Tradition & legends[edit]
According to the local tradition, Siva and Parvati after their marriage came to Varanasi. But with the passage of time, Varanasi became a populated area. So Lord Siva and Parvati left Varanasi and looked for a new place. At last Siva and Parvati choose Ekamrakshetra as their abode when it was under the control of two demons Kirti and Vasa. Parvati killed the two demons by pressing them into the ground with her feet. That particular place became famous as Devi Padahara. After killing the demons Parvati felt very thirsty and to quench her thirst lord Siva struck his trident at this place, out of which a spring came out. The water was then sanctified by collecting the waters of all rivers, streams and ultimately took the shape of a large water body. Which is today known as Bindusagar.
Bindusagar Tank | Old Town, Bhubaneswar | A ritual tank with a shrine in the center. |
| Sisupalgarh | c.300 CE |  | Bhubaneswar 20°13′35.9″N 85°51′11.0″E | Ancient fort |
 | Dhauli, Bhubaneswar | Site of the Kalinga War |
| Ratnagiri | c.10th century | .JPG) | Jajpur | Buddhist monastery built by the Bhaumakara dynasty |
Architectural features[edit]
A large-scale excavation was conducted at the site between 1958 and 1961. The report of these excavations was published by the A.S.I. Mitra (1981 and 1983) uncovering much of what is known today. The main stupa dates to the 9th century CE and was likely built on the site of an earlier, Gupta-era stupa. Seals were found bearing the legend Sri Ratnagiri Mahavihariya Aryabikshu Sanghasya, helped identify it. Prominent, well-preserved standing statues of the bodhisattvas Vajrapani and Padmapani can be found in niches in a portico. Monastery No. 2 features a central paved courtyard flanked by a pillared veranda around which are eighteen cells, a central shrine featuring an image of Shakyamuni in Varada Mudra flanked by Brahma and Sakra, and elaborately ornamented entrance porticos.
According to Amit Jha, a lecturer in the Department of History at Sri Aurobindo College, Delhi University, "Ratnagiri comprises two magnificent monasteries, also rebuilt more than once. One of them was double-storyed and had an extensive courtyard with two sides of it having a number of cells for habitation of monks. Besides, we have archaeological remains of six temples, thousands of small stupas, 1386 seals, myriad sculptural relics and architectural pieces of daily use. The largest stupa was 47 feet (14 m) square and 17 feet (5.2 m) high surrounded by four minor stupas. There are hundreds of miniature votive stupas decorated with lotus petals and beaded tassels."[2]
A museum now located on the site displays statuary featuring Tara, Avalokiteshvara, Aparajita, and Hariti have also been found, all in prototypical of Gupta sty
Excavated site Ratnagiri[edit]
Ratnagiri monastery in Jajpur district of Odisha crowning flat hill-top is affording a panoramic view of the surrounding might have been chosen for the seclusion for the serene and calm atmosphere necessary for monastic life and meditation studies.
Excavation conducted by Archaeological Survey of India during 1960's yielded the remains of an impressive Stupa (Stupa 1) surrounded by a large number of votive Stupas of varying dimensions, two quadrangular monasteries (Monasteries 1 and 2), a single-winged huge monastery with beautiful carved doorjamb and lintel, spacious open courtyard, cells and verandah facing the courtyard with spacious sanctum enshrining colossal Buddha. The existence of temple with curvilinear tower is only one of its kind discovered in Odisha.
From the impressive remains and large number of sculptures, discovered during excavation, it is clear that the Buddhist establishment of Ratnagiri, dating from circa 5th century CE witnessed a phenomenal growth in religion and architecture till the 13th century CE. Large number of stone sculptures, few bronze and brass image of Buddha and Buddhist pantheon recovered during excavations tend to prove that Ratnagiri was a great Tantric center of Buddhism comparable to that of Nalanda in Bihar.
