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The list of all my blogs has been compiled and can be seen at the link below. With a large number of blogs on my website, at times it is difficult to locate specific blogs.

List of My Photo-Blogs/Travelogues

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“Of all the regions on earth Bharata Khand, is the most distinguished, and of all the countries of Bharata Khand, Utkala boasts the highest renown. Its whole extent is one uninterrupted tirth. Its happy inhabitants live secure of a reception into the world of spirits, and those who can even visit it, and bathe in its sacred rivers, obtain remission of their sins though they weigh like mountains. Who shall describe adequately its sacred streams, its temples, its kshetra, its fragrant flowers and fruits of exquisite flavor, and all the merits and advantages of a sojourn in such a land. What necessity indeed can there be for enlarging in the praises of a region, which the Devatas themselves delight to inhabit?” 

~ Kapila Samhita

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Introduction

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During my visit to the temples of Bhubaneswar in February 2023 as part of Bṛhat Anveṣī, I had the opportunity to visit the major temples of Bhubaneswar, and a few in the surrounding region. It is impossible to visit all the temples in the city due to their numbers, but the ones we visited gave a glimpse of the rich ancient history and traditions of this ancient land. The visit also dispelled the common perception that grand and majestic temples have only survived in the southern parts of Bharat since most of those in the northern region suffered destruction during the multiple onslaughts of Islamic invaders over 1000 years. Though the temples of Odisha also suffered damage during the attacks/rule by Islamic regimes, these have been limited and they have survived in reasonable condition. However, widespread theft has left many temples bereft of numerous murtis. Damage to the sculptures is also ongoing due to the salty atmospheric conditions in the coastal regions.

Compared to high-profile tourism-driven states like Kerala, Rajasthan, or Madhya Pradesh, Orissa maintains a low presence in tourist circles. But Orissa’s past coupled with its natural beauty, unique ethnicity, dance forms, and local food delicacies make an attractive package for visitors. 

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This blog traverses the divine path, exploring the grand temples contributing to Bhubaneswar’s spiritual aura. So, let’s embark on this enthralling journey, unearthing the narratives hidden in the intricately carved stones. This blog will introduce the temples to the reader, no doubt whetting his curiosity to know more. Subsequently, each temple will be described in greater detail separately, which will be linked to this blog. This series promises to transport the reader into the horary past when divine beings walked this earth, and master builders erected grand structures to ensure that the memory and blessings of these divine beings remained available to devotees for eternity. 

It’s not that the temples in the region escaped the destruction by Islamic invaders, but fortunately many have survived in a reasonable condition to tell their tale. To give an example, the holiest and most visited temple is the Jagannath Temple at Puri, which has been attacked 18 times in the past! But continues as a live temple, providing salvation and solace to millions even today. 

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The list of temples that will be covered is mentioned below, a few not located in Bhubaneswar but in the surrounding Kshetras. Separate blogs on individual temples that have been published can be read by clicking on their links below. 

1. Mukteshwar Temple
2. Siddhesvara Temple
3. Parashurameshva Temple 
4. Anant Vasudeva Temple
5. Baitala Deula Temple
6. Barahi Devi Temple Gop
7. Barahi Devi Temple, Chaurasi
8. Chausat Yogini Temple Hirapur
9. Lingaraj Temple
10. Bhaskareswara Temple
11. Brahmeswara Temple
12. Chitrakarini Temple
13. Gourishankar Temple
14. Kedargouri Temple
15. Megheswar Temple
16. Rajarani Temple
17. Mahavinayaka Temple Chandikhole
18. Sakshi Gopal Temple 
19. Konark Sun Temple
20. Jagannath Temple Puri

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The temples which are outside the city of Bhubaneswar are shown in the map below.

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Bhubaneswar or Bhubaneśwara

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The City derives its name from the word Tribhubaneśwara, meaning “Lord (Iśwara) of the Three Worlds” (Tribhubana) – Shiva – and scriptural references describe the area as Ekamra Kshetra and Shaiva Pitha.

Bhubaneswar is the capital and largest city of Odisha. The region, especially the old town, was historically depicted as Chakra Kshetra and Ekamra Kshetra (an area adorned with a mango tree). Bhubaneswar is dubbed the “Temple City”, a nickname earned because of the 2000 temples that once existed, out of which about 700 survive. Bhubaneswar is the anglicization of the actual Odia name “Bhubaneśwara”, derived from the word Tribhubaneśwara, which means the “Lord (Iśwara) of the Three Worlds (Tribhubana)”, which in this context refers to Shiva.

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On the origin of the name Ekamra, Kapila Samhita mentions, “In a former age there existed on this spot a mango tree of great merit, and because there was an only tree, the place is called the grove of one mango tree (ekamra vana), a lofty tree with magnificent branches, decked with gem-like leaves, and bearing fruits which bestowed the fourfold blessings of virtue, wealth, desirable objects and salvation.”

The city lies southwest of the Mahanadi River which forms the northern boundary of the Bhubaneswar metropolitan area, within its delta. The Daya River bounds the city to the south and the Kuakhai River to the east.

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Itihāsa 

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Kalinga and Odra are first mentioned in the Mahabharata. This land, its sacred river Vaitarani, and Goddess Viraja are mentioned there. Sage Lomasa advised the Pandavas in the epic to visit river Vaitarani and take a holy dip to wash away their sins. Bhishma Parva of Mahabharata mentions Kalinga and Utkala among the provinces of Jambudwipa. Sabha Parva mentions an ivory gift from the king of Kalinga to Duryodhana. In Drona Parva of the same epic, we understand that the prince of Kalinga fought on the side of the Kauravas in the Great War.

The Ramayana refers to Kalinganagara, which is located west of the Gomati River, and to the Gandhamardana and Utkala, which are associated with the Mekala and Dasarna countries (janapads). Additionally, various Puranas such as the Vayu Purana, the Mastya Purana, the Bhagavata, the Harivamsa Purana, and the Vishnu Purana shed light on Kalinaga and Utkala, and their legendary kings. Additionally, the Kapila Samhita and Prachi Mahatmya are regarded as sources of Odishan history.

