Temples heritages Buddhist monasteries historical monuments of Orissa.

Much needs to be said about the temples of Orissa. The Golden triangle of Orissa comprising Bhubaneswar, Puri and Konark attracts tourists from around the world. There are hundreds of lesser known temples in Orissa. The city of Bhubaneswar abounds in temples built over a range of several centuries.
The temples of Orissa exhibit a majestic grandeur. An Orissan temple (deul) usually consists of a sanctum, one or several front porches (jagamohana) usually with pyramidal roofs, a dancing hall (nata mandir) and a hall of offerings (bhog mandir). The Lingaraj temple at Bhubaneswar boasts of a 150 foot high deul while the Janannath Temple at Puri is about 200 feet high and it dominates the skyline of the town. Only a portion of the Sun Temple at Konark, the largest of the temples of the Golden triangle exists today, and it is still staggering in size. It stands out as a masterpiece in Orissan architecture.
Orissa's history dates back to the days of the Mahabharata. It was under the rule of the Nanda Kings in the pre Christian era and then under the Mauryan rule. Rock edicts of Emperor Ashoka are found in the State. The impact of the invasion of the Guptas is seen in the early temples of Bhubaneswar. The Matharas ruled Orissa from the later half of the 4th century AD. The Sailodbhavas who followed constucted several shrines the ruins of which can be seen today. (600-750 AD).
The period of the Bhaumakaras and Somavamsis (8tth to 11th centuries AD) played a major role in the cultural life of the State. Saivism dominated the religious scene although Budhist, Jain and Vaishnavite monuments also came into being. The Gangas took over after the decline of the Somavamsis. The early Eastern Gangas ruled from Kalinganagara (Mukhalingam near Srikakulam Andhrapradesh). They shifted their capital to Cuttack in the 12th century. Saivism began to decline while Saktism flourished. Further, the religious leader Ramanujacharya had a great influence on the monarch Chodagangadeva who built the great temple at Puri. The Gangas were champions of Vaishnavism. It was during the Ganga rule that Orissan architecture reached its peak. Narasimhadeva of this dynasty built the Sun Temple at Konark.
The Gangas were succeeded by the Suryavamsi Gajapati rulers, under whom Vaishnavism in the form of Jagannatha worship reached new heights. This period was marked by the influence of Chaitanya Mahaprabhu and by the construction of Jagannatha temples across the length and breadth of the empire. After the decline of the Gajapatis, the kingdom began to disintegrate and was taken over by followed by Muslim rule, the rule of the Mughals, the Mahrattas and then the British. The Bhoi Gajapatis who ruled Orissa over a small territory caused several Jagannatha temples to come up.
The following list is a pointer to the numerous Temples of Orissa.

The Buddhist Heritage in Orissa is remarkable for its rich architectural remains and sculptural wealth. The great Kalinga war, which transformed Asoka into a devout Buddhist and a great champion of Buddhism, had been fought on the Orissan soil on the banks of the river Daya, not far from the temple city of Bhubaneswar. From here the light of Buddhism radiated to different Far Eastern countries like China and Japan. It is here that the foundation of a great religion and culture was laid. Orissa held the torch of peace and non-violence (Dhamn-ta) to the whole world. This great transformation which literally changed the whole world could be felt and experienced when one walks through the vistas of Buddhism in Orissa.As a testimony to this great transformation we have the famous major rock-edicts of Asoka at Dhauli near Bhubaneswar and Jaugada in Ganjam district. Through the years, from the 3rd century B.C., Orissa had nurtured a number of Buddhist centres of learning, art and establishments in several places which flourished up to the 12th 13th century A.D. In fact, these places of Buddhist interest had been a great source of attraction to outside visitors from as early as the 7th century. The famous Chinese traveller Hiuen T'sang had visited the Buddhist centres in Orissa in the 7th century A.D.Orissa is almost littered with several Buddhist centres of art and leaming. Lalitagiri, Udayagiri and Ratnagiri in Cuttack district on the banks of river Birupa is the most opulent Buddhist site (the mini goldon triangle of Orissa Tourism). Besides places like Khiching in Mayurbhanj district; Ayodhya, Solampur, Kupari and Khadipada in Balasore district; Rameswar, Banesvaranasi, Brahmavana near Salipur, Choudwar and Prachi Valley in Cuttack district; Boudh town, Baliguda area, Paragalpur and Shyamsundarpur of Phulbani district; Banpur, Aragada, Bhubaneswar and Kunima of Puri district; and Ganiapalli of Sambalpur district have great potentiality from ' the Buddhist-Touiist-Centre. point of view.All these places have vestiges of rich sculptural art of both Mahayanic and Vajrayanic pantheon. In addition these places have beautifully laid out Buddhist viharas, stupas and chaityas. The' ,recent discovery of sacred relic's in caskets at the Lalitagiri excavation site have added to the importance of the Buddhist sites in Orissa. The recent archaeological excavations at Ratnagiri, Udayagiri, Lalitagiri, Brahmavana, Kuruma etc. have added new dimensions to the Buddhist establishments in Orissa. The Tantric-Vajrayana range of sculptures from Orissa are unique for their novel concept, fine execution and sensitive modelling and their only parallels could be found in the Buddhist art from Tibet, Nepal and China.

