Cultural Heritage of "Lingaraja Mandira" Ekamra Ksetra

ॐ त्र्यम्बकं यजामहे सुगन्धिं पुष्टिवर्धनम्।

उर्वारुकमिव बन्धनान् मृत्योर्मुक्षीय मामृतात्॥

कर्पूरगौरं करुणावतारम्

संसारसारं भुजगेन्द्रहारम् |

सदा वसन्तं हृदयारविन्दे

भवं भवानीसहितं नमामि ||

ॐ नम शिवाय् ।।

Mahadweepa at Lingaraja Mandira on MahaShivaratri (Image 1)

Bhubaneswar, capital city of Odisha is known as city of temples. Beautiful and majestic temples dating from 6th century A. D. onwards with their sculptures full of power and life representing the Deva’s and Devi’s of the Sanatana Dharma stand here symbolizing the magnificence of man's spiritual aspiration that defies time and creed 

Bhubaneswar derived its name from the city’s presiding God, Bhagwan Shiva locally known as “Tribhuvanesvara” which means “the Bhagwan of the Three Worlds”. Popularly Bhagwan Shivji is referred as “Bhubanesvar” and after him the city is known as “Bhubaneswar”. Tribhuvanesvara is also known as Lingaraja. Lingaraja in its real terms means “King of Lingams or Linga’s”

Bhubaneswar is also referred as Ekamra Ksetra (as per Ekamra Purana and other scriptures) as Lingaraja Mahaprabhu originated under a Mango tree called Ekamra (Mango in Sanskrit is referred as Amra). Lingaraja Mahaprabhu is also described as “Swamyambhu Linga” (i.e. self-originated and self-manifested). This temple is dedicated to HariHara a form of Bhagwan Vishnu and Bhagwan Shiva 

In early medieval period, Bhubaneswar emerged as the major centre for Saivites (Shaivites) “followers of Saivism (Shaivism)” and was also known as Ekamra, Ekamra Kanana, Svamakuta, Svamachala, Ekamra Tirtha, Swarnadri Tirtha, etc.

The Ekamra Ksetra or Ekamra Kanana was much more extensive than the present temple town. As per religious texts, such as Svarnadri Mahodaya and Ekamra Chandrika, it extended from Khandacala (Khandagiri) on the west to Kundalesvara on the east from Valahadevi on the north to Bahirangesvara at the top of the Dhauligiri on the south. The area is believed to be circular in shape

It is also mentioned in Svarnadri Mahodaya, that Amsas (parts) of the Swamyambhu Linga i.e. Tribhuvanesvara or Bhubanesvar are worshipped as Jyotirlinga’s in various names in twelve different places of India 

In this last article of the series on Lingaraja Temple, we will mainly focus on the mode of worship, daily ceremonies, Chaturdasa Yatra’s (fourteen festivals) and functionaries

Mode of Worship

As per Ekamra Purana, Lingaraja Mahaprabhu is worshipped in both Vedic (Shiva Samhita) and Tantric (Shiva Tantra) ways. Lingaraja Mahaprabhu is worshipped with Sodasha Upacharas¹ (sixteen forms of homage i.e. 

1. Avahana (invocation)

2. Asana (offering the seat)

3. Arghya (water offering)

4. Padya (washing of the feet)

5. Achamana (water for rinsing the mouth)

6. Abhyanga Snana (oil bath)

7. Vastra (offering of cloth)

8. Gandha (sandal wood paste)

9. Pushpa (flowers)

10. Dhupa (incense)

11. Dwipa (lamp)

12. Naivedya (food offering)

13. Nirajana (waving of lights)

14. Tambula (offering of betel leaves)

15. Namaskara (obeisance) and

16. Visarjana (Mystical discharge and conclusion)

After offering upacharas and showing appropriate mudras, Shiva (Lingaraja Mahaprabhu) is invoked along with the goddess 

“He is the cause of all worlds. He is the great Being, who pervades everything from within and without. He is without beginning, middle or end. He is the unchanging Bhagwan. The Linga is the image of Shiva. The Linga pitha is usually of three types i.e. circular, square and rectangular. The Linga pitha of Lingaraja belongs to the circular type and the Linga is regarded as Svayambhu Linga. Lingaraja is regarded as the highest Linga and it is identical with Brahmana, the Supreme Being” 

An important feature of the worship is the ablution of Lingaraja Mahaprabhu. The Linga is to be bathed with Pachamrutha (Milk, Curd, Ghee, Honey and Misira Khanda / Jaggery). Mere water with chanting of mantra can be used for the ablution of Linga. The food items which are offered in Bhoga (Prasada) are drawn from the Oriya society and are a part of the typical food habits of the Oriya’s. Boiled rice with curd (Dahi Pakhala), puffed sugar coated rice (Khai) and betel leaves (pan or tambula), so popular in Orissa, are included in the food offerings. The Lingaraja Mahaprabhu goes to bed shortly before midnight

Bindu Sagar (Image 2)

THE PROCEDURE OF WORSHIP BY THE PILGRIMS

 

Ananta Vasudeva Mandira (Image 3)

The Sanatana Linga, called Tribhuvanesvara located in Ekamra Ksetra in Utkal Rajya (Desha / Kingdom), according to Siva Purana (Uttara Khanda), is the root of all the Jyotirlingas of India². It has been called Lingaraja, being the Bhagwan of these twelve Jyotirlingas. The text describes the greatness of Lingaraja Tribhuvanesvara³

Devipadahara (Image 4)

The Sthala Mahatmyas such as Ekamra Purana⁴, Ekamra Chandrika⁵, Svarnadri Mahodaya⁶, etc. recommend the procedure to be followed by the pilgrims for visiting the Lingaraja temple. The Pilgrims are advised to take bath in the Bindusagara (Bindusarovara) (Image2) and being purified, visit Purusottama (Ananta Vasudeva) (Image 3), Devipadahara (Image 4) and Tirthesvara (Image 5) thereafter, proceed to the temple of Tribhuvanesvara through the Singhadwara (Image 6)

