उर्वारुकमिव बन्धनान् मृत्योर्मुक्षीय मामृतात्॥
कर्पूरगौरं करुणावतारम्
संसारसारं भुजगेन्द्रहारम् |
भवं भवानीसहितं नमामि ||
ॐ नम शिवाय् ।।
Lingaraja Temple (Image 1)
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| Lingaraja Temple (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 (Image 1). Lingaraja in its real terms means “King of Lingams or Linga’s”
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| Damodara Besha (Image 2) |
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
This is the first in the series of three articles on Lingaraja Temple. In this article we will mainly focus on the ITIHASA of this sacred place
ITIHASA of Ekamra Ksetra as described in scriptures
As per Ekamra Purana1 and local folklores, when Bhagwan Shivji was unable to meditate properly in Kashi because of frequent disruptions by other Devata’s, he started looking for a quiet place for his meditation. After searching for days, he decided to meditate in Ekamra Ksetra situated in Jambhu Dweepa of Utkala Pradesh (ancient Kalinga). Since then he went into deep meditating state in Ekamra Ksetra
When Devi Maa Parvati couldn’t find Bhagwan Shiva near him she started searching for him and could finally locate him in Ekamra Ksetra. When Devi Parvati saw from heaven she could locate Shiva in his meditation below a single mango tree in that dense forest. Ever since this place is known as Ekambra “Ekamra” Ksetra i.e. place of one mango tree. When Devi Parvati saw Ekamra Ksetra it seemed of “Suvarna Rang” (Golden Colour) so that mountain came to be known as Svarnadri
When she reached Ekamra Ksetra from heaven she could see that Bhagwan Shiva was in deep meditating state and cows were milking on him by their own wish without any desire. Devi Maa Parvati seeing this took Avatara of Gopalini (cowherd woman) and started taking care of the cows and started praying Bhagwan Shiva (Cows belonged to the kingdom of Varuna Raja)
The two demons Kirtti and Vasa were charmed by her beauty and wanted to make her their wife. Listening to their desire Devi Parvati replied to them that she has taken an oath “Sankalpa” to do a 21 day puja of Bhagwan Shiva and after that she will think about their proposal. Both the demon brothers agreed to it and said we will return after 21 days and went away. Being satisfied by Bhakti of Devi Parvati, Bhagwan Shiva appeared in Avatara of Gopala in front of her. On being questioned by Devi Parvati on why he appeared in this form, Bhagwan Shiva replied “Since you took care of cows in form of Gopalini I came to meet you in this form”
Gopalini conveyed to Shiva the evil desire of the demons. Bhagwan Shiva told her that as they could not be killed by any male being, the goddess should kill them by her intelligence (for the good of the gods and the world). Shiva also gave her instruction to request the two demons to carry her on their shoulders and while being carried by them, she would crush them to death. And after that Shiva gain went into deep meditation state
The demon brothers came to Devi Parvati and asked her about her decision. Devi Parvati replied that my Sankalpa is over and I am ready to marry you but I have a small condition and who fulfils it I will marry him. The condition is that “I will marry him only who can carry me on his shoulder and do a परिक्रमा of Ekamra Ksetra”. Listening to this condition both the brothers started quarrelling amongst themselves. Sensing this as an opportunity Devi Parvati said to both the brothers why you both don’t carry me together i.e. standing on both of your shoulders (one foot on each) and whoever succeeds in completing the full परिक्रमा I will marry him. Both the brothers agreed and requested Devi Parvati to stand on their shoulder by keeping one foot on each of themDevi Parvati stood on both their shoulders and asked them to start the journey. Both the demon brothers started walking. After taking the first step both the demon brothers realised that the weight on their shoulder has increased significantly and they questioned why her why did the weight increase so much. Devi Parvati replied if you have to marry me you need to carry my weight whatever it is. Left with no option both the demon brothers started walking again. Demon brothers couldn’t walk beyond 2-3 steps as by the third step Devi Parvati’s each leg had taken the size of Sumeru and Kumeru (i.e. North and South Mountains). Being unable to carry this enormous weight both the demon brothers started entering the earth (soil) and eventually died2
The place where they died is locally known as Devipadahara and is currently located near the Singha Dwara of Lingaraja Mandira (Image 3). Devipadahara has 108 small Sakthi Pitha temples with a Shiva temple in between them (i.e. in total 109 temples) surrounding a lake. Due to the death of the demons Kirtti and Vasa, the Ksetra also became famous as Kirttivasa Ksetra3
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| Devipadahara (Image 3) |
After killing both the demons, Devi Parvati felt tired and went to take rest near a Neem tree and slept. Bhagwan Shiva “Lingaraja” went to that place and started massaging her foot so that she feels relaxed. When Bhagwan Shivji started doing this Devi Parvati wake up and seeing this she felt bad and thought herself as a sinister. Seeing her condition, Bhagwan Shiva replied “When a wife does such a wonderful work to save the world and if the husband does something for her wife it is not bad. Since you have saved the world and gods by killing both the demons so by doing some service for you I am feeling blessed”. The place where this discussion happened is currently known as Bhabani Sankara Mandira. In this place we can find a Parvati Murti in sleeping posture with a Shiva Lingam at her feet (Image 4)
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| Bhabhani Shankar Mandir (Image 4) |