Buddism was prevalent in Boudh in between 9th and 12th centuries. So it bears the name.

Biswanath Hill is known for its ancient monastery of Dignag, the Buddhist Logician and Philosopher.

The study of Buddhist sculpture and art from the relics and monuments in Orissa points to the gradual transformation of the Mahayana form of Buddhism into the Vajrayana form of Buddhism by the middle of the ninth century A.D. The large number of Vajrayana or Tantric Buddhist images and figurines found in Orissa suggest that this form of Buddhism found a fertile growing ground in Orissa. King Indrabhuti and his sister Lakshminkara of Uddiyana were great exponents of this form of Buddhism. Uddiyan of ancient India has been identified with Orissa. The introduction of Tantric form of worship in the Mahayana Buddhism ushered in a new stage in the development of the history of Buddhism in Orissa, which attained its pinnacle of glory during the Bhauma-Kara regime. Apart from the Buddha figures, the other important feature of Buddhist plastic art in Orissa is the representation of Boddhisattva Avalokiteswara in his different forms such as Padmapani, Lokeswara, Vajrapani etc. We also find sculptures of Tara, Manjusri, Amoghasiddhi etc. in this period. A Lokeswara image found at Bhubaneswar, Amoghasiddhi from G.Udaygiri near Phulbani, Buddha in Bhumi-sparsa mudra from Khadipada, and Avalokiteswara Padmapani in standing pose from Khadipada are displayed at the Orissa State Museum in Bhubaneswar. Most of these Buddhist sculptures are very big in dimension. The museum at Lalitgiri preserves colossal Boddhisattva figures in it. Many more such figures are located at nearby Udayagiri and Ratnagiri.

The rock outcropping on Dhauli hill at the bank of the river Daya, is a little away from the main road as one drives 8 km south of Bhubaneswar. It is the site of a set of rock edicts left by the Indian emperor Ashoka in about 260 BC. The Orissan edicts, consisting of two special edicts not found elsewhere, are essentially public injunctions to the empire's administrators in the area, enjoining them to rule with gentleness and justice: '...these are my instructions to you. You are in charge of many thousands of living beings. You should gain the affection of men. All men are my children, and as I desire for my children that they should obtain welfare and happiness both in this world and the next, the same do I desire for all men...'The elephant which emerges from the rock above the inscription was probably meant to draw attention to the edict, and to serve as a symbol. Elephants are frequently associated with the Buddha, either as the form in which he is believed to have entered his mother's womb, as the form the Buddha assumed in a previous incarnation, or as the sacred symbol of Buddhism itself.The serenity of the place and the legacy of Buddhism motivated the Kalinga Nippon Buddha Sangha, under the guidance of Guruji Fujii, Founder President of Nipponzan Myohoji of Japan to establish a Peace Pagoda or Shanti Stupa at Dhauli along with the construction of the monastery called Saddharma Vihar in early seventies of 19th century. Along with the Ashokan Edicts, the Peace Pagoda and modern Buddhist Monastery, Dhauli offers the visitors small-rock cut caves, Hindu temples of early medieval period and a renovated Siva temple known as Dhavalesvara on top of the hill are added attractions.

There are some indications that the 23rd Tirthankar, Parsvanath Swami, preached Jainism in Kalinga in the 7th century BC and king Karakanda was converted by him. The king built Karkanda Vihar for the propagation of Jainism and installed in it the image of the 2nd Tirthakar, Ajitnath. The jain preacher Mahavir Swami visited Kalinga to propagate the reformed version of Jainism and installed the Vijay Chakra on the Kumari (Udaygiri) hill, which became a famous pilgrimage center along with Pithunda Nagar where the image of Rishavnath was installed after consecration. Jainism seems to have reached its zenith in the state during the reign of Emperor Kharvela who made it the state religion.