A large number of clay sealing, found during excavations, bearing the legend Shri Ratnagiri Mahavihariya Arya Bhikshu Samghasya have helped in identifying the name of Ratnagiri monastery. By the end of the 13th century CE, it was on decline, decadence is discernible in architecture and sculptural art of Ratnagiri. Through no longer in an affluent condition the Buddhist establishment at Ratnagiri continued till about the 16th century CE.
| Lalitgiri | c.10th century |  | Cuttack | A group Buddhist monasteries. |
Lalitgiri (Oriya: ଲଳିତଗିରି)(also known as Naltigiri) is a Buddhist complex in Odisha comprising major stupas and monasteries (viharas), similar to Ratnagiri and, together with Ratnagiri and Udayagiri, part of Puspagiri University.
Numerous excavations by the Archaeological Survey of India (A.S.I.) [1] have been conducted since 1985, and continue to this day.
A museum is to be built to display relic caskets thought to contain bones of Gautama Buddha, and other archaeological finds for public display. The site was extensively excavated by the A.S.I. from 1985-92. The remains of a huge stupa, and relic caskets consisting four containers made of khondalite, steatite, silver and gold were discovered along with other important structure and archaeological remains.[2]
| Chausath Yogini Temples | c. 9th century CE |  | Jharial, Bolangir | A group of 64 yogini temples. |
Lalitgiri (Oriya: ଲଳିତଗିରି)(also kYogini (
Yogini as tantrika[edit]
also see: Bhairavi
According to the Hatha-Yoga-Pradipika text, a yogini is more specifically a woman initiate who can preserve her own genital ejaculate (rajas) and contain the male semen (bindu) by means of the practice of the vajroli-mudra, also practiced in reverse by advanced yogis.[8]
The Sixty-Four Yogini temples[edit]
There are four major extant sixty four yogini temples in India, two in Odisha and two in Madhya Pradesh. One of the most impressive yogini temples in Odisha is the 9th century CE hypaethral Chausathi yogini (sixty-four yogini) temple located at Hirapur in Khurda district, 15 km south of Bhubaneshwar. Another hypaethral sixty-four yogini temple in Odisha is the Chausathi yogini pitha in Ranipur-Jharial, near Titilagarh in Balangir district. Presently only 62 images are found in this temple.[9]
Two notable Yogini temples in Madhya Pradesh are the 9th century CE Chaunsath yogini temple to the southwest of the western group of temples in Khajuraho, near Chhatarpur in Chhatarpur District and the 10th century CE Chaunsath yogini mandir in Bhedaghat, near Jabalpur in Jabalpur district.[10][11]
The iconographies of the Yogini images in four Yogini temples are not uniform. In Hirapur yogini temple, all Yogini images are with their vahanas (vehicles) and in standing posture. In Ranipur-Jharial temple the yogini images are in dancing posture. In Bhedaghat temple Yogini images are seated in Lalitasana.[12]
The 64 Yoginis that have been depicted in the Hirapur Chausat Yogini Shrine are
1. Bahurupa 2. Tara 3. Narmada 4. Yamuna 5. Shanti 6. Varuni 7. Kshemankari 8. Aindri 9. Varahi 10. Ranveera 11. Vanara-Mukhi 12. Vaishnavi 13. Kalaratri 14. Vaidyaroopa 15. Charchika 16. Betali 17. Chinnamastika 18. Vrishabahana 19. Jwala Kamini 20. Ghatavara 21. Karakali 22. Saraswati 23. Birupa 24. Kauveri 25. Bhaluka 26. Narasimhi 27. Biraja 28. Vikatanna 29. Mahalakshmi 30. Kaumari 31. Maha Maya 32. Rati 33. Karkari 34. Sarpashya 35. Yakshini 36. Vinayaki 37. Vindya Balini 38. Veera Kumari 39.Maheshwari 40. Ambika 41. Kamiyani 42. Ghatabari 43. Stutee 44. Kali 45. Uma 46. Narayani 47. Samudraa 48. Brahmini 49. Jwala Mukhi 50. Agneyei 51. Aditi 52. Chandrakanti 53. Vayubega 54. Chamunda 55. Murati 56. Ganga 57. Dhumavati 58. Gandhari 59. Sarva Mangala 60. Ajita 61. Surya Putri 62. Vayu Veena 63. Aghora 64.Bhadrakali
Association with Matrikas[edit]
Often the Matrikas are confused with the Yoginis which may be sixty-four or eighty-one.[13] In Sanskrit literature the Yoginis have been represented as the attendants or various manifestations of Durga engaged in fighting with the demons Shumbha and Nishumbha, and the principal Yoginis are identified with the Matrikas.[14] Other Yoginis are described as born from one or more Matrikas. The derivation of 64 Yogini from 8 Matrikas became a tradition. By mid- 11th century, the connection between Yoginis and Matrikas had become common lore. The Mandala (circle) and chakra of Yoginis were used alternatively. The 81 Yoginis evolve from a group of nine Matrikas, instead of seven or eight. The Saptamatrika (Brahmi, Maheshvari, Kaumari, Vaishnavi, Varahi, Indrani (Aindri) and Chamundi) joined by Candika and Mahalakshmi form the nine Matrika cluster. Each Matrika is considered to be a Yogini and is associate with eight other Yoginis resulting in the troupe of 81 (nine times nine).[15]
See also[edit]
Sanskrit: योगिनी, yoginī, IPA: [ˈjoɡiːniː]) is the complete form source word of the masculine yogi- and neutral/plural "yogin." Far from being merely a gender tag to all things yogi, "Yogini" represents both a female master practitioner of Yoga, and a formal term of respect for a category of modern female spiritual teachers (in both hinduism and buddhism) in eastern countries such as India, Nepal, and Tibet.