 

Tirthesvara Temple (Image 5)

Singhadwara (Image 6)

The order prescribed in the Svarnadri Mahodaya, Siva Purana (Uttara Khanda) and Ekamra Chandrika includes visit to the following divinities (in this order after entering through Singhadwara)

1. Vinayaka 

3. Kumara

4. Vrsabha

5. Ganacanda

6. Kalpataru

7. Savitri

8. Tribhuvanesvara

The Ekamra Purana⁷, mentions the same divinities under the names such as Krittivasa, Gopalini, Ganacanda, Kumara, Vinayaka, Vrșabha, Kalpataru and Savitri 

On entering the temple the devotees should first offer worship to Vinayaka and recite the following prayer 

Obeisance to Vighnesvara, the bestower of 

all siddhis, please favour me to approach 

Bhuvanesa without any obstacle⁸

Thereafter, proceeding to Gopalini, the devotee should recite the following 

Salutations to you oh Gopalini, 

the destroyer of Kirtti and Vasa, 

Oh Bhuvanesvari, grant me off-spring, 

prosperity, well-being and fame⁹

Then god Kumara is addressed with the following prayer 

Salutations to you oh the destroyer of the 

Kraunca Mountain, the delighter of Parvati 

salutation to the leader of the divine army, 

grant me to attain heaven¹⁰

After visiting Kumara, one should proceed towards Vrsabha, the mount of Shiva and recite the following mantra 

Salutation to Paramananda, the giver of 

merit of visiting all tirtha’s, obeisance to you, 

the form of sacrifice, please grant me 

devotion to Shiva¹¹

Then the devotee proceeds to Ganacanda and recites the following verse 

Salutation to Candrarudra, the delighter of 

the gods. Please grant me strength, virility, 

brilliance and fortitude¹²

Then one should proceed to Kalpataru, the wish-fulfilling tree, and after making three circumambulations recite the following mantra 

Salutation to Kalpavrksa, the granter of 

imagination and success, meditated upon by 

Brahma, Vishnu and Shiva, fulfil my desires¹³

Then the devotee proceeds to the south-west direction of the Lingaraja Mahaprabhu and offers prayer to Savitri, by reciting 

Salutation to Vedamata, the mother of 

Vedas, who assumes the form of Savitri. 

Oh Sarvavibhavini, source of all creation 

grant me divine wisdom, and intelligence¹⁴

Finally, the devotee moves to Tribhuvaneśa linga and recites the following mantra 

Salutation to Tribhuvaneśa, Salutation to 

Krttivãsa, Oh Bhagwan grant me liberation the 

result of you darshana¹⁵

Oh Shańkara, whatever I have done through
the visit of your eight manifestations, kindly
grant me the entire result through your favour¹⁶

The devotee should bow down on the ground and feel satisfied at the grace of the Lingaraja Mahaprabhu 

The Darshana viddhi mentioned above is not followed completely by the pilgrims at present day

Present Day local traditions

The Pilgrims are advised to take bath in the Bindusagara (Bindusarovara) and proceed to Tirthesvara Temple to take blessings. After visiting Tirthesvara pilgrims should visit Devipadahara and wash their feet and hands in the pond and proceed to Lingaraja Temple through Singhadwara 

After entering through Singhadwara, they should first take blessings of Siddha Ganesha and then embracing Garuda Stambha should enter through left side. While entering we should take blessings of Nrusingha Dev (Jag Mohan of Temple) and after that we should first take blessings from Ardhanariswara followed by Vighneswara and enter Garva Gruha. In Garva Gruha after taking blessings from Nandi Bhungi (Dwarapala or Guardian of Lingaraja Temple) Bhakta should enter main sanctum and pray to Lingaraja Mahaprabhu “Hari Hara”. Bhakta’s are allowed to make ardha-pradaksina of the Linga pitha 

After doing puja Bhakta should exit the Garva Gruha through the Dakshina Dwara and on the way take blessings from Chandrasekhara and proceed further from your left (clock wise). After coming out from the Garva Gruha, the devotees make a pradaksina of the temple by visiting the Parshva-Devata’s of Ganesha, Karttikeya, Parvati and other temples (consisting of Linga or Vigraha) in the sequence as mentioned below 

A Bhakta should take blessings from ParsuGanesh and post that take blessings from Yameswara, Savitri, Sasthi, Vaidyanatha, Ramlingeswara, Viswakarma, Kartikeya, Dadhibamana (Murti of Jagannatha), Parvati, Panati, Satyanarayana, Ekambraswara, Bhubaneswari, Suryanarayana, Vrushava (Nandi), Lakshmi Narayan, Gauri (Durga), Dakshin Kali and come out of the temple. While exiting the Singhadwara, also bow down before Dhwaja (Pataka or Flag) 

It is believed one circumambulation washes away the sin of Brahmahatya, two circumambulations assure kingdom and the third one gives the glory of Indra Dev. The Ekamra Purana mentions that after taking bath in the Bindusagara, the Bhakta has to make three pradaksina’s of the Lingaraja¹⁷. The number of pradaksina’s progressively increases as per the procedure prescribed by the Ekamra Chandrika¹⁸. The number of pradaksina’s and baths progressively increases up to eight times. The worship of Bhubanesa for eight times, probably suggests the eight forms of Rudra. The eight forms¹⁹ are 

1. Sarva (earth)

2. Bhava (water)
3. Rudra (fire)
4. Ugra (wind)
5. Bhima (ether)
6. Pasupati (soul)
7. Isana (sun)
8. Mahadeva (moon)

The eight forms of Bhubanesa are the same as the eight forms of Shiva 

The worship of Lingaraja involves the visit to other Linga’s present in the Ekamra Ksetra. The Ekamra Purana recommends the performance of Chaya Yatra’s on auspicious tithis such as Purnima, Amavasya, Ekadashi, Dvadasi, Chaturdashi and Sankranti. The performance of Chaya Yatra on Vaisakha Purnima is highly meritorious. In recent years, to cater to the needs of the pilgrims, shrines in honour of Santoșima, Tarani, etc. have come up and worship of Shanigraha has also become popular inside the Lingaraja compound. The highest synthesis of Saivism and Vaishnavism on a philosophical level as well as in iconography, rituals and festivals is found in this divine place. 