Jaugada is situated near Pursottampur of Ganjam District. It is named so because the walls of an ancient fort which existed here, were made of Jau or lacquer. The fort was destroyed by the king of Malatigarh belonging to the Keshari dynasty. Jaugada forms a part of the Malati range of hills and occupies an important place in Ashokan studies. It is the second place in Orissa where Ashokan rock edicts specially addressed to Kalinga have been inscribed. Here on a clean surface of granite is an edict of Emperor Ashoka which provides valuable information about the pattern of administration followed by the great emperor. About 2 km from Jaugada is Buddhakhol, where visitors can see images of the Buddhist pantheon along with the Shaivite shrines.

The wealth and antiques unearthed here clearly indicate that it was the place where people professing Budhism, Jainism and Brahmanism were living side by side and were maintaining institutions of their respective relgion. The largest number of ruined temples and sculptural remains found at Khiching, exist now with in the perimeter of Thakurani’s compound. The image of Buddha in Bhoomisparsa Mudra represents post-Gupta style. The figure sits on the lotus throne in a posture of Yogi, touching the earth, with the fingers of his right hand, making the earth witness to his great vow, placing the left hand palm upward on his lap. The face looks graceful with dangling ear-ring and branches of the Aswatha tree are shooting up from the Unisa, suggesting the Bodhi tree of the Uruvela forest where the Blesses one attained Enlightment. The figures of two lions have ben engraved underneath the lotus throne and one of the appears to be roaring with vigour. The image, however, seems engrossed in deep mediation and reveals soft modeling and pulsation of life within. A few figures of Vajrasan Bhddha are found in this site and they differ both in style and execution. They sit on the lotus not on cross-legged posture but nearly placing the right leg upon the left one and they display in right hand not the Bhumisparsa but Varda attitude, although the left hand is lying with palm upwards, on the Utsanga. In each of these images, Aswatha branches are seen shooting up from unisa and heavenly beings paying obeisance from the sky above, while below the lotus throne a devotee is found worshipping with several upacharas. All these Buddha figures are however, much inferior in artistic merit to the colossal image of Bhumisparsa Buddha and although they display great vigour, they lack in soft modeling and appeared conventional and crude. The lower half of a colossal imae of Lokeswar which was recovered from a mound in 1974 has been preserved in Khiching Museum. An insreption incised on the base of the image states that the image of the Lord Lokesh has been made by Sri Dhanani Varoha, Assisted by Kirti for Raja Sri Rayabhanja, found at Bamangiri in 1870.

Kuruma, about 8 km away from Konark, is yet another place of Buddhist Antiquity. An image of Heruka mounting on buffalo and a crowned Buddha seated in Bhumisparsa Mudra are being worshipped by the local people as Yama and Dharma respectively. Hence the village is also popularly known as Yama – Dharma. It was also referred by the Chinese traveller Huien T'sang which has recently been excavated.

The earliest Buddhist Complex dating back to the 1st century AD, Lalitgiri forms an important node of the Diamond Triangle ie Lalitgiri (in present Cuttack district) and Ratnagiri and Udayagiri (in present Jajpur district). Well connected by excellent roads to Cuttack and Bhubaneswar, recent excavations here have brought to light significant archaeological material that upholds Lalitgiri as a great centre of Buddhist attraction. The majestic ruins of the huge brick monastery, the remains of the chaitya hall, a number of votive stupas and a renovated stone stupa at the apex of a small rugged sandstone hill dominate the rural greenery around.In addition, the museum displays a large number of Mahayana sculptures consisting of colossal Buddha figures, huge Boddhisattva statues, statues of Tara, Jambhala and others. Interestingly, most of these sculptures contain short inscriptions on them. The Standing Buddha figures, with knee length draperies over the shoulders remind one of the influence of the Gandhara and Mathura school of art.This also brings to mind the fact of Prajna, who had come from Takshasila to ancient Orissa to learn the philosophy of Yoga. He later left for China in the eigth century A.D. with an autographed manuscript of the Buddhist text Gandavyuha, from the then Orissan king Sivakara Deva 1, to the Chinese Emperor Te-tsong.The discovery of caskets containing sacred relics, probably of the Tathagata himself, from the stone stupa at the top of the hill, further enhances the sacredness of the stupa as well as of Lalitgiri for Buddhists around the world. It also brings to mind the description of Hiuen T'sang, the famed Chinese traveller of the seventh century A D, about the magnificent stupa on top of a hill at Puspagiri Mahavihara which emitted a brilliant light because of its sacredness. " On the basis of archaeological materials including inscriptions brought to light by excavation, Langudi hill in Jajpur district may be identified as Puspagiri."

