| Harihara | |
|---|---|
 Painting of Harihara, circa 1825. | |
| Other names | Shankaranarayana |
Harihara (Sanskrit: हरिहर) is the dual representation of theHindu deitiesVishnu (Hari) andShiva (Hara). Harihara is also known asShankaranarayana ("Shankara" is Shiva, and "Narayana" is Vishnu).
Harihara is also sometimes used as a philosophical term to denote the unity of Vishnu and Shiva as different aspects of the sameUltimate Reality, known asBrahman. This concept of equivalence of various gods as one principle and "oneness of all existence" is discussed as Harihara in the texts ofAdvaita Vedanta and in some schools ofShaivism such asVirashaiva ofHindu philosophy.[1]
Some of the earliest sculptures of Harihara, with one half of the image as Vishnu and other half as Shiva, are found in the surviving cave temples of India, such as in the cave 1 and cave 3 of the 6th-centuryBadami cave temples.[2][3]
The diversity within Hinduism encourages a wide variety of beliefs and traditions, of which two important and large traditions are associated with Vishnu and Shiva. Some schools focus on Vishnu (including his associatedavatars such as Rama and Krishna) as the Supreme God, and others on Shiva (including his different avatars such as Mahadeva and Pashupata). ThePuranas and various Hindu traditions treat both Shiva and Vishnu as being different aspects of the oneBrahman. Harihara is a symbolic representation of this idea. A similar idea, calledArdhanarishvara orNaranari, fuses masculine and feminine deities as one and equivalent representation in Hinduism.[4]
Depending on which scriptures (and translations) are quoted, evidence is available to support each of the different arguments. In most cases, even if one personality is taken as being superior over the other, much respect is still offered to both Vishnu and Shiva by the other's worshippers (i.e. Vishnu is still regarded as being above the level of an ordinaryjiva and 'the greatest of thePashupata' by Shaivas who worship only Shiva).[5]
Swaminarayan holds that Vishnu and Shiva are different aspects of the same God.[6][7][8]
The earliest mention of Harihara is likely to be observed in the Vishnu Parva of theHarivamsha, whereMarkandeya discusses the being.[9]
According to one legend, when Vishnu appeared as the enchantressMohini in front of Shiva, the latter grew besotted with her and attempted to embrace her. At this moment, Mohini reverted to the true form of Vishnu, at which point the two deities fused as one being, Harihara.[10]
According to theSkanda Purana, the devotees of Shiva engaged in a dispute with Vishnu's devotees regarding the supremacy of their deities. To end this issue, Shiva and Vishnu merged into one being, Harihara.[11]
Harihara is depicted in art as split down the middle, one half representing Shiva, the other half representing Vishnu.[12] The Shiva half will have the matted locks of a yogic master piled high on his head and sometimes will wear a tiger skin, reserved for the most revered ascetics. Shiva's pale skin may be read as ash-covered in his role as an ascetic. The Vishnu half will wear a tallcrown and otherjewelry, representing his responsibility for maintaining world order. Vishnu's black skin represents holiness. Broadly, these distinctions serve to represent the duality of humble religious influence in the ascetic and authoritative secular power in the king or householder.[13] However, in other aspects Shiva also takes on the authoritative position of householder, a position which isdirectly at odds with the ascetic position depicted in his Harihara manifestation.[citation needed]
Harihara has been part of temple iconography throughout South Asia and Southeast Asia, with some illustrations listed in the following table. In some states, the concept of Harihara appears through alternate names and its progeny.
| Temple name | Location | Hariharamurti date | Reference |
|---|---|---|---|
| Badami cave temples | Karnataka | 6th century | [14] |
| Dharmaraja Ratha | Tamil Nadu | 7th century | [15] |
| Sri Ranganatha Perumal temple, Namakkal | Tamil Nadu | 6th to 8th century | [16] |
| Birasini temple | Madhya Pradesh | ||
| Harihareshwara Temple | Karnataka | 13th century | [17] |
| Ossian temples | Rajasthan | two from 8th century, one 9th century | [18][19] |
| Deopani temple | Assam | two from 9th, 10th century | [20] |
| Mukteshvara Temple | Odisha | 9th-10th Century CE | |
| Saugal-tol temple | Nepal | statue: 6th century temple: 12th to 16th century | [21] |
| Purandi temple | Nepal | 11th century | [22] |
| Prasat Andet | Cambodia | late 7th to early 8th century | [23][24] |
| Candi Simping | Indonesia | 13th or 14th century | [25] |
| Baijnath Temple | Himachal Pradesh | 13th century | [26] |
| Hariharnath Temple | Bihar | Exact dates not known. | Sonpur, Bihar |
