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Home , Lingam, Matha, Virabhadra

October - 2013 Review

Saivism in Odisha

Dr. Gourishankar Tripathy

Origin of Saivism traced back to the period of and Saivas during that period at the manner in and Mohenjodaro centered round with which a Buddhist monument was converted into Vedic civilization. In it is one of the oldest a phallic emblem. A tradition seems to have been forms of religions. From very early times, it would found in Ekamra Purana where it has been have existed in ODISHA. As attested to by described the history of from the archaeological monuments, origin of Saivism in orthodox stand-point. There was a deadfall war the then Orissa can be traced back to 4th- which is said to have taken place between demons 5th century A.D. with its changing fortune in and on the bank of the river Gandhabati. history. By the 4th-5th century A.D. Saivism This river is now known as Gang flowing in the became the dominant form of religion of Orissa close proximity of Bhubaneswar. In this war when both and Buddhism have receded demons were defeated and the Gods came back to the background. victorious with the help of Mahadev Siva. By a In the Bhaskareswar temple at traditional account, it is supported by archaeological evidence. If we conclude that the Bhubaneswar, it has been observed a huge Siva th Linga which was originally a part of Asokan Pillar 5 century A.D. was the period of conflict, we built before Christ. From the close proximity of shall not be far from truth that the Buddhism was defeated by Saivism. Hence there was revival of this temple a fragmentary Lion Capital was dugout th by the famous Historian Prof. K.C. Panigrahi now in India in 5 century A.D. under the in the museum at Bhubaneswar. On the body of great Gupta Emperors of the north, and the same the and the Lion Capital there are distinct revival took place in the then Orissa. evidences to show that both were destroyed We may also assign a number of rock- deliberately. On the Lion Capital there are ample cut caves to the period when Ashokan Pillar was evidences to prove that such destruction took destroyed. Till now very little attention was place in the 5th century A.D, “as there is a line of received by the scholars so far. In the vicinity of inscription in the script of the 5th Century A.D.” the temple of Bhaskareswar these caves are still After heavy chiseling the pillar was converted into to be found, mostly to the west only. On the edges a Siva Linga. In front of the temple, the capital of an immense lateritic quarry, they have been after deliberate breakage was buried within a very excavated. To the south east of the place, short distance from the Lingam. It appears that gateways of Sisupal Garh stand upright. Pancha there was a violent struggle between the Buddhist Pandab Gumpha is the most remarkable group

15 Odisha Review October - 2013 of caves which are still in a tolerably good demolished completely. In the revival of Hinduism, condition. Consisting of three spacious chambers it seems he played a great part in stamping out with spacious verandahs, with the Bhaskareswar Buddhism. Connected with Saiva Shrine of temple, the proximity of gumphas clearly Bhubaneswar is the four sacred books a persistent indicates that they were intended for the abodes tradition had been recovered which state that of the Saiva ascetics. SASANKA built a Saiva temple in the Shrine of To practise penance, the Saiva ascetics Tribhubaneswar who ruled up to Kalinga. lived in caves. From the archaeological remains However, the temple built by Sasanka could not at Dengaposi in Keonjhar district, this is also an be identified. We cannot confirm the literary evidence. The Saiva ascetics were attracted evidences of the sacred texts, since his activities towards the natural rock shelters in the hills in at Bhubaneswar are not attested to by more two neighboring villages by name Dengaposi and authentic evidences. With the progress of Saivism Sitabhingi. In the 5th- 6th century A.D. it is proved at Bhubaneswar and Orissa historians raise strong by a line of writing in the tempore paintings of this presumptions that Sasanka had something to do place that these shelters were the abodes of the for this. ascetics practically assigned to this period which SASANKA is not a mere traditional represent a royal procession. It is also evident figure like Indradyumn and Indrabhuti. Known from the rock inscriptions, that the Saiva ascetics from his inscriptions, coins, he was a historical lived with their disciples in these caves. The king who had been supported by Yhan Chuang’s ascetics worshipped to a famous Mukhelingam account and Harsha_Charita of BANA. By which is still found to be there. unquestioned epigraphical records, his That the Gupta period in the then Orissa overlordship over the then Kalinga has been was marked by Saiva ascendancy finds much proved. This evidence cannot be lightly brushed evidence in the archaeological remains of aside when the sacred texts credit him with the Dengaposi and Sitabhingi certifying the caves near building of temple at Bhubaneswar. the Bhaskareswar temple which furnish us the Ekamra Puran defines SASANKA on the ample proofs to a considerable extent. It may be tradition as follows. pressurized that its triumphant process may be continued in this century also as in the past though “With his mind fixed on none (except on me), My the future of Saivism in Orissa in 6th century A.D. devotee Sasanka the lord of the earth, will rule a cannot be traced. portion of the earth extending up to Kalinga.” As is evident from the Ganjam plate of With the king SASANKA of Gauda, Madhava Raj-II of 619 A.D. seems to have given therefore we have identified with the SASANKA definite turn to the ascendancy of Saivism in the of the tradition. then Orissa in the first part of the seventh century It is the Pasupata sect of Saivism that had A.D. when SASANKA, the king of GOUDA, a period of ascendancy in the then Orissa, during was the overlord of Kongada. the period of Bhauma rule which started from 736 He was a follower of Saivism had been A.D. The first Pasupata teacher “LAKULI” was indicated by his coins circulated and he was born in the first century A.D. as KAYA represented as an enemy of Buddhism by whom rohana which is the modern KARVAN in the a number of Buddhist monument had been defunct state of Baroda. He was considered to

