Elephanta Caves (Cave 1: Main, Great Cave)

Elephanta Caves are a UNESCO World Heritage Site and a collection of cave temples predominantly dedicated to the Hindu god Shiva. They are located on Elephanta Island, or Gharapuri (literally "the city of caves") in Mumbai Harbour, 10 kilometres (6.2 mi) to the east of the city of Mumbai in the Indian state of Maharashtra. The island, located offshore about 2 kilometres (1.2 mi) west of the Jawaharlal Nehru Port, consists of five Shaivite caves and a few Buddhist stupa mounds that may be dating to the 2nd century BCE, as well as a small group of two Buddhist caves with water tanks.

The main cave, also called Cave 1, Grand Cave or the Great Cave, is 39.63 metres (130.0 ft.) square in plan with a hall (mandapa). The Cave has several entrances, the main entrance is unassumingly small and hides the grand hall inside. The main entrance faces north, while two side entrances face east and west. The cave's main entrance is aligned with the north–south axis, unusual for a Shiva shrine (normally east–west). However, inside is an integrated square plan Lingaa shrine (garbha-griya) that is aligned east-west, opening to the sunrise.

To reach the main cave, a visitor or pilgrim has to walk up 120 steep steps from the shore beach, or take the tourist toy train. At the main entrance are four pillars, with three open porticoes and an aisle at the back. Pillars, six in each row, divide the hall into a series of smaller chambers. The roof of the hall has concealed beams supported by stone columns joined together by capitals.

The temple is enclosed in the cave, it has interior walls but no exterior wall. The pillars create the space and symmetric rhythm as they support the weight of hill above. The main mandapa recesses into a pillared vestibule (ardha-mandapa) on the south side, while a pillared portico (mukha-mandapa) connects it to the main entrance. Embedded within the Great Cave are dedicated shrines, the largest of which is the square plan Linga shrine. It is a square garbha-griya (womb house) with four entrances, located in the right section of the main hall. Steps lead from the four doorways into the sanctum, which has a lingaa in the mulavigraha style. Each doorway is guarded by a dvarapala on each side, for a total of eight dvarapalas, their heights spanning floor to the ceiling. These were badly damaged when the Portuguese ceded control of this region to the British. The lingaa shrine is surrounded by a mandapa and circumambulation path (pradakshina-patha) as in other Hindu temples. The pillars are similarly aligned east-west to this shrine, and have an east entrance. Overlaid, as if fused, on the architecture of this temple is another open temple aligned to the north-south direction with three faced Sadashiva as its focal center. One features the abstract, unmanifest, aniconic symbol of Shiva, the other anthropomorphic, manifest, iconic symbol of Shiva. The mandapa pillars of the two align up.

The northern entrance to the cave is flanked by two panels of Shiva dated to the Gupta period, both damaged. The left panel depicts Yogishvara (Shiva as the Lord of Yoga) and the right shows Nataraja (Shiva as the Lord of Dance). The Sadashiva is flanked by two large friezes, one of Ardhanarishvara and the other of Gangadhara. The walls of the mandapa feature other Shaivism legends. All the friezes, states Stella Kramrisch, feature the vyaktavyakta concept of Samkhya, where the state of spiritual existence transitions between the unmanifest-manifest, the figures leap out of the cave walls towards the spectator as if trying to greet the narrative. Even the manifested Sadashiva is shown to be rising out of the rocks.

Each wall has large carvings of Shiva-related legends, each more than 5 metres (16 ft.) in height. The central Shiva relief Trimurti is located on the south wall opposite the main entrance. Also called the Sadashiva, it is the iconic form of a panchamukha linga is set in a mandala pattern with the abstract linga form of Shiva. The Sadashiva is a colossal carving, a bit over 6.27 metres (20.6 ft.), depicting Tatpurusha (Mahadeva), Aghora (Bhairava), Vamadeva (Uma) and Sadyojata (Nandin). The carving is unusual because the standard ancient Hindu texts for murti design state that the Tatpursha should face east, but in Elephanta it is the north face (pointing towards the main entrance).

Smaller shrines are located at the east and west ends of the caves. The eastern sanctuary serves as a ceremonial entrance, and its shrine shows iconography of Shaktism tradition.

Sadasiva: Trimurti

The Trimurti is considered a masterpiece and the most important sculpture in the caves. It is carved in relief on the south wall of the cave facing the north entrance, along the north-south axis. It is also known as Sadashiva and Maheshmurti. The image, 6 m (20 ft.) in height, depicts a three-headed Shiva, representing Panchamukha Shiva.

