Odisha Review ISSN 0970-8669

Abstract: on the valley. The fabrication of Madhava or Lord Nila Madhava is Nilamadhava temples on the Mahanadi valley was popularly perceived as one of the incarnations of manifested in the vital venues like 1. Bastar District Lord , in the Hindu myth and mythology. of Chhatisgarh, 2. Gandharadi, in the Boudh The believe that, there are 33 crores of District of 3. Kantilo, in the divergent Gods and Goddesses in their religious District of Odisha. All these 3 venues give us an allegory. Lord Nilamadhava is one of them, who indepth authentic account of the popularity of was very much popular in the early medieval Madhava worship by the Hindus in the early period. The worship of Lord Nilamadhava or the medieval period. However, here has been made Madhava worship seems to be evident in the 4 a critical and comprehensive analysis of the prime and proximate regions of Odisha. viz., available datas furnished by different scholars as 1. Prachi valley 2. Mahanadi valley 3. Baitarani well as researches like 1. Thomas Donaldson, in valley 4. Rushikulya valley. Out of the 4 regions, his precious work “ Art of Orissa”.

Madhava Worship on the Mahanadi Valley

Manas Chandra Behera

the popularity of Madhava worship on the 2. R.P. Mohapatra– “Archaeology in Orissa” Mahanadi valley is a curious chapter in the study (Sites and Monuments). 3. Vidya Dehejiya. of Medieval Vaisnavism, history and cultural 4. K.S. Behera– “Temples of Orissa”. 5. A.N. heritage of Odisha. The article “Madhava worship Parida– “Early Temples of Orissa”. 6. Jayadev on the Mahanadi Valley” brings within its Behera– “Kantilo, the Second Srikshetra). compass, multitude well researched information 7. Manas Chandra Behera– “History of contributed by several distinguished scholars Nilamadhava Temple at Kantilo” 8. Ramachandra pertaining to the divergent aspects of Vaisnavism Behera– “Mo Nilamadhava. 9. Sansari Behera– in the cultural tradition of Odisha, right from the “Nilamadhava Kahani” 10. Jitamitra Prasad Singh 4th century A.D. till the close of the 14th century Deo– “Tantric Hedonism of Mahanadi Valley.” A.D. in the medieval period. This richly illustrated The present article projects how the article brilliantly covers a wide range of Madhava popularity of “Madhava worship on the Mahanadi worship and the erection of Nilamadhava temples Valley” had subsequently spread up and down in

