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62-609: Makara appears as the vahana (vehicle) of the river goddess Ganga , Narmada , and of the god of the ocean, Varuna . Makara are considered guardians of gateways and thresholds, protecting throne rooms as well as entryways to temples; it is the most commonly recurring creature in Hindu and Buddhist temple iconography , and also frequently appears as a gargoyle or as a spout attached to a natural spring. Makara-shaped earrings called Makarakundalas are sometimes worn by Hindu deities, for example Shiva , Vishnu , Surya , and Chandi . Makara

124-403: A vyuha avatar of Vishnu, Aniruddha . Prabhavati was an asura princess who fell in love with Pradyumna, and so he eloped with her. Soon, Pradyumna became a constant companion of his father Krishna and was well-liked by the people of Dvaraka. Pradyumna was a mighty Maharathi warrior. He possessed the extremely rare Vaishnavastra , which was one of the most powerful weapons in the universe. He

186-428: A "rainwater spout or gargoyle ". It is also seen as water spouts at the source of a spring. The artistic carving in stone is in the form of identical pair of makaras flanked by two Nāgas (snake gods) along with a crown of Garuda , which is called the kirtimukha face. Such depictions are also seen at the entrance of wooden doorways as the top arch and also as a torana behind Buddha 's images. Stone sculptures of

248-476: A bull. Since that time, he has watched over each of Shiva's temples, always looking towards him. Kartikeya , the war-god known as Murugan in Southern India , is mounted on a peacock named Paravani. This peacock was originally a demon called Surapadma , while the rooster was called the angel Krichi . After provoking Murugan in combat, the demon repented at the moment his lance descended upon him. He took

310-618: A divine attribute. The vahana may be considered an accoutrement of the deity: though the vahana may act independently, they are still functionally emblematic or even syntagmatic of their "rider". The deity may be seen sitting or standing on the vahana. They may be sitting on a small platform, or riding on a saddle or bareback. Vah in Sanskrit means to carry or transport. The word also means ' vehicle ' in Sanskrit and other Indian languages In Hindu iconography , positive aspects of

372-399: A mythical animal with the body of a fish, trunk of an elephant, feet of a lion, eyes of a monkey, ears of a pig, and the tail of a peacock. A more succinct explanation is provided: "An ancient mythological symbol, the hybrid creature is formed from a number of animals such that collectively possess the nature of a crocodile. It has the lower jaw of a crocodile, the snout or trunk of an elephant,

434-535: A necessary state of chaos before the emergence of a new state of order. Makara is also the emblem of Kamadeva , the god of love and desire. Kamadeva is also known as 'Makara-Ketu' which means "having the makara for an emblem". It is the tenth sign of the Zodiac , called rāśi in Sanskrit, which is equivalent to the zodiacal sign of Capricorn ( goat symbol). From the 2nd century BCE, the Makara appears to have been

496-466: Is also the insignia of the love god Kamadeva , who has no dedicated temples and is also known as Makaradhvaja , "one whose flag depicts a makara". Makara is a Sanskrit word which means "sea-animal, crocodile". Josef Friedrich Kohl of Würzburg University and several German scientists argued that makara is based on the dugong instead, based on his reading of Jain text of Sūryaprajñapti. The South Asian river dolphin may also have contributed to

558-458: Is as ornaments in the form of bracelets in hollow silver ware inlaid with jewels for eyes and ears, which is given as a wedding gift to the bride. Some traditional account also links the Makara to the water monitor as both has body parts (example: jaws, meat etc.) which are stated to possess aphrodisiac properties. Makara has been depicted typically as half mammal and half fish. In many temples,

620-471: Is associated with Krishna's son and Kamadeva , the God of Love, suggesting they are identical. In Hindu iconography , Makara is represented as the vahana ('vehicle') of Ganga , the river goddess. A row of makara may run along the wall of a Hindu temple, act as the hand rail of a staircase, or form an arch above a doorway. The leading Hindu temple architect and builder Ganapati Sthapati describes Makara as