After this discussion, Devi Parvati pleaded Shivji for some water as she was feeling thirsty. Bhagwan Shiva couldn’t find any source of water nearby so to quench her thirst he struck his Trishula (Trident) at this place, out of which a spring came out and he served that water to Devi. Devi after drinking that water felt like her soul got satisfied and requested Shivji to use that water for the welfare of the world. Shivji than transformed that place into the shape of a lake and requested all divine “Tirtha” places over the earth to donate “Gote Gote Bindu” i.e. “One One Drop” each from their reservoirs. Since the lake is created from “Gote Gote Bindu”, the place came to be known as “Bindu Sarovara” or “Bindu Sagar”. Hence it is believed that a dip in the Bindu Sagar Lake (Image 5) would washes away all the sins and the devotees get rid of all their diseases by drinking the holy water
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| Bindu Sagar (Image 5) |
As per religious texts, Godavari River was first requested to donate water but since it refused, Bhagwan Shivji gave a curse. Realising its mistake it went and pleaded for sorry and seeing the truthful intention Shivji allowed Godavari to stay near Bindu Sarovara but in a separate lake. Since the present day, there’s a Godavari Tritha on the North Side of Bindu Sarovara separately. There’s a belief that during 12-year Godavari Pushkaram festival if someone is unable to go the river banks of Godavari for the divine bath he/she can complete that ritual by taking bath in Godavari Tirtha here in Ekamra Ksetra and will get the blessing of Godavari Mata
Lingaraja is referred to as the King among all Linga’s. When all Deva’s came to knew about Ekamra Ksetra, they came from Swarga to pray here and Lingaraja received them as guests and requested them to stay here for some days. The place where each of the Deva’s stayed that place was named after them respectively (both inside and outside the temple premises in Ekamra Ksetra). At each of these sacred places Shiva Lingam is worshiped on the name of that Devata who stayed there and they were named as “Devata + Eshwar”
Devas who visited were Brahma, Meghesh, Bhaskara, Parshurama, Kapilesh, Yama and all. So the place were named as Brahmaswara (Bramha + Eshwar), Megheswara, Bhaskaraswara, Parasuramesvara (Image 6), Kapileswara, Yameswara (Image 7) and similarly for others
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| Parasurarameswara Mandira (Image 6) |
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| Yamewara Mandira (Image 7) |
During Tretya Yuga, Bhagwan Rama also visited Ekamra Ksetra during the Vanavasa time (14 years exile). Lingaraja 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 Kartikeya on his Ratha “Chariot” to Rameswara (Image 8) to wish Bhagwan Rama and this festival is celebrated till day in the name of Ratha Yatra of Lingaraja Mahaprabhu (also known as “Rukuna Ratha Yatra”)
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| Rameswara Mandira (Image 8) |
Worship of Kotilinga4
(1 Crore Linga’s)
Ekamra Ksetra has 1 less than 1 crore Shiva Lingams. The Ekamra Ksetra, according to the description of Svarnadri Mahodaya is the abode of ten million (One crore) Shiva Linga’s (1. 9, 24, 2. 4, 19. 6) and the place is called as heaven on the earth (1. 30) where Tribhubanesvara, a symbol of the Supreme Being is worshipped from the time immemorial. There are following ten Linga’s on the peak of the golden mountain (Svarnachala, Hemakuta, Svarnakuta and Svarnadri) and by seeing them a devotee gets the reward of religious performances done in visiting one crore Linga’s,
They are-
1. Uttaresvara 10 lakhs (Ch 15 verse 24)
2. Kedaresvara 10 lakhs (Ch 15 verse 24)
3. Ishanesvara 10 lakhs (Ch 17 verse 1)
4. Suksmesvara 10 lakhs (Ch 17 verse 43)
5. Vaidyanatha 10 lakhs (Ch 17 verse 43)
6. Ugresvara 11 lakhs (Ch 19 verse 26)
7. Visvesvara 10 lakhs (Ch 19 verse 27)
8. Laddukesvara 9 lakhs (Ch 19 verse 31)
9. Purvesvara 10 lakhs (Ch 19 verse 35)
10. Kapiıesvara 10 lakhs (Ch 19 verse 45)
ITIHASA of Lingaraja Temple
The construction of a temple for Tribhuvanesvara or Lingaraja is recorded in the traditions of the Ksetra Mahatmyas, such as Ekamra Purana5, Svarnadri Mahodaya and Kapila Samhita. Let’s see what is referenced in these scriptures which has been highlighted by K.S.Behera in book titled “The Lingaraja Temple of Bhuaneswar – Art and Cultural Legacy” and also by K.C.Panigrahi in his book “Archaeological Remains at Bhubaneswar”
1. Chapter 13 of Ekamra Purana6
During a conversation between Bhagwan Shiva and Bhagwan Brahma, Brahma Dev expresses desire to build a temple for Mahadev, but Mahadev replies to him without hiding any facts
"With the coming of the Kali Age, Chandra will go to the earth and having become the lord of men, he will worship the lingam”
"He, who is of good determination, will cause a beautiful, white and purifying stone temple to be erected and a great worship performed"
"He, who is famous, well-known, and engaged in the daily worship of Shiva, will establish this lingam of Tribhuvanesvara in accordance with my command"
"O Brahmana, you know me to be this stone lingam that can neither be seen nor touched"
“Sasanka with his heart attached to Shiva, will be infinitely intelligent and will worship with diligence all the lingams that exist on the earth”
"O Vivudheśvara (Brahma), Sasanka's) temple (Kirtti) will endure in this world. O Pitamaha, it is difficult (for you) to do (i.e. to construct a temple for me); (so) your efforts are useless”
2. Chapter 48 of Ekamra Purana7
Bhagwan Shiva in course of his conversation with the Balakhilyas speaks as follows
“When one quarter of the Kali Age has passed away, Chandrama will go to the earth”
“My devotee Sasanka, the lord of the earth, with his mind fixed on none (except in me), will rule a portion of the earth extending up to Kalinga"
“According to my command, he will construct a massive and beautiful temple, hearing the voice of the gods. O the best of ascetics, you have (now) heard (this all) well”
3. Chapter 50 of Ekamra Purana8
Rama, son of Dasaratha of Ayodhya, desirous of building a temple for Shiva, wanted to fix up a site in Ekamra. To inform him with the situation, Vasishtha speaks as follows
"O king, the past tradition is that Sasanka will cause it to be done"
"So, O the best of the kings, construct a temple elsewhere."
