Holy Pilgrimage – Temples in Odisha (Orissa) State -3 at 10:26 PM

Holy Pilgrimage – Temples in Odisha (Orissa) State

Metakani Temple, Odisha

Maa Metakani temple is located in a forest near to Ulunda, of Subarnapur district, Orissa, India. There is a very interesting story behind this temple. People of this region say that this goddess is originated from a lady called "META".

 

Narayani Temple, Odisha

Narayani Temple is dedicated to ten armed goddess Narayani or Durga and is located in Narayani village situated near Khalikote, Orissa, India. The temple is popular for Durga Puja and a fair held in the Indian month of Chaitra. The temple was renovated by the zamindars of Khalikote in the early 18th century. The style of the temple is a Khakhara Deula, like Vaital Deula. It is supposed to have existed before 12th Century AD. The temple is known for the scenic beauty of the surrounding countryside' including Chilika Lake.

Location

Lat. 20014’35” N., Long. 850 50’ 06”E., Elev. 75 ft Narayani temple is situated within the precinct of Bhabani Sankara temple which is located on the left side of the Tala Bazar road leading from Lingaraja temple to Bindusagar. It is 15.00 metres east of Sari deul, 20.00 metres north-east of Suka temple, 5.00 metres Northeast of Arjuneswara temple and behind the Bhabani Sankar temple. The temple was totally buried and was partly exposed by an excavation conducted by Debala Mitra.

Age

Precise date : 7th Century A.D.
Approximate date: Bhauma epoch.
Source of Information : Pabhaga three mouldings, rectangular jagamohana with features of Parasurameswara of 7th century A.D. It was first noticed by Charles Fabri and partly exposed by D. Mitra. Now only a part of the eastern wall and southern wall is visible beneath a Sanskrit College under the name Krushna Chandra Gurukula Vidyapitha.

Property Type

 

Precinct/ Building/ Structure/Landscape/Site/Tank: Precinct. Subtype: Temple.

Property use

i) Abandoned/ in use: Abandoned.
ii) Present use: Non living
iii) Past use: Worshipped.

Physical description

Surrounding

The temple is buried below the Sanskrit College behind the Bhabani Sankar Temple.

Orientation

Facing towards North. 308

Architectural features (Plan and Elevation)

The visible parts of the temple measure 6.75 metres in length and 4.35 metres in width. The bada that is visible has threefold division namely pabhaga with three mouldings (0.85 metres), Jangha (1.55 metres) and baranda (0.33 metres).

Raha niche & parsva devatas

In the western wall of the vimana, raha niche is visible that measures 0.80 metres in height, 0.85 metres width and 0.20 metres in depth. It houses a panel of Uma-mahesvara.

Decorative features

The khura is inscribed in south wall decorated with four decorated vertical pilasters with chaitya medalions as similar with south wall bada of the vaital temple. The eastern wall is decorated with two vertical pilasters on either sides of raha niche. Within the pilaster there is a subsidiary niche with scroll works measures 0.35 metres height x 0.22 metres width and 0.05 metres in depth decorated with elephant and lion heads surmounted by lotus design. The niche crowned with a vajramundi at the center of which a peeping human face. Above the niche there is a stylised chaitya. The baranda portion decorated with muktalobhi hansa flanked by two stylised chaitya. The jagamohana is a rectangular hall in shape decorated with three baluster windows, one measures 1.20 metres in height and 1.00 metres in width except this the jagamohana is devoid of ornamentation. The jambs of niche is decorated with three vertical bands of scroll works like lotus leaf, beaded design and floral motif from exterior to interior flanked by two vertical pilasters. At the base and top of the pilaster decorated with ghata pallava with scroll design. The temple is totally buried from three sides only eastern side excarated which is visible originally temple has doorjambs but at present it was buried.

Building material

Sandstone.

Construction techniques

Dry masonry

Style

Kalingan

State of preservation

Good/Fair/ Showing Signs of Deterioration/Advanced: The temple is totally buried. Traces of the bada are only visible. Superstructure has collapsed.

Condition description

Signs of distress: The temple is broken from the bada

Approach

The temple is located in between Khalikote and Balugaon on the foot hill of Bhaleri hill range. One can approach it by going on from Narayani chowk on N.H- 05, Bhubaneswar – Berhampur Road.

 

Address	:	Village (village code)	Narayani
Post : Langalesvara		Via: Bhejiput
Tehsil: Khalikote		District: Ganjam
State : Orissa		PIN: 761127

 

Ramachandi Temple, Odisha

Ramachandi Temple, is on a beautiful spot on the banks of the Kusabhadra River where it flows into the Bay of Bengal. It is only 5 km away from Konark in the Puri District of Orissa. Goddess Ramachandi, the deity of Konark is thought by some to be the presiding deity of this temple, while others thought it to be the temple of Mayadevi, wife of Surya (Sun God).

