Makara

Makara (Sanskrit: मकर) is a legendary sea-creature in Hindu

mythology. In Hindu astrology, Makara is equivalent to the Zodiac
sign Capricorn.

Makara appears as the vahana (vehicle) of the river goddess Ganga,

Narmada and of the sea god Varuna.[1] Makara are considered
guardians of gateways and thresholds, protecting throne rooms as well
as entryways to temples; it is the most commonly recurring creature in
Hindu and Buddhist temple iconography, and also frequently appears
as a Gargoyle or as a spout attached to a natural spring. Makara-
shaped earrings called Makarakundalas are sometimes worn by the
Hindu gods, for example Shiva, the Destroyer, or the Preserver-god
Vishnu, the Sun god Surya, and the Mother Goddess Chandi. Makara
is also the insignia of the love god Kamadeva, who has no dedicated
temples and is also known as Makaradhvaja, "one whose flag depicts
a makara".

Contents
Makara as the Vahana (vehicle) of
Etymology the goddess Ganga
Appearances
Vedic depictions
Iconography
Pradyuma Makaradhvaja
Later Hindu iconography
Ornaments
Distribution
Sri Lankan Mythology
See also Makara Sculpture at Jain Museum,
References Khajuraho

Bibliography
External links

Etymology
Makara is a Sanskrit word which means "sea dragon" or "water-monster". It is the origin of the Hindi word
for crocodile, मगर (magar), which has in turn been loaned into English as the name of the Mugger crocodile,
the most common crocodile in India.[2]
Josef Friedrich Kohl of Würzburg University and several German
scientists claimed that makara is based on dugong instead, based on
his reading of Jain text of Sūryaprajñapti.[3][4][5] The South Asian
river dolphin may also have contributed to the image of the makara. In
Tibetan it is called the "chu-srin",[6] and also denotes a hybrid
creature.[7]

Appearances
A crocodile-like Makara as Varuna's
It is generally depicted as half terrestrial animal in the frontal part animal vehicle
(stag, deer or elephant) and half aquatic animal in the hind part
(usually of a fish, a seal, or a snake, though sometimes a peacock or
even a floral tail is depicted). Though Makara may take many different forms throughout Hindu culture, in the
modern world, its form is always related to the marsh crocodile or water monitor.

According to an art historian John Boardman, depictions of Makara and Chinese Dragon might have been
influenced by Kētos in Greek Mythology possibly after contact with silk-road images of the Kētos.[8]

Vedic depictions
During the Vedic times when Indra was the God of heaven, Varuna (the Vedic water god) became the God of
the seas and rode on makara, which was called "the water monster vehicle".[9][10]

Makara has been depicted typically as half mammal and half fish. In
many temples, the depiction is in the form of half fish or seal with
head of an elephant. It is also shown in an anthropomorphic (abstract
form) with head and jaws of a crocodile, an elephant trunk with scales
of fish and a peacock tail. Lakshmi sitting on a lotus is also a
depiction in which she pulls the tongue of the elephant shaped makara
is meant to project Lakshmi's image as the goddess of prosperity,
wealth and well being.[7][2][11] It represents a necessary state of chaos
before the emergence of a new state of order.[7] Celadon green-blue glazed Pottery
Ewer, Molded as Makara Dragon-
Makara is also the emblem of Kamadeva, the god of love and desire. Fish
Kamadeva is also known as 'Makara-Ketu' which means "having the
makara for an emblem". It is the tenth sign of the Zodiac, called rāśi in
Sanskrit, which is equivalent to the zodiacal sign of Capricorn (goat symbol).[9]

