Vaishnavism in South‐Western Maharashtra: Vitthal‐ Rukmini Temple at Deur, Satara Ganesh D. Bhongale1 1. Department of A.I.H.C. and Archaeology, Deccan College Postgraduate and Research Institute, Pune – 411 006, Maharashtra, India (Email: ganeshbhongale333@ gmail.com) Received: 29 August 2018; Revised: 03 October 2018; Accepted: 12 November 2018 Heritage: Journal of Multidisciplinary Studies in Archaeology 6 (2018): 720‐738 Abstract: The present paper highlights a temple which is not discussed in the realm of the Vaishnavite tradition of Early Medieval South‐Western Maharashtra. If we delve further in the nature of Brahmanism during this period, Shaivism was in its fully developed form in that region as compared to rare occurrence of Viṣṇu temples. The temple discussed here stands on high platform pertaining exterior and interior plain walls and decorative pillars with diverse iconography. This temple is perhaps a rare example where the iconographic combination of Hayagriva and Surya is depicted, hinting at the possibility of prevalence of joint worship of Hayagriva and Surya. The prominent nature of Vaishnavite iconography suggests that this temple is associated with Viṣṇu. It is rare to find independent Viṣnụ temple during this period, hence this temple is probably the only temple of Visṇ ̣u in South‐Western Maharashtra. Keywords: Vaishnavism, Vitthal‐Rukmini Temple, Satara, Maharashtra, Surya, Hayagriva, Krishna Introduction The region of south‐western Maharashtra forms an important geographical entity of western Deccan. This region has witnessed a political presence of all important Early Medieval dynasties. Their presence can be testified through their written records and monumental activities. The period onwards, 10th century CE observed to be the period of large‐scale building activity of the temples in this region and elsewhere in Maharashtra. These temples exhibit the scenario of the contemporary different genre of religious faiths and beliefs. During this period the Brahmanism and the Jainism can be noticed gaining the constant political patronage for building temples and their subsequent sustains in the form of donations. If we go in further details of the nature of Brahmanism during this period it seems that Shaivism was in its fully developed form with its identical nature of various sects and sub‐sects. The region under consideration also went through the same process. There is a number of Śiva temples still surviving and also documented and studied by previous scholars (Naik 1947, Deglurkar 1974, Deo 1993, Deshpande 1977, Jamkhedkar 2002, Welankar 2003). In comparison to Śiva temples, the temples of Viṣṇu are rarely noticed. The present paper highlights one such Bhongale 2018: 720‐738 temple which is not discussed in the realm of the Vaishnavite tradition of Maharashtra (Jamkhedkar 1993, Welankar 2003). The temple is located at village Deur (17° 50ʹ N; 74° 05ʹ E). The village Deur is situated in Koregaon taluka of Satara District. It is around 20 km from Satara located on a Satara‐Baramati‐Phaltan state highway no. 61. The present settlement of Deur village is on the left bank of river ‘Vasana’ a tributary of river Krishna. The village Deur has its own historical significance due to its surviving temples and other monuments of historical importance such as palace, medieval market etc. The village is known in surrounding region for the goddess ‘Mudhaidevi’. The goddess Mudhaidevi is supposed to be a tutelary deity of ‘Bhosale’ family, one of the branches of Bhosale’s of Shahaji and Shivaji. This branch of Bhosale family later migrated and settled at Nagpur. The same later became familiar as prominent chiefdom of Maratha confederacy in Vidarbha region and generally known as ‘Nagpurkar Bhosale’. In medieval records, it is mentioned that the village Deur, was mokasa of the Raghuji Bhosale. In 1728 CE, Chhatrapati Shahu Maharaj from Satara offered village Deur in the form of mokasa to Bhosale family (Kale1936:42), therefore, this village is considered as a native of the Bhosale’s of Nagpur. These details are mentioned in ‘Nagpurkar Bhoslyanchi Bakhar.’ This family is still remembered as ‘Deurche Raje’ (King of Deur). This honor to Bhosale family residing at Nagpur was conferred upon by British around 1857 CE (Kale 1936:243). Previous Studies The site Deur and its surrounding are directly and indirectly referred in previous researches. These have appeared in the annual reports of archaeological explorations, individual explorations and followed by a few masters and doctoral dissertations. The brief information of Vitthal‐Rukmini temple is given in a doctoral dissertation ‘Archaeology of Deccan’ (Naik 1947). The observations and comments given by Naik are instrumental for the dating and general understanding of the Vitthal‐Rukmini temple. The work of K. R. Kapre (1961) ‘Archaeology of Ancient Place Names in the Deccan’ gives information of places which were mentioned in epigraphic records. This work