JUNE - 2017 107 ISSN 0970-8669 Odisha Review the state of Orissa, but also even today, that is at tradition of Odisha . There are 3 vital vicinities of the present parlance. As it has been mentioned Madhava temples on the Mahanadi valley. These earlier, regarding the thorough experimentation are 1. The Rajib Lochan temple in the Bastar and observation of Madhava worship on the District of Chhatisgarh 2. The Gandharadi Mahanadi valley, new dimensions has been added. in Boudh 3. The Nilamadhava The article also discusses several issues and temple in the of Odisha3. Of all problems that has been specified and investigated. ancient places Kantilo also popularly designated There has been a clear cut mention of review of as Padmakshetra and Darubrahma Kshetra literature. A host of scholars of high standing figure occupies a prominent place in the history of Odisha had deliberately delineated as to the popularity in particular and in the history of in general of “Madhava worship on the Mahanadi valley”. for her proud sculptural and architectural heritage Ten scholars as well as their auspicious treatises as well as a nucleus centre of Madhava worship has already been mentioned in the above. Then from the earliest time to the present days. the methods of investigation is purely secondary. Moreover, it is one of the vital religious centres of However, there is a major findings and Odisha, which attracts thousands of visitors from interpretation that – 1. Kantilo is the abode of all corners of the world throughout the year. So, Lord Nilamadhava 2. Vaisnavism and Saivism it has been regarded as a nerve centre of Madhava went together and both obtained a parallel worship or Madhav Upasana in Odisha by making popularity in the Medieval arena, which can not it a place of historical importance4. be avoided at any way. The Madhava worship on the Mahanadi Madhava worship on the Mahanadi valley comprehends the Gandharadi Madhava in valley occupies a precious place not only in the Boudh and the Nilamadhava temple in the cultural heritage of Odisha but also in the cultural Nayagarh District of Odisha. The term Madhava history of India. The Hindus have a stern credence roughly refers to a deity, a form of Vishnu with and confidence that, there are 33 crores of Gods discus in hand Nilamadhava is said to be and Goddesses in their cultural tradition. Out of worshipped by Savara chief Visvavasu. Madhava all the Gods and Goddesses, Lord Nilamadhava images are enshrined in the Madhava temple of is one of them who is popularly perceived as one Naili, in Adaspur and in Salipur areas. Madhava of the incarnations of Lord Vishnu, in the Hindu cult was persistently prevalent in Odisha (Khurda Mythology. The Madhava worship on the Charter of Madhavraja of Sailadbhava dynasty). Mahanadi valley was very much popular in Odisha Kantilo is famous for Lord Nilamadhava. commencing from the 4th century A.D. till the close Narahari Tirtha popularized the Madhava cult of 14th century A.D1. The worship of Lord during the reign of Bhanudeva (1269-1278)5. Nilamadhava or the Madhava worship seems to be evident in the 4 prime and proximate regions The term Madhava literally means – of Odisha viz., 1. Prachi valley 2. Mahanadi valley related to Madhu which may mean springtime 3. Baitarani valley 4. Rushikulya valley2. Out of honey or the progenitor of ’s own Yadu the 4 regions, the popularity of Madhava worship clan. In the Gita Govinda Madhu is used to mean on the Mahanadi valley is a sensational chapter in honey springtime and the demon Madhu. In the study of Medieval Vaisnavism else cultural another text, Madhava is depicted as Yaduputra.

108 JUNE - 2017 Odisha Review ISSN 0970-8669

For observing silence (Mauna) and prayer, he temple at Kantilo in the Nayagarh District. Let us bears the true epithet of Madhava. There is also make a critical and comprehensive study of the the reference of Madhava in the Markandeya temples of both these districts. First of all Boudh Purana6. The Rupamandana furnishes the twenty district is one of the centrally located districts in four names of Vishnu and the corresponding Odisha. It lies between 83034’ to 84049’ East arrangements of the four Ayudhas in the four longitude and between 200 22’ to 200 60’ North hands in each. In case Madhava image, it holds latitude. It is bounded by the Sonepur district in Chakra, in back right hand, Sankha in back left the North, Kandhamal district in the South, hand, Padma in front left hand and Gada in the Nayagarh district in the East and Bolangir district front right hand. It has been brought to light in the in the West9. Baud is located in the central Odisha Sri temple after removal of plastering. province on the right bank of the Mahanadi river. The illustrations in the temple clearly indicates that, It was named like wise because it was an the builders and architects were conversant with important Buddhist Centre in the ninth century the mythological traditions and they have taken AD10. It is likely that the very name Baud had utmost care in representing all his incarnations been derived from Buddhism. There is a colossal including the image of Madhava in the sculptural image of the Buddha in the earth touching position art with consummate skill and exquisite near the local place. The remains of a quadrangular workmanship7. monastery have been recently unearthed near the 11 The distinguished feature of Lord Buddha image . However, there is only one Nilamadhabva is the etymological derivation of tourist center such as Charisambhu and it is the term Nilamadhava signifying to the identified by the department of Tourism and 12 amalgamation of 3 terms. In other words, the Culture, Odisha. According to Gazetteer, Baud temple of Lord Nilamadhava at Kantilo is very was a great Buddhist centre in Odisha. But the much renowned, as a prominent Vaishnava cult remarkable tourist status found in Baud is and Madhava cult of great repute. Because the indicative of the fact that, once upon a time it was term Nilamadhava is the insignia of 3 proximate the epitome of “Madhava cult” or “Madhava 13 deities, which the Hindus herald as their sacred Upasana” on the Mahanadi valley . When the and significant Gods. They designate it as their question of the origin of river Mahanadi, arises in Istadevata. However, these deities are Nila + ma our mind, it can be clearly cited that, river + dhava. The initial term “Nila” indicates to Lord Mahanadi is originated near Sihawa from the Jagannath (who is the creator of the blue/Nila Amara Kantaka highlands (mountains). The earth and sky). “Ma” symbolises and signifies to mountains are situated at distance of 6 Kms. from Subhadra (Mother Subhadra) and the last term the village Parasia, in the Bastar district of “dhava” immensely indicates to Lord Chhatisgarh. However, the length of the river is 14 “Balabhadra” who is the God having put on dhava/ 852.8 Kms . dhavala/white dresses8. GANDHARADI The popularity of Madhava worship on Gandharadi, a place located at a distance the Mahanadi valley primarily comprehends to of 12 miles from Boudh town and 2 miles from Gandharadi Madhava in Boudh and Nilamadhava Janhapank crossing on the old pilgrim road