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Chapter 10 of Harivamsa Purana mentions the story of Utkala. It tells that when Vaivasvat Manu performed a sacrifice to Mitra and Varuna, a beautiful lady named Ila emerged from it. When Ila was not ready to go with Manu, Mitra and Varuna transformed her into two bodies, a man named  Suddumnya and a female named Ila. Ila with Budha produced Pururava. Suddumnya got three sons, Utkala, Gaya and Vinata. Utkala got his capital at Utkalaa.

Additionally, the Brihat Samhita of Varahamihira, Panini’s Astadhyayi, and Vatsyana’s Kamasutra shed light on ancient Odisha’s socio-religious and economic conditions.

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All the major religions of India – Buddhism, Hinduism, and Jainism – have had a presence here during some time in its history and have left their architectural footprints. In particular, this is a place where the Kalinga style of temple architecture flourished between the 7^th and the 13^th centuries CE. There are two architectural phases, the early one (7^th to early 10^th century CE) and the later one (10^th to 13^th centuries CE). 

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Buddhist Literature 

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Buddhist literature also mentions Kalinga and Utkala, which give an account of ancient Odisha’s history. The Digha Nikaya’s Mahagovinda Suttanta mentions Kalinga rattha (Kalinga Rashtra) and its capital Dantapura. Majihima Nikaya’s Upalisutta describes how King Nalikira of Kalinga died due to his mistreatment of some innocent ascetics. Kalinga and Utkala appear in the Kurudharma Jataka, the Vessantara Jataka, the Kumbhakara Jataka, and the Kalinga Bodhi Jataka, among others. 

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Utkala and Kalga are also discussed in the Mahaparinirvana Sutta, Dathavemsa, Dighanikaya, and Mahavastu. Kurudharma, Kalinga Bodhi, and Sarabhanga, among others, contain information about Odisha. The Majjim Nikayaand Mahabhagga both describe the meeting between Buddha and the two merchants from Utkala – Tapassu and Bhallika. According to a Buddhist work titled Gandavyuha, Tosala was a prosperous kingdom in Kalinga in the 3^rd century CE. Two Buddhist works, the Dipavamsa and Mahavamsa, refer to the friendly relationship between Kalinga and Ceylon. The Chulavamsa also describes the King of Kalinga’s frequent visits to Ceylon.

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Jaina Literature

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Kalinga and Utkala are described in Jaina literature as well. In ancient times, Odisha had a large number of Jain and Buddhist adherents. According to the Avasyaka Niryukti, Aranatha, the 18^th Jaina Tirthankara, accomplished his first goal in the city of Rayapura, which was said to be Kalinga’s capital. It also describes how Mahavira was tortured by local people who mistook him for a thief while he was traveling through Tosali, and how he was rescued by the timely intervention of the Tosali-Kshatriyas. The Jaina Harivamsa provides a genealogy of the Chedis, identifying Abhichandra as the dynasty’s founder in Kosala.

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History

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Although the modern city of Bhubaneswar was formally established in 1948, the history of the areas in and around the present-day city can be traced to the 7th century BCE and earlier. It is a confluence of Hindu, Buddhist, and Jain heritage and includes several Kalingan temples, many of them from the 6^th to 13^th century CE. With Puri and Konark it forms the “Swarna Tribhuja” (Golden Triangle), one of Eastern India’s most visited destinations.

The earliest reference to Odra is found in Book VI of Pliny’s “Natural History” which mentions a nation named Oratae whose king had only ten elephants but a large infantry. It also mentions two tribes, Monaedes and the Suari, in whose domain was Mount Maleus. Cunningham identifies Oratae with Odra, mount Maleus with Mahendra, and Monaedes and Suaris with Munda and Suar tribes. The origin of the word Odra is not very certain, however, the widely accepted theory is that the name was derived from the original aboriginals inhabiting the region.

Bhubaneswar stands near the ruins of Sisupalgarh, the ancient capital of the erstwhile province of Kalinga. Dhauli, near Bhubaneswar, was the site of the historic Kalinga War (262-261 BCE), in which the Mauryan emperor Ashoka invaded and annexed Kalinga. After the decline of the Mauryan empire, the area came under the rule of Mahameghavahana dynasty. 

The area was subsequently ruled by several dynasties, including Satavahanas, Guptas, Matharas, and Shailodbhavas. In the 7^th century CE, the Somavamshi or Keshari dynasty established their kingdom and constructed many temples. After the Kesharis, the Eastern Gangas ruled until the 14^th century CE. Their capital Kalinga Nagara was located in present-day Bhubaneswar City. After them, Mukunda Deva of the Bhoi Dynasty – the last Hindu ruler of the area until the Marathas – developed several religious structures in the area.

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In 1568, the Karrani dynasty of Afghan origin gained control of the area. During their reign, most of the temples and other structures were destroyed or disfigured. In the 16^th century, the area came under Pachamani Mughal control. The Marathas, who succeeded the Mughals in the mid-18^th century, again encouraged pilgrimage in the region. In 1803, the area came under British colonial rule. 

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Present Day Bhubaneswar

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The City of Temples or Mandira Malini, Bhubaneswar was once home to at least 2000 temples. Of them, about 700 exist today. Although a majority of them are dedicated to Shiva, the city also houses heritage structures related to Buddhism and Jainism. Each of these structures is characterized by magnificent architectural designs and beautiful sculptures.

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Most of the old temples, around 400 of them, are concentrated around the Old Town area (Ekamra Kshetra) and are connected by an intricate network of lanes and by-lanes, making them easily accessible on foot. The complex is spread over an area of 10.73 sq. km. and is home to the famous Lingaraj Temple, Mukteswara Temple, Rajarani Temple, and the Ananta Vasudeva Temple, among others.

Carbon dating of recent archaeological excavations finds Asurgarh being Odisha’s oldest fortified settlement. The Asurgarh fortified settlement, excavated by the Archaeological Survey of India (ASI) in Odisha’s Kalahandi district, has been ascertained to date to the 9^th century BCE.