is not limited in locating the places mentioned in inscriptions, but it also tried to establish the antiquity of the place mentioned into the record on the basis of archeological remains. The reference of Deur in his work found in the context of Kalleshvar Mahadev temple, this particular temple before Kapre was mentioned by A. V. Naik (Kapre 1961: 164; Naik 1947: 554‐555). Another important work by S.R. Deshpande (1977) also studied the Vitthal‐Rukmini temple at Deur in the milieu of the sculptural depictions at this site in his Doctoral thesis ‘Yadava Sculpture’. These are few studies mentions the direct reference to the site of Deur and its temple. Vitthal‐Rukmini Temple The Vitthal‐Rukmini temple is situated in the center of village Deur; it is built on a mound of alluvial deposition of river Vasana. The main road of village passing through 721 ISSN 2347 – 5463 Heritage: Journal of Multidisciplinary Studies in Archaeology 6: 2018 the medieval market (Bajarpeth) reaches the front of the temple. In front of the temple has an open space, this open space is now occupied by a giant pipal tree. This pipal tree is now surmounted by a cemented platform which is built using masonry stones, originally was part of a temple. Plan of the Temple In the plan (Figure 1), this temple is pancaratha consist bhadra, upabhadra and karna respectively. It is a class of nirandhara. In its major architectural components, it includes massive rectangular prakā rā wall surmounting the entire temple. This prākarā wall is joint by heavy prakā rapravē śmaṇḍapaa towards the east of the temple, following this; it has a separate maṇḍapaa (garuḍamaṇḍapa?) joint with the main shrine through the jagati ̄ (low platform). This maṇḍapa is succeeded by narrow empty open corridor leads into the mukhamaṇḍapaa, then guḍhamaṇḍapa, antaral̄ and garbhagriha. Interior surface of the temple inside the prakā rā is covered with placing of masonry bedrock. After passing through the prakā rapravē śmaṇḍapaa it enters an open platform in front of the maṇḍapaa. This open platform has staircases on its either side to come on a surface. Figure 1: Plan of Vitthal‐Rukmini Temple Exterior of the Temple The elevation of this temple is simple consists of a low jagati ̄ with three simple courses. It contains a kharśila,̄ kumbh and kapotpalī . The adhiṣṭhanā of this temple is simple without any decorative features containing few moldings. These moldings do not bear any classified features. These moldings have covered the portion of garbhagriha and 722 Bhongale 2018: 720‐738 mukhamaṇḍapaa. The adhiṣṭhanā is followed by plain jangha ̄ (mandovara) wall. This wall of jangha ̄ is simple in nature without any artistic and decorative features. The jangha ̄ wall turned into simple broad pattikā ̄ above which has two layered varand̄ ̣ika.̄ These layers of varand̄ ̣ika ̄ are covered by the canopy (chhajja).̄ This canopy has a design of up warded loops. This chhajja ̄ is succeeding through the kapotali. The present śikhara of this temple observed to be restored in a Late Medieval period. The entire śikhara now is cemented with plaster. Due to this plastering, it is quite difficult to ascertain its original nature. However, some of the open patches of without plaster reveals that, originally it was built by bricks. The shape and size of a brick and its construction method shows affinity to Late Medieval period. Hence, perhaps this śikhara was restored and rebuilt around 17th– 18thcentury CE. The low jagati ̄ of this temple is built with an extra projected space that formed an inbuilt pradakṣinapath̄ . The main bhadra projection of garbhagriha has a 3 devakoṣṭas (niches). These niches constitute three directions that are north, south, and west. These devakoṣṭas are empty; however, the architectural design of these devakoṣṭas suggets its relation with the traditional form of temple architecture. It is built on projected kapotali. This kapotali has formed the base for the pilasters. These pilasters are square in its base, octagonal in middle, and circular at the capital (stambhaśīrṣa). The canopy of the devakoṣṭa represents the design of phamsanakā ̄ra type of śikhara, which has a kalaśa in a centre on its topmost layer. The exterior of guḍhamaṇḍapa is also built in plain masonry stone. The nat̄ ̣yamaṇḍapa/garuḍamaṇḍapa is located on the front side of the temple. It is built on the same jagati ̄ but slightly detached from the mukhamaṇḍapaa with narrow open space. The entry of the guḍhamaṇḍapa is followed through the mukhmaṇḍapaa with two pilasters and two free standing pillars. This mukhamaṇḍapaa is enclosed through the balustrade (kakṣāsana). The vedika ̄ portion of this kakṣāsana has several rathikas̄ with the depiction various types of miniature motifs and designs such as lotus, figurines of ascetics and the motifs of doors. Interior of the Temple The garbhagriha of the temple is square in plan. It has four pilasters in its four corners which are merged in the wall of garbhagriha.