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{{Short description|Hindu temple in Rajasthan, India}}
{{Use dmy dates|date=May 2022}}
{{Use Indian English|date=May 2022}}
{{Infobox temple
| image = Abhaneri (2022-07-15) Harshat Mata ki Mandir -- img 02.jpg
| alt =
| caption = Front facade of the temple ruin
| map_type = India Rajasthan
| map_caption =
| coordinates = {{Coord|27|00|27|N|76|36|19|E|type:landmark_region:IN|display=inline,title}}
| name = Harshat Mata ki Mandir
| country = [[India]]
| state = [[Rajasthan]]
| district = [[Dausa district|Dausa]]
| location = [[Abhaneri]]
| elevation_m =
| deity = [[Lakshmi]]
| tradition = [[Shaktism]]
|architecture_style=[[Gurjara-Pratihara dynasty|Gurjara-Pratihara]]}}
The '''Harshat Mata Temple''' ([[IAST]]: ''Harṣat Mātā kā Mandir'') is a [[Hindu temple]] in the [[Abhaneri]] (or "Abaneri") village of [[Rajasthan]], in north-western [[India]]. The temple is dedicated to a goddess named Harshat Mata, although some art historians theorize it was initially a [[Vaishnavite]] shrine.

The original temple appears to have been built in the ''[[panchayatana (temple)|panchayatana]]'' style, which features a main shrine surrounded by four subsidiary shrines. Only parts of the main shrine now survive, and they have been ruined and modified over several centuries, with the tall ''[[shikhara]]'' tower replaced by a roof-dome. Much of the platform survives, with fragments of carved stones from the original structure, but most of the sculptures have been removed to the museums in [[Amber, Rajasthan|Amber]] and [[Central Museum, Jaipur|Jaipur]].

No [[Epigraphy|epigraphic]] evidence survives regarding the temple's construction. The analysis of its architectural and sculptural style suggests it was built in the early 9th century, shortly after the adjoining [[Chand Baori]] stepwell was constructed. The temple's original builder is unknown, but historians theorize that it may have been built by a [[Gurjara-Pratihara dynasty|Gurjara-Pratihara]] king, possibly in association with a local [[Chahamanas of Shakambhari|Chahamana]] vassal. The temple is now protected by the [[Archaeological Survey of India]], but remains in religious use.

== History ==
=== Date ===
The original Harshat Mata temple has been ruined and modified over several centuries.{{sfn|Cynthia Packert Atherton|1995|p=202}} No epigraphic evidence regarding the temple's construction or the [[Chand Baori]] [[stepwell]] connected with it has been found.<ref name="Chandramani_2002"/> Based on similarities in style and carvings with the terraced temples of Paranagar and [[Mandore]], the Chand Baori can be dated to the 8th-9th century.<ref name="Chandramani_2002">{{cite book |editor=Chandramani Singh |title=Protected Monuments of Rajasthan |url=https://books.google.com/books?id=i-jVAAAAMAAJ&q=Harshat|year=2002 |publisher=Jawahar Kala Kendra |isbn=978-81-86782-60-6 |pages=176–177}}</ref> The Chand Baori was likely constructed before the temple,{{sfn|Cynthia Packert Atherton|1997|p=64}} which can be dated to the 9th century based on stylistic grounds.{{sfn|Cynthia Packert Atherton|1995|p=201}} [[Art historian]] Michael W Meister of the [[University of Pennsylvania]] dates the temple complex to c. 800–825 CE based on architectural details.{{sfn|Falk Reitz|1993|p=645}}

=== Dedication ===
[[File:Abhaneri (2022-07-15) Harshat Mata ki Mandir -- img 33.jpg|thumb|left|The entrance to the temple's active [[garbhagriha]]]]
Based on analysis of sculptures at the temple, art historians such as Meister and R. C. Agrawala (1991) theorize that the temple was originally a [[Vaishnava]] shrine.{{sfn|Falk Reitz|1993|p=652}} Art historian Cynthia Packert Atherton (1995) theorizes that the temple's iconography represents the [[Pancharatra]] movement of Vaishnavism.{{sfn|Cynthia Packert Atherton|1995|p=207}} However, Falk Reitz (1993) of the [[University of Bonn]] believes the temple was always a [[Shaktism|Shakta]] temple dedicated to a goddess ([[Devi]]). Reitz associates several sculptural fragments from Abhaneri (now kept in various museums) with the Harshat Mata temple, and concludes that these fragments show strong Shakta and Shaiva influence. According to Reitz, this is not surprising, since Durga and Parvati (Shiva's wife) are considered different aspects of the same goddess.{{sfn|Falk Reitz|1993|p=649}} Reitz states that the Vaishnava sculptures at the temple have a "subordinate position" and cannot be used to make any conclusions about the temple's sectarian affiliation. According to him, ''[[panchayatana (temple)|panchayatana]]'' temples tend to be [[religious syncretism|syncretic]], and it is not surprising to find Vaishnava or Shaiva sculptures at a Shakta temple.{{sfn|Falk Reitz|1993|p=652}}