JUNE - 2017 109 ISSN 0970-8669 Odisha Review

Nilamadhav, Gandharadi, Charisambhu, Boudh running from to Sambalpur is noted for the elements i.e. a linga on the top of the Siva temple twin temples, one of Nilamadhava dedicated to and a larger wheel on that of the Vaishnava one, Vishnu and the other of Sidhesvara dedicated to a feature very rarely seen elsewhere. The Siva. These temples are constructed on a stone presence of the wheel on Vaishnava temples is platform on a high knoll overlooking some low common but the placing of an entire linga on the ground which at one time was the bed of a branch sikhara of the vimana of a Siva temple is an of the river Mahanadi. Such type of twin temples exception in Odisha. The crowning linga is on a common platform are nowhere seen in case octagonal at the bottom and round at the top. of the medieval temples of Odisha. They represent The temples are built in sand-stone of inferior the co-existence of the two major religious faiths quality, the crowning elements are carved in fine of Odisha of the period. Originally two sides of grained chlorite16. the stone platform, on which the temples were Both the vimanas are of the same type erected, were profusely ornamented. The lower and size, being square chambers with door part of the platform is now buried underground, openings. In the front façade of the sikhara of but the upper shows that the decorative motifs the vimana there is a triangular opening which are principally the same as those on the gandi of leads into the interior of the garbhagriha. This the vimanas. arrangement makes the garbhagriha better There is plenty of space on the stone lighted. The exterior decoration of each facade platform around the twin temples and R.D. consists of a large niche in the centre of the side Banarjee during his visit to the place indicates that with two smaller ones on each side of it. These there were foundations of smaller temples upon niches decrease in size as they recede from the the platform, but unfortunately they are no longer central niche. The outer walls display the familiar in existence. Slightly to the rear of the centre of pattern. The rekha sikhara over the platform are the twin temples referred to the plain recessed bandhana is also pancharatha. above. These temples are not only identified from The kanika of the sikhara has been divided into the sanctum deities but also from their crowing seven levels of three sections each on the top of