682-434: Is countered by the retort that each totem or vahana, as an aspect of ishta-devata (or an ishta-devata or asura in its own right), has innumerable ineffable teachings, insights and spiritual wisdom ; comparative analysis yields benefit, though knowledge and understanding is not served by collapsing their qualities into homogenous signification . These correspondences are not always consistent. Ganesha, for example,

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744-459: Is depicted in the Vajrayana as a weapon of strength and tenacity. The Vajrayan weapons which have makara symbolism are: axe, iron hook, curved knife, vajra, and ritual dagger, in all of which the theme is "emergence of the blade from the open mouth of the makara". Its symbolic representation in the form of a makara head at the corner of temple roofs is as water element which also functions as

806-477: Is depicted with the forequarters of an elephant and the hindquarters as a fish tail. Crocodile was also a form which was used in the earlier days which was shown with human body. In many temples, the depiction is in the form of half fish or seal with head of an elephant. It is also shown with head and jaws resembling a crocodile, an elephant trunk with scales of fish and a peacock tail. Other accounts identify it with Gangetic dolphin having striking resemblances with

868-570: Is one of watery creatures and even from the pre-era of the field of Buddhist art , Makara has been depicted both in work of literature and stone carvings . Makara gained a distinctive position in the Sinhala Buddhist culture - a special place not given in Buddhist artwork in other countries. The Makaragala (dragon balustrade) is another kind of stone carvings which portray the Makara (dragon). These artworks used to decorate

930-426: Is sometimes shown with a peacock as his vehicle. Even more rarely, the elephant-headed Ganesh may be seen riding an elephant, or a lion, or a many-headed serpent (See Ganesha's Vahanas ). The vahana , the mount or vehicle of a deity, serves the function of doubling a deity's powers. The vahana also represents the devotee's mind which allows the deity to guide the devotee. Durga the warrioress could not have destroyed

992-431: Is the giant head, often took place on the top of the entrance with makaras projected on either sides of kala's head flanking the portal or projecting on top corner as antefixes. Kala-makara theme also can be found on stairs railings on either sides. On upper part of stairs, the mouth of kala's head projecting makara downward. The intricate stone carving of twin makaras flanking the lower level of stairs with its bodies forming

1054-487: The Bhagavata Purana , within 10 days of Pradyumna's birth, he was abducted by the asura Shambara . Recognising him as his foe, the asura threw him into the ocean. The infant was swallowed by a mighty fish, which was caught by fishermen and presented to Shambara. Shambara's cooks discovered the child upon cutting the fish open. The child was given to Mayavati, who was the earthly incarnation of Rati . Recognising

1116-465: The Kirtimukha (the 'Face of Glory'), and descends into the gaping jaws of another Makara. Varuna is also depicted as a white man sitting on the monster makara. As a marine monster, it is also shown with the head and legs of an antelope , and the body and tail of a fish. A makara made in iron shows the monster in the form of half stag and half fish. These elements are variously joined to form one of

1178-539: The Tibetan Buddhist format it evolved from the Indian form of makara. However, it is different in some ways such as, "display of lions fore paws, a horse's mane, the gills and tendrils of a fish, and the horns of a deer or dragon. From its once simple fishtail, sometimes feathered, now emerges as a complex spiraling floral pattern known as makara-tail design (Sanskrit makaraketu )". In Tibetan iconography, it

1240-478: The medieval era of South India , Makara was shown as a fifth stage of development, symbolized in the form of an elephant head and body with an elaborately foliated fish tail. Most myths maintain this symbolism of this stage in the evolution of life. (Note makara in fifth row of animistic carvings in temple wall at right.) The temples of ancient Java is notable with the application of kala -makara as both decorative and symbolic elements of temple architecture. Kala

1302-469: The Bhagavata Purana, Canto 10, Chapter 61, Aniruddha was the son of Pradyumna and Rukmavati. He was later abducted by Usha (daughter of Bana asura and granddaughter of Mahabali ), who wished to marry him. Usha's father, Banasura, however, imprisoned Aniruddha, creating a battle between Krishna and Shiva. In the battle, Pradyumna defeated Shiva's son Kartikeya , who fled on his peacock. At