 Location

The temple of Goddess Ramachandi on the river mouth of Kushabhadra river is a splendid scenic picnic resort. It is situated 7 km before Konark on the Marine drive road from Puri to Konark. Ramachandi is popularly believed the presiding deity of Konark, and the most benevolent Chandi known. It is certainly more ancient than the Sun Temple at Konark. From the architectural point of view, the temple of Ramachandi is not important but from the religious point of view, it is one of the famous Sakta pithas of Orissa.
A graceful Chandi, seated on a Lotus flower in a small temple half hidden by sand mounds, on the river mouth of Kushabhadra and the endless Bay of Bengal stretched to eternity, and a thick growth of Casuarina plantations around is the scenic maginificence of the place. Before construction of the Marine Drive road, the place was not accessible to outside visitors. However it attracted a large number of local devotees to offer sacrifices or 'Bali' in the month of Ashwina.
The pleasant sight has always fascinated young lovers, students and picnickers from far and wide. However after the construction of the Marine dive road, the place has become very easily accessible. Regular crowd of pleasure seekers both from the state, neighbouring states and distant places come here.

History

A legend regarding the deity is popular among the locals. Kalapahad, the rebel hindu Brahmin youth who got converted to Islam, vowed to destroy all the temples of hindu worship during 17^th century. After destroying the Sun temple, Kalapahad approached Ramachandi temple to destroy it. Then Goddess Ramachandi dressed as a Maluni (a maid servant) asked Kalapahad to wait at the door till she brings water from the river for the Goddess. Kalapahad anxiously waited for a long time to get some cold water. When it was too late and the Maluni did not return he was exhausted and entered inside the temple and found the throne empty. Then he thought the Maluni took away the deity with her and with anger he followed the Maluni. When he reached the bank of the Kushabhadra river he found the goddess Ramachandi floating in the middle of the river. At that time the river was outpouring, so he came back without being able to reach the middle of the river. Then Goddess Ramachandi came in dream of a Panda (priest) and told him to build a temple on the bank of the Kushabhadra river. This place is now known as Ramachandi. Throughout the year many visitors come here to get the blessing of Goddess Ramachandi and to enjoy the scenic beauty of river Kushabhadra and Bay of Bengal.
Now the temple has collapsed leaving remains of its broken walls and the empty throne. There is no historical evidence to conclude about its presiding deity

 

Historic sites in Odisha

Asurgarh Fort - Narla, Kalahandi

A well civilized, urbanized, cultured people inhabited on this land mass around 2000 years ago for which Asurgarh was its capital. This fort is situated near Narla about 35 km from Bhawanipatna in Kalahandi. Asurgarh served as an advanced civilization around 300 BC to 500 AD. and was the capital of Vyaghraraja of Mahakantara around 4th century AD. It was the capital of Kantara through which trade and commerce between Kalinga, Kantara, and Soouth Kosal were made. The Asurgarh Fort is almost rectangular in shape having four gates piercing the surrounding mammoth wall that is made of brick, rubble and earth. After the wall, a wide and deep moat girdles the fort on three sides respectively on the north, south and east. The fort area measures 24.29 hectares of land. On the west of the fort, the river Sandol flows close to the western rampat towards north to meet the river Utei, a tributary of the Tel, at a distance of about 3 km from the fort site. Close to the eastern ditch, the builders of the fort excavated a huge water reservoir measuring 200 acres of land. It is popularly known as Asursagar. It has been pointed out that the water of the reservoir could be trained into the ditch of the fort through two sluices gate. On the southwest corner of the fort, another small tank was dug, which is known today by its name Radhasagar. Habitation zone of the peoples is being documented towards the south and north of the fort immediately after the fortified wall. Lowe town or habitation area is further superimposed by another mud wall within 100 hectares radius at each settlement zone, the mud wall has single gate in the middle