110 JUNE - 2017 Odisha Review ISSN 0970-8669 the central niche of each side there is a chaitya- base of these pillars supported by pairs of window above a projecting cave. The anuratha gajasimhas like that of the of pagas on the other hand rises from the second . These naga pillars seem to have miniature temple of each facade and consists of a been introduced for the first time by the builders vertical row of superimposed stylized chaitya- of the twin temples. They too, guard the door windows17. opening of the jagamohanas of this place in their eastern side. The space above the window grill is On the bases of the pillars and pilasters, filled with stone pilasters. The exterior decoration on the sides of niches, on the exterior of the of these jagamohana consists entirely of niches, sanctum cellar, there are chaitya-windows, the three on each side of each of the pierced screens. most remarkable among which are those on the The chaitya-windows with beaded medallions are bases of the two pilasters on the sides of the main conspicuous by their absence though they are niches on each face. In these stylization has found in a stylished form at the bases of columns proceeded so far as to convert the single circular in the vimanas. The interior of the jagamohanas medallion into a regular trefoil consisting of three are plain. The cracks in the roofing slabs and deep circles with interesting peripheries18. pits in the pavements indicate to the attempted The ornamentation of the shafts of these nuisance at some stage21. pilasters consist of a mass of wonderful arabesque The sanctum of the Sidhesvara temple amidst a meandering creeper as in the three preserves the Sivalinga of the same name installed temples of Baudh. The nichess meant for the side within a square Saktipitha. The spout of the deities in both temples are now empty19. Saktipitha indicates to the northward direction. In each of these twin temples at Near the back wall of the garbhagriha are kept Gandharadi there is a very small antarala two pairs of brass idols of Chandrasekhar and consisting of the thickness of the walls of vimanas Parvati and a lone dhokara cast image of . only as the jagamohanas being almost where the Along with them the vinabadi of the Vinakara, front wall of the vimana ends20. and the prabha of the Kalikadevi are preserved Each of the temples has a rectangular here for use during the Chaitra parva 22 jagamohana in front with a two tiered flat roof. celebration . They have door openings on the longer axis. The Within the jagamohana of the one on the east functions as main entrance door Sidhesvara temple one can notice several cult to the jagamohana and the other leads the visitors icons, Sivalingas with Saktipithas and decorative to the sanctum cell. Between the two roofs there fragments of temples firmly fixed to the side wall is no open clerestory or air passage as noticed in through cement mortar. Local people collected the Parasuramesvara temple of Bhubaneswar. The them from the debris around the twin temples. Of roofs are constructed of massive stone slabs. On the entire lot, figures of Parvati, Karttikeya, the northern and southern walls of jagamohana Mahisamardini Durga, Trivikrama-Visnu, Varahi, are fitted with perforated grills of bluish chlorite. lady attendants and , Sivalingas with They are guarded by massive pillars entwined with Saktipithas dedicated to Jagesvara and figures of nagas and nagis on their shafts. The Kapilesvara, temple fragments, mutilated parts of

JUNE - 2017 111 ISSN 0970-8669 Odisha Review sculptures, lion, bull and chakra are recognised. sculptures, disc, lady figures, temple fragments The Karttikeya image of the place is seated with and mutilated parts containing emblems of several vahana, peacock. His hairs on the head are early sculptures. Some of these objects for the arranged in trijata. The mutilated Varahi image present firmly fixed to the floor through cement is seen seated in lalitasana with an eliptical halo mortar24. behind head. One of the eight-handed In front of the common platform of the Mahisamardini Durgas of this place displays twin temples are noticed a number of dressed Khadga, chakra, arrow and shula in the right stones, a brick structure and basement of two and dhala, dhanu, dagger in the left. The earlier temples and the place sanctified for the remaining one left hand of the goddess is pressing Gramadevi. An eight-armed Mahisamardini the head of the demon Mahisasura. Lion, the Durga is worshipped under a tree as the conventional vehicle of Durga is seen attacking Gramadevati. Lower part of this image is 23 the demon from the right . embedded in earth. Two of her hands are broken The garbhagriha of the Nilamadhava and the rest display Khadga, chakra and shula temple contains a fine standing image of Vishnu in the right and dhala, dhanu snake in the left. with four hands displaying chakra and padma in Upper part of another mutilated figure is also seen the right and samkha and gada in the left. One nearby25. of the four hands is partially broken but it has not At a little distance from the twin temples disturbed the ayudha held in that hand. In addition is located the modern Paschima Somanatha to the ayudhas, Vishnu is represented with Sridevi temple. It is completely plastered with lime mortar and Bhudevi on either side, vanamala and and devoid of any special architectural design or upavita on the chest, kiriti mukuta on head, artistic representations26. kirtimukha flanked by flying apsaras with garlands at the top and lotus pedestal containing The twin temples of Gandharadi bear the a series of devotees with offerings below. He is characteristic features of the Bhauma epoch, but decked with a rich apparel of jeweled costumes since this area was under the hegemony of the and ornaments. The image is installed on a Bhanja rulers of Khinjjalimandala, it is they who rectangular pitha with spout indicating to the probably erected these two monuments27. north. This arrangement is made perhaps to The village Gandharadi, close to the bank regulate the flow of bathing water. A similar Vishnu of the river Mahanadi is reputed to be the ancient image is found preserved in the jagamohana of capital of Gandhamardan, one of the kings of the this temple. In addition to the Vishnu image one locality. The ruins of a large fort are noticed right can notice a galaxy cult icons mostly belonging to from the temple site in shape of brick structures the Vaisnavite faith arranged near the side walls and owed earth mounds. There are some scholars of the Jagamohana. They include images who identify this place as the capital of the Bhanja associated with Fish, Kurma and Varaha rulers of Khinjjalimandala or the Somavamsi kings incarnatioins of Vishnu, , upper and lower of Odisha. It is generally believed that the parts of several Vishnu figures displaying Gandhamardan referred to above is identified with prabhamandalas, heavenly damsels and pedestal Gandhata mentioned in the Baudh plates of