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1364-672: The Greco-Roman interpretation is paralleled in Roman Catholic iconography , in which St. Jerome , most famed for editing the New Testament , is often (though not always) depicted with an owl as a symbol of wisdom and scholarship. Depending on the tribe, Native American religious iconography attributes a wide range of attributes to the owl, both positive and negative, as do the Ainu and Russian cultures, but none parallel

1426-429: The Hindu attributes assigned to the owl as Lakshmi's divine vehicle. Some hold that similar analyses could be performed cross-culturally for any of the other Hindu divine vehicles, and in each case, any parallels with the values assigned to animal totems in other cultures are likely to be either coincidence, or inevitable (as in linking bulls to virility), rather than evidence of parallel development. In dialectic , this

1488-477: The Hindu god Vishnu, mentioned to be one of the 24 Keshava Namas (names). Pradyumna was the son of Krishna and the sixty-first grandson of Adinarayana. His mother was Rukmini , whom Krishna had eloped with from Vidarbha during her swayamvara on her request. Pradyumna was born in Dvaraka and was the reincarnation of the demigod Kamadeva , a deity who was burnt to ashes by the fury of Shiva . According to

1550-434: The being, typically an animal or mythical entity, a particular Hindu deity is said to use as a vehicle. In this capacity, the vahana is often called the deity's "mount". Upon the partnership between the deity and his vahana is woven much iconography and Hindu theology . Deities are often depicted riding (or simply mounted upon) the vahana. Other times, the vahana is depicted at the deity's side or symbolically represented as

1612-449: The boons were granted. While the god Ganesha was still a child, a giant mouse began to terrorize all his friends. Ganesha trapped him with his lasso and made him his mount. Mushika was originally a gandharva , or celestial musician. After absent mindedly walking over the feet of a rishi (sage) named Vamadeva, Mushika was cursed and transformed into a mouse. However, after the rishi recovered his temper, he promised Mushika that one day,

1674-407: The buildings' corners. The Newa art of Nepal uses this depiction extensively. In Newar architecture, its depiction is; "as guardian of gateways, the makara image appears on the curved prongs of the vast crossed-vajra that encompasses the four gateways of the two-dimensional mandala . Of the three dimensional-mandala this crossed-vajra supports the whole structure of the mandala palace symbolizing

1736-413: The demon Mahishasura without the aid of her vehicle, lion, which was given by her father Himalaya, for the stated purpose. Lakshmi, goddess of fortune, dispenses both material and spiritual riches from her mount, Uluka the owl. Ganesha, remover of obstacles, cannot go everywhere despite his elephant-like strength. However, his vehicle, Mushika the mouse, who can crawl into the smallest crevice or Akhuketana

1798-429: The depiction is in the form of half fish or seal with head of an elephant. It is also shown in an abstract, chimeric form with head and jaws of a crocodile , an elephant trunk with scales of fish and a peacock tail. Lakshmi sitting on a lotus is also a depiction in which she pulls the tongue of the elephant shaped makara is meant to project Lakshmi's image as the goddess of prosperity, wealth and well being. It represents

1860-576: The end of the war, Banasura lost, and Aniruddha and Usha were married. Aniruddha is said to have been very much like his grandfather Krishna , to the extent that some consider him to be a jana avatar , an avatar of Vishnu . Aniruddha 's son was Vajra . Vajra was known to be an invincible warrior and was the only survivor of the Yadu Dynasty after the Yadus' battle. According to some sources, Vajra then had 16 idols of Krishna and other gods carved from

1922-493: The entrance of Buddhist stupas , temples and Bo trees . There are two balustrades at main entrance of Lankatilaka Viharaya in Kandy and they are sometimes called Gajasinha balustrades because of the shape of the Makara there. The Muragala (guardstone) has given a highest place to Makara . Over the head of the gatekeeper carved in there, the figures of Makara can be seen. Sinhala Buddhist artists considered Makara

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1984-484: The episode known as Amṛtakalaśāpaharaṇam : Garuḍa approached the pot of nectar, and Viśvakarmā who attacked him first was felled to the ground. The dust storm raised by the waving of Garuḍa’s wings blinded everybody. The Devas and Indra, nay, even the sun and the Moon lined up against Garuḍa, but he defeated them all, and entered the particular place where the pot of nectar was kept. Two terrific wheels were rotating round