16 October - 2013 Odisha Review be the last incarnation of the Siva. Out of his goes to the time of the earliest standing four disciples at Mathura Kusika established temples, since each of the Lingam represents a himself where as Garga at Somanath in generation of teachers. In the seventh chapter of Kathiawad. On the early group of temples at the Ekamra Purana this tradition gains ground Bhubaneswar the frequent occurrence of the from a tradition already mentioned. That , Lakuli images has a great significance on their gave a splendid matha to a Pasupatacharya who origin. lived in the close vicinity of the temple, who was Such monuments were associated the builder of the temple. To represent their dead Pasupatism had been indicated on the early group teachers it was a practice with the Pasupatas to of temples having Lakuli images. That they are set up . For setting up innumerable Siva connected with Pasupata sect is known from their Lingam in Bhubaneswar these practice seems to names of some temples of Bhubaneswar. have led in the minds of the people. For increasing Parsurameswar temple proves that its original the number of temples in Bhubaneswar, name is Parsurameswar from an inscription on Pasupatism is responsible as described in Ekamra the Jagamohan of the temple. Purana. One of the sacred texts Kapilsamhita and In the early shrines of Bhubaneswar, the the name of the temple Kapileswar are associated influence of the Pasupata sect can thus be traced. with the name Kapil who was one of the Pasupata But for the origin of this dead, it is difficult to know teachers. Temples like Nakuleswar and from where it has come. A branch at Mathura Mitreswar are also connected with names of connected with two early shrines at Bhubaneswar Pasupata teachers. The famous Pasupata teachers is found in the names of the successors of Kusika, were Nakuleswar, Kapil, Parasara and Mitra. a disciple of Lakuli. It appears from a study of the existing temples at Bhubaneswar that A custom which was observed by the Pasupatism, Tantrism, Saktism and Saivism all followers of Pasupata sect had been followed by became inseparably mixed up. A strange amalgam the oldest Matha of Bhubaneswar. To set up a is formed in the early medieval period of the then Lingam to represent a dead teacher it was a ODISHA due to this strange mix up. Such a practice with the sect to erect a temple for it. In strange thing came to pass in the field of religion the Bharati Matha of Bhubaneswar, the same in the early medieval period not only in ODISHA practice is still being followed. A Gurvayatana has but also in the other parts of India also. sprung up within its compound as a result of this practice. With Pasupatism it is true that Saktism became mixed up in the then ORISSA. In its As many as fifteen miniature temples of scripture of vital temple a strange amalgamation sand stone and laterite are now there in the of Saktism, Mahayana Buddhism and Saivism compound, each of which contains a Lingam. In assigned to the Bhauma period has been mixed the open space and the niche, a number of Lingams up with the touch of time. are to be found also. This vaital temple bears such images like Many more temples still be buried in the Lakulisa while the presiding deity is a . kitchen garden if credence is given to the There we find , , Amoghasidhi, statement of the Mahunta of the Matha. It can Gajantakari and the male deity with the head of a reasonably be concluded that the origin of the boar. Assigned to the Bhauma period, the adjacent