112 JUNE - 2017 Odisha Review ISSN 0970-8669

Ranabhanja-I of the years 54-58 and Gandharadi Vakula Mahadevi was born in the Bhanja family. as the same as Gandhatapati, a village mentioned Although their relationship with the Somavamsi in two early grants of the Bhanjas of Khinjjali rulers at this time is not clear31 evidence seems to mandala. The remains of the fort and township at suggest that Yayati I Mahasivagupta reduced them Gandharadi clearly indicate that it was a place of again to their feudatory status in his quest to annex considerable importance in the early mediaeval Utkala. This is evident in the Dasapalla and period28. Ganjam plates of Satrubhanja III, nephew and GANDHARADI : SIDDHESVARA AND successor of Nettabhanja II, issued in the Bhauma 98 NILAMADHAVA TEMPLES Era I (A.D) 934), where he assumes the title of Ranaka which is definitely indicative of his The construction of brick temples with feudatory status32. In a copper-plate grant issued pillard mandapas in fashioned during his 13th regnal year (A.D. 935), Yayati on prototypes from Chattisgarh was short-lived, donated a village in the mandala of Gandhatapati as mentioned earlier, though some of the newly (Gandharadi) which suggests that the Bhanjas had introduced architectural features and decorative been subdued by that time.33 The Bhanjas appear motifs, along with innovations filtering in from to have been driven out of the upper Mahanadi Central India, are assimilated with the indigenous valley at this time into Ganjam where they traditions to forge a revitalized architectural style established their capital at Vijayavanjulvaka. Most which sets the course for the further evolution of of the later charters of this line of Bhanja kings the an temple. Two of the earliest temples were issued at Vijayavanjulvaka and refer to constructed in this revitalized style, which becomes villages in the Ganjam district. the mainstream of development, are the twin temples of Siddhesvara and Nilamadhava at The area near the twin temples shows Gandharadi, a village some ten or twelve miles signs of other ruins, one of which may have been west of Baudh in Phulbani district. Gandharadi is a fort, testifying to the importance of the site in situated in the ancient Khinjali-mandala of the ancient times. The twin temples of Siddhesvara upper Mahanadi which was feudatories who and Nilamadhava, dedicated to Siva and Visnu owed allegiance to the Bhaumakaras. Their capital respectively, are erected side by side on a large at this time was Dhrtipura which has not yet been platform, or pitha, and testify to the continued identified. During the period of turmoil in the dual worship of these two sects as noticed at closing years of the Bhauma supremacy the Simhanatha, Baidyanath and Charda, in the latter Khinjali Bhanjas appear to have achieved an two temples noticeable primarily on the sanctum independent status as evidenced by the title doorframe. The sides of the Pitha are ornamented Maharaja assumed by both Vidyadarabhanja and with a set of pabhaga mouldings and a jangha. his son Nettabhanja II in their copper-plate grants, The jangha is decorated with miniature mundi the latter using this title as late as A.D. 93329. It is designs, minus crowning members, alternating with probable that the Bhanjas at this time played a pilasters and thus simulating the decorative role in supporting the last two female rulers of the programme of the walls of the temple proper. Bhaumakara dynasty. From the Taltali copper- Though only portions of the decoration remain plate of Dharma Mahadevi30 it is recorded that this is the earliest surviving example whereby the