According to Reitz, the two fragments of a [[Durga]] sculpture discovered in the Chand Baori compound may have belonged to the main idol of the original temple. This sculpture appears to have been a {{convert|1.5|m|adj=on}} high statue of Durga in her ''Mahishasura-mardini'' (killer of the [[Mahishasura|buffalo demon]]) form. The bigger fragment shows the lower part of Durga's torso with her left leg, her lion [[vahana]], a male attendant, and a beheaded buffalo. The smaller fragment shows six right arms of the multi-armed Durga, with one of the arms pulling an arrow from the quiver; it also features the remains of a [[halo (religious iconography)|halo]] in the form of a lotus leaf, and two [[gandharva]]s (heavenly beings).{{sfn|Falk Reitz|1993|p=645}} Reitz points out that the intact sculpture would have been similar to the idol in the Pipala-devi Temple at [[Osian, Jodhpur|Osian]], which, like the Harshat Mata temple, has been dated to 800–825 CE by Meister.{{sfn|Falk Reitz|1993|pp=645-646}}

=== Builder ===

The builder of the original temple is unknown.<ref>{{cite book |author=Hamendar Bhisham Pal |title=The Temples of Rajasthan |url=https://books.google.com/books?id=ybPqAAAAMAAJ |year=1969 |publisher=Prakash |page=83 |quote=The construction of ancient temple of Harshatmata situated at a small village of Abaneri or Abhanagari, four miles from Bandikui Railway Station in Jaipur district has been ascribed to the 9th century. The builder of this temple is unknown...}}</ref><ref>{{cite book |author=Rajani Mishra |title=Brahmā-worship, tradition and iconography |url=https://books.google.com/books?id=7WnXAAAAMAAJ |year=1989 |publisher=Kanishka |page=43 |isbn=9788185475219 |quote=In the 9th century A.D. the Harshamata temple was constructed at Abaneri and the builder of that temple is unknown. }}</ref> According to Agrawala, the sculptures are representative of the early [[Gurjara-Pratihara dynasty|Gurjara-Pratihara]] art.<ref>{{cite journal |author=R. C. Agrawala |title=A Pratihāra Lintel in the National Museum, New Delhi |journal=East and West |volume=20 |issue=1/2 |pages=117–119 |year=1970 |publisher=Istituto Italiano per l'Africa e l'Oriente (IsIAO) |jstor=29755504 }}</ref> Reitz theorizes that the temple may have been constructed under the patronage of a local [[Chahamanas of Shakambhari|Chahamana]] prince (possibly [[Guvaka I]]) with the support of his Gurjara-Pratihara overlord (possibly [[Nagabhata II]]). He notes that [[Shakambhari]] – the [[tutelary deity]] of the Chahamanas – has been identified as a form of Durga, and the Bhagavati Barah [[Indian copper plate inscriptions|copper-plate inscription]] states that Bhagavati (another form of the goddess) was one of the tutelary deities of Nagabhata II.{{sfn|Falk Reitz|1993|pp=652-653}} Atherton notes that the lack of adequate historical information prevents attribution of the temple to a particular ruler with certainty,{{sfn|Cynthia Packert Atherton|1995|p=202}} but it is more likely that the Gurjara-Pratiharas – not the Chahamanas – were the patrons of the temple, with Nagabhata II being the best candidate.{{sfn|Cynthia Packert Atherton|1995|pp=235–236}}

=== Modern history ===

In the 20th century, the sanctum had a Durga idol, which was stolen. It was replaced with an idol of goddess [[Lakshmi]], who is now worshipped as Harshat-Mata.<ref>{{cite book |author=Rajendra Yadav |title=Sculptural art of Abaneri: a paradigm |url=https://books.google.com/books?id=SejVAAAAMAAJ |year=2006 |publisher=Jawahar Kala Kendra / Literary Circle |page=5 |isbn=9788181820297 |quote=The ancient ruined temple is popularly known as Harshatmata-ka-Mandir, after the enshrined deity Durga. It was worshiped as Harshatmata which was stolen few decades ago but later in spite of Durga, an image of Lakshmi was installed in the sanctum which is under worship and now it is called as Harshatmata. }}</ref>

The temple remains in religious use, inscribed by the [[Archaeological Survey of India]] under the Act No. LXXI of 1951, dated 28 November 1951.<ref name="ASI">{{cite web |url=http://asijaipurcircle.nic.in/Harsat%20mata%20ka%20mandir.html |title=Harsat Mata ka Mandir |publisher=Archaeological Survey of India Jaipur Circle |access-date=29 September 2019 }}</ref>

