2. Yamesvara Temple (In Puri)

The temple of Yamesvara is one of the important Saiva shrines of the ksetra. This shrine is exactly located in the Gaudabada Sahi, at a distance of half mile to the south west of the Jagannatha temple complex of Puri. It is a small temple of little architectural importance.2 On the basis of the cultural importance of the shrine, the place is popularly known as Yamanakatirtha of Orissa.22 The temple of Yamesvara is said to have been built by Yama, the ruler of the nether regions, but it is poor in appearance and of no interest to the antiquarian. 23 This temple is erected in a much deeper surrounding ground level. From the architectural point of view, this temple has no so importance but from the cultural point of view, it is one of the important tirthas of Orissa. So those devotees who come to visit Lord Jagannatha temple, they also visit the Yamesvara temple. Kapila Samhita gives a list of seven sacred spots of Puri town. Out of these, the temple of Yameshvara is one of the important Saiva shrines of the ksetra of Purusottama i.e. Puri town. There is no domination of Lord Yama in the ksetra 183

of Lord Purusottama because Yamesvara Mahadeva is protecting the ksetra from the influence of Yama, the god of death.24 The deity Siva is said to have come to be known as Yamesvara after he triumphed over Yama in course of the latter's bid to foil the meditation of Siva had undertaken here to propitiate Lord Visnu. 25 The temple of Yamesvara is locally called as Yudhistira, the eldest brother among the Panca Pandava. There is a reference regarding the shrine of Yamesvara mentioned in the Skanda Purana. Yamaraja, the god of death, being instructed by goddess Maha Laksmi prayed Lord Jagannatha to stay at Sriksetra to worship him. Being satisfied with his prayer Sri Jagannatha allowed Him to stay and from that day, he remained at Sriksetra in the Name of Yameshvara at a place close to sea-shore.26 The names of the temples of Yamesvara, Kapalamocana and Alabukesvara, which are of no importance except that attached to them by tradition in respect of their sanctity. 27 The Yamesvara Mahadeva temple is one of the important shrines among the Astasambhus or eight guardian sambhus of the ksetra of Lord Jagannatha 28. Sri Baidyanatha Gochhikara has stated that the shrine of Yamesvara Mahadeva is one of the ancient Saiva pithas of Sriksetra. Other name of this pitha was Panduasrama. 29 There is no hesitation among scholars regarding the shrine of Yameshvara as one of the ancient sacred pithas of Puri. It is known from the different works that the Yamesvara temple is one of the important Saiva pithas of Orissa. Architectural Features of the temple:The temple of Yameshvara consists of four structures such as vimana, jagamohana, natamandapa and bhogamandapa (Pl.No-9). Besides these structures, another additional mandapa is also constructed in a much later period. The temple is built in both sand stones and laterite. It faces to south towards the sea (Bay of Bengal). Vimana. 30 The vimana or the main deula of Jamesvara (Yamesvara) temple is a panca ratha rekha deula and its height is about 30 feet from the surface of the temple complex. The structure of the vimana is heavily plastered with lime mortar in the 184