Ranipur-Jharial

Ranipur-Jharial is an important archeological site situated in Balangir district of Odisha The site is situated at a distance of 104 km from Balangir town and 35 km from Titilagarh town. The site consists of the twin villages of Ranipur and Jharial. It has been mentioned as Soma Tirtha in scriptures, the place combined a cross section of religious faiths like Saivism, Buddhism, Vaisnivism and Tantrism. In the past, queens used to live at Ranipur and Jharial was a fort.
The Somavanshi Keshari kings built many temples here that can be dated back to the 9th/10th century AD. It is said that there were at least 200 temples covering an area of about half a mile in length and a quarter of a mile in width. The largest stone temple is 'Someswar Siva', which stands on the banks of the river. It was constructed by a famous Mattamayura Shaivacharya Gagana Siva whose inscription can be found on the lintel of the temple.
The twin hamlets Ranipur and Jharial are located in Bangomunda Block in the Titilagarh subdivision of Balangir district of Odisha on the Titilagarh - Kantabanji road. This site is approached through a kacha road of 8 km. from Mundpadar. The ancient archaeological complex is found to be situated on the ancient trade route that connected Titilagarh, ancient Taitalya Janapada referred to by Panini in fifth century B.C. with Madhya Bharat and Dakshinapatha. The river Tong or Tong Jor, a tributary of Tel flows nearby. The Tel valley is archaeologically very rich and Ranipur-Jharial occupies a central position, being surrounded by a chain of historical sites like Narisinghnath, Maraguda, Podagarh, Asurgarh, Belkhandi, Saintala and Patnagarh all around. At present the archaeological complex is found spread on a vast flat rocky surface. The one near Ranipur may be called Ranipur complex and the other one near village Jharial may be called the Jharial temple complex. The rock surface seems to have been exposed fully by erosion in remote antiquity. Taking advantage of the sedimentary rock deposit, the builders of the monuments, palpably have removed the stone pieces layer wise to use in the monuments. In the south-west, there is the famous Someswar Sagar locally called Jogibandh and in the north-east, we see a deep nala. Temples of varied dimension, deserted and forlorn, stand in isolated splendour on the rocky outcrop, giving an impression of divine solemnity. Brief History Archaeologists like Kedar Nath Mahapatra, Prof. Dr. N. K. Sahu and J. D. Beglar assigned the monuments to early medieval period. However, from personal observation we assign an anterior date to Ranipur-Jharial. From the epigraph inscribed on the lintel of the Someswar temple, we know that one Saiva Archarya “Gagana Siva” was the donor and in the inscription the site has been described as Somatirtha, which finds mention in the Puranas of 3rd/4th century A.D. Thus it is evident that since 3rd/4th century RanipurJharial has assumed the reputation of a Saiva Tirtha. More over, Saivism was popular in ancient Kosala and Kantara region since the days of the Nalas who ruled over this region from the middle of the fourth century A.D. This is corroborated by the recent excavation at Maraguda in Nawapara district where a Saiva Vihar of circa 4th/5th century A.D. has been excavated. Archaeological probe of Maraguda valley excavations have indicated that many Saiva Vihars had been destroyedruthlessly by the invaders, probably the Vakatakas or the Sarabhapuriyas, who were staunch Vaisnavites. After the destruction of the Maraguda Saiva Vihar, the Saivacharyas seemed to have proceeded to the northwesternly direction and established the Saiva establishment at the ancient Somatirtha referred to in the Puranas. The kernel of Tantricism that originated at Maraguda had fuller efflorescence at Ranipur-Jharial. The Tantric Vajrayana and Sahajayana which Indrabhuti and Laxmikara of ancient Sambala (modern Sambalpur) propounded, were very much popular in this region. However, Ranipur-Jharial witnessed great religious development during the time of the Somavansis who ruled over this tract in 8th/ 9th century A.D. Most of the existing monuments can be assigned to this period. When exactly, this place was deserted is difficult to say due to want of evidence. The Muslim invasion in the 15th century might be a factor for its downfall. We believe systematic exploration and excavations in this locality will throw new light on the history and culture of this place. From surface observation, it appears that the site might have still greater remote antiquity. We noticed here foot print emblem, the reminiscent of early Buddhist worship of anoconic diction. Thus prior to 3rd century A.D. probably Ranipur-Jharial had Buddhist association. Important Monuments Hypaethral 64 Yogini Temple This circular roofless temple dedicated to the 64 Yoginis is a monument of the Somavansis who ruled over this territory in 8th/9th century A.D. It is built of sand stone of the local variety. The temple is in good condition. At the centre there is a roofed porch enshrining a six-handed dancing Siva. All around in the niches we find Yogini images. Beglar who visited the place in 1874-75 has also noted them. We count now 62. There might had been two more on both sides of the southern entrance. The niches measures 100 x 50 cm. The wall measures from 2.60 to 2.65 m. The niches begins in the third course of stone slab. The wall is covered wit Leharigudi Originally this temple was in Khakhara order. It is in a dilapidated condition. The name of the temple is perhaps derived from Luipa a tantric Siddha. It is located on the bank of the Someswar Sagar. This temple seems