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Temple Architecture

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The Hindu temple architecture is broadly categorized into three – Nagara, Dravida, and Vesara. This classification is mainly based on the geographical location, i.e. Nagara style is predominantly of northern India while Dravidian is confined to the southern part of India and Vesara in the middle region. 

Apart from texts, many inscriptions refer to different designs and styles of Hindu temple architecture. An inscription in the Amrtesvara Temple at Holal in Karnataka refers to four temple styles – Nagara, Kalinga, Dravida, and Vesara. The inscription mentions one sutradhari (architect) named Bammoja, said to be the master of these chaturjati (four classes) of temples. This inscription is dated to 1231 CE and belongs to the reign of the Seuna king Singhana. Kalinga style is generally identified as a sub-class under the Nagara category. As the name suggests, this temple style was mostly confined within the then Kalinga region, present Odisha. 

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Silpaprakasha is the most famous text describing the Odishan temple architecture. It was authored by Ramachandra Kaulachara who lived in the reign of King Viravarman. He also quoted an earlier text Saudhikagama. Silpaprakashacontains guidelines on overall temple construction, from the base of the temple to its top. It has two sections, one describing the construction and decoration of jagamohana and the other the garbha griha. It provided details on all sections of the temple and their overall proportions to the minutest elements. The book also discusses soil selection and testing, orientation, directions, etc.

Bhuvanapradipa is also an important source of information on Kalinga temple architecture. It primarily defines three kinds of temple styles, Rekha, Khakhara, and Bhadra. It further classifies thirty-six types of Rekha, five types of Bhadraand three types of Khakhara temples.

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Rekha deul (temple) is distinguished by its square plan topped with a curvilinear tower. A Pidha deul, also referred to as Bhadra deul, also has a square plan topped with a pyramidal tower composed of horizontal tiers arranged in a receding manner. A Khakhara deul is surmounted by a barrel-shaped (vault-shaped) tower over a rectangular plan. Most Kalinga temples fall under the Rekha category. Very few temples depict the Khakhara style – usually these temples are dedicated to a form of Devi. Pidha style is usually used for jagamohanas but not for the main deul.

Temples belonging to the Kalinga architecture follow a similar pattern, comprising a rectangular-shaped Jagamohana (prayer hall), followed by the Deula (main sanctum) where the deity resides. Pilgrims typically stand in the Jagamohana to offer their prayers, while the pujari performs the rituals inside the Deula. Early-period temples were devoid of jagamohanas. As the existing temples were extended by adding a jagamohana at a later date, the joint between these two units was not coherent. The architects realized this and thus started constructing both the units, garbha griha and jagamohana. Later, when temples became centers of social gatherings and festivities, further components were added. First came the nata mandira (dance hall) which was added in the same axial alignment as the original unit. As the name suggests, nata mandira was added for holding dance performances during festivities and specific occasions. As the crowds grew and temples started getting bigger and grander, another hall was added, known as bhoga mandira (kitchen).

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The Temples

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Mukteshwar Temple

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“Gem of Orissan architecture”

  ~ James Fergusson

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This is the obvious starting point for any visit to the city, being one of the oldest and best-preserved temples. An epitome of elegance, this temple is unique in many ways for its elegant carvings and harmonious blending, which create the quintessential Odishan architecture. The temple stands within a gracefully low boundary wall in a garden complex known as Siddhara vana (forest of Siddhas).

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Not very tall compared to other later temples in the region, it is 10.51 meters high and has been described as a dream realized in sandstone. Elegantly decorated from top to bottom, the temple is fascinating and full of artistic work, especially the intricate ceiling panel depicting the navagrahas (the nine celestial bodies) invoking admiration. Reliefs of stories from the Panchatantra, and a unique torana or archway, distinctively reminiscent of Buddhist influence, are the other unique features of this temple. 

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The construction of this temple is credited to the Somavamshi king Yayati I Mahasivagupta (922-955 CE). Built in 996 CE, the Mukteshwara Temple marks an important transition point between the early and the later phases of Kalinga temple architecture.

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Siddhesvara Temple

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Siddhesvara Temple is situated in the same complex as the Mukteshvara Temple. The compound has many other small shrines and was earlier known as Siddhesvara vana. The present temple is built over an older shrine, where the latter was mentioned in the Ekamra Purana. It was once a very sacred spot. The presiding deity is known as Siddhesvara. It is mentioned that whoever worships here will attain siddhi. Thus, the locality came to be known as Siddhesvara vana.

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The temple is believed to have been constructed during the rule of Kapilendra Deva in the 15^th century CE. It presents a grander appearance due to its impressive height reaching 35 feet. The Siddhesvara temple marks the start of a new idiom where the height of the temple progressively heightened; however, at the same time, embellishments on the external facade are considerably reduced. The overall effect was an impressive symmetry unbroken by images inserted at intervals. 

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Parashurameshva Temple 

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The Parashurameshva Temple is located in the north-west corner of the Siddhesvara vana which also contains the Mukteshwar and Siddheshwar Temples. The temple was constructed around 650 CE. This dating is based on the style and presence of the grahas (planets) which appear above the door of the inner sanctum. It is the earliest example of Orissa temple architecture of the Nagara style that emphasizes vertical structure and is considered the forerunner of the later mighty Kalinga Temples of Lingaraj, Puri, and Konark.

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The Parasuramesvara is remarkable for its delicately carved figural sculpture and ornamentation. Above the sanctuary door is the panel depicting the eight (not nine) planetary deities (grahas). Within the sanctuary is a Shiva linga on a circular pedestal. Towards the northwest corner of the temple compound, a Sahasra Linga is placed in the prakara, which contains a thousand miniature lingas sculpted on it. 

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Although the Parasuramesvara Temple is a small structure devoid of impressive grandeur, its importance lies in the fact that it is probably the earliest in the city, is in a good state of preservation, can be accurately dated, and is copiously carved from top to bottom. The one temple not to miss when one visits Bhubaneswar.

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Anant Vasudeva Temple

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Ananta Basudev Temple (Temple of the Infinite Vāsudeva) is unique as it is the only Vishnu temple that was built during the golden age of temple architecture in Bhubaneswar. The temple is dedicated to Krishna. According to a commemorative inscription, originally attached to the temple but now in the Royal Asiatic Society at London, it was built in 1278 CE by Chandrika, daughter of Anangabhima- III, during the reign of her nephew Bhanudev I (1264 -1279 CE).