The main emphasis in the worship is placed on devotion. It is mentioned in the Shiva Purana that “A person without devotion is not liberated even after doing everything. But one with devotion is liberated even without doing anything"²⁰. Devotion is a boat that saves one from the ocean of sins²¹

Daily Ceremonies²²

The sanctum sanctorum of Lingaraja temple has a Shivalinga for worship which in due time started to be known as Hari-Hara. Besides this Lingaraja is also represented through his metallic Utsava Vigraha housed in a separate shrine near the southern entrance of the Jagamohana. The puja of Lingaraja Mahaprabhu is performed by Badu Sevakas. In ancient times, the puja of Tribhuvanesvara is believed to be done by Savaras, but later on when the temple had special functionaries, services were organised on the basis of caste groups, locally called Niyoga. The temple functionaries were traditionally divided into Chatisa Niyoga (thirty six Niyogas or thirty six classes of Sevakas) serving the Lingaraja Mahaprabhu

The daily ceremonies of Lingaraja Mahaprabhu starts early in the morning and continue till late evening. The door is opened by the functionary called Pharaka (who has the key) in presence of a representative of Panchayat and the Palia Badu (sevaka). The Palia Badu enters the temple with a Kalasa of water and sprinkles the water on all the Shivalinga’s inside the temple. Then the sanctum door is opened and a sevaka called Akhanda now performs the Mangala Aarti. Lingaraja Mahaprabhu wakes up from his sleep, this ceremony is known as Pahada Bhanga. After that the Palia Badu removes the Bela (Bilva) leaves, flowers, etc. placed on the Linga in the previous night. The ceremony of the washing of teeth is performed with a twig and after being bathed, Lingaraja Mahaprabhu is offered flowers and Bela leaf, etc and is ready for darsana of Bhakta’s. This gathering of Bhakta’s to take blessings from Lingaraja Mahaprabhu is known as Sahana Mela

After Sahana Mela, a purificatory ceremony or Mahasnana viddhi is performed. The Palia Badu bathes the vigraha (Linga) and washes the Linga pitha with water. Then, Pachamrutha is poured on the Linga as part of viddhi for purification. And post this viddhi, the Linga is dressed and decorated with ornaments, flowers, etc. 

Lingaraja Mahaprabhu is offered Bhoga eight times daily and this includes five avakasas and three dhupas as described below

1. Bala Dhupa or Vala Ballava

The first food offering or breakfast of Lingaraja Mahaprabhu is known as Vala Ballava or Bala Dhupa. This offering includes food items such as kora (sweet dish made of coconut), khai (puffed sugar coated rice), curd, etc. This offering is conducted by the Brahmana Sevaka known Panti Badu. After this dhupa the sanctum is cleaned with water by Palia Badu. This is preceded by Surya Puja (minor vigraha of Surya Dev located in the south-east corner). The Dvarapala puja is also part of the daily ritual

2. Sakala Dhupa

This is the first important Bhoga of the day also known as morning meal which is offered in the sanctum. It consists of rice, khechudi (khichidi), green leafy vegetables, enduri pitha, kanti, etc. This viddhi is performed with the co-operation of various sevakas such as Panda, Patri, Hadapa Nayak, Bhitar Khuntia, Panti Badu, Gara Badu, etc. The Panti Badu decorates the floor with powdered rice; Bhitara Khuntia stands as the guard at the gate; Hadapa Nayak provides water and arecanut; Gara Badu provides the wooden seat, water and flowers; Patri places the required sixteen upacharas at the disposal of the Panda Brahmana, who conducts the actual offering. During the offering ceremony various musical instruments are played by the sevakas, such as ghantua, kahalia and others. Two sevakas hold white umbrella and black umbrella in honour of Lingaraja Mahaprabhu near the sanctum door

After the Sakala dhupa is over, there comes the Alati (Aarti) ceremony. The Alati ceremony of Lingaraja is of various types, such as karpura alati, pithau alati, patri alati, etc. This ceremonial waving of light is conducted in a rhythmic motion in front of Shivalinga. The objects used for this purpose are camphor, clarified butter and rice paste fixed with lighted sticks. Sometimes the seven lighted wicks are used in the Alati

3. Bhoga-Mandapa dhupa or Chatrabhoga

This Bhoga which is offered in the Bhoga-Mandapa is meant for sale among the pilgrims. This includes huge quantity of food items, such as rice, dal, curry, etc. After this Bhoga is over, the sanctum is purified and is kept open for the devotees. There is a view (belief) that the food offering to Shivalinga is not to be accepted, since the vigraha is regarded as Hari-Hara offering to Lingaraja is accepted by the gods, asuras and men irrespective of sectarian differences among the Shaiva’s and Vaishnava’s. It has been proclaimed that offering to a Linga is not acceptable except the offering to  Tribhuvanesvara²³

4. Virakishore Ballava Dhupa

The mid-day meal offered to Lingaraja Mahaprabhu is known as Virakishore Ballava Dhupa. The Panda, Patri, Gara Badu and Brahmanas should be present at the time of offering. The food comprises sweet dishes such as kakara pitha, tripuri, etc.