JUNE - 2017 113 ISSN 0970-8669 Odisha Review sides of the supporting pitha or platform were complex is approached by four gates facing the accorded a decorative programme, or where the cardinal direction. Each gateway is linked with a pitha was high enough to add such decoration. long night at masonry steps. The steps on the north The temples are exact duplicates, except for the side lead to the water level of the river Mahanadi. ayudha crowning the amalaka, and were The main gate is the eastern one where one can surrounded at the four corners of the platform by confront with the Garuda Stambha. The shrine a small shrine so that as a unit the temples formed faces east so also the later temples erected within the center shrine of a pancayatana plan. All that the compound. remains of the corner shrines, however, is Besides the main shrine dedicated to God scattered debris. The temples are of the rekha Nilamadhava, we can notice a series of modern order with a flat-roofed jagamohana. From a structures within the premises dedicated to the distance the general appearance is similar to earlier worship of Jagannath, , Vimala, Odishan temples but closer scrutiny reveals Saraswati, Raghunath, Kukachatur Bhuja, innovative features which appear for the first time Sidhesvar Mahadeva, Nrusingha, Kshetrapal, and become standard decoration on temples of Anantasayana, Suryanarayana, Vata Mangala, th th the 10 -11 centuries in eastern Odisha. Vatesvara, Ganesh, Kasi Viswanath, Patitapavana, Stylistically the temples can be ascribed to the Rasabihari, Vedha Kalika and Hanuman. In th opening years of the 10 century, probably just addition, Devasnana Mandapa, Roshaghara, prior to the construction of the Kapilesvara temple Bhandarghara, Simhadvara, Aruna Khamba and at Charda where the decorative programme of a pedestal for worship of foot prints have also the deul is a near duplicate of that on these twin been erected. temples34. The Nilamadhava temple is traditionally KANTILO believed to be contemporaneous with the old On the right bank of Mahanadi lies the Jagannath temple of Puri built during the pre- prosperous village of Kantilo nine miles to the Ganga period which is quite possible as many north of town. The famous temple temples for Madhava worship were built during of this place called Nilamadhava is situated on a that age. Others contemplate that Visvavasu, the low hillock traditionally known as Brahmadri Savara Chief worshipped Nilamadhava at this pahada touching water of the Mahanadi on the place. Religious minded devotees usually consider western and nortern sides. From the top of this it to be a highly sacred place for visit during their hillock one can have the panoramic view of life time. Simhanatha and Bhattarika temples of Baramba, The main Nilamadhava temple is built of the Banesvaranasi of Narasimhapur and the rekha order with a pyramidal Jagamohana in Ramanatha hillock of Banki area of front. Both the structures are heavily plastered in district. The Nilamadhava temple of Kantilo is lime mortar in a subsequent stage. The outer walls reputed to be the replica of the well known of the shrine indicate pancharatha projections Jagannath temple of Puri with the difference that and five fold divisions in the bada. The gandi is the deity in the main shrine here in stone is called bereft of decorative carvings except, however, Nilamadhava and not Jagannatha. The temple the projecting lions set at upper most parts of the