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This temple is said to be the place where Shiva waited for Vishnu for the latter to grant permission to the former to take abode at Ekamra Kshetra. The images enshrined here are taken as the representative of Vishnu. Thus, no pilgrim is supposed to perform any religious duty in the town without first obtaining their sanction. Even today, it is a common practice that a pilgrim first visits Ananta Vasudeva, and then only they start their pilgrimage. 

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The ancient temple has the complete murtis of Krishna, Balarama, and Subhadra, jointly referred to as Silabrahm, This is unlike the murtis in the Jagannath Temple Puri which are left incomplete. The murtis here are made of black granite, while those in Jagannath Puri are of wood.

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It is the first of the large temples of Odisha. The plan of the temple differs considerably from that of other temples having a three-chambered frontal adjunct consisting of the Bhog Mandap (Bhog distribution area), Nat Mandir (dance area), Jagmohan (assembly area), and the Biman, housing the Garbha Griha (inner sanctum). The bhoga mandapa and the nata mandapa are later additions. 

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One of the highlights of the temple is its kitchen, where Mahaprasad popularly known as Abhada, is prepared in earthen pots using firewood and earthen stoves. I was fortunate to have partaken in the divine tasting Abhada. This is the largest kitchen of any temple in Bhubaneshwar.

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Baitala Deula Temple

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Baitāḷa Deuḷa or Vaitāḷa deuḷa is an 8^th century temple of the typical barrel-vaulted Khakara style of Kalinga architecture located in Bhubaneswar. The temple is located west of the revered Bindu Sarovar in the old city and shares the same temple compound as the now much-encroached Sisiresvara Temple. 

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The form of this temple is unique and it is the earliest and most interesting Sakta shrine in Orissa dedicated to Devi Chamunda (Kapali), a fierce form of Durga. 

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One of the highlights of the temple is the beautifully carved figure of a form of Shiva called Ardhanareshwar, half man and half woman (half Shiva and half Parvati). There is also a beautifully carved sculpture of Surya, the Sun god, with his seven horses below the chaitya window of the jagamohana facade and the ten-armed image of Shiva in Nataraja pose just above the entrance gate. 

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The temple followed tantric practices which can be deciphered with the carvings of sacrificial rituals that adorn the walls of the temple. There is a now-disused stone pillar at the entrance where sacrificial offerings were made to the Devi.

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Barahi (Gangeshwari) Devi Temple, Gop

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The Gangeshwari Devi Temple is one of the greatest Tantric temples of Odisha located in the village of Bayalish Bati, approximately 60 km from Bhubaneswar and 35 km from Puri. Hidden inside a village that is still living in the ages of the past, it retains its pristine setting. It is a great place for meditation and the shakti can be felt easily upon entering the jagmohana.

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The temple was built around the 13^th century CE. This temple is dedicated to Devi Gangeswari, the Ishtadevi of the Eastern Ganga Dynasty, to which King Chodgangadev, Narasimhadev belonged. The whole of the Prachi Valley is considered the epicenter of a uniting of Buddhism, Hinduism, and Tantrism. 

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There are many magnificent sculptures to admire here, like Chamunda, Ashtadikpalakas, nayikas, animals, hunting, and social scenes. The most striking is the four-armed Varahi as Parsvadevi, tongue sticking out, holding a khadaga, khetaka, khatavanga, and kapala in her four hands. All her ayudhas symbolize her fierce tantric aspect. She is one of the Sapta Matrikas and one of the Chausath Yoginis according to ancient texts. She is the fiercest aspect of Kali and of the Divine Goddess.

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The temple is also associated with the great Sun Temple at Konark. Konark’s chief architect, Sibei Samantaray Mahapatra, belonged to this village and it is here that the 1,200 craftsmen, engineers, and supervisors of Konark stayed while making their plans for constructing the Sun Temple. 

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This is one of the most alive Devi temples I have visited, and yet so pristine in its form.

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Barahi Devi Temple, Chaurasi

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Barahi Deula is an ancient 10^th century temple built in honour of Varahi Devi during the rule of the Somavamsi dynasty. It is about 30 km from Konark. 

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The Barahi temple of Chaurasi is unique in more ways than one. The murti of the Devi enshrined in this temple is considered to be one of the masterpieces amongst the murtis of the deity found anywhere in Bharat. Varahi is the Saktiof Varaha. The presiding deity is that of Matsya Varahi. With the face of a boar and the body of a divine woman, in her right hand is a fish while in her left hand, she holds a kapala, a skull. She is seated on a pedestal, with her right foot on her vahana, a buffalo. Represented with a third eye, her hair is decorated in spiral coils.

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Varahi is worshipped by all three major schools of Hinduism: Shaktism (goddess worship); Shaivism (followers of the Shiva); and Vaishnavism (devotion to Vishnu). The Buddhist goddesses Vajravārāhī and Marichi are believed to have their origins in the Hindu goddess Varahi.

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Viewed from an architectural point, the temple of Varahi in Chaurasi is the most beautiful monument in the Prachi Valley. This temple marks a significant deviation from the usual tradition of Rekha and the Bhadra type and exhibits a novel style which according to Orissan nomenclature is of Khakhara or Gaurichara variety. The ground plan somewhat resembles that of the Baitala Deula in Bhubaneswar.

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Chausat Yogini Temple Hirapur

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On the outskirts of Bhubaneswar, 15 km southeast of the city, is a small, circular temple, the Yogini temple dating to the 9^th century on the banks of the Bhargavi River. It is one of the few surviving Chausath (64) Yogini shrines in India. The temple is a tantric shrine, with hypaethral (roofless) architecture as tantric prayer rituals involve worshipping the bhumandala (environment consisting of all the 5 elements of nature – fire,  water, earth, air and ether). Amazingly, this temple wasn’t discovered until 1953.