Iconography

Pradyuma Makaradhvaja

From the 2nd century BCE, the Makara appears to have been the symbol of Pradyumna, son of Vāsudeva
Krishna. One of the epithets of Pradyumna in literature, such as in Harivamsa 99, is "Makaradhvaja", meaning
"he whose banner or standard is the crocodile".[19] A pillar capital with the effigy of a Makara crocodile
found at Besnagar near the Heliodorus pillar dedicated to Vasudeva, is also attributed to Pradyumna.[19] In the
Mahabarata too, the Makara is associated with Krishna's son and Kamadeva, the God of Love, suggesting
they are identical.[19]
Later Hindu iconography

In Hindu iconography, Makara is represented as the vahana ('vehicle') of

Ganga, the river goddess. A row of makara may run along the wall of a
Hindu temple, act as the hand rail of a staircase, or form an arch above a
doorway.[2]

The leading Hindu temple architect and builder Ganapati Sthapati describes
Makara as a mythical animal with the body of a fish, trunk of an elephant, feet
of a lion, eyes of a monkey, ears of a pig, and the tail of a peacock.[2] A more
succinct explanation is provided: "An ancient mythological symbol, the
hybrid creature is formed from a number of animals such that collectively
possess the nature of a crocodile. It has the lower jaw of a crocodile, the snout
or trunk of an elephant, the tusks and ears of a wild boar, the darting eyes of a
monkey, the scales and the flexible body of a fish, and the swirling tailing
feathers of a peacock."[9]

Traditionally, a makara is considered to be an aquatic mythical creature.

Makara has been depicted typically as half mammal and half fish. Some The Makara, as the one
traditional accounts identify it with a crocodile, specifically the Mugger found on a pillar capital at
because of its etymological roots. It is depicted with the forequarters of an the site of the Heliodorus
elephant and the hindquarters as a fish tail. Crocodile was also a form which pillar, is associated with
was used in the earlier days which was shown with human body.[2][20] Pradyumna.[12][13][14][15]
2nd century BCE.[16]
In many temples, the depiction is in the form of half fish or seal with head of Gwalior Museum.[17][18]
an elephant. It is also shown with head and jaws resembling a crocodile, an
elephant trunk with scales of fish and a peacock tail.[7] Other accounts
identify it with Gangetic dolphin having striking resemblances with
the latter, now found mainly in Vikramshila Gangetic Dolphin
Sanctuary. Others portray it as a fish body with an elephant's head.
The tradition identifies the makara with water, the source of all
existence and fertility.[2]

In the medieval era of South India, Makara was shown as a fifth stage
of development, symbolized in the form of an elephant head and body
with an elaborately foliated fish tail. Most myths maintain this
symbolism of this stage in the evolution of life.[11] (Note makara in Row of Makara in base of
fifth row of animistic carvings in temple wall at right.) Chennakesava Temple at Belur,
Karnataka. Note Makara standing
In a Hindu temple, the Makara often serves as the structural bookends vertical at corner.
of a thoranam or archway around a deity. The arch emerges up from
the jaws of one Makara, rises to its peak, the Kirtimukha (the 'Face of
Glory'), and descends into the gaping jaws of another Makara. Varuna is also depicted as a white man sitting
on the monster makara. As a marine monster, it is also shown with the head and legs of an antelope, and the
body and tail of a fish.[21] A makara made in iron shows the monster in the form of half stag and half fish.[22]
These elements are variously joined to form one of the most common recurring themes in Indian temple
iconography. In Indian art, the makara finds expression in the form of many motifs, and has been portrayed in
different styles. Makara figures are placed on the entry points (Toranas) of several Buddhist monuments,
including the stupa of Sanchi, a world heritage site. It is found guarding the entrances to royal thrones (see
Distribution below).[2]
In the Tibetan Buddhist format it evolved from the Indian form of
makara. However, it is different in some ways such as, "display of
lions fore paws, a horse's mane, the gills and tendrils of a fish, and the
horns of a deer or dragon. From its once simple fishtail, sometimes
feathered, now emerges as a complex spiraling floral pattern known
as makara-tail design (Sanskritmakaraketu)".[9]