"When the high-souled Vasishtha was speaking this, an invisible voice descended from the sky (which spoke thus):
“O, Rama, the long-armed Rama, the promoter of the pleasure of the gods and the expert in the knowledge of the worship of Shiva, please hear my best words. Chandrama dropped down from (my) crown will not soon go to the earth””
4. Chapter-61 (Ekamra Purana) also contains the statement that it will be done by Sasanka (Sasanka karayisyati)9
5. In Chapter-65 (Ekamra Purana), the construction of the temple is attributed to Chandra, dropped down from the crown of Shiva (lalatacandr vai bhrasta...). He worshipped the lingam of Tribhuvanesvara and by calling Visvakarma, King Chandrama constructed the temple (prasadam karayisyati)10
6. In Chapter 14 of the Svarnadri Mahodaya11, when Brahma expresses his desire to build a temple for Shiva, the latter directs him to build it at the site now represented by the Brahmesvara temple, but reserves his own site (the site of Tribhuvanesvara) and speaks as follows
“It will not be done by your hand; in the Kali Age Chandra will do it”
7. In Chapter 9 of the Ekamra Chandrika12, the same tradition is recorded as follows :-
"Do not build the temple here in the Kali Age Chandra will do it”
8. In Chapter 16 of the Kapila Samhita13 also, Bhagwan Tribhuvanesvara is found to have made the same refusal to Himavat, the king of the mountains
"Why have you asked for a thing which was not available to the gods such as Brahma, Vishnu, Indra, Yama and Varuna? The temple (of mine) is impossible to be constructed; in the Kali Age Chandra will do it."
8. In Chapter 16 of the Kapila Samhita13 also, Bhagwan Tribhuvanesvara is found to have made the same refusal to Himavat, the king of the mountains
"Why have you asked for a thing which was not available to the gods such as Brahma, Vishnu, Indra, Yama and Varuna? The temple (of mine) is impossible to be constructed; in the Kali Age Chandra will do it."
K.C.Panigrahi14, remarks w.r.t. Sasanka
“It will thus be seen that the tradition about Sasanka having built a temple in the shrine of Tribhuvanesvara is persistent in all the four Sanskrit works that profess to deal with the history of Bhubaneswar from an orthodox standpoint. If this tradition has any value, it shows that stone temples existed at Bhubaneswar during the age of Sasanka to which we have assigned the temple of Parasuramesvara on palaeographical grounds. We are not in a position, however, to identify the particular temple built by Sasanka in the shrine of Tribhuvanesvara. Considering the developed and finished form of the Parasuramesvara, it is highly likely that it had its predecessors like the temple of Satrughnesvara and even others indicating an early and initial stage of formation. The evidences furnished by the palaeography of the inscriptions and the testimony of the tradition thus support each other and as such the dates assigned to the temples of Satrughnesvara and Parasuramesvara on the basis of the palaeography of the inscriptions on the planet slabs should be taken as conclusive. It is not, however, concluded that any of these temples were built by Sasanka. All the four works agree in crediting him with the building of a temple in the shrine of Tribhuvanesvara or Lingaraja. The present temple of Lingaraja and the other temples situated within its compound are much later structures and it is not possible to assign any of them to the time of Sasanka. It seems that the temple built by Sasanka has been replaced by the present day great temple of Lingaraja Mahaprabhu…”
“It will thus be seen that the tradition about Sasanka having built a temple in the shrine of Tribhuvanesvara is persistent in all the four Sanskrit works that profess to deal with the history of Bhubaneswar from an orthodox standpoint. If this tradition has any value, it shows that stone temples existed at Bhubaneswar during the age of Sasanka to which we have assigned the temple of Parasuramesvara on palaeographical grounds. We are not in a position, however, to identify the particular temple built by Sasanka in the shrine of Tribhuvanesvara. Considering the developed and finished form of the Parasuramesvara, it is highly likely that it had its predecessors like the temple of Satrughnesvara and even others indicating an early and initial stage of formation. The evidences furnished by the palaeography of the inscriptions and the testimony of the tradition thus support each other and as such the dates assigned to the temples of Satrughnesvara and Parasuramesvara on the basis of the palaeography of the inscriptions on the planet slabs should be taken as conclusive. It is not, however, concluded that any of these temples were built by Sasanka. All the four works agree in crediting him with the building of a temple in the shrine of Tribhuvanesvara or Lingaraja. The present temple of Lingaraja and the other temples situated within its compound are much later structures and it is not possible to assign any of them to the time of Sasanka. It seems that the temple built by Sasanka has been replaced by the present day great temple of Lingaraja Mahaprabhu…”