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This temple is located between Bhubaneshwar and Puri – Ekamrakshetra and Prurshottamakshetra, both known to be prolific centers of tantrism in their times – in the Hirapur village of Khurda district of Odisha. According to an 11^th century Oriya text Ekamracandrika, the temple at Hirapur was one of the Shakti pithas of Ekamra (Bhubaneshwar). 

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The 64 yoginis are based on the Asta Matrakas or the eight major forms of Devi, the mother goddess. These are Brahmani, Vaishnavi, Maheshwari, Indrani, Kaumari, Varahi, Chamunda and Narsimhi. Each of these yoginis has eight attendants and when they are all assembled, they add up to 64 yoginis. The yoginis are depicted in the form of chakra, and probably that is why their temples are built in a chakra or a wheel formation. 

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The presiding deity of the temple is Mahamaya, located in the 31^st niche. An image of Shiva was originally found in the Chandi Mandapa in 1953 when the temple was rediscovered, but sadly it disappeared shortly afterward.

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To read more about this unique temple, see my blog whose link is given below:

Chausath Yogini Temple Hirapur – The Mystique and Circles of the Yogini

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Lingaraj Temple

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Lingaraj Temple is a magnificent monument built by Somvanshi King Jajati Keshari in the 10^th century and completed by King Lalatendu Keshari in the 11^th century. Lingaraj means “the king of the lingam”. The Shiva linga here is svayambhu, i.e. self-manifested. 

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The towering Lingaraj Temple is, in religious terms, the most important in Bhubaneswar. It is also the climax of all the monuments in the city, being both the largest and most stylistically evolved. This magnificent temple rises to the height of about 180 feet, dwarfing everything around it. 

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There are more than thirty inscriptions in and around different temples within the Lingaraja compound. The earliest inscription is dated 1115 CE (Saka 1036) and belongs to the thirty-seventh regnal year of the Eastern Ganga King Anantavarman Chodaganga (1077-1150 CE).

To the east of Lingaraja Temple is a large pond/tank known as Devi Padahara Pond and it has 108 small temples and lingas on its periphery. 

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When the Viceroy Lord Curzon was denied entry into the majestic Lingaraj Temple in December 1900, being non-Hindu, he instructed the construction of a viewing tower alongside the compound wall of Lingaraj Temple complex. This platform also gives the only view for taking photographs as it is strictly prohibited inside the temple complex. 

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Bhaskareswar Temple

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This is one of the most unusual and debatable temples in Bhubaneswar. The temple is situated at a site of great antiquity which can be dated to the Mauryan period. This is because scholars agree that the massive linga enshrined inside the temple was originally an Ashokan pillar. The linga inside the temple is 9 feet high, 12 feet in circumference which are unusual measurements for a Shivalinga.

The temple was built during the Ganga dynasty in the 12^th century CE and is set in an open park. The temple’s setting combined with the unusual architecture and scale leads to questions of its origins.  

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Another attestation of its antiquity comes from a tradition that the movable image of Lingaraj, Chandrasekhara, is taken to Bhaskareswara on the day of Magha-saptami, the 7^th day of waxing moon in the month of Magha (January-February). The lord is bathed, clothed, worshipped, and feasted amidst the rejoicing of the assembled crowd and loud music before being brought back to his original abode in the afternoon. 

The unusual shape and height of the temple are to successfully house the Shiva Linga. Access to the base of Linga is via doorways on all four sides of a 4m high temple platform. Above the platform is the deul with a nine-story gandi (tower). There is the absence of a jagamohana, which is unusual for an Odishan temple.

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Brahmeswara Temple 

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Brahmeswara Temple can be dated with fair accuracy by the use of inscriptions that were originally on the temple. The temple was built in the 18^th regnal year of the Somavamsi King Udyotakesari by his mother Kolavati Devi, which corresponds to 1058 CE. It is dedicated to Shiva, Brahmeshwara meaning the ‘Supreme Being of the Universe’. 

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This is a very important temple both architecturally and historically. Firstly, it is built in a panchayatana style, the first of its kind in Bhubaneswar where apart from the main shrine, there are four subsidiary shrines (Angasalas) in the four corners of the temple complex. 

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For the first time among Bhubaneswar temples, prominence is given to relief carvings depicting dance and musical activities Although these can be found in earlier temples, at Brahmeswara female musicians are given importance for the first time.

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Another first attributed to this temple is the use of iron beams within the fabric of the building. This is certainly the first temple in Odisha to incorporate iron beans, and quite possibly the first example in the whole of India.

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One of the lost inscriptions stated that a Queen Kolavati presented ‘many beautiful women’ to the temple, and it has been suggested that this is evidence of the ‘Devadasi’ tradition which is supposed to have been started by the Queen, which assumed such importance in later Orissan temple architecture and temple life. 

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Chitrakarini Temple

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Though the city was originally a Saivite center where Shiva was given primacy, historically Shaktism also got prominence and several temples for various forms of Shakti were built. One of the important temples of Shakti in Bhubaneswar is the Chitrakarini temple.

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The temple was constructed in the 13^th century CE by the Ganga dynasty king Narasingha Deva I (also known as Parama Mahesvara) who reigned over the kingdom of Kalinga between circa 1238 and 1264 CE. He also built the Sun Temple at Konark. This is a Saptaratha temple and one of the most beautifully decorated temples of its period. 

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The temple’s name is derived from Devi Chitrakarini, a Sanskrit term that roughly translates to “Paintress”. She is a form of the Devi Saraswati, who is the prime goddess of knowledge and creative expression. However, presently the presiding deity in the temple is Chamunda. A sizable number of sculptures portray different forms of a  mother’s responsibilities, holistically carried out by her in day-to-day life. This set of sculptural collections from the wall panels of Chitrakarini Temple reflects “Paintress Of Life: As Mother”. 

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According to local religious and socio-cultural beliefs, this monument is dedicated to worshipping and honouring women’s contribution towards the creation, management, and maintenance of human life cycles on this planet.

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Gourishankar Temple

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Dedicated to Shiva, Gouri Shankar Temple is located in Bindu Sagar Road. That was no typo when I said the temple is “in” the road, I mean just that! Here Bhubaneswar has got quite creative in the ways it can encroach upon some of its ancient monuments, why just stick to residential buildings when you can turn the building itself into a traffic island?