31 subsequent period of the construction. The base of the bada is square of 15 feet. The bada of the vimana is pancanga type i.e. having five fold divisions such as pabhaga, talajangha, bandhana, upper jangha and baranda. Due to the damaged condition of the bada, it has been recently plastered in cement mortar. The pabhaga portion of the bada is completely buried under the earth. The vimana of the temple is 20 feet below the ground level.³¹ The tala jangha recesses are filled with the figures of alasa kanyas. The kanika paga niches of the both tala jangha and upper jangha contain asta dikpalas and their female counterparts respectively. They are carved on seated posture on their respective mounts and directions. Recently, most of these dikpalas are also covered by the cement plaster, because they were severely eroded by nature. The bandhana of the bada consists of single undecorated moulding. The baranda of the bada is also thickly plastered in cement mortar. Due to thick plastering in the walls of the bada, the sculptural elements are not visible. The central niches of the three sides of the bada are housed with the parsvadevata images of Ganesa, Kartikeya and devi Parvati. The bada of the vimana is surmounted by the curvilinear superstructure. It also continues the pancaratha plan of the bada. The central raha paga of the gandi contains a jhapa simha on three sides except front raha. The southern or front side raha paga of the vimana contains an angasikhara, which is crowned by a gaja-kranta motif. The entire gandi portion of the vimana is also heavily plastered with lime mortar. So the decorative ornamentations in its surface are not clearly visible to outwards. The dopichha lions have been fixed on the top of the kanika pagas. Deula Carini figures are also inserted in the four cardinal directions of the beki above rahas. They are supporting the amalaka sila of the mastaka. The mastaka of the vimana consists of beki, amalaka sila, khapuri, kalasa, ayudha (cakra) and dhvaja. The sanctum preserves the Sakti pitha at its centre and the Sivalingam is not visible to outwards. Here the Linga is installed 3 feet below the Sakti pitha. The inner back-wall of the sanctum is fixed with a beautiful three headed image of a deity. According to P.K.Pattanaik, just behind the Lingam, there is a three headed statue of Triambaka representing the three aspects of Siva; i.e. creation, preservation and destruction.32 This deity is identified as Dattatreya by Sri 185

Baidyanath Gochhikara, who has also spoken that the pedestal of the slab of deity is carved with figures of hamsa, Garuda and bull, which are the conventional mounts of Brahma, Visnu and Mahesvara respectively.33 The image of Harihara is also being worshipped in its sanctum. It seems that the shrine of Yameshvara is a coordinating place of all the sects of Hinduism. The shrine of Yamesvara Mahadeva is also an ancient meeting place of Hari-Hara, which is indicated from some rituals of Srimandira. Recently, the inner walls of the sanctum are fully covered with China plates. Jagamohana> The jagamohana of the Yamesvara temple is a pidha deula and its height is about 22 feet from the surface of the temple complex. The base of the bada is square and it measures approximately 18 feet. The bada has fivefold divisions such as pabhaga, tala jangha, bandhana, upper jangha and baranda. The pabhaga portion is completely buried under the earth. The tala jangha is decorated with pidha mundis. The intervening recesses between the pagas of tala jangha are decorated with simha vidalas and gaja-vidalas. The bandhana of the bada consists of three decorated horizontal mouldings. The upper jangha of the bada is also decorated with pidha mundis. The intervening recesses of the upper jangha are filled with erotic scenes, amorous couples, alasakanyas with different postures, sala bhanjika figures and female figures carrying with baby on their waists. Most of the decorative elements of the bada are covered with plaster. The central niches of the both eastern and western side's bada walls of the jagamohana are fixed with balustraded windows. The lintel of the balustraded window is surmounted by a projecting eave on each side. The gavaksa mandanas of both sides are completely undecorated. The baranda of the bada is devoid of ornate devices. The pyramidal superstructure is surmounted on the bada of the jagamohana. It consists of two potalas, the lower and upper potalas, each contains three and two pidhas respectively. Tankus are fixed on all sides of pidhas. Deula Carinis and dopichha lions are completely absent in their respective places. 186

The mastaka of the jagamohana consists of beki, ghanta (bell shaped member) above which there is another beki, amalaka sila, khapuri, kalasa, ayudha (trident) and dhvaja. Lime wash has been applied to the entire gandi and mastaka of the jagamohana. Natamandapa:The natamandapa of the Yameshvara temple is a pidha deula and its height is about 20 feet from the surface of the temple complex. This structure is erected on a low platform of 1 foot high. It seems that the natamandapa was constructed in later period than the main shrine and jagamohana. The base of the bada is rectangular and it measures approximately 25 feet in length and 20 feet in width respectively. The bada of the natamandapa is pancanga type i.e. having fivefold divisions such as pabhaga, tala jangha, bandhana, upper jangha, and baranda. All the elements of bada are completely plain. The bada of the natamandapa is surmounted by the receding pidha roof and it consists of three flat shapped pidhas. There is not any element of the mastaka found from the top of the upper pidha. Two bulls are kept on a circular pedestal, which noticed at the centre of the natamandapa floor. In the close vicinity of the pillar is seen an image of Garuda fashioned in the conventional pose. BhogamandapaThe bhogamandapa of the Yamesvara temple is a pidha deula and it is about 20 feet in height. This structure is also erected on a platform of 1 foot high. The base of the bada is rectangular and it measures 35 feet in length and 28 feet in width. The bada is also pancanga type i.e. having fivefold division, which are devoid of decorative ornamentations. The bada of the natamandapa is surmounted by the pyramidal superstructure. It consists of three flat shaped pidhas. The recesses or kanthis between the pidhas are filled with small dopichha lions at the corners and dancing female figures with musical instruments on the other parts of it respectively. 187