Close to Lalitgiri – Ratnagiri - Udayagiri complex is Langudi. Another important site of Buddhism. Recent excavations have unearthed a treasue trove of architecturally and sculpturally rich Buddhist Rmains. They include clusters of rock – cut votive stupas,two unique images of the Buddha and Pancha Dhyani Buddha with their female counterparts, brick cells and brick walls.
The most remarkable and prize discovery of this palce in 2001 are the two inscribed images of emperor Ashoka, one single and the other with his two queens.

The Muchalinda Vihar, located near the confluence of the Ang or Ong and Nagar rivers at Ganiapali in Samablpur district was not only the earliest of its kind in Orissa, but even in India. A structural monastery of this magnitude was rare during the fourth-fifth century A.D according to the report on the archaelogical excavation of the ruins at Ganiapali, submitted by late historian Dr. N.K. Sahu.
The Vihar at Gganiapali was most likely built after the designs of the Parimalagiri Monastry which had five storyes and lofty towers with four big halls with life size images of Buddha (made in solid gold), according to Hiuen Tsang’s account. The Muchalinda monstery, which covers an area of 1.5 acres, was multi-storyes structure of wellburnt bricks. The extensive floors paved with bricks suggest that there were big halls or dormitories in north, while the site south of the Chaith Hall appeared to have been the residential establishment.The foundations wall was quite massive, about 0.9 meters in width, containing 12 large layers of bricks placed on strong earth mixed with small stone chips and sandy clay. Small brick walls having foundation on stone boulders run on form the main wall. These were apparently meant for dwelling of holly beggars.The ground floors seems to have contained a large numbers such small ells., which are 1.8 meters by 2.4 meters. Traces of only four such cells have been found so far. The excavations reveal that the monastery had structural buildings on the northern and southern sides of the main Chaitya Hall. The northern area showed evidence of some dormitories like building and the southern sector gave clear evidence of a number of small chambers clustered together.

The village of Padmapur in the district of Rayagada is a flourishing agricultural centre today. However, a 7th century inscription found here indicates that the Jagamanda hill, located closeby, once housed the monastery of the famous Buddhist logician-philosopher Dharmakirti. The hill also has 5 Shiva temples dedicated to Manikeswar, Dhabaleswar, Mallikeswar, Nilakantheswar and Podukeswar as well as a perennial water reservoir at the top.

It is ninety KM from state capital Bhubaneswar, nesting on three hills, are the ruins of what must have once been an imposing Buddhist monastry complex called Puspagiri. In fact, it is yet another triangle which constitutes Lalitgiri, Ratnagiri and Udaigiri. Amidist the sylvan surroundings of Mahanadi basin, the triangle is supposed to have once constituted the most important seat of Buddhist learnings next only to Taxila and Nalanda. Inaccesible and therefore, not much traveled, the area has tremendous archaeological significance. A tip to Puspagiri may involve wading through muddy terrain and a couple of boat trips across rivers like Kelua and Genguti, tributaries of the river Mahanadi. The Chinses traveler, Hiuen Tsang visited this area in 639 AD and refered to it as Pusi-po-kili in his travelogue which embraced all the above three Vihars of Lalitgiri, Ratnagiri and Udaigiri.

The largest Buddhist Complex in Orissa, Udayagiri in the district of Jajpur has assumed further importance after recent excavations which revealed the ancient name of the monastery as Madhavapura Mahavihara. The excavations also brought to light a sprawling complex of brick monastery with a number of Buddhist sculptures. The entire area is found located at the foothills of a large hill that acts as an imposing backdrop. The archaeological remains at Udayagiri consist of a brick stupa, two brick monasteries (one excavated and the other still unexcavated), a beautiful stepped stone well with inscriptions on it, and rock-cut sculptures at the top of the hill behind. Chronologically, the Udayagiri Buddhist Complex is later than Ratnagiri and Lalitgiri, and the monasteries probably flourished between the 7th and the 12th centuries A.D.The large number of exposed sculptures from the excavations, as well as those still in situ, belong, obviously to the Buddhist pantheon and consist of Boddhisattva figures and Dhyani Buddha figures. Interestingly, although the site is located close to Ratnagiri (about 5 km), Udayagiri does not possess a number of Vajrayana sculptures. Much is still to be known about this site.In its present state, Udayagiri provides visitors a grand sight with its newly excavated sprawling monastery complex that has to be reached through a long stairway. The un-excavated area poses a mystery to archaeologists, art lovers and lay visitors alike with the prospects of the hidden treasures that lie buried. Adventure seekers will be thrilled by the ascent to the hilltop. The hilly, serpentine, all-weather approach road on the other side of Udayagiri is another added attraction.