5. Dvipahara dhupa or Madhyanha dhupa

Dvipahara dhupa or Madhyanha dhupa is offered in earthen pots to the vigraha. The practice dates back to the 13th century. Inscription of Anangabhimadeva III (AD 1211-1238) refers to offering of earthen pots of cooked food daily to the vigraha²⁴. The earthen pot was called Atika, which indicates that bhoga was offered to the vigraha (Lingaraja) in the earthen pots. Another inscription of the 13th century refers to Nirmalya prepared from tandula or rice²⁵. By the 13th century land endowments have been made for the food offering (naivedya) to the vigraha of Krttivasa. The offering consists of cooked food, such as rice, dal, curry, etc. The cooking is done in the kitchen complex of the temple. After offering to Lingaraja Mahaprabhu a portion of the bhoga is presented to Devi Maa Parvati in her temple

6. Terapitha

After the mid-day meal, the Mahasnana takes place and the door is closed so that Lingaraja Mahaprabhu can take some rest (this is known as pahada). After this, the terapitha offering consisting of cake, etc. is served to the vigraha and the temple is once again opened for pilgrims. The door is then closed again for the mid-day rest of Lingaraja Mahaprabhu

7. Sandhya Dhupa

The temple door is thrown open for the performance of evening rituals, known as Sandhya Alati. During this time the sanctum door is opened for public view. This time another light-meal offering, called Sahana Dhupa, is offered by the sevakas. The second food offering, called Sandhya Dhupa, is conducted at around 8:30 p.m. In the Sandhya Dhupa offering several sweet dish items, such as ladu, khaja, arișa pitha, kharjura, etc. are offered to the vigraha. After this, public darsana is arranged for the Bhakta’s for a brief period

8. Badasinghara

This viddhi is conducted before the midnight. The Badasinghara offering includes items such as dahipakhal (rice mixed with curd), bhaja, sakara, khata, etc. This ritual consists of the worship of the metal image of Pancavaktra Mahadeva and offering of Puspanjali (offering of flowers) in his honour. After this final ceremony, the temple doors are closed around midnight

The cycle of daily viddhi’s are quite similar to those of the Jagannatha temple at Puri

Festivals

The festivals of Lingaraja Mahaprabhu are held throughout the year. A festival is called Yatra, meaning 'journey' of Lingaraja Mahaprabhu. The Nibandhakras of Odisha have mentioned fourteen festivals or Chaturdasha Yatra’s. The Kalasara²⁶ of Gadadhara Rajaguru speaks of the major fourteen festivals with their timing and rituals. The Sthala Mahatmyas such as the Ekamra Purana²⁷, Ekamra Chandrika²⁸ and Svarnadri Mahodaya²⁹ provide details about the rituals of these festivals. The Kapila Samhita³⁰ refers to only Sapta Yatra’s (seven festivals) such as

1. Prathamastami
2. Magha Saptami
3. Yatra on occasion of Sunday falling on the bright fortnight of Phalguna
4. Ratha Yatra
5. Chaitra Shukla Chaturdashi when Madana worshipped Śhiva
6. Asadha Shukla Ashtami when Lingaraja Mahaprabhu undertakes journey to Parasuramesvara,
7. Kartika Shukla Dwitiya, journey to Yamesvara

Out of fourteen Yatra’s, Lingaraja Mahaprabhu proceeds to different Shiva temples in the Ekamra Ksetra in seven Yatra’s and is worshipped with other Linga’s as per the prescribed viddhi’s. The other seven Yatra’s are observed in the temple, but the term Yatra is also applied to them. The fourteen major festivals are as follows

1. Akshya Trutiya (Chandana Jatra/Yatra)³¹

Time: Vaishaka Month; Shukala Pakshya Trutiya

On this day, Chandana Yatra of Lingaraja Mahaprabhu starts which is a 21 day festival. It starts on the third day, Trutiya of the bright fortnight in the month of Vaishaka. On this day the Chalanti Pratima “Murti made of bronze (resembles like the Bhagwan)” of Lingaraja Mahaprabhu is taken in Palanki to Bindusagara. Every day the Chalanti Pratima enjoys the boating festival in the evening. Lingaraja Mahaprabhu is carried in a boat to a Mandapa / Mandira inside the Bindusagara. Daily Chalanti Pratima takes bath in Chandana (sandalwood) water in the Chandana Kunda and takes rest for some time and come out again to enjoy the boating festival. Chandana Yatra is equally an important festival of the Jagannatha Mahaprabhu temple at Puri. The festival is also observed in important Vaishnava temples of Orissa. In the Ekamra Ksetra the Chalanti Pratima of Lingaraja is accompanied, among others, by the Pratima of Kapilesvara (Image 7)

Chandana Yatra (Image 7)

2. Parsumramastami³²

Time: Asada Month; Shukla Pakshya Astami

This festival is conducted on the eighth day of the bright fortnight of Asada. 0n this day the Utsava Vigraha of Lingaraja is carried to the Parasuramesvara temple and worshipped there. According to scriptures, this Yatra had its origin in the assurance of Shiva to Parasurama to visit his place. Parasurama is assigned by Shiva to be the protector of the Ksetra and there is a temple in the Ekamra Ksetra, known as Parasuramesvara Mandira. Starting from Shiva Shayana Chaturdarshi upto 4 months when Lingaraja Mahaprabhu goes into deep sleep, Parasurama is allocated the duty of protecting Ekamra Ksetra

3. Shiva Shayana Chaturdashi³³

Time: Asada Month; Shukla Pakshya Chaturdashi

It is believed that Lingaraja goes to sleep on the fourteenth day of bright fortnight of Asada and hence, this festival is called Shayana Chaturdashi. From this day Bhagwan Lingaraja Mahaprabhu goes into deep sleep for 4 months. One of the Murti’s of Lingaraja Mahaprabhu is made to sleep after his rituals. An important feature of this festival is the placing of metal images of Shiva and Uma on a couch