Most of the component parts of the mastaka are not found from the top of the upper pidha. There is only kalasa inserted on the top as the elements of mastaka. Two jhapa simhas have been projected on the eastern and western sides of the kalasa respectively. Additional Mandapa- 1 Besides the above four structures, there is an additional mandapa erected in front of the bhogamandapa. It is probably built in much later period. The structure is built on a plinth of 2 feet high. The base of the bada is square of 25 feet. The bada of the mandapa consists of five fold divisions such as pabhaga, tala jamgha, bandhana, upper jamgha and baranda. All the component parts of the bada are completely plain. The pyramidal superstructure is surmounted on the bada of the additional mandapa. It consists of three flat shaped pidhas Dopichha lions are finely fixed on the top of kanika pagas. Deula Carinis have also been inserted in the four cardinal directions of the beki above rahas. The mastaka of the additional mandapa has usual elements of Orissan pidha deula. Portal Decoration:The sanctum has one doorway towards the jagamohana. The facets of the doorjambs are embellished with scroll works, nagabandhas, creepers containing frolicking boys and floral devices. The centre of the doorway lintel is carved with an image of Gaja-Laksmi seated in lalita pose displaying lotus and varada mudra in hands. Figures of Ganga and Yamuna are carved along with dvarapalas at the base of the doorjambs. Images of Siva and Parvati have been installed on either side doorway wall of the sanctum. The jagamohana has one doorway towards the natamandpa. The doorjambs of the jagamohana are devoid of decorative ornamentations. Figures of Nandi and Bhrngi, the conventional doorkeepers of Lord Siva are depicted at the base of the jambs. The door frames of the both natamandapa and bhogamandapa are completely plain. The additional mandapa has plain open doorways towards all sides. 188

Sculptures of the temple: The three side central raha paga niches of the bada of vimana are housed with the parsvadevata images of Ganesa, Kartikeya and Parvati. According to an old priest of the temple, the original parsvadevata image of Ganesa and Kartikeya were severely damaged, they have been replaced by new images in 1980's. The deity Ganesa is housed as the parsvadevata of the southern side. The four handed Ganesa image has been installed on the double petalled lotus pedestal. His four hands display rosary, a broken tusk, parasu or hatchet and a pot containing ladus. There is no figure of mouse carved on the pedestal of the deity. The front side of the Ganesa image is covered with a small nisa-shrine of pidha order and its height is about 15 feet from the surface of the temple complex. The image of Kartikeya is housed as the parsvadevata of the back or northern side. The four handed image of Kaartikeya has been installed on the double petalled lotus pedestal. He holds a trident in right upper hand, rooster cock in left upper hand, touching the mouth of peacock in right lower hand and the left lower hand displays abhaya mudra (Pl.No-36). Two female sakhi figures are carved in standing posture on the both sides of the deity. The backside head of the deity is decorated with trefoil makara headed arch crowned by the kirtimukha motif. Two flying apsara figures are carved on either side top corner of the slab. Devi Parvati is housed as the parsvadevata of the eastern side. The four armed devi Parvati has also been installed on the double petalled lotus pedestal. She holds a snake in right upper hand, rosary in right lower hand, a spear in left upper hand and a lotus flower in left lower hand respectively. Two female figures are carved on either side of the deity. The backside head of the deity is nicely decorated with trefoil makara headed arch. Two flying aspara figures holding garland of flowers in their hands depicted on the both sides top corners of the slab. There is a nisa-shrine of pidha order erected in front of the devi Parvati. This shrine has also a small jagamohana of pidha order. Lion, the mount of devi Parvati has been installed in the floor of that jagamohana (in front of the nisashrine). 189