The three heads represent three essential aspects of Shiva: creation, protection, and destruction. The right half-face (west face) shows him holding a lotus bud, depicting the promise of life and creativity. This face is symbolism for Brahma, the creator or Uma or Vamadeva, the feminine side of Shiva and creator. The left half-face (east face) is that of a moustached young man. This is Shiva as the terrifying Aghora or Bhairava, the chaos creator and destroyer. This is also known as Rudra-Shiva, the Destroyer. The central face, benign and meditative Tatpurusha, resembles the preserver Vishnu. This is the Shiva form as the "master of positive and negative principles of existence and preserver of their harmony". The three headed Shiva are his creator, preserver and destroyer aspects in Shaivism. They are equivalently symbolism for Shiva, Vishnu and Brahma, they being equivalent of the three aspects found in Shaivism.

Gangadhara

The Trimurti Shiva is flanked on its left by Ardhanarisvara (a half-Shiva, half-Parvati composite) and Gangadhara legend to its right. The Gangadhara image to the right of the Trimurti show Shiva and Parvati standing. Shiva brings the River Ganges down from the heavens to serve man, and her immense power is contained effortlessly in Shiva's hair as she descends from heaven. The artists carved a small three bodied goddess up high, a symbolism for Ganges, Yamuna and Saraswati. The mother goddess Parvati stands tall next to Shiva, smiling. The carving is 4 m (13 ft.) wide and 5.207 m (17.08 ft.) high.

The Gangadhara image is highly damaged, particularly the lower half of Shiva seen seated with Parvati, who is shown with four arms, two of which are broken. From the crown, a cup with a triple-headed female figure (with broken arms) to depict the three major rivers in Hindu texts. An alternate interpretation of the three bodied goddess in Gangadharamurti panel here and elsewhere is that it represents the regenerative powers of rivers in the form of Mandakini, Suradhani and Bhagavati. In this grotto scene, Shiva is sculpted and bedecked with ornaments, while gods gather to watch the cosmic source of earthly abundance. The gods and goddesses shown are identifiable from the vahana (vehicle) and icons, and they include Brahma (left), Indra (left), Vishnu (right), Saraswati, Indrani, Lakshmi, and others.

Wrapped on one of the arms of Shiva is his iconic coiling serpent whose hood is seen near his left shoulder. Another hand (partly broken) gives the semblance of Shiva hugging Parvati, with a head of matted hair. A damaged ornamented drapery covers his lower torso, below the waist. Parvati is carved to the left of Shiva with a coiffured hair dress, fully bedecked with ornaments and jewellery. Between them stands a Gana (dwarf jester) expressing confused panic as to whether Shiva will be able to contain the mighty river goddess. In the lower left of the panel is a kneeling devout figure in namaste posture representing the heroic mythical king Bhagiratha who worked hard to bring the river of prosperity to his earthly kingdom, but unaware of the potentially destructive forces that came with it.

Shiva slaying Andhaka

The panel in the northwest side of the cave, on the wall near west entrance and the Linga shrine, is an uncommon sculpture about the Andhakasura-vadha legend. It shows Bhairava, or Virabhadra, a ferocious form of Shiva killing the demon Andhaka (literally, "blind, darkness"). The relief is much ruined below the waist, is 3.5 m (11 ft) high and posed in action. Though a relief, it is carved to give it a three dimensional form, as if the ferocious Shiva is coming out of the rocks and impaling Andhaka with his trident.

Shiva Linga shrine inside the cave complex.

The central shrine of the Great Cave temple is a free-standing square stone cella, with entrances on each of its sides. Each door is flanked by two dvarapalas (gate guardians), for a total of eight around the shrine. The height of the eight dvarapalas is about 4.6 m (15 ft). All are in a damaged condition except those at the southern door to the shrine. The Shaiva guardians carry weapons and flank the doors.

Six steps lead to the inside of the cella from the floor level. In the center is the mulavigraha Linga, is set on a raised platform above the floor of the shrine by 1.8 m (5 ft 11 in). It is the abstract unmanifest symbol of Shiva in union with the Yoni, and the symbol of Parvati together symbolising the creative source and the regenerative nature of existence. The temple and all the pillars are laid out to lead the pilgrim's view towards it, the cella is visible from any point inside the cave and it’s most significant progression.

Shiva and Parvati on Mount Kailasha.

The carvings at the east entrance are battered and blurry. One in the southeast corner of the mandapa depicts Shiva and Parvati in Mount Kailash in the Himalayas, and the shows the Umamaheshvara story. The scene includes rocky terrain and clouds layered horizontally. On top of a rock sit the four-armed Shiva and Parvati by his side. Nandi stands below her, while celestial apsaras float on the clouds above. There are traces of a crown and a disc behind Shiva, but it is all damaged. The scene is crowded with accessory figures, which may be because the eastern entrance was meant to have a devotional focus.