In the Hindu tradition, mother is first guru (teacher) and in the Yoga tradition, proper respect of Yoginis is a necessary part of the path to liberation. A Yogini is the sacred feminine force made incarnate: the goddesses of mythology (Lakshmi, Parvati, Durga, Kali) as well as the ordinary human woman who is enlightened, both having exuberant passion, spiritual powers and deep insight, capable of giving birth to saints, peacemakers, and Yogis.[1] In the initiatory traditions of both yoga & shamanism, self-mastery of sexual energy within a moral code of sacred sexuality for both females and males (as monastic sannyasins or as householder brahmacharis), as opposed to merely yoga-asanas.
Numerous great yoginis and female mystics are mentioned in the Vedas; in fact, many of the vedic rishis were yoginis, rishikas.[2] In classical Sanskrit literature, Yogini is the name of a class of female tantric sorceresses in the train of Durga, sometimes enumerated as 60, 64 or 65 (Harivaṃśa, Kathāsaritsāgara).[3]
Female power here denotes balance. In her book Passionate Enlightenment: Women in Tantric Buddhism, scholar Miranda Shaw writes that a large number of women like Dombiyogini, Sahajayogicinta, Lakshminkara, Mekhala, Kankhala Gangadhara, Siddharajni, and others, were respected yoginis and advanced seekers on the path toenlightenment.
In the Tibetan Buddhism and Bön tradition, a female practitioner is known as a ngagma (see ngagpa), and in the Drikung Kagyu school of Buddhism, togdenma (Tenzin Palmo). These married tantric practitioners are required to devote significant time to retreat and spiritual practice. Ngagma are particularly known for performing birth rituals, weddings, funerals, divinations, and pacification of spiritual disruptions. Some ngagmas are comparable in practice to the Mahasidda yoginis of Indian Buddhism.nown as Naltigiri) is a Buddhist complex in Odisha comprising major stupas and monasteries (viharas), similar to Ratnagiri and, together with Ratnagiri and Udayagiri, part of Puspagiri University.
Numerous excavations by the Archaeological Survey of India (A.S.I.) [1] have been conducted since 1985, and continue to this day.
A museum is to be built to display relic caskets thought to contain bones of Gautama Buddha, and other archaeological finds for public display. The site was extensively excavated by the A.S.I. from 1985-92. The remains of a huge stupa, and relic caskets consisting four containers made of khondalite, steatite, silver and gold were discovered along with other important structure and archaeological remains.[2]
| Jagannath Temple | c.1090 |  | Puri | Vaishnava temple built by Eastern Ganga dynasty kings. |
The Jagannath Temple (Sanskrit: jagannath mandir; Oriya: ଶ୍ରୀ ଜଗନ୍ନାଥ ମନ୍ଦିର Sri Jagannāth Mandir) in Puri is a famous, sacred Hindu temple dedicated to Jagannath and located on the eastern coast of India, at Puri in the state of Odisha. The name Jagannath comes from the word Jagat-Nath which means 'Lord of the Universe' (Jagat = world, Nath = Master/protector).
