Vastraaharan: Krishna and Gopis

This image is from Kheta Pai Narayana Temple, Bhatkal,Karnataka 
circa 1550 CE (click image for larger view)

This image of Krishna and Gopis (Vastraapaharan) is from a pillar in Chenna Kesava swami temple, Devaraja Mudali Street, George Town,Chennai. 

The temple was originally on the site where the High Court now stands.The temple was destroyed during the construction of the Highcourt. Sensing the mood of the people the British authorities agreed to fund the reconstruction of the temple elsewhere. The current temple  on Devaraja Mudali street along with its twin Chenna Malleeswara temple were built by the then Dubash, Muthukrishna Mudaliar in 1762, with assistance from the British.

The above image represents the episode of Vastra apaharan. While the gopis were bathing in the river, Krishna steals their garment left on the shore.He climbs on a tree and refuses to return them despite the fervent appeal by the gopis. Many interpretations are given for this act.

1. It was just a boyish prank.

2. The gopis used to pray to have Krishna as their husband. Krishna knew this and this was a symbolic way of fulfilling their desire.

3. The garments represent ego and attachment. To attain the Lord one should forsake ego and attachment.

You may choose any of the above interpretations or have your own version depending on your religious / spiritual perspective.

Krishna tied to a grindstone

A pillar carving at Cheluvanaryana temple, Melukote, Karnataka

Yashoda loses her motherly patience after a very naughty prank by Krishna. She ties him up in a heavy grindstone in the courtyard. Krishna appeals for mercy with fear and tears in his eyes. Unable to bear the sight, Yashoda goes inside to attend to her domestic chores. Left alone, Krishna happily and effortlessly drags the grindstone and passes through the gap between two large trees. The grindstone gets stuck in between. With one yank, Krishna brings down the trees. The trees transform into two Gandharvas, the sons of Kubera, who were cursed by Narada. The gandharvas, having been released from the curse thank Krishna (seen above ). Yashoda, not aware of the full story, was shocked at seeing the fallen trees but was relieved that her son was not hurt.

Bhishma on a Bed of Arrows

Bhishma on a Bed of Arrows.

The area consisting of Aihole, Pattadakkal and Badami served as a crucible of temple architecture during the reign of Chalukyas.

The picture below is one of the many scenes sculpted on the pillars of the Virupaksha temple at Pattadakkal, Karnataka. The Virupaksha temple was built by Queen Lokamahadevi in AD. 745 to commemorate her husband, Vikramaditya II ‘s victory over the Pallavas.. The temple resembles the Kailashnatha temple in Kanchi which served as a model for this temple. The Virupakhsa temple in turn served as an inspiration for the Kailashnatha temple at Ellora (Cave 16) by the Rashtrakuta.



Bhishma or Bhishma Pitamaha was the grand old man of Mahabharata. He was the grand sire who was respected by both the Kauravas and the Pandavaas. Due to circumstances, he had to fight along with the Kauravas in the Kurukshetra war against the Pandavas. Though physically he was with the Kauravas, his heart was with the Pandavas. Yet he discharged his duties as Commander of the Kaurava forces creditably.

Bhishma’s original name was Devavrata and he was the son of King Shantanu and Ganga . His father wanted to marry a fisherwoman, Stayavati, who insisted that only sons born to her should succeed Shantanu to the throne. To facilitate this, Devavrata took a vow of celibacy for life and also pledged to serve anyone who ascended the throne of Hastinapura. Due to this stringent vow, he came to be known as ‘Bhishma’. His father also gave him the boon of ‘Ichcha Mrityu’- the ability to choose one’s time of death.

Even on the tenth day of the battle of Mahabharata, the Pandavas are unable to make any headway., mainly due to the skill and valour of Bhishma. At this point, Shikhandi, who was born a woman, takes arm in front of Arjuna against Bhishma. Bhishma knew that Shikhandi was born a woman, who had a grudge against Bhishma because he had interfered in her marriage. Seeing Shikhandi, Bhishma refused to fight and is felled by Arjuna’s arrow. (It is believed that Bhishma himself had hinted at this ploy while Arjuna and Krishna met him the previous night.)

Arjuna’s arrows had already formed a bed and Bhishma did not fall to the ground. Arjuna used more arrows to form a pillow. Bhishma also requested for water. Arjuna sent an arrow into the earth and a fountain of pure water sprang up which Bhishma relished as Mother Ganga jal. Bhishma also advised Duryodhana to give up the fight and render justice to the Pandavas. Duryodahana did not comply.

As the battle raged, Bhishma held on till Uttarayana (winter solstice) – the auspicious time to die. Only after the victory of Pandavas did Bhishma breathe his last.

It is during his lying on the bed of arrows (called ‘Shara Shayya’) that he composed the Vishnu Sahasranamam- a prayer comprising the 1008 names of Lord Vishu which is recited in many Hindu homes, temples and religious occasions.

There is also a sculpture of Bhishma on a bed of Arrows in Angkor Vat. A beam of sunrays fall on the image of Bhishma on Winter solstice. http://www.clas.ufl.edu/users/vasu/cambodia/angkorwat/bhishma2.html
The mind of Bhishma is beautifully penned in the Bengali poem ‘ Bhishma’s Bed of Arrows’ by Jatindra Mohan Sengupta. A transcreation in English by Pradip Bhattacharya is available at: http://www.indiastar.com/bhattachaya4.html
More pictures at: http://www.flickr.com/photos/shutterbug_iyer/
and
http://community.webshots.com/user/harisub