114 JUNE - 2017 Odisha Review ISSN 0970-8669

Nilamadhav, Kantilo, Nayagarh central raha pagas of each side. The mastaka Saraswati and Krushna have also been kept on consists of the usual beki, amlakasila, khapuri, the pedestal for worship. An image of eight-armed kalasa, dhvaja and ayudha. The Jagamohan on Mahisamardini Durga has ben preserved in a niche the other hand represents identical features or a of the jagamohan. The available hands of this pidha deula of Odisha. Much weathered figures deity represent khadga, chura, chakra, sula etc. of Varaha Vishnu, Trivikram and Narasimha are as attributes. Eight-armed Mahisamardini Durga placed within raha paga niches of the outer walls images were abundantly fashioned during the of the shirne and worshipped, as Parsvadevatas. Bhaumrakara period of Odisha history. The month The residing deity Nilamadhava, fashioned out or long Bhauma Ekadasi observed here appears to a chlorite slab is firmly fixed to the inner back have some connection with the Bhaumakara rulers wall of the sanctum. It represents identical features of Orissa35. of Vishnu image traditionally worshipped as The State of Odisha is world wise known Madhava in Odisha. The Nilamadhava image of for its excellent Art and Architecture and there is Gandharadi too, has iconographic similarity with no comparison of its artistic beauty. The this image. Bhudevi and Sridevi are standing on Nilamadhava temples on the Mahanadi valley has either sides of the images. Garuda, conventional possessed some specific uniqueness. The fine art, mount of Vishnu is found seated in kneeling architecture sculpture and painting of the position and folded hands on the top edge of the Nilamadhava temple on the Mahanadi valley is lotus pedestal. Upper part of the stone slab, internationally famous from time immemorial36. containing the deity, is carved with garland bearing But the most unique feature of the Madhava apsaras. Decorative costumes including the temple is in the temple premises of Lord kiritamukuta and vanamala are greatly Nilamadhava, one can observe that Saivism and weathered due to constant application of Vaishnavism go together. There is a happy cosmetics. A well carved brass made torana has blending of Saivism and Vaishnavism (Saiva and been set over the masonry pedestal on which the Vaishnava cult) through its imagery claims of the image is installed. Brass idols of Lakshmi, iconographic importance of this temple37. That

JUNE - 2017 115 ISSN 0970-8669 Odisha Review roughly refers to the familiarity of Hari-Hara worshipped Lord Nilamadhava, the 99 Parsva worship on the Mahanadi valley. Devatas or subsidiary deities the Vidyapati– Another unique feature of the Madhava Viswabasu and Vidyapati-Lalita legend, Kaliapalli, worship on the Mahanadi valley is in both these the village of the aborigin people or the Savaras, temples (at Boudh and Kantilo) Lord Siddheswar Lord Nilamadhaba the presiding deity at Kantilo is installed on the right side of Lord (in case of Gandharadi, Charisambhu, it is Lord Nilamadhava38. Siddhasvara), all these peculiarities found in the temple premises of Lord Nilamadhava at Kantilo Gandharadi is situated on the right bank has proved that, Kantilo is the real breeding of Mahanadi about 14 Kms. far from the town of ground of Lord Nilamadhava. The worship of Boudh in the undivided Phulbani district. In this Lord Nilamadhava alongwith Lord Siddhesvara place stand the twin temples–the Nilamadhava ( or Mahadev) went together and it was very Visnu and the Siddhesvara Siva temple. These much plausible by this thorough investigation and two temples stand close to each other on a examination. common platform. This is a fine example of peaceful coexistence of two religious creeds in References : Odisha in the past39. 1. Jayadev Behera, Kantilo, the Second Srikshetra, Dhenkanal, 1995-96, P-7. Another unique feature of both the temples is both the temples at Gandharadi and 2. Nihar Ranjan Patnaik, Glimpses of Orissa Culture, Cuttack, 10, 2004, P-528. Baud stand Eastwards facing towards the Sun. The Mali worships Lord Siddheswar and the 3. Manas Chandra Behera, History of Nilamadhava Temple at Kantilo, Berhampur, Brahmin priest worships Lord Vishnu or Lord 2000, P-3. Nilamadhava in the temple premises at 4. K.C. Panigrahi, Archaeological Remains at Gandharadi, Boudh. But in case of Kantilo the Bhubaneswar, P-1. Brahmin priests worship the twin deities, i.e. Lord 5. Nityananda Mishra, “Encyclopaedia: Orissa” 40 Siddhesvara and Lord Nilamadhava . Dhenkanal, 2003, P-74. According to Hindu Mythology, it is 6. Markandeya Purana, P-117. explicitly evident that, Brahma, meditated in a 7. Rupamandana – quoted by T.A. Gopinath Rao, hillock named as Brahmadree and it is located in in Elements of Hindu Iconography. Vol.-I, Part- the south bank of river Mahanadi at Kantilo. The I, P.P-229-30. location of Lord Nilamadhava is found, at 8. Vidya Dehejna, Early Temples of Orissa, New Brahmadree41. Delhi, 1979, P-76. 9. District Statistical Handbook, Boudh, 2009, P.P. The Madhava worship on the Mahanadi 1-3 valley very fantastically furnishes that, Saivism and 10. Jitamitra Prasad Singh Deo, Tantric Hidonism Vaishnavism went together, which is manifested, of Mahanadi Valley, Kolkata, 2003, P-211. from the construction of the twin temples. But 11. A.N. Parida, “Archaeological sites and several sites like Brahmadree Pahada (the monuments of Orissa”, Sidelights on History meditating venue of Brahma) the Vyaghra and Culture of Orissa. M.N. Das, Vidyapuri, Gumpha or the Tiger cave, where Viswavasu Cuttack, 1977, P-492.