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Siva temple of Sisireswar, bears on it the Buddhist inextricably mixed up when Somavamsis started Tantrik images like Amoghasidhi, Aralokitiswar their rule about 931 A.D. in this contrary. As per and Kuvera etc. particularly during the Bhauma Bhagavata a work of period, a mixed form of religion has been followed Period, the earth was submerged into the ocean by the then Odisha. It appears that in the early of during the Bhauma period. medieval period, Saivism cannot be extricated and As their Surnames Mahasivagupta and treated separately. Sakta shrines on the four sides Mahabhabagupta indicate the Somavamsis were of Vindusagar were established during this period the staunch Saivas. They style themselves as only. They bear the influence of Saivism as much Parama Maheswar as per their copper plate as Saktism. Siva was considered to be superior grants. But during the Bhauma period, the type to and other deities during this period, of Saivism which they professed, was not the however, it appears. same as was prevalent in the then Orissa. A panel of appears on its With its centre at Kandambaguha southern façade in the Markendeswar temple identified with Kadawaha in the former state of situated on the western bank of Vindusagar, in , it seems to have been influenced by which and Vishnu have been represented the Mattamayura sect of Saivism which was with folded hands, paying respect to the Lord prevalent in the central India. Sivaji Maharaj. This evidence is enough to prove In the old Somavamsi temple at Ranipur- that it appears Siva was considered to be the Jharial in the Titilagarh subdivision of Bolangir Supreme deity of the Brahminied Pantheon. district, the name of Gangasiva known as The Bhanja rulers of Bhauma period built Vyomasiva is known from the inscription which is three small Siva temples of Baudha bear distinct the famous ascetic of this sect. At Ranipur-Jharial, Tantrik influence. In each case, the ground plan is it is apparent that Gangasiva had also a secondary Star like. Most likely it was necessitated by the establishment. cult practised in them. Enshrined in them, the Before they came to the then Orissa, the Saktis of the Lingams are also star like. That the Somavamsis of Kosala were in the occupation of temples and the deities were made in the forms this territory and by the Mattamayura sect it was of mandalas or mystic figures were indicated by of rite likely that the type of Saivism professed by the shapes. The Tantriks wished to attain their them was influenced to a great extent. Sidhis with the help of these mystical figures. Clinging to a family deity of their own, During this period, Saiva temples at Jaipur the Somavamsis were typical . They were have been built also bear Tantrik influence. worshipping all other deities by extending In the Mahabharat and Harivamsa, there toleration and patronage to all other sects. is mention about the presiding deity of the place In the course of time, they revived the who is no other than Viraja. Her antiquity is to be most important Vaisnava shrine of at traced to a much earlier period. Puri. In raising the great Saiva temple of Lord During the Bhauma period connected Lingaraj at Bhubaneswar, the kings of this dynasty with the Tantrik practices the rituals of the deity were instrumental. Kolavati , the mother of seems to have undergone a great change with all Udyat-Kesari, built the Brahmeswar temple at forms of religions in Odisha. had become Bhubaneswar with the performance of

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Aswamedha sacrifices at Jajpur, it is they who Soon after his conquest of Orissa are credited with which are being worshipped now Chodaganga donated a perpetual Lamp in on the bank of the Baitarani at Jajpur to whom the shrine of Lord Lingaraj at Bhubaneswar and Saptamatrukas are attributed to. for its maintenance granted sufficient lands with The beautiful monolithic pillar at Jajpur villages. In A.D. 1142 a similar perpetual lamp had been set up by one of the kings of this dynasty. had been donated by Pramadideva at the shrine This is now known as Subha- originally of the Kedareswar at Bhubaneswar with similar crowned with a Garuda figure. Retaining all the land grants. conventions that had acquired religious sanctum Megheswar temple at Bhubaneswar had through long practices in the preceding centuries, been built by Svapneswardeva who was the c- they seem to have been cosmopolitan in their in-c of Ganga kings. On the Saiva temple at Jajpur, religious outlook. Bhubaneswar, Mukhalingam, Drakasarama and During his reign Udyotkesari tolerated Bhubaneswar, numerous Ganga inscriptions then creation of Jain monuments at Khandagiri appear in bold letters proving conclusively that which has already been seen. As were indulged they retained their veneration for Lord Siva though in by the Tantrik Saivas such revolting practices they later became included towards Vaisnavism. do not seem to have been favored by them. Two innovations seem to have been In their terrific forms the Sakta images introduced into the Saiva shrines of Orissa during continued to be sculptured on the temples, as is their rule. The first one was the Nata-mandir – a evidenced by a few such images appearing on specious hall and the second one was the provision the Brahmeswar temple. Assignable to this period of perpetual lamp in the important shrines. the only Sakta image that served as the presiding They retained all other conventions deity of the Gauri temple near Kedareswar, is barring these two innovations of the Somavamsis. found in the pacific form. Suryavamsi period culturally merged into Except only one on Lingaraj temple, the Ganga period as they followed the Pattern of images of Lakulisa do not appear at all on other Saivism established by the Gangas only. temples built during Somavamsi period which are to be found in large numbers in Mukteswar Lord Lokanath at Bilaspur, Lord temple. Amareswar at Barida Jagannathpur Sasan, Lord A mixed form of Saivism and Saktism Tumbeswar at Pratapur are the famous Siva prevailed in Orissa in the Bhauma period as we temples including Gupteswar in the then Jaugada have already seen but they have been restored which was identified as Samapa, the southern by the Somavamsis to their purer forms. capital of Toshali. Originally Gangas were Saivas, but they There are many other Siva temples spread became more inclined towords Vaisnavism after throughout the state of Odisha which are also very their conquest of Orissa as represented by very famous. Jagannath cult than towards Saivism. Saivism continued to be a major sect during their period of rule. Ganga kings and their relatives built temples by donating lands for their maintenance Dr. Gourishankar Tripathy, 847, Kapil Prasad, and they continued to show reverence to Siva. Sundarpada, Old Town, Bhubaneswar-751002.

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