In Tibetan iconography, it is depicted in the Vajrayana as a weapon of

strength and tenacity. The Vajrayan weapons which have makara
symbolism are: axe, iron hook, curved knife, vajra, and ritual dagger,
Row of Makara in base of
in all of which the theme is "emergence of the blade from the open
Chennakesava Temple at Belur,
mouth of the makara".[9] Karnataka

Its symbolic representation in the form of a makara head at the corner

of temple roofs is as water element which also functions as a
"rainwater spout or gargoyle". It is also seen as water spouts at the
source of a spring. The artistic carving in stone is in the form of
identical pair of makaras flanked by two Nāgas (snake gods) along
with a crown of Garuda, which is called the kirtimukha face. Such
depictions are also seen at the entrance of wooden doorways as the
top arch and also as a torana behind Buddha's images.[9]

The Newa art of Nepal uses this depiction extensively. In Newar

The Makara Thoranam above the
architecture, its depiction is; "as guardian of gateways, the makara
door of the Garbhagriha of
image appears on the curved prongs of the vast crossed-vajra that
Chennakesava Temple at Belur. Two
encompasses the four gateways of the two-dimensional mandala. Of
makaras are shown on either end of
the three dimensional-mandala this crossed-vajra supports the whole the arch.
structure of the mandala palace symbolizing the immovable stability
of the vajra-ground on which it stands."[9]

The temples of ancient Java is notable with the application of kala-

makara as both decorative and symbolic elements of temple
architecture. Kala is the giant head, often took place on the top of the
entrance with makaras projected on either sides of kala's head
flanking the portal or projecting on top corner as antefixes. Kala-
makara theme also can be found on stairs railings on either sides. On
upper part of stairs, the mouth of kala's head projecting makara
downward. The intricate stone carving of twin makaras flanking the
lower level of stairs with its bodies forming the stair's railings. These
Makara disgorging a lion-like creature
types of stairs decorations can be observed in Borobudur and
on corner of a lintel on one of the
Prambanan temples. Makara's trunks are often describes as handling
towers) surrounding the central
gold ornaments or spouting jewels, while in its mouth often projected pyramid at Bakong, Roluos,
Gana dwarf figures or animals such as lions or parrots. Cambodia

Makaras are also a characteristic motif of the religious Khmer

architecture of the Angkor region of Cambodia which was the capital
of the Khmer Empire. Makaras are usually part of the decorative carving on a lintel, tympanum, or wall.
Makaras are usually depicted with another symbolic animal, such as a lion, naga or serpent, emerging from its
gaping open mouth. Makara are a central design motif in the beautiful lintels of the Roluos group of temples:
Preah Ko, Bakong, and Lolei. At Banteay Srei, carvings of makaras disgorging other monsters were installed
on many of the buildings' corners.[23]
Ornaments
Lord Vishnu's earrings are shown in the form of Makara;[7] but makarakundala can also decorate Shiva's
ears.[24] Its contemporary usage is as ornaments in the form of bracelets in hollow silver ware inlaid with
jewels for eyes and ears, which is given as a wedding gift to the bride. Some traditional account also links the
Makara to the Water Monitor as both has body parts (example: jaws, meat etc.) which are stated to possess
aphrodisiac properties [11]

Distribution
Stone sculptures of the mythological Makara and its ancient place in the iconography of Hinduism and
Buddhism are widely spread throughout South Asia and Southeast Asia. Examples from ten countries are
shown below:

Makara sculptures throughout South Asia and Southeast Asia

Kaushambi Makara Makara at Nanpaya Makara on lintel Makara from

pillar capital, 2nd Temple, Bagan, from Sambor Prei Northern Qi Dynasty
century BCE Burma Kuk temple, (CE 550-577), China
Kampong Thom
City, Cambodia