Painted a bright orange-red, probably in an attempt to prevent it from being hit by passing vehicles, it has become known as “Traffic Mahadeva” by the locals and probably serves as a major landmark.

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The temple is an ancient monument from the early 8^th century CE and what is visible above ground is only a part of the temple – as they say, the tip of the iceberg! The remainder is below the current road level, with a flight of steps leading down to the entrance. A sad commentary on the preservation of our ancient monuments, the ASI notwithstanding. 

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Kedar Gouri Temple

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Kedargauri Temple (or Kedar Gouri Temple) is among the ancient temples of Odisha, located near the famous Mukteswara Temple in Bhubaneswar. It is one of the eight Astasambhu shrines in the city. The presiding deity worshipped at the temple is Shiva, who is locally known as Kedareshwar.

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The complex includes two main temples: the Kedar Temple which houses a Shivalinga, the other one is the Gauri Temple which houses Parvati. Apart from these, there are three small temples of Hanuman, Ganesha, and Durga in the complex. The Gauri shrine pre-dates the Kedar shrine – the latter dates to the 10^th century, while the former to the 12^th century.  

Gauri temple is an important shrine as it reflects the start of new traditions and trends in Odishan temple architecture. These changes were introduced with the advent of Somavamshi rule in Odisha. 

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The temple premises also houses two ponds namely Khira Kund and Marichi Kund which are said to have sacred powers. The water from Khira Kund is believed to relieve man from the cycle of birth and death whereas the water from Marichi Kund cures woman’s infertility.

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Megheswar Temple

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The temple is housed inside a walled complex surrounded by a large open space, which also houses a rectangular tank. It is a small yet beautiful temple dedicated to Shiva who is worshipped as Megheswar (Lord of Clouds/Rains). The temple dates to the late 12^th century CE.

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The grandeur of the Odishan architecture reached its zenith with the Meghesvara Temple which is one among the first nava ratha plan temples in Odisha. As the architects were experimenting to move from the sapta ratha plan to the nava ratha, this did not result in a perfect model but rather a contracted one. In this contracted model, the pagas are of varying width resulting in a non-symmetrical appearance.

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Some of the best images are around the jagamohana entrance, with large naga-nagin pillars flanking the doorway and the navagraha above, each of the nine celestial bodies of the universe set within a separate niche.

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Rajarani Temple

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Set amidst picturesque settings, the Rajarani temple is a perfect symphony of skillful planning, symmetry of form, and exquisite craftsmanship. No wonder it is hailed as a masterpiece of Odisha temple architecture. It was earlier called Indresvara Temple and dedicated to Shiva though now the presiding deity of the temple is missing. 

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The temple was built during the later stages of the Somavamsi rule in the 11^th century CE. Historians date its construction between the Lingaraj Temple and the Mukteswara Temple. 

The temple is known as Rajarani Temple, because of the red and yellow sandstone called Rajarania that was used in its construction. Over time, the stone imparts an amber shade which further accentuates the architectural beauty of the temple.

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The Rajarani Temple differs significantly from the traditional Odisha Temple style – it has an unusual tower. Its spire is decorated with clusters of turrets (replication of the spire itself) emerging from the rib of the spire, which is very similar to the Kandariya Mahadeva Temple of Khajuraho. The star attraction of the temple is its intricately carved exterior. From floral designs to geometric patterns and from figurative images to Yakshis to Gods, cover the outer wall. The striking feature of the exterior carving is the presence of female figures many of which are in an erotic posture, this again has a similarity with Khajuraho.

It is one of the major attractions among the profusion of temples dotting the city. 

To read more about this temple, click on the following link:

Rajarani Temple Bhubaneswar

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Mahavinayaka Temple, Chandikhole

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The Mahavinayak Temple is a major pilgrimage center in Chandikhole in Jajpur district. It is one of the oldest Ganesha temples in the state. The temple is unique in that five gods – Shiva, Vishnu, Durga, Surya, and Ganesha – are worshipped as one deity in a single garbha griha or sanctum sanctorum. The temple is a place of great mythological and historical importance. This temple was constructed by the kings of the Keshari Dynasty of Odisha during the 12^th century. 

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It is said that when Shiva cut off Ganesha’s head, the detached head fell at this location. 

Because five gods are worshipped as one deity in the temple, there is no pahada here and the temple is open around the clock. Normally, temples close after pahada, which is the sleeping time for the deities. Since Shiva and Vishnu are worshipped in a single sanctum sanctorum, the leaves of both Bilva (Aegle marmelos) and Tulasi (Holy Basil) are used in the prasadam.

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The panoramic view of the adjoined seven hills of Barunei with their dense natural forest cover full of wild animals, perennial springs, serenity and holiness of its shrines with hymns full of devotional musical sounds, its herd of naughty monkeys snatching prasadam from the visitors, inculcates a sense of devotion, sacredness and enjoyment for devotees visiting the place.  

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The Odisha Government has opened an eco-tourism center near the temple to encourage green tourism, hitchhikers, and nature enthusiasts. 

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Sakshi Gopal Temple, Sakhigopal 

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Sakhigopal Temple, formally known as Satyabadi Gopinatha Temple, is an ancient temple dedicated to Gopinatha located in the town of Sakhigopal, 19 km from Puri. The shrine looks similar to the famous Jagannath Temple. 

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The temple of Sakhigopal is 60 ft in height and the image of Krishna and Radha are of 5 feet and 4 feet height respectively. The temple complex is surrounded by Sasanas or Brahmin settlements and is the center of the trade of coconuts.

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The origin of the temple has an interesting story, in which Krishna (Gopala) appears in person to bear witness on behalf of two lovers whose marriage was in peril because of the village headman going back on his word. The Sanskrit word Sakshi means ‘Witness’. The murti of Krishna is said to have been made by King Vajra, the grandson of Krishna, from a rare, imperishable stone called Braja. The two Gopalas that were sculpted are Sri Madana Mohan, who is now housed at Karoli Rajasthan, and the second one is at Sashi Gopal. 

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Konark Sun Temple

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Here the language of stone surpasses the language of human.

