This enigmatic deity, seemingly Shaiva, is depicted with six heads and twelve hands. Although all hands are broken, one appears to hold an attribute in the form of a trident. The waist portion is buried in the earth. The headgear includes a jatamukuta on the four side heads typically associated with Shiva, and a kirita-mukuta on the front and back heads, typically associated with Vishnu. While five faces exhibit a fierce form, one appears benevolent. The depiction resembles the Sadashiva form of Shiva, which includes five faces representing Ishan, Tatpurusha, Aghora, Vamadeva and Sadyojata, portrayed through fierce and benevolent expressions. However, labelling this image as a clear syncretic mixture of Sadashiva and Vishnu is difficult due to the placement of the kirita-mukuta above the fierce face types as well. This enigmatic image likely has Tantric associations, as evidenced by other images at the hill bearing Tantric connotations.
The jangha or wall portions of the sanctum are nearly in ruins. The temple lacks the pitha but begins from a single plinth course. The vedibandha is damaged in some areas, but otherwise, it had kumbha with intricate udgama motifs, with a small central box carrying a figure.
This elegant Shaiva figure, originally part of a devakostha or sculptural niche adorning the walls of a now-lost Shaiva shrine, is now housed in the Government Museum, Sikar. The figure is depicted with four hands, the upper two hold a skull-scepter and cobras, while the lower left-hand holds a cup, or rather a skull, with the fingers of the right hand dipping into its contents. On the left is an image of a vyala, which was once placed in the salilantara recess of the temple wall. Ichnographically, the figure reflects a tantric influence. The symbolism of the cup or skull likely represents the spiritual nectar of bliss attained through the completion of tantric sadhana, a concept shared in both Shaiva and Buddhist tantric traditions. Iconographically, the figure reflects a tantric influence. The symbolism of the cup or skull likely represents the spiritual nectar of bliss attained through the completion of tantric sadhana, a concept shared in both Shaiva and Buddhist tantric traditions.
Image courtesy: The Government Museum, Sikar
It is likely that the beam, richly carved with human figures, adorned the varandika of the temple, the adjoining portions between the temple walls and the spire. The protruding offsets typically contain mithuna figures inside the niches, while the recesses between the two offsets are beautifully carved with images of apsaras.
Inside the sanctum of the Harshnath Temple, beautiful sculptures of nayikas (female dancers) adorn the walls. Most of them are inscribed with epithets in the 10th century CE Kutila script.
Inside the sanctum of the temple, beautiful sculptures of nayikas (female dancers) adorn the walls. Placed at the centre of the principal/back wall, a colossal image of Parvati in penance or the panchagni tapa. Interestingly, their names are scribed in the 10th century CE Kutila script. The inscribed epithet calls her vikata, a possible explanation for this unusual name would be Gauri treading the vikata-marga by performing penance. The unusual epithet, Vikata, also appears in the Harsha stone inscription of the 11th century CE (VS 1030). Shiva, occupying a central place in the sanctum in the form of linga placed on yoni, is accompanied by the representation of Shakti on the surrounding walls inside the sanctum itself. The four-armed Parvati is performing the penance of the panchagni tapa, visually depicted with fires on either side. She stands erect on an iguana and is hence labelled as Godhasana Gauri. On either side of her are two standing and two sitting female attendants.
This is a rare image of Vinayaki, the feminine aspect (consort in some traditions) of Vinayaka or Ganesha. This is one of the several images, once contained in the lost temples of the hill, which were later affixed on the walls of the Harsha Bhairon shrine complex. Only a partial image is visible as the lower portion was subsumed by the stairways built next to it. She is holding a cup in one of her hands, an attribute found in many of the Shaiva and Shakta images of the site and associated with the tantric tradition. She is likely a tantric Shakti and suggests a syncretic fusion of the Ganapatya and Shakta traditions. Locals wrongly identify this image as Ardhanarishvara-Ganesha, which they believe to be a fusion of Shiva, Shakti and Ganesha. She is holding a cup in one of her hands, an attribute found in many of the Shaiva and Shakta images of the site and associated with the tantric tradition. She is likely a tantric Shakti and suggests a syncretic fusion of the Ganapatya and Shakta traditions.
The lintel over the door jambs of the sanctum of the Harshnath Temple depicts the trio of Brahma, Vishnu, and Mahesha, with Vishnu occupying the central position. Art historian Ambika Dhaka is of the view that this lintel might have been a later replacement of the original lintel featuring an image of Lakulisha at the centre. Above the lintel, there are architectural fragments confirming a later-day renovation made from reused architectural pieces.
These pillars, which were once part of the mandapa of a temple, have been affixed on this late medieval structure. The purna-kalasha is beautifully carved.
One notable architectural fragment affixed on the structure is a row of elephants (seen below the closed window), which must have once been part of the temple’s base moulding.