2046-626: The epithets of Pradyumna in literature, such as in Harivamsa 99, is "Makaradhvaja", meaning "he whose banner or standard is the crocodile". A pillar capital with the effigy of a Makara crocodile found at Besnagar near the Heliodorus pillar dedicated to Vasudeva , is also attributed to Pradyumna. In the Mahabharata , the Makara is associated with Krishna's son and Kamadeva , the God of Love, suggesting that they are identical. As per

2108-441: The evil forces over which the deity dominates. Mounted on Parvani, Kartikeya reins in the peacock's vanity. Seated on Dinka the rat (Mushika), Ganesha crushes useless thoughts, which multiply like rats in the dark. Shani , protector of property, has a vulture, raven, or crow within whom he represses thieving tendencies. Under Shani's influence, the vahana can make even malevolent events bring hope. Garuda , and his story of becoming

2170-498: The form of a tree and began to pray. The tree was cut in two. From one half, Murugan pulled a rooster , which he made his emblem, and from the other, a peacock, which he made his mount. In another version, Karthikeya was born to kill the demon, Tarakasura . He was raised by the Krittikas and led the divine armies when he was 6 days old. It is said that after defeating Tarakasura, the god forgave him and transformed him into his ride,

2232-407: The gods themselves would bow down before him. The prophecy was fulfilled when the mouse became the vahana of Ganesha. Before becoming the vehicle of Shiva, Nandi was a deity called Nandikeshvara , lord of joy and master of music and dance. Then, without warning, his name and his functions were transferred to the aspect of Shiva known as the deity Nataraja . From half-man, half-bull, he became simply

2294-662: The handle of a temple key of Gadaladeniya Temple built in 1344 in Diggala in Kandy District . The Makara has also been used as a clan symbol by the Karavas and Karaiyars of Sri Lanka , who both share similar origin and were collectively known as Kurukulam . Since at least 14 century AD, they have used Makara flags in their ceremonies. Clan titles such as Aditya and Varunakulasuriyan were used by them, to indicate their connection to ancient Hindu god Varuna . In

2356-422: The image of the makara. In Tibetan it is called the "chu-srin", and also denotes a hybrid creature. It is generally depicted as half terrestrial animal in the frontal part (stag, deer, or elephant) and half aquatic animal in the hind part (usually of a fish, a dolphin, or a snake, though sometimes a peacock or even a floral tail is depicted). Though Makara may take many different forms throughout Hindu culture, in

2418-702: The immovable stability of the vajra-ground on which it stands." Most spouts of old Nepalese drinking fountains (called dhunge dhara ) have the shape of a makara. Makara is the Sinhala term for dragon , an important figure in Sinhala Buddhist culture in Sri Lanka . It is depicted on toranas in temple architecture and objects of prestige such as in kastanes . The Makara is widely used in Sri Lankan Buddhist architecture, often depicted on toranas . Since ancient time, easterners believe that Makara

2480-645: The latter first attacked him with a club, and followed with his daitya magic. Hundreds of weapons belonging to guhyakas , gandharvas , pisacas , and uragas (celestial snakes) were amassed to combat him, but all fell before the son of Krishna. Drawing his sharp-edged sword, he beheaded the asura. Accompanied with his wife, he descended upon the palace in Dvaraka like a cloud with lightning, the crowds of noble women mistaking his handsome countenance and bluish-black curling locks for Krishna himself. Rukmini, however, recognised him as her own son. Krishna manifested himself to

2542-502: The latter, now found mainly in Vikramshila Gangetic Dolphin Sanctuary . Others portray it as a fish body with an elephant's head. The tradition identifies the makara with water, the source of all existence and fertility. In a Hindu temple, the Makara often serves as the structural bookends of a thoranam or archway around a deity. The arch emerges up from the jaws of one Makara, rises to its peak,