However, K.S.Behera15 gives some more details w.r.t. to its construction
“The existence of a temple in the 7th century is probable but there is no conclusive evidence to connect it with Sasanka. The tradition recorded in the Sthala Mahatmyas refers to Chandra, who came to the earth being fallen from the crown of Shiva. This Chandrama may be taken to be a king of the Somavamsi dynasty of Orissa”
The historical traditions of the Madala Panji refers to Lalatendu Kesari as the builder of the temple of Krittivasa (Saka year 588 (AD 666)). The statement runs as follows
“The existence of a temple in the 7th century is probable but there is no conclusive evidence to connect it with Sasanka. The tradition recorded in the Sthala Mahatmyas refers to Chandra, who came to the earth being fallen from the crown of Shiva. This Chandrama may be taken to be a king of the Somavamsi dynasty of Orissa”
The historical traditions of the Madala Panji refers to Lalatendu Kesari as the builder of the temple of Krittivasa (Saka year 588 (AD 666)). The statement runs as follows
गजाष्टेषु मिते जाते शकाब्दे कृत्तिवासस: ।
प्रासादं कारयामास ललाटेन्दु केसरी ।।
The construction of the temple by Lalatendu Kesari reminds us the statement of the Ekamra Purana that in Kali Age Chandra (moon) will go down to earth being fallen from the lalata of Shiva and will construct the temple. U. N. Sarkar connects this couplet with the Ekamra Purana and remarks that, "Shiva is figured with a moon on its forehead and the words lalata and Kesari, which form the Prince's name, signify forehead and lion, and this last term is used in Sanskrit for a superlative import”16
The Shiva Purana (Uttara Khanda) refers to Shiva as Chandra Sekhara17 . Thus Chandrama, of the Ekamra Purana, who built the temple of Shiva, may be considered identical with Lalatendu Kesari and not King Sasanka as believed by Dr. Panigrahi
As per Madala Panji, three rulers were connected with this temple Yayati Kesari laid the foundation, Ananta Kesari continued the construction and Lalata Kesari or Lalatendu Kesari18 completed it. But in inscriptions, the dynasty is said to have belonged to the Somakula. The inscription gives a very reliable genealogy from Sivagupta to Karna. The only ruler bearing the Kesari title is Uddyota Kesari. The Kesari dynasty of the popular traditions evidently represents the Somavamsi dynasty of Orissa
But in this dynasty, there is no ruler called Ananta Kesari or Lalata Kesari., One cave of Khandagiri bearing the name Lalatendu Kesari Gumpha contains inscription of the time of Uddyota Kesari19. ln view of this, K. C. Panigrahi20 suggested that, Ananta Kesari and Lalata or Lalatendu Kesari were the variant names of Uddyota Kesari. The Madala Panji21 refers to Yayati Kesari as the founder of the Bhubaneswar temple. In the Somavamsi dynasty, there are two rulers bearing the name Yayati Mahasivagupta I Yayati I (AD 920-955) and Mahasivagupta Yayati (AD 1022-1040). It appears that the Madala Panji confused the two rulers as one. K. N. Mahapatra22 also believed that Yayati I constructed the Lingaraja temple. Considering the stylistic evolution of temples at Bhubaneswar, this theory may not be accepted. On the contrary, Yayati II may be regarded as the founder of the Lingaraja temple and his successor Uddyota Kesari seems to have completed this temple. This may be accepted as a reasonable hypothesis until definite evidence comes to light
The statement of the Madala Panji that it was built in the Saka year 588 (AD 666) cannot be accepted as a historical fact but can’t be ruled out completely. Since, Kirttivasa is accepted as a general name of Shiva, the existence of a Shiva temple in the 7th century seems probable. The pre-existing sanctity of the Ekamra Ksetra and the possible existence of a temple for Tribhuvanesvara led to the construction of a great temple in his honour in the 11th century. Building a temple and replacing it by a new one seems to have been a regular process, which is supported by archaeological evidence as at Siddhesvara and by literary traditions. According to the Ekamra Purana the Brahmesvara temple was rebuilt eleven times and the Lingaraja temple was rebuilt thirteen times”23
As per Madala Panji, three rulers were connected with this temple Yayati Kesari laid the foundation, Ananta Kesari continued the construction and Lalata Kesari or Lalatendu Kesari18 completed it. But in inscriptions, the dynasty is said to have belonged to the Somakula. The inscription gives a very reliable genealogy from Sivagupta to Karna. The only ruler bearing the Kesari title is Uddyota Kesari. The Kesari dynasty of the popular traditions evidently represents the Somavamsi dynasty of Orissa