In Jagannath, the ‘t’ becomes an ‘n’ to mean lord (nath) of the universe.[1] and also, the word "Jagannatha" is evolved from "Jagati" (Oriya: ଜଗତି) (as an elevated platform or "Ratnabedi" on which the wooden form of Jagannatha, Balabhadra and Subhadra are worshiped on or the temple or its precincts inside the "Narendra Pokhari"[2] ) and "Natha" (Oriya: ନାଥ) (means "Lord").[3] Even in the western language, there exists a word 'juggernaut' that means once a person or artifact gets going, it cannot be stopped, thrashing all that comes in its way.[4]
The temple is an important pilgrimage destination for many Hindu traditions, particularly worshippers of Krishna and Vishnu, and part of the Char Dham pilgrimages that a Hindu is expected to make in one's lifetime.[5]
Even though most Hindu deities that are worshiped are made out of stone or metal, the image of Jagannath is wooden. Every twelve years these wooden figures are ceremoniously replaced by using sacred trees, that have to be carved as an exact replica. The reason behind this ceremonial tradition is the highly secret Navakalevara ('New Body' or 'New Embodiment') ceremony, an intricate set of rituals that accompany the renewal of the wooden statues.[4]
The temple was built in the 12th century atop its ruins by the progenitor of the Eastern Ganga dynasty, King Anantavarman Chodaganga Deva.[6] [7] The temple is famous for its annual Rath Yatra, or chariot festival, in which the three main temple deities are hauled on huge and elaborately decorated temple cars. Since medieval times, it is also associated with intense religious fervour.[8]
The temple is sacred to the Vaishnava traditions and saint Ramananda who was closely associated with the temple. It is also of particular significance to the followers of the Gaudiya Vaishnavism whose founder,Chaitanya Mahaprabhu, was attracted to the deity, Jagannath, and lived in Puri for many years.[9]
| Lingaraja Temple | c.1100 |  | Bhubaneswar | Shiva temple built by Somavamsi kings. |
Lingaraj Temple is a Hindu temple dedicated to Harihara, a form of Shiva and is one of the oldest temples in Bhubaneswar, the capital of the East Indian state ofOdisha (formerly Orissa). The temple is the most prominent landmark of the Bhubaneswar city and one of the major tourist attractions of the state.[1][2]
The Lingaraja temple is the largest temple in Bhubaneswar. The central tower of the temple is 180 ft (55 m) tall. The temple represents the quintessence of the Kalinga Architecture and culminating the medieval stages of the architectural tradition at Bhubaneswar.[3] The temple is believed to be built by the kings from the Somavamsi dynasty, with later additions from the Ganga rulers. The temple is built in the Deula style that has four components namely, vimana (structure containing the sanctum),jagamohana (assembly hall), natamandira (festival hall) and bhoga-mandapa (hall of offerings), each increasing in the height to its predecessor. The temple complex has 50 other shrines and is enclosed by a large compound wall.
Bhubaneswar is called the Ekamra Kshetra as the deity of Lingaraj was originally under a mango tree (Ekamra) as noted in Ekamra Purana, a 13th-century Sanskrit treatise. The temple is active in worship practises, unlike most other temples in Bhubaneswar and Shiva is worshipped as Harihara, a combined form of Vishnu and Shiva. The temple has images of Vishnu, possibly because of the rising prominence of Jagannath cult emnating from the Ganga rulers who built the Jagannath Templein Puri in the 12th century.
Lingaraja temple is maintained by the Temple Trust Board and the Archeological Survey of India (ASI). The temple has an average of 6,000 visitors per day and receives lakhs of visitors during festivals. Shivaratri festival is the major festival celebrated in the temple and event during 2012 witnessed 200,000 visitors.