4. Pavitraropana³⁴

Time: Sravana Month, Shukla Pakshya Chaturdashi

While Vishnu's Pavitraropana is held on the twelfth day of the bright fortnight of Sravana, this auspicious rite of Lingaraja is held on the fourteenth day of the bright fortnight of Sravana. On this day sacred thread made of Kusa grass and cotton is presented to Lingaraja Mahaprabhu and he wears Paeta “Janeu” which has been blessed during Yajna before the viddhi

5. Yama Dwitiya³⁵

Time: Kartika Month, Shukla Pakshya Dwitiya

The festival of Yama Dwitiya is celebrated on the second day of the bright half of the month of Kartika. The venue of the celebration is the Yamesvara temple located in the Ekamra Ksetra. The Chalanti Pratima of Lingaraja Mahaprabhu is taken there and is worshipped in front of the Yamesvara Linga. On the return journey Lingaraja spends sometime in the Bharati Matha, which is locally believed to be the house of his sister  Bharati Devi³⁶

6. Utthapana Chaturdashi³⁷

Time: Kartika Month, Shukla Pakshya Chaturdashi

Utthapana Chaturdashi or Utthana Yatra is held on the fourteenth day of the bright half of Kartika month. It is believed that Shiva goes to bed on the fourteenth day of the bright fortnight of Aşãda and rises up from the bed on the fourteenth day of the bright half of Kartika month. It is an important day for Puja as the Lingaraja Mahaprabhu wakes up from slumber of four months

7. Prathamastami³⁸

Time: Margasira Month, Krishna Pakshya Asthami

This festival is celebrated on the Krishnastami of Margasira month. On this occasion the Chalanti Pratima of Lingaraja Mahaprabhu, known as Chandrasekhara, is taken out from the temple in a procession to the Varuņesvara temple. The ritual there consists of the ceremonial bathing of the image in the divine water of the Papanasini Kunda. New clothes are offered to the vigraha during worship and thereafter, the Lingaraja Mahaprabhu returns to the Lingaraja temple. In local traditions, it is believed that Lingaraja goes to his maternal uncle for the ceremony of Prathamastami

8. Odhana Sasti (Pravarana Sasti)³⁹

Time: Margasira Month, Shukla Pakshya Sasti

Pravarana Sasti or Pravarana Utsava is celebrated on the sixth day of the bright half of Margasira. Locally this festival is known as Odhana Sasti or. With the advent of the winter Lingaraja Mahaprabhu has to be covered with new garments for which this is called Pravarana Utsava. The new garment (winter cloths) is purified on the previous day in a ceremony known as adhivasa. It is offered to Lingaraja Mahaprabhu on the sixth day of the bright half of the Margasira and it is used by him as Pravarana till the Shivaratri

9. Pusyabhisheka⁴⁰

Time: Pausha Month, Shukla Pakshya Chaturdashi / Purnima

This festival is performed on the full moon day in the month of Pausa, when it falls with the Pusya naksatra. This day is considered to be auspicious of Lingaraja Mahaprabhu. On the previous night the adhivasa is performed with the bringing of one hundred and eight pitchers filled with water from the Bindusarovara (Image 8). On the Purnima day, Lingaraja Mahaprabhu is bathed with that sacred water and offered worship with bilva leaf, mustard flowers along with offering of bhoga, dhupa and dweepa. The ceremony takes place in a special mandapa, locally called Beherana Mandapa. Pusyabhiseka is also performed in the Jagannatha Sri Mandira at Puri and Jagannatha Mahaprabhu will be seen in Rajadhiraja besa (Sunabesa)

Pusyabhisheka Viddhi (Image 8)

10. Makara Sankranti⁴¹

Time: Magha Month, Shukla Pakshya Chaturdashi

On this occasion makara rice “new rice” is offered to Lingaraja Mahaprabhu inside the Deula. The taking of makara rice is also called, Navanna Bhaksana or Nuakhai as it involves the eating of the rice of newly harvested paddy. This festival is also known as Ghrtakambala Cermenoy. On the Chaturdashi tithi, the Utsava Vigraha of Lingaraja Mahaprabhu is taken to the Makara Mandapa. There, the ghrta prepared out of milk and the fur-blanket usually brought from Nepal, are offered to the vigraha, for which this ceremony is called, Ghrtakambala

11. Magha Saptami⁴²

Time: Magha Month, Shukla Pakshya Saptami

This festival is celebrated on the seventh day of the bright half of the month of Magha and hence, it is known as Magha Saptami. The day is especially sacred to the Surya Dev. On this day, the representative of Lingaraja (Chalanti Pratima of Lingaraja) is taken out in a procession to the Bhaskaresvara temple, located in Bhubaneswar. Bhaskaresvara, the Shivalinga, is named after Bhaskara, the Surya Dev. After joint worship of both Shiva and Surya, the Chalanti Pratima returns to the Lingaraja temple. Magha Saptami is also known as Ratha Saptami as on this day the Surya Dev got his chariot. Also, as per some local traditions it is believed that Surya Dev started enlightening the whole world on Ratha Saptami day which was considered as birth day of Surya Dev

Also, on this day Chalanti Pratima of Lingaraja also brings specification of the “Ratha” (Chariot) which would be used for Rukuna Ratha Yatra from Bhaskaresvara and after that the construction of the chariot of Lingaraja is started as per specifications received

12. Damanaka Bhanjika⁴³

Time: Chaitra Month, Shukla Pakshya Chaturdashi

The festival of Damanaka Bhanjika is observed on the fourteenth day of the bright fortnight of Chaitra. The venue of the celebration is in the Tirthesvara temple. On this day the Utsava Vigraha “Chalanti Pratima” of Lingaraja Mahaprabhu is taken to that place in a procession. There the Chalatni Pratima is presented with a branch of the Damanaka plant along with a garland of Damanaka flowers⁴⁴. When the Chalanti Pratima of Lingaraja Mahaprabhu is not able to join this festival, in his place the Chalanti Pratima (metal image) of Pancavaktra Mahadeva attends the festival of Damanaka Bhanjika⁴⁵ (Image 9)