The masonry pedestals close to the inner walls of the jagamohana are fixed with images of Hari-Hara, Aja, Hara-Parvati, Surya, Gaja-Laksmi, RamaLaxmana, Yama, Ganga, Yamuna, Parvati, Trivikrama and Varaha-Visnu. contains a The southern side inner wall niche of the jagamohana composite image of Hari-Hara, which is made of brass. His four hands display trident in right upper hand, dambaru in right lower hand, conch in left upper hand and cakra in left lower hand respectively. In the jagamohana, there is an image of one legged Aja, one of Siva's many forms. P.K.Pattanaik has described that an interesting features found on the jagamohana is the one legged statue of Aja, which probably goes to suggest the commemoration of a sacrifice at that spot.34 The north-west corner of the inner wall of the jagamohana is occupied by a small stone slab, which contains a composite image of Hara-Parvati. They are carved in seated posture with usual attributes in their hands. The entire slab of this composite deity is closely tied with seven hooded serpent. Another separate stone slab in the jagamohana hall, contains an image of Sun god who is installed on the pedestal, which is decorated with seven horses in it, as if, the Sun god is riding a chariot drawn by the seven horses. He holds full blown lotus flowers in his two hands. The backside head of the deity is decorated with trefoil arch crowned by the kirtimukha motif. Apsara figures are finely carved on the both sides top corners of the slab. The image of Rama is installed in seated posture on the lotus pedestal. His right hand rests on his knee and the left hand holds a bow, which is now damaged. He carries arrows on his backside. This separate stone image of Ramacandra is carved in traditional archer style and it is kept in the jagamohana. There is a separate stone slab which contains an image of Laxmana who is installed in archer posture on the plain pedestal. His two hands are engaged in straightening the arrow with a bow. The backside head of the deity is decorated with trefoil arch. In the jagamohana, there is a statue of Yama, the god of death. He holds usual elements in his hands. Krisna Chandra Acharya has referred to the statue of Yama, as symbolic of the legendary triumph of Siva over Yama here.3 190

191 The four armed image of Varaha in the attitude of lifting Bhudevi is fixed to a niche of the inner wall of the jagamohana. He holds sankha, cacra, gada and padma in his four hands. The niches of the inner walls of the natamandapa are housed with the sculptures of Trivikrama, Ganesa, Parvati and Varaha-Visnu. The image of Trivikrama displays sankha, cakra, gada and padma in his four hands. The Ganesa image with trunk turned to the left. He holds broken tusk, rosary, pot containing sweet ball (ladus) and goad in his four hands. The image of Parvati is carved in standing posture on the lotus pedestal. Lion, the traditional mount of devi is carved on the right side of the pedestal. Devi Parvati holds snake, rosary, spear and lotus as usual attributes in hands. The four-armed Varaha-Visnu image is fixed to a niche of the inner wall. He displays as usual elements in his four hands. In a corner of the bhogamandapa is kept a late carved image of Hari-Hara representing iconographic features of the two prominent cult-icons of the Hindu pantheon. This composite figure is in seated posture on the pedestal, which contains the figures of both bull and Garuda, the mounts of Siva and Visnu respectively. The four hands of this composite deity displays trident in right upper hand, dambaru in right lower hand, conch in left upper hand and cakra in left lower hand respectively. The backside of the head of the composite deity is decorated with trefoil makara headed arch crowned by the kirtimukha motif. On the basis of the sculptural features, R.P. Mohapatra has opined that the cult icons noticed in the temple are of varying date and workmanship.36 Two relief works in cement mortar representing Ananta sayee Visnu and vastraharana scenes are noticed higher up the inner northern wall of the natamandapa. The relief depicting Ananta sayee Visnu is attended by a host of divinities like Laksmi, Siva, Brahma and Narada. Similarly the vastraharana scene represents Krsna playing on his favouraite flute on a kadamba tree and gopis in the midst of the Yamuna river in folded hands asking their garments. This relief is very excellence from the artistic point of view. The western inner wall of the bhogamndapa is decorated with some relief works in cement mortar. They are Jagannatha, Balabhadra and Subhadra, worship

