Located along the banks of the Tungabhadra river in North Karnataka is a temple town called Harihara, named after the temple deity Harihareshwara. The Harihareshwara temple was built during the Hoysala reign in the 12th century. Harihara is a legendary place and its significance is heralded among both the Vaishnava and Shaiva traditions due to the presence of the syncretic deity. The murthy of the Harihareshwara temple is an amalgamation of the forms of two deities, Vishnu and Shiva. The right side of the murthy bears the form of Lord Shiva while the left side of the murthy bears the form of Lord Vishnu. It is because of this unique form of the murthy and the presence of the divinity of both Lord Vishnu and Shiva that the temple and the city came to be known as Harihara.
This temple town finds mention in Sri Vādirāja tīrtha’s Tīrthaprabandha, a sacred compilation of tirtha kshetras with a detailed account of each of its significance.
According to legend, this place was once called Guhāraṇya – a forest dwelling of the demon named Guhāsura. He was granted a boon of invincibility by Lord Brahma after performing severe penance. Thus, empowered by the boon, Guhāsura had been tormenting the demigods and sages of the region. Exasperated by the distress caused by Guha, the demigods approached Lord Brahma to seek redemption. Lord Brahma directed them to Kailāsa to seek Lord Shiva’s assistance. When the demigods approached Lord Shiva for a solution, Lord Shiva in turn advised them to seek the refuge of Lord Vishnu. Lord Vishnu yielded to the prayers of the demigods and descended to Guhāraṇya taking the form of Harihara bearing Lord Shiva on His right side. To cut a long story short, this form of the Lord defeated the demon Guha and saved the demigods and sages from the torment.
Different accounts and interpretations regarding the significance of the Harihara form are proclaimed by different theological traditions. Sri Vādirāja tīrtha lays to rest these arguments with his exposition in his work clarifying that the two forms of the murthy are distinct in both quality and appearance, and that it cannot be ascribed to one particular deity alone just because it appears together in one murthy.
He presents an interesting argument in favor of the difference of the Hari Hara deity form draws analogy with a botanical example of the Vatsanābha plant. It is argued that like the medicinal/antitoxin and poisonous properties being markedly opposite in nature take shelter in the Vatsanābha plant, the Hari and Hara forms of deities (and their respective philosophies) can be one and the same and present together amalgamated in one murthy.
निर्विषं वत्सनाभश्च यथैकामाश्रितौ लताम् ।
तथा हरिहरौ भिन्नतरावप्येकमूर्तिगौ ॥
nirviṣaṃ vatsanābhaśca yathaikāmāśritau latām ।
tathā hariharau bhinnatarāvapyekamūrtigau ॥
What is Vatsanabha ?
Here is a brief insight into the Vatsanābha plant, its botanical significance and pharmacological importance from an Āyurvedic perspective.
Vatsanābha is a plant species known for its therapeutic/anti-toxin as well as poisonous properties. The name Vatsanābha means the umbilicus of a calf in Sanskrit – named after its root’s shape which resembles the umbilicus of a calf. The plant is also known as Bachanāg, and Monk’s hood in common English. Its chief habitat is the Himalayas, and it grows at the height of 3000-5000 metres above sea level. Primarily, it is of two varieties – white and black. Pure Vatsanābha plant is white in colour and becomes black due to conditioning. This conditioning is essential and protects the plant from being infested easily. The rhizome of the plant contains a toxin known as aconitine which renders it poisonous, as a result of which no plant grows near it. Another interesting fact about this plant is that though the rhizome of the plant is poisonous, it is also used as an antidote for poison itself as well as an elixir to treat many ailments after śodhana(purification). For instance, impure Vatsanābha (without subject to purification) has a depressant effect on the heart whereas śodhita Vatsanābha (refined vatsanābha) acts as a cardio-stimulant and is beneficial. Purification of Vatsanābha involves soaking the root in cow’s urine for 3-desw4 days and then boiling in cow’s milk for 3 hours. To further reduce its toxicity, a large quantity of cow’s ghee is used. Apart from the purification method, Anupāna method also helps alter its toxic property. Vatsanābha when consumed along with adjuvants (i.e. anupāna) can help transform Vatsanābha from a vishadravya to a rasāyana dravya or medicine. For instance, when Vatsanābha is administered along with Tanaka or Arjuna, its toxic property is altered, and the substance is rendered beneficial. The Charaka Samhita states that even an acute poison can become an excellent drug if it is properly administered. On the other hand, even a drug, if not properly administered, becomes an acute poison.
It is this concept of anupāna and śodhana that Sri Vādirāja tīrtha uses to illustrate how the two forms being different should be envisioned and comprehended. Many lucid points can be inferred from this wonderful illustration. It is possible to reap beneficial results by worshipping Lord Shiva along with Lord Vishnu. However, worship of Lord Shiva alone cannot help us in our path of liberation. Furthermore, when other philosophies are scanned rigorously through the lens of Āchārya’s treatises then just like how śodhita Vatsanābha attains purification, so too will the true philosophy and its essence emerge flawless. Otherwise, they are bound to remain flawed and even toxic.
And as for Nirvisha, it is the pratinidhi dravya (antidote) of Vatsanābha and it is a nontoxic drug. So, purification is not required as in the case of Vatsanābha. Similarly, the Tatwavada philosophy is absolute, blemish-free and assures good outcome.
Just as two counteracting elements — a poison and its antidote — can be found in a single medium, both Hari and Hara co-exist in the same murthy. Sri Vadiraja explains that in reality both Hari and Hara are different. Although this explanation seems simple, it is an example of Sri Vadiraja’s immense talent.
Sri Vadiraja is in the forefront among those who provide insightful illustrations. This particular illustration enlightens us not only on his Vedantic knowledge but on his knowledge of medicinal plants as well.