Damanaka Bhanjika Viddhi (Image 9)

13. Ratha Yatra⁴⁶

Time: Chaitra Month, Shukla Pakshya Asthami

Like Shivaratri, Ratha Yatra is considered to be an important festival in the Lingaraja temple. It is celebrated in the month of Chaitra on Shukla Ashtami (eighth day of the bright fortnight). During Tretya Yuga, Bhagwan Rama also visited Ekamra Ksetra during the Vanavasa time (14 years exile). Lingaraja Mahaprabhu also received him as guest and requested him to spend some time here. The place where Bhagwan Rama stayed is known as Rameswara. Bhagwan Rama’s birthday fell during the period of stay in Ekamra Ksetra. Lingaraja Mahaprabhu went along with Devi Parvati, Ganesha and Karttikeya on his Ratha “Chariot” to Ramesvara to wish Bhagwan Rama and this festival is celebrated till day in the name of Ratha Yatra of Lingaraja Mahaprabhu. This chariot festival lasts for five days (Image 10)

Rukuna Ratha (Image 10)

14. Mahashivaratri⁴⁷

Time: Phalguna Month, Krishna Pakshya Chaturdashi

The most important festival of the temple is Maha Shivaratri. In tantric literature, it is believed to be a Kalaratri. It is considered to be a sacred night. It is held on the fourteenth day of the dark half in the month of Phalguna. According to the Shiva Purana, following a different system of calculation of the month, the Mahashivaratri falls in the dark half of the month of Magha. The glory of Mahashivaratri is described in the Kotirudra Samhita of the Shiva Purana. At the Lingaraja temple, devotees in large number come to the temple from early morning and spend the day in prayer and other festivities. As per Ekamra Purana, it is believed to be highly meritorious to perform the Mahasnana of Tribhuvaneśa with milk, curd, honey, etc. A special feature of the Mahashivaratri is the placing of a Mahadwipa on the top of the temple in the night. On every Chaturdashi night Mahadwipa is also placed on the temple, but this ritual on Mahashivaratri holds special significance in hearts of Bhakta’s (Image 1, 11, 12 & 13)

MahaShivaratri / Jagara Ratri inside Lingaraja Mandira (Image 11)

MahaShivaratri / Jagara Ratri inside Lingaraja Mandira (Image 12)

Mahashivaratri / Jagara Ratri inside Lingaraja Mandira (Image 13)

Apart from these Chaturdasha Yatra’s, various Upa Yatra’s⁴⁸ ( mini festivals are also observed in the Lingaraja Temple). These are 

1. Sitala Sasthi (It is celebrated in the Shukala Pakshya Sasti of Jestha Masha in Kedargouri Temple, to honour the marriage of Lingaraja Mahaprabhu and Devi Maa Parvati)

2. Devipadahara Yatra (It is celebrated in the Shukala Pakshya Astami of Phalguna Masha. The Chalanti Pratima of Lingaraja Mahaprabhu is worshipped in Devipadahara)

3. Kapilesvara Temple (It is celebrated on the first Saturday of Kartika Masa’s Shukala Pakshya tithi. The Chalanti Pratima of Lingaraja Mahaprabhu is taken to Kapilesvara Temple and Shani Mochana puja is done)

4. Bhaumi Ekadashi (It is celebrated in the Shukala Pakshya Ekadashi of Magha Masha. The Chalanti Pratima of Lingaraja Mahaprabhu is taken to Vimesvara Temple)

5. Bada Ekadashi (The Chalanti Pratima of Lingaraja Mahaprabhu goes to Ananta Vasudev Temple)

6. Deepavali (The Chalanti Pratima of Lingaraja Mahaprabhu goes to Kali Temple for celebration)

7. Karkata Sankranti (Since on this day Sun starts entering the southern hemisphere, Lingaraja Mahaprabhu is also worshipped in Dakshinayan Bandana and also Dakhshinayan Pataka is also offered

8. The festival such as Janmashtami, Dola Purnima are associated with Bhagwan Vishnu. During the month of Karttika, Lingaraja Mahaprabhu is adorned with a crown to assume the form of Damodara or Vishnu. It is called Damodara Besha of Lingaraja (Image 14)

Damodara Besha (Image 14)

Functionaries⁴⁹

The builders of the temples had also made arrangements for the organisation of services and the management of the temples. The officers and a number of other functionaries were instituted to perform various functions. In medieval period, the presiding vigraha “Lingaraja Mahaprabhu” of the temple was considered as a king and the paraphernalia of a royal court was repeated in the temple

Badu Sevaka and Pancuati

The puja of Lingaraja Mahaprabhu is performed by Badu Sevakas. Some scholars believe that Badu is derived from Batu and they belong to a Brahmana class. The surname Badu is held by both Brahmana and Sudra functionaries of the temple. The persons belonging to this group have surnames such as Badu, Samantra, Mahapatra, Makadam and Singhari. They perform various services in the temple and depending on their specific functions are known as Palia Badu, Pocha, Pahada, Pharaka, Khațaśeja, etc.

