , A’in-i Akbari, translation by M. Beveridge, p. 536, Nimai Sadan Bose, History of Chandelas, Calcutta, 1956, several times in text.

• 12. A. Cunningham, Tour in Bundelkhand and Malwa, ASI reports, Varanasi, 1966, Vol. 21.

End.

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