to be a prelude to the Vaital temple of Bhubaneswar on stylistic consideration. The ‘Leharigudi temple’ now in utter deplorable condition, with its semicylindrical roof like the Vaital temple of Bhubaneswar of the Dravidian Salasikhara order (Kalingan Khakhara order) furnishes an anterior datum line of the building activities of this place. The Vaital temple of Bhubaneswar with its developed architectonic and artistic characteristics is being dated to the 6th century A.D. A similar date or even an anterior date, Somesvara Temple, Ranipur Jharialatleast by half of century for the ‘Leharigudi’ of Ranipur-Jharial is not wide of the mark in view of the obvious archaic and early tectonic characteristics of the temple. Sculptural representation is conspicuous by its absence in this temple which in our opinion appears to be a marked feature of the early temple architecture of this type of Sakta shrine, and so we are tempted to suggest a date by the close of the 5th or beginning of 6th century A.D. for Leharigudi. The antiquity of temple building activities of this place thus, could be convincingly taken back at least to 5th century A.D. to the days of the Nalas, who were having undisputed sway in this tract as late as 7th century A.D. During 6th/7th and 7th/8th century A.D. the movement appeared to have continued unabated and the literally hundreds of extant temples of varied dimensions at various stages of preservation and the similar number of already vanished ones amply speak of the glorious epoch of the area. Someswar Temple It is comparatively in a good state of preservation. Here we find the inscription of Gangana Siva which reads “Somasvami Siddhesvara Laxminama Chaturthanam” We noticed here an i nigudi The name of the site is perhaps derived from the term Ranigudi or Ranipur (Queen’s Palace). This temple seems to have derived its name from this. Somewhere near the temple, probably the place of residence of the Queen was there. This was a Siva temple and is in utter ruin. It gives the impression of a four chambered temple and may be of a little later in date. In the Ranod Inscription of Madhya Pradesh we find reference to Ranipadra, which may be identified with present Ranipur. Indralath Brick Temple It is a unique brick temple, variously described as a Siva or Vishnu temple. The sikhara is more than 60 feet high. It is standing on a high platform of sand stone. Some scholars opine that originally it was a Vaisnava temple. Later on it was converted into a Siva temple. However, after careful observation we think that it was a Siva temple. In the temple we notice images of Siva-Parvati, Ganesh etc. The water channel traced out from the lingThe builders of the famous Indralath brick temple as well as the hypaethral temple of 64 Yoginis are not known for certain. Beglar and Williams suggest a 7th century date for Sirpur temple, and therefore, Ranipur Indralath temple being a phototype of the former can be dated in the same epoch as well. The Nala rulers of the 7th century A.D. were preeminently Vaisnavites and their political and cultural activities were mostly confined in Rajim, Kalahandi and Balangir region and so the possibility of their association with the construction of this temple may not be ruled out altogether. Beglar is also inclined to take back the antiquity of 64 Yogini as well as the Somesvara Siva temple to the 8th century A.D. In the present state of our knowledge, we cannot say with certainty the precise time and the regime, when and by whom these temples were built. This much we can say here that the accumulated artistic and architectonic accumen of the post-Gupta age seemed to have had significant contribution to the building activities of this centre. We believe that our comprehensive survey of art and architecture of South Kosala with special reference to Ranipur-Jharial during the period under discussion reveals that there was unprecedented outburst of artistic activities. Keeping pace with the theoretical concept of the multiplication of gods and goddesses of the various pantheons, the rulers of this region sincerely attempted to reflect them through the medium of stone. The economic prosperity of the kingdom combined with the benign patronage and zeal of the rulers seem to have offered a most conducive atmosphere for prolific attainment of the artistic excellence of this age. In fact, with numerous monuments Ranipur-Jharial can well be designated as a temple town of an estimable importance in the remote past. Somatirtha Somatirtha is identified with the present twin hamlets of Ranipur-Jharial in Balangir district of Odisha. Beglar who visited the temple town in 1874- 75 counted 57 temples of varied shape and size at various stages of decay and preservation and noted about the existence of about 120 t temples in early times. We made a systematic survey of the temple complex and traced out the outline of the foundation of twenty temples and we believe that not less than 200 temples of various dimensions existed here in the heyday of the sacred place over an area of 2 x l km. Beglar further writes “the occurrence of so many temples at this spot is sufficiently account for by the inscription which records the existence here of a tirth or place of pilgrimage”. He assigns the latest date of the structures to 8th century A.D. and noted historian K.N. Mahapatra between 650 to 950 A.D. Now so far the antiquity of the place as a tirtha is concerned, we are inclined to date back as early as 3rd/4th century A.D. Our contention is based on the fact that Somatirtha apparently, named after the presiding deity of this sacred centre Somesvara Siva, finds mention in the Vamana Puran