But in this dynasty, there is no ruler called Ananta Kesari or Lalata Kesari., One cave of Khandagiri bearing the name Lalatendu Kesari Gumpha contains inscription of the time of Uddyota Kesari19. ln view of this, K. C. Panigrahi20 suggested that, Ananta Kesari and Lalata or Lalatendu Kesari were the variant names of Uddyota Kesari. The Madala Panji21 refers to Yayati Kesari as the founder of the Bhubaneswar temple. In the Somavamsi dynasty, there are two rulers bearing the name Yayati Mahasivagupta I Yayati I (AD 920-955) and Mahasivagupta Yayati (AD 1022-1040). It appears that the Madala Panji confused the two rulers as one. K. N. Mahapatra22 also believed that Yayati I constructed the Lingaraja temple. Considering the stylistic evolution of temples at Bhubaneswar, this theory may not be accepted. On the contrary, Yayati II may be regarded as the founder of the Lingaraja temple and his successor Uddyota Kesari seems to have completed this temple. This may be accepted as a reasonable hypothesis until definite evidence comes to light
The statement of the Madala Panji that it was built in the Saka year 588 (AD 666) cannot be accepted as a historical fact but can’t be ruled out completely. Since, Kirttivasa is accepted as a general name of Shiva, the existence of a Shiva temple in the 7th century seems probable. The pre-existing sanctity of the Ekamra Ksetra and the possible existence of a temple for Tribhuvanesvara led to the construction of a great temple in his honour in the 11th century. Building a temple and replacing it by a new one seems to have been a regular process, which is supported by archaeological evidence as at Siddhesvara and by literary traditions. According to the Ekamra Purana the Brahmesvara temple was rebuilt eleven times and the Lingaraja temple was rebuilt thirteen times”23
As per folklores,
After ages when people started inhabiting in Utkala Rajya of Bharata Barsa and during rule of Kesari dynasty they started the construction of the Temple as they were followers of Saivism. When Kesari dynasty came to know about the fact that the Shiva Lingam is made of PARASAMANI PATHARA “Stone” and it’s quite valuable so they placed the original Shiva Lingam inside the Lingam (or Shalagrama) which can be seen today
As per Ekamra Chandrika24
It’s believed that it took three generations of Kesari dynasty to complete the temple from the inception of the beginning of the work. From that day it came to known as one of important Saiva Pitha and all the rituals were decided to worship Bhagwan Shiva and Devi Parvati
After many years of inception of puja viddhi’s, Kala Pahada attacked the kingdom. Kesari dynasty to save their lives took refuge inside a tunnel which was between their fort “Barabati” and south gate of “Lingaraja Temple”. Sensing this as an opportunity Kala Pahada closed the tunnel from both sides and Kesari dynasty was trapped inside the tunnel and it’s said their whole dynasty lost their lives inside it. Now, Dakshina Chandi is being worshipped in a temple near where the tunnel was present in Lingaraja Temple since she was Kul Devi of Kesari dynasty
After this incident, for many days Puja rituals stopped in Lingaraja Temple as there was no one to handle the administration of the temple. The then Gajapati Maharaja was informed of this situation and he immediately came and took a stock of the situation and called the sitting Shankaracharya (of that time). Shankaracharya came and replaced the outer Lingam with a Shalagrama and named it as Hari-Hara. Shalagrama is a representation of Bhagwan Vishnu that is made out of stone. Since then Lingaraja Mahaprabhu is being worshipped as Hari-Hara i.e. Shiva + Vishnu. It is only temple in India where two of the TriDevs are worshipped together. Here, both Tulsi and Bilva “Bel” leaves are used in the daily rituals together
Since those days, in Rukuna Ratha Yatra a MURTI of Vasudeva “Bhagwan Vishnu” travel along with MURTI of Linagaraja instead of MURTI of Devi Parvati to wish Bhagwan Rama on his birthday. In due course, some of the rituals in Lingaraja Temple were changed under the influence of rituals of Jagannatha Shree Mandira Puri
“Some folklores also mention that the original Linga has been destroyed by invaders and only the Shakti is available now. Shakti means the base of Shiva Linga. Originally the width of the Shiva Linga was 4 feet and height was about 7 feet. Shakti which is worshipped today has a circumference of around 22 Hata and height of 4 feet, but only 1 feet height of Shakti is seen for Darshan. Similarly, the original Shakti has been covered by pieces of white stones and joined by Karala gum” 25
After many years of inception of puja viddhi’s, Kala Pahada attacked the kingdom. Kesari dynasty to save their lives took refuge inside a tunnel which was between their fort “Barabati” and south gate of “Lingaraja Temple”. Sensing this as an opportunity Kala Pahada closed the tunnel from both sides and Kesari dynasty was trapped inside the tunnel and it’s said their whole dynasty lost their lives inside it. Now, Dakshina Chandi is being worshipped in a temple near where the tunnel was present in Lingaraja Temple since she was Kul Devi of Kesari dynasty