| Kapilash Temple | 1246 |  | Dhenkanal | Shiva temple constructed by Narasimhadeva I. |
Location and architecture[edit]
The temples are situated at a height of about 2239 feet from sea level. The main tower of the temple is 60 feet tall. There are two approaches to the temple. One is by climbing 1352 steps and the other is thru Barabanki or travelling by the twisting way. King Narasinghdeva I of Ganga Dynasty constructed the temple for SriChandrasekhar in 1246 CE as indicated in the Kapilash temple inscription. In the left side of the temple the Payamrta Kunda and in the right side the Marichi Kundaexist. The temple has a wooden Jagamohana. Sri Ganesh, Kartikeya, Gangadevi, etc. are found in the temple. Patita pavana Jagannath is installed in the temple as theParsa Deva. Lord Vishwanath temple is also situated in Kapilash. According to some scholars this temple is older than the Chandrasekhar temple, hence it is known asBudha Linga. There are many legends about Kapilash pitha and its significance. Tradition describes it as the ashram of Kapila, to some scholars it is the secondKailash of Lord Shiva. Shridhar Swami who wrote commentary on Bhagavata Purana stayed there. There are some monasteries in the premises
| Konark Sun Temple | c. 1250 |  | Konark | Supposedly built by king Narasimhadeva I of Eastern Ganga Dynasty around 1250. |
Dharmapada's Tale[edit]
According to local folklore, Narasimhadeva I had hired a chief architect called Bisu Maharana to build the temple. After a period of twelve years, a workforce of twelve thousand almost finished the construction. But, they failed to mount the crown stone. The impatient king ordered the temple to be finished in three days or the artisans be put to death. At the time, Bisu Maharana's twelve year old son, Dharmapada arrived at the site. Bisu Maharana had never seen his son, as he had left his village when his wife was still pregnant. Dharmapada successfully proposed a solution to mount the crown stone. But, the artisans were still apprehensive that the king will be displeased to learn that a boy succeeded where his best artisans failed. Dharmapada climbed onto the temple and leapt into the water to save his father and his co-workers.
Collapse[edit]
There have been several proposed theories for the collapse of the main sanctum. The date of the collapse is also not certain.
The Kenduli copper plates of Narasimha IV (Saka 1305 or 1384 CE) states the temple to be in a perfect state.[23]
In the 16th century Ain-i-Akbari, Abul Fazl also mentions Konark being in a proper state.[23] The account also mentions the cost of construction being 12 years of revenue.[24]
In 1627, the then Raja of Khurda had removed the sun idol from Konark and moved it to the Jagannath temple in Puri.[25]
James Fergusson (1808–1886) had the opinion that marshy foundation had caused the collapse.[23] But, the structure has shown no sign of sinking into its foundation.[24]Fergusson, who visited the temple in 1837, recorded a corner of the main sanctum still standing.[23] It also fell down in 1848 due to a strong gale.[21]
According to Percy Brown (1872–1955), the temple was not properly completed and so it collapsed.[23] This contradicts earlier recorded accounts of the temple being in a proper state.
In 1929, an analysis of a moss covered rock estimated the date of abandonment at around 1573.[23]
Other proposed causes include lighting and earthquake.[23]
| Barabati fort | c. 1230 |  | Cuttack | Presumed to have been built by Anangabhimadev III of the Eastern Ganga dynasty |
| Joranda Gadi | Early 20th century |  | Joranda, Dhenkanal | Contains the samadhi of the founder of the Mahima Dharma sect. |
Joranda Gadhi is a unique temple built in area of meeting of three villages Joranda,Natima and Patna.The temple is dedicated to Sunya as Shunya Gosain belonging to a sect of Hindus called ascetics of Mahima Dharma.
Contents
[hide]Temple Design[edit]
The temple was built in early 20th century,but the shrine existed from early 14th century.It is the Samadhi Peetha of Mahima goswami,who spread the Mahima Dharma.The principles of the sect includes doctrines ofJainism.They think Bhagavata Purana as very sacred too.They respect all Gods.The sect belongs to a group of ascetics.As the ascetics of this sect are not supposed to spend more than two consecutive nights in one village,by staying at the meeting point one can change the position to other corner of Temple.It is a Rekha deula having some sub shrine and dedicated to Surya as Ananta,Nirguna Brahman.No image worship is done inside.Currently ascetics belonging to this sect saty here.Every year Maagha mela attracts lots of ascetics.It is located just 30 km North of Dhenkanal town. its give spiritual concentration to all the visitors..jai mahima alekh.
Its my orissa
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