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2604-502: The meanings invested in the owls by the two different belief systems are not the same, nor are the two goddesses themselves similar, despite their mutual identification with owls. Lakshmi is, among other things, primarily the goddess of wealth, and her owl is a warning against distrust and isolationism, even selfishness. Athena, though also a goddess of prosperity, is primarily the goddess of wisdom, and her owl symbolizes secret knowledge and scholarship. Perhaps due to their shared geography,

2666-498: The middle with his beak and through the hole, his body reduced to such a tiny shape, went nearer to the pot. He destroyed the wheels and the machine, and carrying the pot of nectar in his beaks rose to the sky shielding the light of the sun by his outspread wings. Mahāviṣṇu, who became so much pleased with the tremendous achievements of Garuḍa asked him to choose any boon. Garuḍa requested Viṣṇu that he should be made his (Viṣṇu's) vehicle and rendered immortal without his tasting amṛta. Both

2728-514: The modern world, its form is always related to the marsh crocodile or water monitor . According to an art historian, John Boardman , depictions of Makara and Chinese Dragon might have been influenced by Kētos in Greek Mythology , possibly after contact with silk-road images of the Kētos . In Sinhalese ancient artwork Makara is made up of body parts of six or seven animals such as

2790-462: The most common recurring themes in Indian temple iconography. In Indian art, the makara finds expression in the form of many motifs, and has been portrayed in different styles. Makara figures are placed on the entry points ( Toranas ) of several Buddhist monuments, including the stupa of Sanchi , a world heritage site. It is found guarding the entrances to royal thrones (see Distribution below). In

2852-402: The mount of Vishnu , is richly detailed in Hindu texts. Born to Vinata and bearing the power of Kashyapa 's penance, the demigod is anguished to find that his mother is enslaved by the cruel Kadru . When he pleaded with Kadru to free his mother, the latter demanded the nectar of immortality as the price of her liberty. His legend of securing amrita , the nectar of immortality, is described in

2914-413: The mythological Makara and its ancient place in the iconography of Hinduism and Buddhism are widely spread throughout South Asia and Southeast Asia . Examples from ten countries are shown below: Vahana Vahana ( Sanskrit : वाहन , romanized :  vāhana , lit.   'that which carries') or vahanam ( Sanskrit : वाहनम् , romanized :  vāhanam ) denotes

2976-491: The peacock. The animal correspondences of Hindu vehicles are not consistent with Greek and Roman mythology , or other belief systems which may tie a particular animal to a particular deity. For example, the goddess Lakshmi of the Hindus has elephants, or an owl, or (a rare instance of a non-animal vehicle) the lotus blossom as her vehicle. The goddess Athena of ancient Greece also had an owl as her emblematic familiar, but

3038-408: The pot and they would cut into mince-meat anybody who tried to lay hands on the pot and a machine circled the wheels. Below the wheels were two monstrous serpents with glowing eyes and protruding tongues like flashes of fire, and the serpents never closed their eyes. The very look with those eyes was enough to poison anyone to death. Garuḍa blinded those eyes by raising a torrent of dust, pierced them in

3100-470: The rat, who can survive just about anywhere, can assist Ganesha to overcome the greatest obstacles. Pradyumna Pradyumna ( Sanskrit : प्रद्युम्न , lit.   'the eminently mighty one') is the eldest son of the Hindu deities Krishna and his chief consort, Rukmini . He is considered to be one of the four vyuha avatars of Vishnu . According to the Bhagavata Purana , Pradyumna

3162-606: The scene along with Vasudeva and Devaki , and together with the residents of Dvaraka, embraced the couple and rejoiced. Pradyumna's first wife was Mayavati, the incarnation of Kamadeva's wife Rati . At first, Pradyumna objected, but upon explanation, he realised that she was, in fact, his eternal consort. He also married Rukmavati , the daughter of his maternal uncle, Rukmi . It is said that Princess Rukmavati found his valour, comeliness, and charm beyond words, and insisted on marrying him at her swayamvara . With her, he fathered, Krishna's grandson and favourite, and also considered

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3224-413: The son of Krishna as her divine consort, Rati fell in love with him once more. Years passed until Pradyumna flowered into adolescence, raised by Mayavati. When chastised by the deity for her amorous notions towards him, she explained to him the circumstances of his new birth. She bestowed Pradyumna with the mystic art of mahamaya , which dispelled all magic. The youth then summoned the asura to battle, where