After this incident, for many days Puja rituals stopped in Lingaraja Temple as there was no one to handle the administration of the temple. The then Gajapati Maharaja was informed of this situation and he immediately came and took a stock of the situation and called the sitting Shankaracharya (of that time). Shankaracharya came and replaced the outer Lingam with a Shalagrama and named it as Hari-Hara. Shalagrama is a representation of Bhagwan Vishnu that is made out of stone. Since then Lingaraja Mahaprabhu is being worshipped as Hari-Hara i.e. Shiva + Vishnu. It is only temple in India where two of the TriDevs are worshipped together. Here, both Tulsi and Bilva “Bel” leaves are used in the daily rituals together
Since those days, in Rukuna Ratha Yatra a MURTI of Vasudeva “Bhagwan Vishnu” travel along with MURTI of Linagaraja instead of MURTI of Devi Parvati to wish Bhagwan Rama on his birthday. In due course, some of the rituals in Lingaraja Temple were changed under the influence of rituals of Jagannatha Shree Mandira Puri
“Some folklores also mention that the original Linga has been destroyed by invaders and only the Shakti is available now. Shakti means the base of Shiva Linga. Originally the width of the Shiva Linga was 4 feet and height was about 7 feet. Shakti which is worshipped today has a circumference of around 22 Hata and height of 4 feet, but only 1 feet height of Shakti is seen for Darshan. Similarly, the original Shakti has been covered by pieces of white stones and joined by Karala gum” 25
Emergence of Ekamra Ksetra as a religious centre
The earliest epigraphical evidence about Ekamra is to be found in the Gupta year 280 (AD 600)26 . The inscription belonging to the Vigraha dynasty mentions a MATHA of Maninagesvara-bhattaraka of Ekambaka, which evidently represents Ekamraka or Ekamra. This seems to suggest that Ekamra, as the ancient name of Bhubaneswar, was already known by that name during the 6th and 7th centuries AD
The temple inscription of Brahamesvara at Bhubaneswar belonging to 11th century mentions the construction of Brahamesvara temple at Ekamra-Siddhatirtha27. In the 13th century Ekamra was the well-known name of the temple town. A commemorative inscription of Ananta Vasudeva temple records that the said temple was built by Candrikadevi, sister of Narasimha I of the Eastern Gańga dynasty in the Saka year 1200 (AD 1278)28. According to the inscription, the temple was built on the banks of Bindusagara at Ekamra. The inscription mentions that in earlier times the place was famous for a single mango tree (Ekamra), but later on hundreds of mango groves came up. There stood a temple of Bhagwan Shivji surrounded by many temples. The presiding God of the Ksetra was known as Krttivasa (Kirttivasa) and the temple is said to have been located near the Gandhasindhu, which represents a variant of Gandhavati, identical with the small river called Gangua. Also, as per inscriptions of Suryavamsi Gajapati King Purusottamadeva29, the place was known as Kirttivasa Kataka in medieval times
The temple inscription of Brahamesvara at Bhubaneswar belonging to 11th century mentions the construction of Brahamesvara temple at Ekamra-Siddhatirtha27. In the 13th century Ekamra was the well-known name of the temple town. A commemorative inscription of Ananta Vasudeva temple records that the said temple was built by Candrikadevi, sister of Narasimha I of the Eastern Gańga dynasty in the Saka year 1200 (AD 1278)28. According to the inscription, the temple was built on the banks of Bindusagara at Ekamra. The inscription mentions that in earlier times the place was famous for a single mango tree (Ekamra), but later on hundreds of mango groves came up. There stood a temple of Bhagwan Shivji surrounded by many temples. The presiding God of the Ksetra was known as Krttivasa (Kirttivasa) and the temple is said to have been located near the Gandhasindhu, which represents a variant of Gandhavati, identical with the small river called Gangua. Also, as per inscriptions of Suryavamsi Gajapati King Purusottamadeva29, the place was known as Kirttivasa Kataka in medieval times
Not only have these inscriptions on architectural monuments (especially temples) had a mention about the divine place of Ekamra Ksetra but also our ancient scriptures provide numerous evidences about the purity of the Ekamra Ksetra