~ Rabindranath Tagore

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Konark Sun Temple, a UNESCO World Heritage Site, is an iconic monument synonymous with Bharat the world over. It is most often signified by its trademark stone chariot wheel with spokes. The temple is attributed to Narasimhadeva I of the Eastern Ganga dynasty, r. 1238–1264 CE. It is one of the few temples whose planning and construction records written in Sanskrit in the Odia script have been preserved in the form of palm leaf manuscripts.

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As per Itihāsa, after killing the demon Gyasur, Vishnu placed his four Ayudhas, objects that he holds in his four hands, at several places to commemorate the victory. He placed the Sankha (conch) at Puri, Chakra (disc) at Bhubaneshwar, Gada (mace) at Jajpur and Padma (lotus) at Konark. Thus, Konark is also known as Padma Kshetra.

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Dedicated to Surya, what remains of the temple complex has the appearance of a 100-foot (30 m) high chariot with immense wheels and horses, all carved from stone. The Konark temple presents this iconography on a grand scale. It has 24 elaborately carved stone wheels which are nearly 12 feet (3.7 m) in diameter and are pulled by a set of seven horses. When viewed from inland during the dawn and sunrise, the chariot-shaped temple appears to emerge from the depths of the blue sea carrying the sun. The sense of impending motion is strengthened by the pairs of stone steeds flanking the entryway, each seemingly straining to pull the load. As noted by Grover, “The entire stone temple appears to stand on a runway waiting for the take-off signal from the control tower”.

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Once over 200 feet (61 m) high, much of the temple is now in ruins, in particular, the large shikhara tower over the sanctuary; at one time this rose much higher than the mandapa that remains. The structures and elements that have survived are famed for their intricate artwork, iconography, and themes, including erotic kama and mithuna scenes. Also called the Surya Devalaya, it is a classic illustration of the Odisha style of Architecture or Kalinga architecture. 

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The wheels of the temple are also sundials, which can be used to calculate time accurately to a minute. 

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Konark occupies an important space in it as part of The Golden Triangle (Jagannath Temple, Puri, and the Lingaraj Temple of Bhubaneswar completing it) which represents the pinnacle of Odia (previously Orissan) masonry and temple architecture.

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Jagannath Temple Puri

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A temple built during the Sata Yuga and where the sacred vigrahas were consecrated by Brahma himself – can there be a place more holy? It is situated on the sacred Mahodadhi (presently known as the Bay of Bengal) and is one of the most sacred shrines in India. According to Skanda Purana the sacred Shree Purushottama Kshetra is known as the home of Vishnu. Epigraphical records date the present temple to King Chodaganga Deva (1112-1148 CE). 

Jagannath is a huge complex, covering an area of 400,000 square feet, containing at least 120 temples and shrines. Rich, intricate sculptures and carvings, and soaring architecture, make it one of the most magnificent monuments, with the main shikhara rising 214 feet, making it one of the highest ancient monuments in Bharat.

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The entire temple complex is enclosed by two big concentric walls. The temple has four entrance gates named Singhadwara, Ashwadwara, Hathidwara, and Vyaghradwara – these names refer to the lion, horse, elephant, and tiger. The Singhadwara (Eastern entrance) is the main entrance for devotees. 

Two gardens namely Koili Baikuntha and Nilachala Upabana, seven wells, Ananda Bazara, the Kitchen, and the holy banyan tree (Kalpabata) are also located inside the temple premises.

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Nabakalebara is a unique event held at the Shree Jagannatha Temple which occurs once at intervals of 8, 11, 12, and 19 years. ‘Nabakalebara’ means new embodiment; the periodical. It involves the total replacement of the five worshipped wooden murtis. The elaborate process of the Nabakalebara is specified in ancient scriptures and comprises 12 stages, which take about a fortnight to complete. More than three million devotees visited the temple during the Nabakalevarain 2015, making it one of the most visited festivals in the world. 

Each day, the Lord at the Jagannath Temple is offered bhoga six times and it is then dispensed among the worshippers close to Ratnavedi. The bhoga consists of 56 items cooked in the traditional way in earthen pots on wooden fires. The Kitchen at Jagannath is the largest in the world and feeds between 25,000 to 1,00,000 devotees daily. 

There are many phenomena observed in and around the temple, unexplained by any scientific logic. These miracles contribute to the mystique that this holy shrine excludes to devotees who come from far and wide. 

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Conclusion

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“It was in the Treta Yuga that Shiva wishing to retire from the din and sin of over-crowded Benares, sought the advice of Narada, and, at the suggestion of that sage, took up this quiet, secluded, delightful retreat for his abode (i.e. Bhuvanesvar)”

~ Kapila Samhita

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The trip with Bṛhat Anveṣī gave me an excellent insight into the lesser-known aspects of Odisha’s culture and history, which traces its origins to pre-historic eras. The state is rich in cultural and religious heritage, and its temples are a testament to its history and spirituality. A visit to these temples is not just a spiritual experience but also a journey into the past, where one can appreciate the unique architecture, art, and culture of Odisha. The 20 magnificent temples I had darshan of, dedicated to all five deities of pancāyatana worship, were centered in Bhubaneshwar and the surrounding areas. Here one can find a chronological development of temple architecture over centuries, finally leading to the majestic Lingraj and Sun Temples.

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Odisha has managed to retain its natural charm and the trip also gave a glimpse of its pristine beauty. Along with magnificent temples in different Nāgara styles, built in pink sandstone, the country’s ‘Best Kept Secret’ Odisha also offers unforgettable and unmatchable experiences to all kinds of travellers. Temples lie within the soul and hearts of Odisha, a state that is revered for cultural values, ethnicity, vast history, spiritual celebrations, and much more. The patronage of the kings and skillful craftsmanship on monuments is something that one should not miss on their visit to Odisha.