Inchudi

Inchudi is a village situated 19 km from Balasore town. It is famous for the historic Salt Satyagraha of 1930.  It is said that after Dandi (where Mahatma Gandhi himself led the movement), the mass civil disobedience against Salt Laws was most successful in this village. The participation of several women in the Inchudi campaign was regarded by the then Congress High Command as the highlight of the movement.

Kaliakata

Kaliakata is a small village in Chhendipada, situated north-west of Angul town. Kaliakata has pre-historic sites that were discovered by Valentine Ball in 1876. A recent investigation has revealed that the sites are very important for study of pre-historic antiquities.

Kuchai and Kuliana

Kuchai is a pre-historic site situated at a distance of 8 km north of Baripada. Excavations at Kuchai yielded yielded some Neolithic possessions of man. Potteries found here indicate the development of Microlithic culture of the late Stone Age in this area.
Several palaeolithic artifices have been found at Kuliana, which situated at a distance of 18 km from Baripada,

Vikramkhol (Bikramkhol)

Vikramkhol is a cave containing pre-historic, undeciphered pictographic inscriptions.  The cave is situated at a distance of 26 km to the west of Jharusguda.
The inscription is in a natural rock-shelter, six feet below the top. The rock is a rough sandstone. The rock-shelter is 115 feet (35 m) in length and 27 feet 7 inches (8.41 m) in height from the floor (35 m by 8.4 m). It faces north east. The inscribed portion is about 35 feet (11 m) by 7 feet (11 m by 2.1 m). Some of the letters are sharply cut, but the incision-marks of the majority do not show sharp cutting. It seems that an iron chisel was not used. Some of the letters are partly cut and partly painted, while some letters are only in paint, but the majority are completely cut. It is evident that all the letters were first painted before being incised, which was the method regularly employed in the period of Brahmi inscription. The color of the paint is red ochre, with which we are familiar in the pre-historic and historic caves and cave-buildings in India.
The inscription was discovered by an educated Sadhu, Swami Jnamananda. An examination of the letters, which at first sight give the impression of having Brahmi forms, showed that the writing was a mixture of Brahmi forms and a developed type of the Mohenjodaro script.

Prehistoric cave painting sites

Gudahandi

Gudahandi hills are situated near the Khaligarh village, at a distance of 7 km from Ampani hills in Kalahandi. A row of caves is situated at the foot of these hills. These caves bear pre-historic pictographic paintings.
Pictographic paintings in red and black colours appear at the entrances of some of the caves. Even though these paintings are yet to be studied thoroughly, it is widely believed that they belong to the period of Indus Valley Civilisation. All the three hills taken together have the appearance of a pot with a lid on it.The name Gudahandi, meaning a pot with molasses, may have originated from this.

Simlikhol

Simlikhol is situated 60 km from Padmapur in Bargarh district. The site has a 13 feet (4.0 m) high cave that consists of pre-historic rock paintings and other things of palaeontological interest
The cave was probably a natural rock shelter for the primitive man. During British Raj, the cave was used as a shelter by many freedom fighters evading arrest or detention.
During Dussehra, a festival is observed at a Durga temple located besides the cave.

Ushakothi

Ushakothi, situated 20 km from Sambalpur, is a rock-cut cave situated at the foot hill of Maheswar hill, in the midst of deep forests. It measures 150 feet (46 m) in height and more than 200 feet (61 m) in width. This cave contains yet to be deciphered primitive paintings.

Yogimath

Yogimath, situated 124 km from Bhawanipatna, is notable neolithic cave paintings The unique brick temple of Pataleswar at Budhikomna is situated at a distance of 40–50 km from Yogimath.

 

Samaleswari Temple, Odisha

Samaleswari Temple is a Hindu temple in Sambalpur, Western Orissa, India dedicated to the goddess known as 'Maa', also known among the natives as samalei maa, meaning Mother Samaleswari. Shree Shree Samaleswari, the presiding deity of Sambalpur, is a strong religious force in western part of Orissa and Chhattisgarh state of India. On the bank of the river Mahanadi the mother goddess Samaleswari is worshipped from ancient times as Jagatjanani, Adishakti, Mahalaxmi and Mahasaraswati. The region in which the temple is situated has a rich cultural heritage. Sambalpur region is popularly known as Hirakhanda from ancient times. Ptolemy has described the place as Sambalak, according to Tavernir, the French traveller, and Edward Gibbon, the English historian, diamonds were exported to Rome from Sambalpur.
The temple is of Sandhara order. It is built of a kind of stone durable as granite, cemented with lime mortar, the whole building is plastered, but in the course of time the surface has become mouldy. The temple comprises two separate structures. The square sanctum sanctorum enshrining the deity is four step below the 10-foot-wide (3.0 m) covered circumambulation, which is supported by 12 stone pillars. Eleven parswa devis (side Goddess), are embedded on the outer wall of the sanctum, so that the devotees can worship those deities during parikarma through the vaulted circumambulation. The Idol of Shree Shree Samalai Devi consists of a large block of Granite rock with an inverted, trunk like projection at the bottom. A shallow cut on her “Baraha” like face symbolises her mouth. Traditional Sambalpuri nose ornament of pure gold hangs down from her imaginary nose Beaten gold leave fixed on two disproportionate golden eye like depression on the face acts as substitute for her eyes in an attempt to define the face of the mother deity on a mass of self shaped rock, the devi’s idol inspires sublime sentiments of awe, fear, reverence, devotion, love and affection towards all-pervading motherhood.
She is worshiped with a great care and devotion by the natives in her temple, famously known as the samaleswari temple. Among the varieties of festivals observed before the goddess throughout the year three festivals are observed prominently. The first two are navaratra puja during the months of March and April and during the months of September and October. Among these two navaratra pujas (nine days continuous worship of the goddess) the second one is observed with a great splendour and devotion. The third festival which is said to be the chief festival of the whole western Orissa (sambalpur) region is nuakhai. In this festival the farmers offer the first produce from their lands to the goddess before using it for his personal use.