The Matsya Purana30 refers to Ekamra and its presiding goddess Kirtimati. She could be goddess Parvati, who is referred as Kirttirupa31 in the Ekamra Purana. The Brahma Purana provides remarkable details about its territorial extent, temples, gardens, houses, streets, etc. The area of Ekamra Ksetra comprises of two-and-a-half yojanas. The Ksetra is said to have evolved from a single mango tree. Its presiding God is mentioned as Kirttivasa. The Purana mentions the sacred tank Bindusagara, Kapila Tirtha, and the Shivalinga called Bhaskaresvara. This divine Ksetra, containing one crore Shivalinga’s, is considered sacred as Varanasi. The devotee, who sees the presiding Shivalinga of the Ksetra, Devi Parvati, Ganacanda, Karthikeya, Ganesha, Vrsabha and Kalpadruma, attains Shivaloka
The Shiva Purana32 which refers to numerous Shivalinga’s of India, mentions Kirttivasesvara, Kedaresa and Bhubanesa. Kirttivasesvara, evidently, belongs to Varanasi but Bhubanesa is none other than the presiding Shivalinga of the Ekamra Ksetra. The Shiva Purana33 specifically mentions Bhubanesa in the land of Purushottama as the bestower of Siddhi. The Shiva Purana34
Apart from Puranas various Sthala Mahatmyas were written to describe sacredness of Ekamra Ksetra. Among such precious scriptures Ekamra Purana, Ekamra Chandrika and Svarnadri Mahodaya needs special mention. These texts describe in detail the important temples including several shrines inside the Lingaraja compound, the legends around them, sacred tanks and the notable festivals taking place in Bhubaneswar
Ekamra Ksetra is considered to be circular35 (Mandalakara) and one kosa in area. Another concept associated with the Ksetra is its division into eight ayatanas36, possibly following the aștamurtti or the eight forms of Shiva - Tribhubanesvara. The term ayatana37 denotes a place, abode, a sanctuary, etc. In describing the ayatanas, the Shivalinga’s are mentioned along with their distance from each other and their direction. The concept of ayatanas is found in all the above mentioned three texts
1. The first ayatana of Ekamra Ksetra includes Bindusagara, Ananta Vasudeva, Devipadahara, Tirthesvara and Tribhubanesvara38
2. The second ayatana contains Maitresvara, Varunesvara, Isanesvara, Yamesvara and tirtha’s such as Papanasini Kunda39
3. The third ayatana includes Ganga - Yamuna tirtha and the Shivalinga called Gangevara
4. The fourth ayatana contains several Shivalinga’s, such as Kotisvara, Svarnajalesvara, Suparnajalesvara, Suresvara, Siddhesvara, Muktesvara, Kedaresvara, Ruralinga, Marutesvara, Daityesvara and Indresvara. The tirtha’s associated with the Shivalinga’s are Kotitirtha, Siddhakunda and Gaurikunda
5. The fifth ayatana contains the shrines of Brahmesvara, Gokarņesvara, Utpalesvara, Amrtakesvara, Madhyamesvara and Jațilesvara, besides the Brahma kunda
6. The sixth ayatana contains linga’s, such as Meghesvara along with Meghakunda, Bhaskaresvara and its associated kundas and Kapalamocana Shiva
7. The seventh ayatana has Shivalinga’s, such as Alabukesvara with Alabu tirtha, Uttaresvara and Bhimesvara
8. The eighth ayatana of the Ekãmra Ksetra contains Ramesvara along with Rama kunda, Sitesvara, Hanumadisvara, Lavaņesvara, Bharatesvara, Lakșmaņesvara, Satrughnesvara, Gosahasresvara and Paradaresvara
In the Ekamra Ksetra, there are eight tirtha’s40. These are Bindu Tirtha, Papanasini Kunda, Ganga - Yamuna Tirtha, Koti Tirtha, Brahma Kunda, Megha Tirtha and Rama Kunda. Of these eight tirtha’s, Bindusara (Bindusagara) is the most excellent. Taking bath in the Bindu Tirtha, a devotee should visit Purushottama (Ananta Vasudeva), Devipadahara and Tribhubanesvara. Taking bath in the Pãpanasīni Kunda, the devotees visit Mitresvara and Varunesvara. The twin tirtha’s of Ganga and Yamuna are associated with Gangesvara. The Koți tirtha is associated with Kotisvara, Brahma Kunda with Brahmesvara, Megha tirtha with Meghesvara and Rama Kuņda (now called Asokajhara) with Ramesvara. The Shiva Purana (Uttara Khanda) while mentioning the eight tirtha’s actually names seven tirtha’s and omits Alabu tirtha41, which is mentioned in the Ekamra Chandrika. The Alabu tirtha is in the vicinity of Alabukesvara
Ekamra Ksetra is considered to be circular35 (Mandalakara) and one kosa in area. Another concept associated with the Ksetra is its division into eight ayatanas36, possibly following the aștamurtti or the eight forms of Shiva - Tribhubanesvara. The term ayatana37 denotes a place, abode, a sanctuary, etc. In describing the ayatanas, the Shivalinga’s are mentioned along with their distance from each other and their direction. The concept of ayatanas is found in all the above mentioned three texts
1. The first ayatana of Ekamra Ksetra includes Bindusagara, Ananta Vasudeva, Devipadahara, Tirthesvara and Tribhubanesvara38
2. The second ayatana contains Maitresvara, Varunesvara, Isanesvara, Yamesvara and tirtha’s such as Papanasini Kunda39
3. The third ayatana includes Ganga - Yamuna tirtha and the Shivalinga called Gangevara
4. The fourth ayatana contains several Shivalinga’s, such as Kotisvara, Svarnajalesvara, Suparnajalesvara, Suresvara, Siddhesvara, Muktesvara, Kedaresvara, Ruralinga, Marutesvara, Daityesvara and Indresvara. The tirtha’s associated with the Shivalinga’s are Kotitirtha, Siddhakunda and Gaurikunda