3286-516: The stair's railings. These types of stairs decorations can be observed in Borobudur and Prambanan temples. Makara's trunks are often describes as handling gold ornaments or spouting jewels, while in its mouth often projected Gana dwarf figures or animals such as lions or parrots. Makaras are also a characteristic motif of the religious Khmer architecture of the Angkor region of Cambodia which

3348-466: The symbol of Pradyumna , son of Vāsudeva Krishna . One of the epithets of Pradyumna in literature, such as in Harivamsa 99, is "Makaradhvaja", meaning "he whose banner or standard is the crocodile". A pillar capital with the effigy of a Makara crocodile found at Besnagar near the Heliodorus pillar dedicated to Vasudeva , is also attributed to Pradyumna. In the Mahabharata too, the Makara

3410-616: The symbol of prosperity and self-sufficiency so they were not hesitant in portraying the sign of Makara in the entrance arch gateway to the religious places, such as temple , stupa or bodi. Precious examples for the above are Temple of the Tooth and Lankatilaka Temple in Kandy . Examples for the arched gateway with Makara over the image of Buddha can be seen in Ridi iharaya and Dambulla cave temple . A figure of Makara has been carved to

3472-535: The trunk of the elephant , jaws of the crocodile , ears of the mouse or ape , extruding teeth of wild swine , the tail plume of the peacock and feet of the lion . During Vedic times when Indra was the god of heaven, Varuna (the Vedic water god) became the God of the seas and rode on makara, which was called "the water monster vehicle". Vishnu's earrings are shown in the form of Makara; but makarakundala can also decorate Shiva's ears. Its contemporary usage

3534-472: The tusks and ears of a wild boar, the darting eyes of a monkey, the scales and the flexible body of a fish, and the swirling tailing feathers of a peacock." Traditionally, a makara is considered to be an aquatic mythical creature. Makara has been depicted typically as half mammal and half fish. Some traditional accounts identify it with a crocodile , specifically the Mugger because of its etymological roots. It

3596-406: The vehicle are often emblematic of the deity that it carries. Nandi the bull, vehicle of Shiva , represents strength and virility. Dinka the mouse, vehicle of Ganesha , represents speed and sharpness. Parvani the peacock, vehicle of Kartikeya , represents splendor and majesty. The hamsa , vehicle of Saraswati , represents wisdom, grace, and beauty. However, the vehicle animal also symbolizes

3658-545: Was later conducted by Yudhishthira. Pradyumna defended Dvaraka against Shalva, the king of the Shalva Kingdom , along with his father, uncle and brothers. In the Harivamsa , Pradyumna alone repelled the attack of Jarasandha . Pradyumna was later killed in an intoxicated brawl, along with all the other members of the Yadava clan. His grandson, Vajra, was the only survivor of Yadu lineage after this incident. One of

3720-712: Was one of the very few people to know the secret of the Chakravyuha . According to the Mahabharata , Pradyumna trained Abhimanyu and the Upapandavas in warfare when the Pandavas were in exile . But Pradyumna did not participate in the Kurukshetra War as he went on a pilgrimage with his uncle Balarama and the other Yadavas. He was, however, an active participant in the Ashvamedha Yagna , which

3782-581: Was the capital of the Khmer Empire . Makaras are usually part of the decorative carving on a lintel, tympanum, or wall. Makaras are usually depicted with another symbolic animal, such as a lion, naga or serpent, emerging from its gaping open mouth. Makara are a central design motif in the beautiful lintels of the Roluos group of temples: Preah Ko , Bakong , and Lolei . At Banteay Srei , carvings of makaras disgorging other monsters were installed on many of

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3844-516: Was the reincarnation of Kamadeva , the god of love. The Mahabharata states that Pradyumna was a portion of Sanat Kumara . The Harivamsa describes the chaturvyuha , consisisting of the Vrishni heroes Vāsudeva , Samkarsana , Pradyumna, and Aniruddha , that would later be the basis for the Vaishnava concept of primary quadrupled expansion, or avatara . Pradyumna is also another name of

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