Pancuati (term is derived from Panchayat) represents a committee of five, which coordinates the activities of the different service groups. The committee comprises of Panda Brahman’s and the Badu class. Dispute among any service groups is settled in this committee. Panchayat, Samantra, Makadam, Paricha and Parakarana sevakas play a dominant role play in the management of the temple. Paricha is the leading functionary who supervises the daily rituals and ceremonies. The Makadam is connected with the services of the Devi Bhuvanesvari and also looks after the safety of the ornament box of the temple

In ancient times, the puja of Tribhuvanesvara is believed to be done by Savaras, but later on when the temple had special functionaries, services were organised on the basis of caste groups, locally called Niyoga. The temple functionaries were traditionally divided into Chatisa Niyoga (thirty six Niyogas or thirty six classes of Sevakas) serving the Lingaraja Mahaprabhu. Let’s just have a look on responsibilities of some of these sevakas (from among these 36 Niyogas and some new additions over and above these 36)

Palia Badu

This class of sevakas (also known as angasevakas) have the right to offer flowers and bilva leafs to Lingaraja Mahaprabhu. They also pour oblation of water on the Linga on behalf of the pilgrims. They have the right to dress the vigraha. Each Badu performs his duty on the basis of his pali (turn) or the day, specifically assigned to him. The same Badu does not perform the duty every day. He has to wait for his pali or turn. The Badu whose turn is to serve on a particular day, is called Palia Badu

Pharaka

He serves as the guard of the temple. After all the daily ceremonies are over, the temple door is closed by him. In the early morning, the door is also opened by the Pharaka in presence of the Superintendent or other temple functionaries

Khataseja

The Khataseja sevaka of Badu class has been assigned the duty of arranging the bed for the vigraha of Lingaraja Mahaprabhu during the Badasinghara Niti (ritual), after which Mahaprabhu goes to sleep

Pocha

The Pocha sevaka of Badu class has the duty to clean the floor of the sanctum sanctorum after the performance of the ceremonies

Pahada

The Pahada sevaka of Badu class has to screen the sanctum during the Pahada or food offering of the vigraha. For example, when the food is offered to the vigraha a screen is placed so that Mahaprabhu is not disturbed while taking his meals

Puja Panda

They are a class of Brahmana’s connected with the puja of Lingaraja Mahaprabhu and hence, they are called Puja Pandas or simply Pandas. They offer various services in the temple, such as worship of the Lingaraja with sacred mantras and offering of food. In the kitchen of the temple, they perform homa before the food is cooked for Lingaraja Mahaprabhu. The Puja Pandas have an important role in the Ratha Yatra, being assigned with the duty to sprinkle the divine water, when the deputies of Lingaraja make Pradaksina around the ratha

Patri

They assists the Puja Pandas in conducting sacred rituals. They bring all puja articles, such as dhupa, dwipa, pușpa, etc. and help the Puja Pandas with required upacharas during the performance of puja viddhi’s 

Panti Badu

The Panti Badu sevaka has the duty to decorate the floor of the sanctum with mandala designs with rice powder before the Puja Panda performs the actual rituals. Being from a Brahmana class, he can also offer dry food to the deity, but not cooked food. He also arranges the food offering in their proper position. He keeps watch on the bhoga and distributes it among the sevakas after the bhoga

Gara Badu

These functionaries are responsible for bringing water in brass-vessel called Gara or Gadu to the sanctum sanctorum and place it near the Lingam

Bhitar Khuntia

These functionaries prevent the outsiders (including Bhakta’s) from entering the temple during the bhoga offering

Chata

These functionaries hold the Chata or Chatra (parasols or umbrealla) of the vigraha. Chatra is a symbol of royalty as per our cultural heritage. The Chata sevakas carry the parasol during the festivals and also hold it during offering of Bhoga to Lingaraja Mahaprabhu. Usually the Chata sevakas of the Uttara bada hold the white parasol and such seuakas of the Daksina bada carry the black parasol

Mahasuara

These functionaries are entrusted with the cooking of food (bhoga) to be offered to Lingaraja Mahaprabhu. No other sevayata or sevaka apart from these Mahasuara’s is allowed to cook

Parvati

These functionaries are exclusively attached for the service of Devi Parvati, like decorating the Devi with dress, vermilion, flowers and ornaments. They are also entrusted with the duty of presenting the consecrated bhoga of Lingaraja Mahaprabhu to Devi pãrvati after Saka!a Dhupa, Dvipahara Dhupa and Sandha Dhupa. An inscription of the 13th century, engraved in the pitha of Parvati temple, records daily offering of two earthen pots of cakes to goddess Umadevi (Parvati) by one Bhima Bahika through Yasodhar Maharana⁵⁰

Gopaluni (Gopalini)

Like Devi Parvati, Devi Gopaluni has its own group of sevakas

Carcayita

This group of sevakas are entrusted with the responsibility of supervising the performance of daily ceremonies and festivals of the temple and has the power to make alternate arrangements during the absence of a sevaka

Akhanda

The Akhanda sevaka has the duty to tend the dipa within the temple when puja is conducted

Masala

He supplies various kinds of spices used in the temple and for the preparation of Pan (betel-leaf). The supplies include Jira (cumin seed), Hengu (asafoetida), Alaicha / Eliachi (cardamom), Tejpatra (bay-leaf), Pan (betel-leaf), Maricha (black pepper), etc.

Ghantua

He plays the gong or ghantua during the ceremonial offerings of the bhoga to the Lingaraja Mahaprabhu

Jyotisa

This functionary consults the Panji (Panchang) and indicates the auspicious time for observance of rituals and festivals

Kumbhara⁵¹

He supplies earthen pots for use in the temple

Bauri

During Ratha Yatra, he has to sweep the road on which the chariot proceeds. They also cut trees to provide timber for the construction of Ratha (chariot)

Pradhana

They supply firewood to the kitchen of the temple and assist the construction of the chariot

Badhei

The Badhei (carpenter) constructs the Ratha and makes the boats required for the Chandana festival

Kamara

Ironsmith of the temple

Vimana-Apatia (Palanki – Apatia)

They carry the Vimana of the Chalanti Pratima “Vigraha” during ceremonial processions and festivals

Darji

He prepares flags, the cloth covering the Ratha, canopies of the mandapa’s, umbrellas, etc.

Kalasi

During the Ratha Yatra, the Kalasi controls the movement of the Ratha and gives direction as to stop the Ratha or to draw the Ratha forward.