Transport

Road
Sambalpur has a well networked transport facility for commercial and public transportation. Buses depart from the Bus Terminal to Jharsuguda at every 10 minutes and to Bargarh at every 15 minutes. The Bus Terminal is located at Ainthapali. Rourkela-Sambalpur State Highway-10 is presently being upgraded from a two lane highway to four lane and even six lanes where it is necessary. An estimated amount of Rs. 1270 crores is to be spent on this upgradation and it is planned in such a way that by 2017 it will have the capacity to handle 49,000 vehicles everyday.

 Rail

There are four railway stations in Sambalpur, namely Sambalpur (Khetrajpur), Sambalpur Road (Fatak), Hirakud and Sambalpur City. Sambalpur City station is located on the Bhubaneswar-Jharsuguda rail line, while rest three stations are located on the Jharsuguda-Bargarh rail line. There are direct train connections to all the metros and prominent cities across India. It lacks direct connectivity to Indore, Dehradun, Lucknow and Guwahati.

See also: Jharsuguda-Vizianagaram line

Air
The nearest Airports are Swami Vivekananda Airport, Raipur (262 km) and Biju Patnaik Airport, Bhubaneswar (325 km). A new airport is being constructed at Jharsuguda (50 km)

 

Saptamatruka Temple, Odisha

Saptamaruka Temple is dedicated to Hindu Tantric and Puranic goddesses Saptamatrikas namely, Brahmani, Vaishnavi,Shivaduti or Indrani,Narasimhi, Chamunda,Kaumari and Varahi.Legend says that these goddesse emanated from the body of devi Durga while killing Nishumbha and Shumbha.The matrikas represent the inner will power of their respective male God.The temple was on a state of danger and later renovated by ASI,India.The deities were installed during Ashwamedha sacrifice of Yajati Keshari for protection.The design of the idols dates back to 11th Century AD.During the rule of Kala Chand in Murshidabad their armies came to destroy the Hindu temples in around Jajpur,then the Brahmins have hidden the images of Saptamatrikas in a tunnel near Baitarani River.Later the images were recovered and worshipped by Utkala Brahmins of Jajpur.

At Present

The renovated temple of Saptamatrikas lie on the south bank of Baitarani River in Jajpur.The Budha Ganesha Temple and Dashaswamedha Ghat are also adjacent to this shrine.People take a holy dip in Chaitra month during the Krishna paksha Chaturdasi with Shatabhisha nakshatra here.Regularly the goddesses are said to be attendants of goddess Viraja and protecting inhabitants of Jajpur.

Budha Ganesha Temple, Odisha

Budha Ganesha Temple or the temple of Ganesha in his old age form is found near the Dasashwamedh Ghat of Baitarani River in Jajpur. It is very near to Yajna Varaha Temple.

Archaeology

The temple is built in a impoverised Kalingan order. Total temple is constructed using Khanolite stone and recent lime plaster is done to protect the sculpture. Various loose sculpture of Vishnu, Mahishamardini along with Jain Tirthankara Shantinath is also found. On the basis of all the temple can be said that it was built during 11th century AD. The temple also consists of Rekha, Pidha structure like other temples of Sonepur and Bhubaneswar. Ganesh Chaturthi is the most popular festival here.
Approach

The temple is located on the right bank of the river Vaitarani at Dasasvamedhaghata and in between the northern compound wall of Jagannatha temple complex and Saptamatrika shrine. It is situated at a distance of about 2 kms from Jajpur bus stand. 

Address	:	Village (village code)	Dasasvamedhaghata, Jajpur Town
Post : Badabazar		Via: Jajpur Town
Tehsil: Jajpur Town		District: Jajpur
State : Orissa		PIN: 755001

 

Varahanatha Temple, Jajpur, Odisha

The Varahanatha Temple, also known as Yajna Varaha Temple, is a Hindu temple complex, located on the left bank of the Vaitarani River on an island formed by the river, in Jajpur, Orissa, India.  The main shrine is dedicated to Varaha, the boar avatar of the god Vishnu. Built in 15-16th century, the temple is constructed in Kalinga architectural style. Besides the central Varaha shrine, there are numerous subordinate shrines to deities like Shiva, Vishnu, Vimala and others.