5. The fifth ayatana contains the shrines of Brahmesvara, Gokarņesvara, Utpalesvara, Amrtakesvara, Madhyamesvara and Jațilesvara, besides the Brahma kunda
6. The sixth ayatana contains linga’s, such as Meghesvara along with Meghakunda, Bhaskaresvara and its associated kundas and Kapalamocana Shiva
7. The seventh ayatana has Shivalinga’s, such as Alabukesvara with Alabu tirtha, Uttaresvara and Bhimesvara
8. The eighth ayatana of the Ekãmra Ksetra contains Ramesvara along with Rama kunda, Sitesvara, Hanumadisvara, Lavaņesvara, Bharatesvara, Lakșmaņesvara, Satrughnesvara, Gosahasresvara and Paradaresvara
In the Ekamra Ksetra, there are eight tirtha’s40. These are Bindu Tirtha, Papanasini Kunda, Ganga - Yamuna Tirtha, Koti Tirtha, Brahma Kunda, Megha Tirtha and Rama Kunda. Of these eight tirtha’s, Bindusara (Bindusagara) is the most excellent. Taking bath in the Bindu Tirtha, a devotee should visit Purushottama (Ananta Vasudeva), Devipadahara and Tribhubanesvara. Taking bath in the Pãpanasīni Kunda, the devotees visit Mitresvara and Varunesvara. The twin tirtha’s of Ganga and Yamuna are associated with Gangesvara. The Koți tirtha is associated with Kotisvara, Brahma Kunda with Brahmesvara, Megha tirtha with Meghesvara and Rama Kuņda (now called Asokajhara) with Ramesvara. The Shiva Purana (Uttara Khanda) while mentioning the eight tirtha’s actually names seven tirtha’s and omits Alabu tirtha41, which is mentioned in the Ekamra Chandrika. The Alabu tirtha is in the vicinity of Alabukesvara
The Svarnadri Mahodaya42 and the Ekamra Chandrika43 mentions eight Candis as Ramayani, Kapalini, Mohini, Vindhyaga or Vindhyavasini, Ambika, Dvaravasini, Uttaresvari and Gauri. These Candis are placed on the four sides of the Bindusagara. On the western side Ambika, in the east Dvaravasin on the southern bank are Mohini and Vindhyaga while on the northern side Uttaresvari and Gauri
The Kapila Samhita44 is another important Sanskrit text, which describes the four important religious centres of Odisha dedicated to Krishna, Arka, Parvati, and Hara. These centres are Puri (for the worship of Krishna-Jagannatha), Konark (for the worship of Surya, Arka), Viraja (Jajpur for the worship of Devi) and Ekamra (Bhubaneswar for the worship of Shiva). The section devoted to Ekamra Ksetra describes notable temples and festivals of Bhubaneswar
The Oriya Mahabharata45 of Sarala Das (15th century AD) refers to the legends about Kirtti and Vasa and mentions several temples, such as Ekambaranatha, Kedaresvara, Muktesvara, Sukhmesvara, Yamesvara and others. Sarala Das also mentions that Ekamravana had 52 crores of Shivalinga’s and the most excellent of them was the Lingaraja
The Kapila Samhita44 is another important Sanskrit text, which describes the four important religious centres of Odisha dedicated to Krishna, Arka, Parvati, and Hara. These centres are Puri (for the worship of Krishna-Jagannatha), Konark (for the worship of Surya, Arka), Viraja (Jajpur for the worship of Devi) and Ekamra (Bhubaneswar for the worship of Shiva). The section devoted to Ekamra Ksetra describes notable temples and festivals of Bhubaneswar
The Oriya Mahabharata45 of Sarala Das (15th century AD) refers to the legends about Kirtti and Vasa and mentions several temples, such as Ekambaranatha, Kedaresvara, Muktesvara, Sukhmesvara, Yamesvara and others. Sarala Das also mentions that Ekamravana had 52 crores of Shivalinga’s and the most excellent of them was the Lingaraja
Concluding Remarks
Apart from being an important Shaiva centre, Bhubaneswar was also a notable Sakta Pitha46. Several tantric texts, such as Jnanarvana Tantra, Brhannila Tantra, Tantrasara, etc. mention that Ekamra was a leading Sakta Pitha47. The chief Devi of Ekamra is called Kirtimati according to the Pranatoşani Tantra48, the Matsya Purana49 and the Devi Bhagavata Purana50, while Tantrasara mentions Bhagavaha as the chief Devi of Ekamra. The Shiva Purana51 (Uttara Khanda) mentions four pitha’s in the Ksetra, such as Bhava Pitha, dedicated to Kedara and Gauri; Mahasmasana Pitha with Uttaresvara and Uttaresvari; Sva Pitha inside the Lingaraja temple, before Gopalini and under the Kalpavrkșa and Brhat Pitha where Vaidyanatha is present
Even though Bhubaneswar was a centre of Shaivism, evidence about the existence of Vaishnavism is known from detached Murti’s of Ananta Vasudeva (7th century AD) fixed on the eastern side of the Bindusagara, the representation of Varaha in the Parsuramesvara temple (7th century AD) and Avatara Murti’s in the Manibhadresvara temple (10th century AD). The only major Vishnu temple in the Ekamra Ksetra is the Ananta Vasudeva temple. In course of time, Lingaraja came to represent Hari-Hara and even the Kapila Samhita refers to Ekamra as Hariharatmaka Ksetra52 . Hence, the temple town Bhubaneswar is centre of various religious beliefs and traditions
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
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