== Architecture ==
[[file:Abhaneri (2022-07-15) Harshat Mata ki Mandir -- img 13.jpg|thumb|A stone sculpture in the ruins depicting the possible [[shikhara]] appearance, the temple was once crowned]]
The original temple appears to have been built in the [[panchayatana (temple)|panchayatana]] style, which features a main shrine surrounded by four subsidiary shrines.{{sfn|Falk Reitz|1993|p=645}} Though ruined and modified over several centuries, parts of the main shrine and the bottom of an open [[mandapa]] with columns seem intact. Much of the platform survives, and carved stones from the original structure lie around it, but most of the sculptures have been removed to the museums in [[Amber, Rajasthan]], and the [[Central Museum, Jaipur]].{{sfn|George Michell|1990|p=273}}

The entrance to the temple faces east, towards the rising sun. The temple complex is built on two broad stepped terraces (''jagati''), which originally included a [[parikrama|circumambulatory]] path, but is now partially ruined. The boundary of the lower terrace has a relatively plain set of foundation and [[base molding]]s (''vedibandha''), which have decorative patterns at the top. The ruins of two small shrines flank the entrance stairway. The upper terrace is far more decorated, but is largely destroyed; the only image that remains intact is of [[Narasimha]] flanked by warriors.{{sfn|Cynthia Packert Atherton|1995|p=202}}

The four subsidiary shrines may have been located on the upper terrace.{{sfn|Falk Reitz|1993|p=645}} Frank Reitz, who believes that the main idol of the temple was always that of Durga, theorizes that the four subsidiary shrines were located to Surya (north-west corner), Ganesha (north-east corner), Karttikeya (south-east corner), and Lakshmi-Narayana or [[Uma–Maheshvara|Uma-Maheshvara]] (south-west). Reitz's theory is based on an analysis of other contemporary and near-contemporary temples, as well as a study of various fragments found at the Chand Baori compound or housed at various museums.{{sfn|Falk Reitz|1993|p=648}}

<gallery class="center">
Harṣat Mata ka Mandir 2019 (13).jpg | Entrance stairs
Abhaneri-Harshat Mata-Tempel-16-2018-gje.jpg | Main dome around the ''[[garbhagriha]]''
आभानेरी 04.JPG | Harshat Mata's image in the sanctum
Harṣat Mata ka Mandir 2019 (11).jpg | Stone carvings on the upper terrace
</gallery>

The main shrine is erected on a platform (''mancha'') located at the top of the two terraces. The platform is bounded by a circumambulatory path (''sandhara''), connected to a pillared porch (''gudhamandapa''). The original path and the porch have been destroyed and rebuilt haphazardly.{{sfn|Cynthia Packert Atherton|1995|p=202}} The platform features figures engaged in amorous activities,{{sfn|Cynthia Packert Atherton|1995|p=203}} which seem to be depictions of encounters between a royal figure and his consorts.{{sfn|Cynthia Packert Atherton|1995|p=201}} According to art historian Cynthia Packert Atherton (1995), these are an idealized portrayal of the temple's royal patron, and are symbolic of Vishnu's reign on earth, thus reinforcing the idea of [[divine kingship]].{{sfn|Cynthia Packert Atherton|1995|p=212}}

Several sculptural fragments were found at the compound of the adjoining [[Chand Baori]] stepwell; the format and dimensions of these fragments suggest that they were once attached to the base moldings on the circumambulatory path. The majority of these fragments feature [[Shaivite]] images, including those of [[Shiva]] in various forms such as [[Ardhanarishvara]], his wife [[Parvati]], their son [[Karttikeya]], and Shiva's bull [[Nandi (bull)|Nandi]].{{sfn|Cynthia Packert Atherton|1995|p=203}} There is no evidence of any Shaivite shrine having existed in the temple complex.{{sfn|Cynthia Packert Atherton|1995|p=211}} The Harshat Mata temple is now a [[Shaktism|Devi]] shrine, and is theorized to have originally been a [[Vaishnavite]] shrine; therefore, these fragments' iconographic significance is unclear.{{sfn|Cynthia Packert Atherton|1995|p=203}}

<gallery caption="Sculptures and decorative motifs" class="center">
A preserved crafts-work of an Indian Goddess.JPG | Goddess
Harṣat Mata ka Mandir 2019 (10).jpg | Deity
आभानेरी 08.JPG | Man with bow and arrow
File:Harṣat Mata ka Mandir 2019 (9).jpg | Seated deity
A stone carved in the shape of a flower at Abhaneri Harshat Mata Temple.JPG|Carved flower sculpture
A very well crafted mound at Ahaneri.JPG | Crated mound
Harshat Mata Temple 2.JPG | Sculpted slabs
Harṣat Mata ka Mandir 2019 (12).jpg|Pillar
An exquisitely carved peacock in the Abhaneri temple of Harshat mata.JPG|Carved peacock sculpture
Apiece of Art depicting love in the Harshat Mata Temple.JPG | Amorous activities 
</gallery>