 Geography

The temple complex is located at an elevation of 15 feet (4.6 m), on an island created by two branches of the Vaitarani River, about 1 kilometre (0.62 mi) from Jajpur bus station. The island is opposite to the Dasaswamedha ghat, which is also a famous pilgrimage centre. The temple faces the threat of floods from the river that surrounds the island.
Jajpur is a historic town which is called as Biraja Kshetra - home of the sacred temple of goddess Biraja - and was the capital city of the Somavamshi or Kesari Dynasty. The town is given the name of Somavamshi King, Jajati Kesari`who ruled here in early 10th century

Legend

According to a local legend, when the creator-god Brahma was performing Ashvamedha yajna (sacrifice), he realised that the Vedas (scriptures) were stolen. He then requested Vishnu for help to retrieve them. As soon as the yajna was completed, Vishnu emerged out of the sacrificial fire in the form of a boar - his avatar Varaha - with the stolen scriptures. From that time onwards, the location of the yajna came to be known as Jajfiapura or Jajpur In some versions, Brahma completes ten Ashvamedha yajnas, after which Varaha appers. The place is called Gada Kshetra after the gada (mace) used by Varaha.

History

On the basis of the architecture and structures enshrined in the temple, it is estimated to be built during the 15-16th century under the Suryavamshi Gajapati rule. The chronicle Madala Panji attributes the building of the temple to Prataparudra Deva (reign: 1497–1540). Another legend attributes to the king's head priest, Kasi Mishra.  The Hindu saint Chaitanya Mahaprabhu (1486–1534), who was instrumental in establishing the Chaitnaya Math and propagated Vaishnavism (worship of Vishnu and related deities) visited this temple, on his way from Puri in 1510 The temple was refurbished by Raghoji I Bhonsle (reign: 1739–1755), the Maratha ruler of Nagpur kingdom. It is a protected monument maintained by the Archaeological Survey of India.

Architectural features

Main Varaha Temple

The icon of Shveta Varaha, the white incarnation of Varaha, is the principal deity of the temple.  The temple faces east and is located in a 30-by-40-metre (98 by 130 ft) plot. The temple structure is built over a plinth of 25.30-by-12-metre (83.0 by 39 ft). The height of the temple is 22 metres (72 ft). Built in Kalinga architectural style, the temple has three components, namely the vimana (building containing the sanctum), the antarala (a small chamber between the sanctum and the hall) and the jagamohana (assembly hall). The vimana is a Rekha deula (a tall building with a shape of sugar loaf) and the jagamohana is a pidha deula (square building with a pyramid-shaped roof). The Vimana as well as the jagamohana are square in shape. The temple is built in ashlar masonry with Khandolite stone, the exposed surfaces are plastered and given a white wash of lime. The outer wall is panchanga bada, that is, divided into 5 parts (from base to top): pabhaga, talajangha, bandhana, upara jangha and baranda.
The sanctum has two images of Varaha, a Lakshmi (consort of Vishnu) image and a Jagannath (a regional form of Vishnu). The Jagannath image is made of wood, while the rest are made of chlorite. The talajangha of the vimana exhibits erotic sculptures, mother and child, and amorous couples. Musicians, devotees and Yamuna (a river goddess) are carved on the upara jangha. The pinnacle is Pancharatha (containing five Pagas or segments) in nature and decorated with figures of the udyotasimhas (lion with lolling tongue) and gajasimhas (the lion riding an elephant), all on central pagas (raha), except the main paga which bears a Varaha image.
The jagamohana and antarala have modern paintings with floral and animal or bird motifs. The jagamohana has a Garuda pillar. In the jagamohana, the sculptural images of dvarapala (gate keepers) of the Shaiva (related to the god Shiva) tradition, the head of Brahma and Astikajaratkaru (the goddess Manasa cradles her child Astika or a dead man who is revived) fixed to the walls. The niches in the talajangha of the jagamohana has images of the predominantly Buddhist deity Prajnaparamita, Vishnu, Kalyanasundara (marriage scene of Shiva and Parvati), Narasimha (avatar of Vishnu), Ganga (the goddess of the Ganges), Varaha, Parvati (consort of Shiva), Giridhari Govardhana (a form of Krishna - avatar of Vishnu) and dancing panels. The brackets supporting the gandi (temple pinnacle) have erotic sculptures of male and female figures and figurines of bharabahaka (goblins supporting the roof) and mother and child
The temple also has independent sculptures of different ages, fixed at random, which are very impressive Deity sculptures in the temple include Ganesha (god of wisdom), Vamana (avatar of Vishnu), Vishnu, Narasimha, Brahma, Uma-Maheshavara (Shiva with Parvati) and Dhyani Buddha (a Buddhist image).

