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The higher layer (above the basement and middle layers) of Konark Sun Temple contains a number
of bigger sculptures, mostly erotic. In some carvings, the obscentity is to such a
great extent that Vatsayana, the famous author on sex-psychology, even did not
mention about similar poses in his books. Not with standing the vulgarity
presented in the erotic scenes, the sculpture reveal the through knowledge of
human anatomy that the artists had. In one scene a man is lifting a woman with
both his hands and the woman clings to his neck. In this case the sculptors have
wonderfully shown the expansion and contraction of the muscles, as a result of
his lifting the woman. It is a proof of their technical experiences of
centuries.
The preponderance of the vivid sensual
scenes scattered in profussion may offend our prudish and sophisticated
minds. But they seem to indicate the existence of an uninhibited people to whom
sex was not a taboo. It is not certainly their faults if what was natural to
them, appears vulgar to us now. The morals of the people undergo various
mutations in different periods of history. Some people say that these sensual
figures were carred out their for the purpose of saving the temple by diverting
the electrical flow from the eyes of the people or may be just a test for
him, as to whether he has really come here to see the deity.
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There is another altogether different interpretation of the matter. For the
average man, the attainment of moksha (Success) can come after the fullfilment of
all earthly desires, Dharma (religion), Artha (Wealth), Kama (desire) and not through
repression. The figure of an ascetic in act of cotius seem to confirm the above
interpretation. Whatever their object might be, love scenes in various
poses, embracing hugging, kissing and in the act of cotious are indeed a feast to
the visitors eye.
This was the age of Tantrism. Buddhism and Saivaism both were developing side by
side to become popular in the society. During the period from 10th to 12th
century A.D., Buddhism was followed by Saivaism and was gradually became
instinct. Several Budhist temples were converted to Siva temple and even Asokan
Pillar was found to have been used as Siva-Linga, during the period. But in the
middle of the 12th century, Ananta Varma Chudaganga Deva, the great ancester of
Narasimhadeva I, changed his faith from Saivaism to Vaisnavism, probably being
influenced by the sudden appearance of Ramanuja, who was then preaching
Vaisnavism in Orrisa.
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While the Buddhism was preaching for
renouncing everything for the purpose of achieving moksha (success), the
Vaisnavism at that time were teaching people, that the achievement of success
was possible, if he can fulfil all his desires even by staying among the members
of his family. People can only think of this when he is almost disgusted with
all sorts of enjoyments.
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