Nisanka

They belong to the Paika or the traditional militia class. The word Paika seems to have been derived from the Padatikah or the foot soldier. They provide protection to the Ratha during the Ratha Yatra. They were considered to be fearless for which they are called Nisanka

Concluding Remarks

The third and the final instalment of the series on the Lingaraj Temple draws to a close the humble attempt to explore the unique Itihasa , architecture ,the rituals performed and symbolism involved. Going to a temple is a cultural experience as the architecture is a reflection of a people's customs, culture's design and craftsmanship and the ritualistic expressions represent the basic tenets of their beliefs. Hopefully the information contained in the series will stoke enough curiosity and aid to the understanding of eager seekers to seek the experience for themselves

We are really thankful to K.S.Behera for the wonderful insights in his book “The Lingaraja Temple of Bhubaneswar – Art and Cultural Legacy”. Without those elaborate details the article wouldn’t have been complete. We are also thankful to Indira Gandhi National Centre for the Arts, New Delhi (http://ignca.nic.in/ ) and Aryan Books International (http://www.aryanbooks.com/) for their support and guidance. We would request the readers to read this book as it’s an ocean of knowledge w.r.t. Ekamra Ksetra and Lingaraja Temple

We are also thankful to Kedarnatha Gaveshana Pratisthana, Bhubaneswar for their guidance in understanding the scriptures and also for the books titled “Ekamra Chandrika” and “Svarnadri Mahodaya”

I am also thankful to Kar Nana (Sanskrit scholar and Pujari) and Mantu Nana (Badu Sevaka of Lingaraja Mandira) for their knowledge on our scriptures and for guiding me. I am also thankful to my parents for their valuable help in translating regional texts

References

1. Shiva Purana, Vidyesvara Samhita, 11.25-29

2. Shiva Purana (Uttara Khanda), 3.62

3. Shiva Purana (Uttara Khanda), Chapter 3

4. Ekamra Purana, Chapter 55

5. Ekamra Chandrika, Chapter 2 & 3

6. Svarnadri Mahodaya, Chapter 4

7. Ekamra Purana, 55.13-14

8. Shiva Purana (Uttara Khanda), 30.58-60

9. Shiva Purana (Uttara Khanda), 30.61

10. Shiva Purana (Uttara Khanda), 30.63

11. Shiva Purana (Uttara Khanda), 30.65

12. Shiva Purana (Uttara Khanda), 30.67

13. Shiva Purana (Uttara Khanda), 30.69

14. Shiva Purana (Uttara Khanda), 30.71

15. Shiva Purana (Uttara Khanda), 30.73

16. Shiva Purana (Uttara Khanda), 30.74

17. Ekamra Purana, 63.60

18. Ekamra Chandrika, 13.4-20

19. Shiva Purana, Satarudra Samhita, 2.3

20. Shiva Purana, Vayavihga Samhita, 25.56

21. Shiva Purana, Vayavihga Samhita, 25.62

22. K.S.Behera “The Lingaraja Temple of Bhuaneswar – Art and Cultural Legacy"

23. Shiva Purana (Uttara Khanda), 3.69

24. Epigraphia Indica, Vol. VI, pp. 73ff

25. Epigraphia Indica, Vol. XXIX, pp. 47-48

26. Kalasara of Gadadhara Rajaguru, 9, 190

27. Ekamra Purana; Ch 66-69

28. Svarnadri Mahodaya; Ch 20-24

29. Ekamra Chandrika; Ch 10-13

30. Kapila Samhita; 19.2-30

31. Ekamra Purana, 69.21-27; Ekamra Chandrika, 11.133-141

32. Ekamra Purana, 69.28-30; Ekamra Chandrika, 11.142-159; Kapila Samhita, 19.26-27

33. Ekamra Purana, 69.31-42; Ekamra Chandrika, 12.1-20

34. Ekamra Purana, 69.43-74; Ekamra Chandrika, 12.21-57

35. Ekamra Purana, 69.75-78; Ekamra Chandrika, 12.58-72; Kapila Samhita, 19.28

36. Pandit Mangobinda Mahasupakar, Bhubaneswar Aitihya, p.139

37. Ekamra Purana, 69.79-82; Ekamra Chandrika, 12.73-85

38. Ekamra Purana, 66.2-7; Ekamra Chandrika, 10.15-23; Kapila Samhita, 19.2-6

39. Ekamra Purana, 66.8-14; Ekamra Chandrika, 10.24-30

40. Ekamra Purana, 66.15-25; Ekamra Chandrika, 10.31,55

41. Ekamra Purana, 66.26,33; Ekamra Chandrika, 10.56,79

42. Ekamra Purana, 66.34-38; Ekamra Chandrika, 10.80,90; Kapila Samhita, 19.7-11

43. Ekamra Purana, 69.4-20; Ekamra Chandrika, 11.117-132

44. U.N.Dhal,"A Note on the Sacred Rituals at Ekamra Ksetra (Bhubaneswar)", p. 4.

45. Pandit Mangobinda Mahasupakar, Bhubaneswar Aitihya, p.138

46. Ekamra Purana, Ch 67-68; Svarnadri Mahodaya, Ch 21; Ekamra Chandrika, Ch 11.22-116; Kapila Samhita, 19.20-22; Siva Purana, Rudra Samhita, Section –V, 8.5, 8.6

47. Ekamra Purana, 66.39-48; Ekamra Chandrika, Ch 11.1-21; Shiva Purana, Kotirudra Samhita, 38.24

48. Svarnadri Mahodaya

49. K.S.Behera “The Lingaraja Temple of Bhuaneswar – Art and Cultural Legacy"; Chitrasen Batu "Sri Lingaraja & Badu Niyoga" (Odia Book); Suresh Balabantaray "Sei Samaya Eei Sahara Bhubaneswar" (Odia Book)

50. B.V.Nath, "The Parvati Temple Inscription at Bhubaneswar", OHRJ, Vol. III, N0. 3, December 1954, p. 149

51. B.V.Nath, "The Parvati Temple Inscription at Bhubaneswar", OHRJ, Vol. III, N0. 3, December 1954, p. 149