Hara-Gouri temple

To the south-east of the Varaha Temple is the Hara-Gouri Temple. This shrine, facing south, is a square-shaped pidha deula vimana, built in Kalinga style but not well preserved. The presiding deity is Ekamukhi Shiva Linga (aniconic image of Shiva) mounted on a circular yoni called as Hara-Gouri Shiva. It is dated to the first half of the 15th century. The small shrine measures 3.2 by 2.9 metres (10 by 9.5 ft) with a partial visible height of 4 metres (13 ft) as the rest of the shrine is below the ground. The only ornamentation on the northern face of the shrine is a lion head. The front face of the vimana is fitted with sculptures of Vishnu and a four-armed Ganesha. The temple is built with Khandolite stones in Ashlar masonry and lime plastered. During the rainy months and floods in the river, the sanctum, which is below the ground level, gets submerged

Bimala Temple

The Bimala (Vimala) Temple, located to the south of the Varaha Temple, is an east-facing small shrine in the complex. It has a rekha-deula vimana and the front porch has columns. The presiding deity in this shrine is goddess Vimala with a Shiva linga. It was built in early 16th century during Suryavamshi Gajapati rule. The shrine has a plan of 5.2 metres (17 ft) square and its height is 9 metres (30 ft) and is in two blocks. The arched porch in the front is of rectangular plan. The pinnacle of the temple is as per pancharatra style while the style is in the triangabada (the outer wall divided into 3 sections). The temple has been built with Khandolite stones in Ashlar masonry. On each of the faces of the temple, lions are carved while at the entrance images of Matrumurti and Hanuman are fixed. The shrine is poorly maintained

Kharakhia Varaha Temple

Another shrine within the complex is the Kharakhia Varaha Temple, located to the south of the main Varahanatha Temple. The north-facing shrine has three icons of Varaha, which represents Varaha of the main temple when it remains closed, and an icon of Lakshmi. The original temple is a pidha-deula. The original structure is dated to 15-16th century during the reign of Gajapati kings; this has been refurbished as a modern temple structure (with bricks and cement mortar) with measurements of 5.25 by 5.15 metres (17.2 by 16.9 ft) in plan with a height of 5 metres (16 ft). The front porch is in a rectangular shape and the vimana is square in plan in Kalinga style

Muktesvara Temple

Mukteswara Temple is a small east-facing shrine within the complex about 20 metres (66 ft) to the south of the main temple of Varahanatha. It contains a Shiva linga fixed over a circular yoni. It is dated to early 16th century during the Gajapati rule. The square shrine is 3.4 by 3.4 metres (11 by 11 ft) in plan. It has a plain vada, half of which is buried, and as result during the rainy season and on account of the high flood level in the Vaitaranai River, the sanctum gets flooded. The vimana, which is square in plan, is of the pida-deula and is not well maintained. The temple is built with Khandolite stones set in Ashlar masonry and given a paint of white lime.

Other shrines

Other shrines in the complex are: Gadadhara Vishnu shrine,  a shrine to the sun-god Surya, Kasi Biswanath temple (another Shiva shrine), Sri Chaitanya Pada Pitha (which has footprints of Chaitanya Mahaprabhu), Sunya Vedi and a temple of the goddess Chamunda.

Festivals

The festivals held in the temple complex are the Chandana Yatra, Sunia, Kartik Purnima, Baul Amavasya, Maha Varuni Yatra, Mahashivaratri, and so forth.

History or Jajpur

Jajpur District is popularly known as Biraja Khetra, which translates as `the place sacred to Goddess biraja and is located on the banks of the Baitarani River. The district is historically very important and is known from the excavated facts that it was the capital of Orissa during the Kesari Dynasty. Following the investigations of the historians Jajpur is the home of Lord Jagannath and also existed as the section of Kalinga, which intensifies the historical significance of the place.
The historical significance of Jajpur district is evident from the nomenclature of the district, which is believed to be named after the Somvanshi King `Jajati Keshari`, in early 10th century. The history of Jajpur from time immemorial is synonymous with the Viraja or Viraja Khetra. History of Jajpur states that as a seat of ancient culture and a holy shrine for Hindus, this district was once studded with scores of ancient stone temples as in the temple town of Bhubaneshwar. A new political situation developed in the district with the rise of the Bhaumakaras in 736 AD. The two powerful dynasties, Bhaumas and Somvanshi reigned over the whole land mass of modern Orissa for almost four centuries and saw the formative period of life and culture of the people. This period was indeed a remarkable epoch. Somvanshi King Jajati Keshari made Jajpur his capital. History of Jajpur District says that Jajpur was not only the capital of two important dynasties but also has contributed a lot to the synthesis of different regions which flourished in Orissa over the years.

Tourism in Jajpur District is developed around the archaeological museum of Ratnagiri, which is one of the important site museums of archaeological Survey of India

 

Om Tat Sat

                                                        

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(My humble  salutations to the great devotees ,  wikisources  and Pilgrimage tourist guide for the collection )