A white stone image of Nandi, Shiva’s bull, placed over the Nandimandapa facing the Harshnath Temple. The image could be a later replacement of the original image. The Verse-12 of the Harshnath stone inscription records ‘Resembling (in height) the peak of Meru, it is pleasant on account of an excellent arched doorway (torana-dvara), and well-carved bull (Nandi), and is full of manifold objects of enjoyment’. The mentioned image of Nandi, whether original or a later replacement, presents a visual correspondence to the epigraphical description of the temple complex.
Shafts of a pair of columns that once surmounted a torana or doorways at the entrance of the temple complex. Verse-12 of the Harshnath stone inscription records ‘Resembling (in height) the peak of Meru, it is pleasant on account of an excellent torana-dvara (arched doorway), and well-carved Nandi, and is full of manifold objects of enjoyment.’ The mentioned shafts formed the arched entrance described in the verse.
Architectural fragments affixed on a late medieval structure on Harsha Hill. Loose fragments include remains of a superstructure, a panel depicting dancing figures, etc.
This 18th-century CE temple is raised on a high platform and located at the entrance of the temple complex, next to the ancient Harshnath Temple. The temple is a living temple.
The plaque reads ‘The temple of Shiva Harshnath, the family deity of Chahamana rulers, situated on the Harsha-giri depicts the Maha-Maru style. According to an inscription dated V.S. 1030 (CE973), it was built by a Shaiva ascetic Bhavarakta, alias Allata, in CE 956 during the reign of Vigraharaja I of the Chahamana dynasty. Chand Shiva was the chief architect. The temple complex consists of garbhagriha, antarala, rangamandapa with kakshasana and porch with a separate Nandi mandapa. Originally, the temple was adorned with a spire. Though now in a ruined condition, it was noteworthy for its architectural landmark and high-quality sculptures of Brahmanical divinities and decorative panels of kirtimukha motifs, dancers and musicians, warriors, etc. Adjoining the main temple is another temple of the late medieval period also dedicated to Shiva, which is built on a very high platform. Besides a Bhairav shrine is also at some distance in the complex.’
This is a fascinating and rare image of Narasimha depicted in a dancing stance. He stands on one foot placed over what appears to be a prostrating figure, possibly a woman. With one hand raised in the air, he forms a lap above which the slain demon king is placed. He has eight arms and is accompanied by a dwarf warrior whose dynamic movement complements the dynamic posture of Narasimha. Such an iconographic depiction of Narasimha is rare and the identity of the dwarf warrior and the prostrating figure over which he stands remain enigmatic.
In the frieze of the drumming and dancing gods are Indra, seated on his elephant Airavata; a warrior holding a sword and shield, and an Apsara. Stella Kramrisch, in her work Hindu Temples (vol-2, plate LXVIII, p. 402-403) describes the spirit of the image in the following manner: 'the movement sways and surges to either side of a standing god who holds a long lance and seems to have ushered in before Indra the warrior so that he becomes one of the dancers. Indra, enthroned in a posture of ease, the right hand raised in Abhaya-mudra, grants fearlessness; his left-hand holds the Vajra. Small shapes surround him, Matali, his mahout, and companion spirits, Marut-like.' The elephant's trunk and the warrior's legs are interlaced; the warrior's is the largest movement; across the depth of the relief, he steps forward into the line of the celestials. Their dance vibrates, to the stamping of the feet, a suave tremor free from tension.” This image resonates with verse 7 of the Harsha stone inscription of Vigraharaja which mentions that the lord Harsha (Shiva) is worshipped on the hill by the joyous divine host, Indra.
This is one of the many images of yoginis found at the site hinting towards a lost yogini temple compound. Contextualizing this image with several other relevant images suggests a maturity of Shakti and tantric traditions at the site. The placid expressions of this two-armed yogini seated in the lalitasana pose suggest her benevolent nature.
This important image of Vaikuntha Vishnu reveals the presence of the Pancharatra form of Vaishnavism at Harsha Hill. Pancharatra had spread to various regions of Rajasthan from the eighth century CE onwards, with its most visible manifestations in temples like the Harshatmata Temple of Abhaneri. This image reveals its spread, even if in a limited manner, to the region of Shekhavati. The niches on either side depict damsels and musicians. The four faces of Vaikuntha Vishnu represent its four emanations/vyuha- Vasudeva, Sankarshana, Pradyumna and Aniruddha. The side faces are that of boar and lion, typical of Vaikuntha iconography. He is seated in the lalitasana pose.
Image courtesy: Government Museum, Sikar