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References

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1. https://en.wikipedia.org/wiki/Bhubaneswar
2. https://puratattva.in/bhubaneswar-the-real-heritage-city-of-india/
3. https://historyofodisha.in/sources-of-ancient-history-of-odisha/
4. https://ddceutkal.ac.in/Syllabus/MA_history/Paper-16.pdf
5. https://www.thehindu.com/news/national/other-states/carbon-dating-finds-asurgarh-is-odishas-oldest-fortified-settlement/article65351205.ece
6. https://puratattva.in/kalinga-temple-architecture/
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10. https://eastindiantraveller.com/2022/02/19/bhaskareswara/
11. https://magazines.odisha.gov.in/Orissareview/2013/oct/engpdf/16-20.pdf
12. https://puratattva.in/bhaskaresvara-temple-a-debated-shrine/
13. https://temples.vibhaga.com/temple/megheswar-temple/
14. https://puratattva.in/megheswar-temple-leap-in-the-odhisan-temple-architecture/
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19. https://bhubaneswartourism.in/chausath-yogini-temple-hirapur-bhubaneswar
20. https://kevinstandagephotography.wordpress.com/2020/04/02/chausathi-yogini-temple-hirapur-odisha/
21. https://www.inditales.com/chausath-yogini-temple-hirapur-odisha/
22. https://magazines.odisha.gov.in/Orissareview/2020/Apr-May/engpdf/26-29.pdf
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24. https://kevinstandagephotography.wordpress.com/2020/04/14/ananta-vasudeva-temple-bhubaneswar-odisha/
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26. https://www.culturalindia.net/indian-temples/lingaraj-temple.html
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28. https://historyfinder.in/lingaraj-temple-history-and-architecture/
29. https://visit.bhubaneswar.me/explore/temples/baitala-deula
30. https://puratattva.in/vaital-deul-glory-of-sakta-tradition/
31. https://www.sahapedia.org/yoginis-and-bhairavas
32. https://visit.bhubaneswar.me/explore/temples/baitala-deula
33. https://www.incredibleindia.org/content/incredibleindia/en/destinations/bhubaneswar/all-attractions.html
34. https://puratattva.in/mukteshvara-temple-a-dream-in-sandstone/
35. https://www.nuaodisha.com/Famous-Temples/Sidheswara-Temple-Bhubaneswar-Khurdha-Odisha.htm
36. https://en.wikipedia.org/wiki/Siddhesvara_Siva_Temple
37. https://puratattva.in/siddhesvara-temple-grove-of-the-siddhas/
38. https://kevinstandagephotography.wordpress.com/2020/03/28/parasuramesvara-temple-parsurameswara-bhubaneswar-odisha/
39. https://indiancolumbus.blogspot.com/2015/09/parasuramesvara.html
40. https://en.wikipedia.org/wiki/Parashurameshvara_Temple
41. https://bhubaneswartourism.in/parasurameswara-temple-bhubaneswar
42. https://puratattva.in/gauri-temple/
43. https://bhubaneswartourism.in/kedargauri-temple-bhubaneswar
44. https://www.trawell.in/orissa/bhubaneswar/kedar-gauri-temple
45. https://www.rvatemples.com/listings/bhubaneswar-kedar-gouri-temple/
46. https://en.wikivoyage.org/wiki/Bhubaneswar
47. https://kevinstandagephotography.wordpress.com/2020/04/08/chitrakarini-temple-bhubaneswar-odisha/
48. https://puratattva.in/chitrakarini-temple-temple-of-a-paintress/
49. https://www.researchgate.net/publication/325904510_The_Chitrakarini_Temple_of_Bhubaneswar_Odisha_India_An_Investigative_Field_Study
50. https://en.wikipedia.org/wiki/Mahavinayak_Temple
51. http://www.eodishatourism.com/attraction/mahavinayak-ganesh-temple-jajpur/1076
52. http://www.thekonark.in/
53. https://www.orientalarchitecture.com/sid/1613/india/puri/konark-sun-temple  
54. https://whc.unesco.org/en/list/246/
55. https://www.orientalarchitecture.com/sid/1613/india/puri/konark-sun-temple
56. https://en.wikipedia.org/wiki/Konark_Sun_Temple
57. https://kevinstandagephotography.wordpress.com/2020/03/09/gangeswari-temple-gop-odisha/
58. https://www.facebook.com/sarcasticbrahman/photos/barahi-devi-gangeshwari-devi-temple-bayalish-bati-puri-odishathe-temple-is-locat/178605300412951/?paipv=0&eav=AfYXkN-6Gn37S6BUSRePuAYn4QxbwWaDuWPaRDnswOBtwyrP7foyj6QQtYctFbwuVM8&_rdr
59. https://cisindus.org/2020/09/01/7-ganeshas-from-7-temples-across-india/
60. https://en.wikipedia.org/wiki/Varahi_Deula,_Chaurasi
61. https://www.facebook.com/TempleConnect/posts/varahi-deula-chaurasi-odisha-sree-matre-namah-varahi-deula-is-an-ancient-9th-cen/3022490064437523/
62. https://kevinstandagephotography.wordpress.com/2020/03/14/varahi-barahi-deula-temple-chaurasi-chaurashi/
63. https://medium.com/monuments-of-odisha/varahi-temple-chaurasi-c9b93f5490f9
64. https://en.wikipedia.org/wiki/Sakshigopal_Temple
65. https://bhubaneswartourism.in/sakshi-gopal-temple-puri
66. http://www.eodishatourism.com/attraction/sakhigopal-temple-puri/1012
67. https://kevinstandagephotography.wordpress.com/2020/04/11/gouri-shankar-temple-gourishankar-bhubaneswar/
68. https://www.shreejagannatha.in/main-temple-complex/
69. https://www.clearias.com/jagannath-temple/
70. https://pragativadi.com/know-significance-of-four-entrance-gates-of-puri-jagannath-temple/
71. https://www.shreejagannatha.in/nabakalebara/
72. https://en.wikipedia.org/wiki/Jagannath_Temple,_Puri
73. https://www.thomascook.in/places-to-visit/puri-jagannath-temple-in-puri-10960
74. https://www.tripoto.com/india/trips/the-mega-kitchen-of-jagannath-temple-puri-india-60d4b77ee3f69

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Note: All photographs displayed above (except those sourced and acknowledged) are my exclusive property and copyright; their use is prohibited without explicit consent, in writing.

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