Part 1.2 - Śaiva traditions and legends of Bhubaneswar

Ekāmra candrikā, an orthodox text states about the geographical situation of the Ekāmra Kṣetra (Bhubaneshwar) that, this Kṣetra starts from Khaṇḍagiri to Kuṇḍleśvara Mahādeva and from Balahadevi to Bahiraṅgeśvara mahādeva and Kuṇḍaleśvara Mahādeva and from Balahadevi to Bahiraṅgeśvara Mahādeva and formed a circle and gives auspicious result and placed different types of sacred tīrthas famous as an incomparable Śaiva Kṣetra in the world. The shadow of this Mango tree of the Kṣetra is extended up to one mile. The branches of this tree are extended from Sundareśvara (the Śiva installed in modern Sundarpada village) to Megheśvara Mahādev (near Brahmeśvara Patna) and formed a Maṇḍala like shape.^[1]

The name Bhubaneshwar was well known from the Gaṅga period, although other names were also attributed to this Kṣetra during that Phase.^[2] During this period Bhubaneswar was known as Ekāmraka, Kīrtivāsa-Kṣetra, Tribhubaneswar, Svarnakutagiri and Lord Liṅgarāja Kṣetra. There are also literary descriptions contained in the classical and regional Literature, which states that, Bhubaneshwar was previously known as Ekāmra Kṣetra, (Kānanavana), Svārṇādrī, Hemakuṭa, Krīttivāsa or Kīrtivāsa Kataka and Gupta Kāśī or Vāraṇāsī.^[3]

Inscriptions of the Gaṅga period unmistakably refer to Kīrtivāsa as the presiding deity of the Kṣetra as well as the name of the Kṣetra. Also, during this period, the name Ekāmraka the ancient most name of Bhubaneshwar in ancient time and subsequently other names (Krīttivāsa, Tribhubaneshwar and Liṅgarāja-Bhubaneshwar) were given to that sacred site.

Many eminent and renowned historians and archaeologists like, W.W. Hunter, M.M Ganguli, A. Stirliṅga, J. Fergusion, R.L. Mitra, M.M. Chakravarti, R.P Chanda, Percy Brown, V. Dehija and Walter Smith and others have done their research and presented a very good trust worthy account from their stand points. There are Upapus in Odisha describing about the Ekāmra Kṣetra or morden Bhubaneswar. These are Ekāmra Purāṇa, Kapila Saṃhitā, Svarṇādri Mahodaya and “EkāmraCandrikā’, and “Svarṇādri Mahodaya’ are small in comparision to others. Though Ekāmra Purāṇa was published in 1928 by Rathakara Gargabatu, It had some printing mistakes. So after some years Prof. Upendra nath Dhala, the former Professor of PG. Department of Sanskrit, Utkal University edited this with English preface and Published it in 1986.

This book was published by Nag publication and it is praised by many Sanskrit scholars of the world. Similarly, “Kapila Saṃhitā’ was published by Ratnakara Gargabatu in 1928. Subsequently it was published by Chaukhamba publication Banāras in the name of “Kapila Purāṇa’ “Svarnādrī Mahodaya’ also published in 1912 by late Ratnakara Gargabatu.

“Ekāmra Chandrikā’ was published by Sri Radharamana book store, Ctc, written by Ratnakara Gargabatu in 1931. Now it is available is some old library in Odisha.

In 1995 Sri Nilamani Mishra translated “Ekāmra Chandrikā’ in odia by the ptronisation of Kedārnātha Gabeshana Pratisthan, Bhubaneshwar. Though regarding the naming of “Bhubaneswar” is not found in any archaeological evidences till now but it described as “Ekāmra Kṣetra’ in different Purāṇas, Upapus and inscriptions of ancient and medieval period of Odisha. There is mention of “Ekāmra” in Anugul copper plate grant of Shanti Karadeva, the Brahmeśvar temple inscription of Somavaṃśī queen Kalavati devi and Ananta Vāsudeva temple inscription of Gaṅga princess Chandrikā Devī Subsequently Lord Kirtibāsa-Liṅgarāja in the name Tribhubaneshwar Popularised this place as “Bhubaneshwar”.

The Uniqueness of the city of Bhubaneshwar is that ithas continuous history from Pre-historic Period to modern present days capital of Odisha. The temple towns like Aihole, MahābaliPuram and Khajuaho can boast of possessing a number of historical monuments, but they cannot boast of possessing a history as varied and wide as that of Bhubaneswar. Such places of culture as Paṭaliputra (Patna) and Baranasi (Banaras) can claim to have a long and varied history, but they cannot boast of possessing such a remarkable series of ancient monuments as Bhubaneshwar^[4] can do.

Traditionally it is believed that, in the Tretāyayuga Śiva wishing to retire from the hubbub and sin of overcrowded Banaras sought the advice of Nārad and at the suggestion of that sage took up this quiet, secluded, delightful retreat for his abode.^[5]

Footnotes and references:

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[1]:

Ekāmra Chandrikā (odia),p-107

[2]:

Bhubaneswar Inscriptions of Anantaverman Chodagaṅga Deva,EI,Vol.XXX,I,P.29-32

[3]:

Bhubaneshwar Abhilekha,p.33

[4]:

Archeological Remains at Bhubaneswar,p.178

[5]:

Temples legends of Orissa, p.3