116 JUNE - 2017 Odisha Review ISSN 0970-8669

12. D.C. Kuanr (Stated) Orissa, District Gazetteers, 31. Rajaguru, for example, suggests that the Boudh-Kandhamal. Bhanjas established matrimonial relationship 13. R.D. Banarjee, History of Orissa, Vol.-II, P-393. with the Somavamsis. See Inscriptions of Orissa, Vol. IV, p-371. 14. Jayakrushna Samal, Samaya Srotare, Odishara Nadi, Cuttack, 2007, P-45. 32. Panigrahi, OHRJ, Vol. XI, p-13. 15. R.P. Mohapatra, Archaeology in Orissa, (Sites 33. Epigraphia Indica, Vol. XI, pp-96-97. and monuments), Delhi, 1986, P-211. 34. Thomas E. Donaldson, Hindu Temple Art of 16. Ibid , P-212. Orissa, Vol.-I, Leiden, 1985 P.P-217, 219 & 220. 17. Ibid. 35. R.P. Mohapatra, Archaeology in Orissa, Vol.-I, Delhi, P.P-123-124. 18. Ibid. 36. Sulochana Das, The Temples of Odisha, 19. Ibid. Cuttack, 2010 P-1. 20. Ibid, P-213. 37. Manas Chandra Behera, “Kantilo, the Abode 21. Ibid. of Lord Nilamadhava” presented at Odisha 22. Ibid. History Congress, 2014, KIIT University, BBSR. 23. Ibid. 38. Satya Narayan Pani, Aitihamayee Boudh, 24. Ibid, P-214. Cuttack, 2010, P-22. 25. Ibid. 39. A.N. Parida, Early Temples of Orissa, New Delhi, 26. Ibid. P-137. 27. Ibid. 40. A Field Study, at Gandharadi by M.C. Behera on 3rd January, 2010. 28. Ibid. 41. W.J. Wilkins, Hindu Mythology, Calcutta, 1972, 29. K.C. Panagrahi, “Orissa Museum Plates of P-328. Nettabhanja”, OHRJ, Vol. XI (1962), pp. 9-16. The date of his grant is in doubt. Panigrahi corrects the number 917 to 197 to arrive at A.D. 933. The symbol is not associated with samvat and may refer to a regnal year, possibly 24 or Manas Chandra Behera, Lecturer in History, 54. Neelamadhava Mahavidyalaya, Kantilo, Nayagarh - 30. IHQ, Vol. XXI (1945), PP. 218-221. 752078.

JUNE - 2017 117