The original main shrine was much taller and had a superstructure (''[[shikhara]]'') tower. However, the superstructure has been destroyed and later rebuilt with a simple dome.{{sfn|Cynthia Packert Atherton|1995|p=202}} The sculptures on the temple walls have largely been lost: the surviving sculptures include those of [[Vishnu]], his [[vahana]] - the [[Garuda]], [[Balarama]], [[apsara]]s (celestial woman), a [[vyala]] (leogryph), [[Agni]], a four-armed Shiva-like seated male, a male seated on a [[makara (Hindu mythology)|makara]] (mythical sea creature), a kneeling male having his foot massaged by four female attendants, dancers, and a musician, among others.{{sfn|Cynthia Packert Atherton|1995|p=206}}

According to art historian Cynthia Packert Atherton, these images can be explained with reference to the [[Vishnu]] worship as described in the [[Pancharatra]] texts. These texts characterize various manifestations of the Vishnu successively emanating from his highest form, Vasudeva; his brother [[Samkarshana]] (Balarama) emanates from Vasudeva; his son [[Pradyumna]] emanates from Balarama; and his grandson [[Aniruddha]] emanates from Pradyumna.{{sfn|Cynthia Packert Atherton|1995|p=207}}

The temple's inner structure has a ''[[pancharatha]]'' sanctum (''[[garbhagriha]]''): it has an idol of Harshat Mata that was not present in the original temple.{{sfn|Cynthia Packert Atherton|1995|p=202}}

== See also ==
* [[Harshnath Temple]], constructed during the reign of Chahamana king [[Vigraharaja II]]

== References ==
{{Reflist}}

=== Bibliography ===
{{ref begin}}
* {{cite journal |author=Cynthia Packert Atherton |title=The Harṣat-Mātā Temple at Ābānerī: Levels of Meaning |journal=Artibus Asiae |volume=55 |issue=3/4 |year=1995 |pages=201–236 |doi=10.2307/3249750 |jstor=3249750 }}
* {{cite book |author=Cynthia Packert Atherton |title=The Sculpture of Early Medieval Rajasthan |url=https://books.google.com/books?id=ZkxXK5wFob4C&pg=PA64 |year=1997 |publisher=BRILL |isbn=90-04-10789-4 }}
* {{cite journal |author=Falk Reitz |title=The Harṣatmātā Temple at Abaneri: Originally a Devī-pañcāyatana Complex |journal=South Asian Archaeology |volume=II |year=1993 |editor=Asko Parpola and Petteri Koskikallio |publisher=Suomalainen Tiedeakatemia |url=https://books.google.com/books?id=p_htAAAAMAAJ |pages=645–656 |isbn=9789514107290 }}
* {{cite book |editor=George Michell |title=The Penguin Guide to the Monuments of India, Volume 1: Buddhist, Jain, Hindu |url=https://books.google.com/books?id=2BVDAQAAIAAJ |year=1990 |orig-year=1989 |publisher=Penguin Books |isbn=0140081445 }}
{{ref end}}

== Further reading ==
{{ref begin}}
* {{cite book |author=Krishna Deva |title=Temples of North India |url=https://books.google.com/books?id=rWer4XezUM8C |year=2008 |publisher=National Book Trust, India |isbn=978-81-237-1970-2}}
* {{cite book |author1=Michael W. Meister |author2=Madhusudan A. Dhaky |title=Encyclopaedia of Indian Temple Architecture |volume=North India. Period of Early Maturity |url=https://books.google.com/books?id=4iIpxgEACAAJ |year=1991 |publisher=American Institute of Indian Studies |isbn=978-0-691-04094-3}}
* {{cite journal |author=Pupul Jayakar |title=Medieval Sculpture: Abaneri |journal=Marg |volume=12 |issue=2 |year=1959 |pages=28–30}}
* {{cite book |author=C. Margabandhu |chapter=Some Notable Sculptures from Abaneri, Rajasthan |editor=Vijai Shankar Srivastava |title=Cultural Contours of India: Dr. Satya Prakash Felicitation Volume |chapter-url=https://books.google.com/books?id=nKJiBUFrmfoC&pg=RA1-PA197 |year=1981 |publisher=Abhinav |isbn=978-0-391-02358-1 |pages=197–199}}
{{ref end}}

== External links ==
{{commons category-inline|Harṣat Mātā ka Mandir}}

[[Category:8th-century Hindu temples]]
[[Category:Hindu temples in Rajasthan]]
[[Category:Tourist attractions in Dausa district]]

Harshat Mata Temple - Revision history

DianaX6283 at 16:02, 9 April 2026