Nataraja: Lord of Dance

The panel facing the Yogishvara, on the west side of the portico next to the north entrance is Shiva as the Nataraja, "cosmic dancer" and "the lord of dancers". It is also called the Nrittamurti.

The badly damaged relief panel is 4 m (13 ft.) wide and 3.4 m (11 ft.) high and set low on the wall. His body and arms are shown as wildly gyrating in the lalita mudra, a symbolism for occupying all of space, soaring energy and full bodied weightlessness. His face here resembles the Tatpurusha, or the manifested form of Shiva that preserves and sustains all of creation, all of creative activity. This is an eight armed depiction of Nataraja. The parts of the panel that have survived suggest that he is holding an axe, a coiled serpent is wrapped around its top. In another he holds a folded cloth, possibly symbolic veil of maya.

There are fewer gods, goddesses and observers in this panel than others in this cave, with Brahma, Vishnu, Lakshmi, Saraswati and Parvati are visible and have a facial expression of being spellbound. Also present are his sons leaping Ganesha and Kartikeya holding Shiva's staff, as well as an ascetic and a rishi, thus weaving the family life and the ascetic monastic life, the secular and the spiritual tied in through metaphorical symbolism of dance within the same panel. The dancer and destroyer aspects of Shiva are clustered in the northwest part of the cave, in contrast to yoga and creator aspects that are found in the northeast parts. This 6th-century Nataraja shares architectural elements with those found in temples in the western parts of South Asia such as in Gujarat, and in upper Deccan region.

Yogishvara: Lord of Yoga

The panel in the east side of the portico next to the north entrance is Shiva in Yoga. This form of Shiva is called Yogishvara, Mahayogi, Lakulisa.

Shiva, states Stella Kramrisch, is the "primordial yogi" in this panel. He is the master of discipline, the teacher of Yoga arts, and the master who shows how yoga and meditation leads to the realization of ultimate reality.

The relief is in a dilapidated condition with most of the arms and legs broken. He is seated in padmasana lost in his meditation. His posture is well formed and suggests that the 6th century artist knew this asana. He sits on a lotus with a stalk shown as if coming out of the earth, his legs are crossed symmetrically. Two Nagas flank the lotus and express their reverence with a namaste posture. The great yogi is being approached by various Vedic and Puranic gods and goddesses, as well as monks and sadhus, yet there is a halo around him that keeps them at bay, as if they admire it but do not wish to disturb his meditation.

In some ways, the yogi artwork shown in this Hindu cave are similar to those found in Buddhist caves, but there are differences. Yogi Shiva, or Lakulisa, wears a crown here, his chest is shown vaulting forward as if in breathing exercises found in Hindu yoga texts, and the face and body expresses a different energy. This Shiva yogi comes across as the "lord of the caves" or Gruheshwara in medieval Indian poetry, states Kramrisch. According to Charles Collins, the depiction of Shiva as Yogi in Elephanta Cave 1 is harmonious with those found in the Puranas dated to early and mid-1st millennium CE.

Kalyanasundara: the wedding of Shiva and Parvati.

The niche image carved on the southwest wall, near the Linga shrine is the wedding of Shiva and Parvati. This legend is called the Kalyanasundara in Hindu texts. Parvati is seen standing to Shiva's right, the customary place for a Hindu bride at the wedding. The carvings are substantially damaged, but the ruined remains of the sculpture has been significant to scholarly studies of Hindu literature. In many surviving versions of the Puranas, the wedding takes place in King Parvata's palace. However, in this Elephanta Cave panel, the narrative shows some earlier version. Here King Parvata standing behind Parvati gives away the bride to Shiva while Brahma is the priest in the grotto relief. Gods, goddesses and celestial apsaras are cheering witness to the wedding. Vishnu is witness to the marriage, standing tall behind the sitting Brahma on the right side of the panel. Just above the main images rishi (sages) and a few characters hanging from the ceiling are seen blessing the wedding.

The groom Shiva is shown calm and young, while Parvati is depicted as shy and emotional. Her head is tilted towards him and her eyelids joyfully lowered, while his hand (now broken) is holding hers. Their dress reflect the Hindu customs. He wears the sacred thread across his chest, the other characters shown in the wedding carry items or are shown holding items that typically grace a Hindu wedding. Chandra (moon god), for example, holds a traditionally decorated water vessel (kalash). Brahma, the priest, is squatting on the floor to the right tending the yajna fire (agni mandapa).

Picture Credit: Parth Vaghela