of Sivalinga by Rama and Laxmana, figure of Garuda, image of Kali, icons of Visnu and Hanumana. Due to heavy plastering in later period, the original architectural features, sculptural decorations and scroll works of the main deula as well as of the jagamohana are not possible for accurate study. Paintings The western inner wall of the bhogamandapa is depicted with a painting of ten armed Siva locally known as 'Banambara'. The ten handed figure of Banambar is in standing posture on the prostrate body of an asura. His right five hands display parasu, pasa-amkusa, trident, dambaru and varada mudra while the left five hands hold snake, kapala, gada, bell and abhaya mudra respectively. According to R.P. Mohapatra this figure (Banambara) is executed in the traditional Patta Style painting of Orissa.37 Boundary wall The temple of Yamesvara is enclosed by a compound wall of 25 feet high from the ground. It is made of laterite and measures approximately square of 105 feet. The temple complex has two gateways; one on the southern and another on the eastern side of the compound wall respectively. One has to descend by a flight of steps provided for entry into the courtyard and the dancing hall (natamandapa) as well as the bhogamandapa of the temple. A couple of step below is the vestibule which is a relatively latter addition, like the bhogamandapa and the natamandapa.38 A further flight of steps has to be descended to come to the garbhagriha. The various stages in the structural development of the temple from the oldest portions are clearly discernible in the various levels of the temple.39 The surface of the temple complex is about 22 feet below the road level. P.K.Pattanaik has the view that the shrine of Yamesvara is erected 45 feet below the ground level.40 Two lions are projected on the both sides of each gateway of the 192

temple complex. There is a big Hanumana idol installed in the middle of the descending steps of the southern side entrance gateway of the temple. Date of the temple 44 There is no authentic evidence or record regarding the approximate date of the construction period of the Yameshvara temple of Puri. According to the opinions of the old priests, this Siva temple was built in the eleventh century AD. On the basis of the architectural features, P.K. Pattanaik says that the temple of Yameshvara probably belongs to the eighth century AD." B.K. Ratha has mentioned that the Yamesvara temple of Puri was constructed in the twelfth century AD.42 D.R.Das has opined that the temple of Yamesvara (Jamesvara) represents an incipient pancaratha plan. Among the better known pancaratha temple of Orissa, the Muktesvara temple of Bhubaneswar is the earliest example in which the pancaratha plan is firmly established. Therefore, it is logical to trace the ancestry of the pancaratha plan of Muktesvara temple to the style of this temple. 43 There is some resemblance between these two. The fact that their architectural style prompts one to find in Yamesvara temple an anticipation of the plan of Muktesvara temple, which belongs to the second half of the 10th century AD. ** It indicates that the temple of Yamesvara was constructed in the later period of the Muktesvara temple of Bhubaneswar. J.B.Padhi has mentioned that the temples of Yamesvara and Markandesvara of Puri must have belonged to the Somavamsi period considering their architectural style. 45 H.S. Pattanaik is the view that the temple of Yameshvara belongs to the Somavamsi rule of Orissa history.46 H.V. Stietencron has pointed out that the original presiding deity of the ksetra was Vimala and her shrine (temple) was situated at Nilacala. Flanking this dune at the base, on the west and to the north were, the Saiva temples of Yamesvara; Kapala Mocana, Lokanatha and Markandesvara, several of which are now mostly below the present ground level." This information suggests that the temple of Yamesvara is contemporary of the earlier Vimala temple, which was constructed during the Somavamsi period or before the advent of Vaisnavism in Orissa. On the basis of the architectural style, the construction period of the main deula and the porch of the (Jameshvara) Yameshvara temple can be tentatively assigned to the first half of the 11th 193

century AD. It may be contemporary of the Kapala Mocana Siva temple of the ksetra and built before the present Jagannatha temple of Puri. This temple is being managed by the Trust Board under the Government of Orissa Endowment Commissioner.