Makara and Makara stairs Makara sculptures at Nagas emerging

Kirtimukha adornment from the Candi Kalasan from Makara mouths
protecting portal of Bubrah temple, Temple, Indonesia at Wat ThatPhun,
Chennakesava Central Java, Vientiane, Laos
Temple at Belur, Indonesia
India
 Makara from the 7th Makara and Hiti Manga in the Hiti Manga in
century CE at Kirtimukha at Hindu Balaju Water Bhaktapur, Nepal
National Museum temple in Garden. Almost all
Kuala Lumpur, Kathmandu, Nepal stone taps in Nepal
Malaysia depict this Makara

Makara with Nagas, Cham god Nāga Makara pandol over Sasashima ware
Wat Suthat, emerging from the image of Lord square bowl,
Bangkok, Thailand mouth of Makara at Buddha in Dambulla makara design. Edo
the National cave temple, Sri period, 19th century
Museum of Lanka.
Vietnamese History

Sri Lankan Mythology

Makara is the Sinhala term for dragon, an important figure in Sinhala
Buddhist culture in Sri Lanka. It is depicted on toranas in temple
architecture and objects of prestige such as in kastanes.

History

Since ancient time, easterners believe that Makara is one of watery

creatures and even from the pre-era of the field of Buddhist art,
Makara has been depicted both in work of literature and stone
carvings. Makara gained a distinctive position in the Sinhala Buddhist Dragon Balustrade at the entrance to
culture - a special place not given in Buddhist artwork in other Jaya Sri Maha Bodhi in
countries. Anuradhapura, Sir Lanka

In Sinhalese ancient artwork Makara has been an invented creature; it

is made up of body parts of six or seven animals such as the trunk of the elephant, jaws of the crocodile, ears
of the mouse or ape, extruding teeth of wild swine, the tail plume of the peacock and feet of the lion.[25]
Artistic Work

The Makara is widely used in Sri Lankan Buddhist architecture, often depicted on toranas.[26]

The dragon balustrade is another kind of stone carvings which portray the Makara (dragon). These artworks
used to decorate the entrance of Buddhist stupas, temples and Bo trees. There are two balustrades at main
entrance of Lankatilaka Viharaya in Kandy and they are sometimes called Gajasinha balustrades because of
the shape of the Makara there.[27][28]

The guard-stone (Muragala) has given a highest place to Makara. Over the head of the gatekeeper carved in
there, the figures of Makara can be seen.

Sinhala-buddhist artists considered Makara as the symbol of posperity

and self-sufficiency so they were not hesitant in portraying the sign of
Makara in the entrance arch gateway to the religious places, such as
temple, stupa or bodi. Precious examples for the above are Temple of
the Tooth and Lankatilaka Temple in Kandy.[29] Examples for the
arched gateway with Makara over the image of Lord Buddha can be
seen in Ridi iharaya and Dambulla cave temple.[30]

A figure of Makara has been carved to the handle of a temple key of

Karava Makara flag from Sri Lanka
Gadaladeniya Temple built in 1344 in Diggala in Kandy District.[31]
with elephant/fish head and peacock
Kurukulam clan tail.

The Makara has also been used as a clan symbol by the Karavas and
Karaiyars of Sri Lanka, who both share similar origin and were collectively known as Kurukulam.[32][33]
Since at least 14 century AD, they have used Makara flags in their ceremonies.[34] Clan titles such as Aditya
and Varunakulasuriyan were used by them, to indicate their connection to ancient Hindu god Varuna.[35]

See also
Capricorn (astrology)
Shachihoko

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Perera, ADTA (Sep–Oct 1975). "Makara - crafted with mattock (ග ක ෙව පණ ගැ
මකරා)". Religious News (ශාසන පවෘ ) (in Sinhala). Colombo 7: Religious Division of
Department of Cultural Affairs. 5 (1–2): 6–7.
Schokman, Derrick (12 April 2003). "The Kusta Raja Gala" (http://www.dailynews.lk/2003/04/1
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External links
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