The Antiquities of Orissa v2.c17.39

Language: English

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**Hindu legendary account of Bhuvanesvara :**—To Turn now to Hindu legendary history. The leading works which treat of the town as a holy place of pilgrimage are : (1) the *Brahma Purāṇa*, (2) the *Śiva Purāṇa*, (3) the *Ekāmra Purāṇa*, (4) the *Kapila Saṃhitā*. All the leading compilations on sacred shrines and pools likewise refer to the place, but in doing so, they generally quote from some one or other of the above-named texts, and therefore they may be left out of consideration. The *Brahma* and the *Siva Purāṇas* are large and very comprehensive works, and only a few chapters of the first book of the former and four or five of the last books of the latter give some of the legends connected with the ancient history of Bhuvaneśvara. The third, as already stated (ante, I, p. [10]) is devoted exclusively to the description of the sanctity of its different holy shrines and sacred pools. The fourth has the sacred places of Orissa for its subject, and assigns only a part of its space to Bhuvaneśvara, and in doing so, takes care, in accordance with its own sectarian character, to subordiante the worship of Siva, the presiding divinity of the place, to that of Viṣṇu. The *Ekāmra-candrikā*, like the *Ekāmra Purāṇa*, is devoted exclusively to the religious merits of Bhuvaneśvara; but it is professedly a compilation, and not an original authority. These works afford us no information regarding the Buddhist period of the history of this place.

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With them its history brings from remote antiquity as a lovely tope of a single mango tree. Thus the *Kapila Saṃhitā* : "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 (*ekāmra vana*),—a lofty tree with mangificent branches, decked with gem-like leaves, and bearing fruits which bestowed the fourfold blessings of virtue, wealth, desirable objects and salvation."¹⁹ The *Ekāmra Purāṇa* accounts for the name in a similar way and almost in the same words.²⁰ The word *vana* of the name is optinally and frequently replaced by *vipina*, *kānana* and other synonyms for a wood, a grove, or a forest, as also by the word *kṣetra*, “a sacred spot,” though the latter is usually understood to include a much wider area than the former, the one comprising a circuit of one *kroṣa* or two miles²¹ and the other nine *yojanas* or fifty-four miles.²² “It was in the Tretā Yuga,” or second age, says the [63] *Kapila Saṁhitā*, “that Śiva, wishing to retire from the din and sin of over-crowded Benares, sought the advice of Nārada, and, at the suggestion of that sage, took up this qutie, secluded, delightful retreat for his abode.” Kapila quotes the authority of Bharadvāja, who, he says, first imparted the secret and interesting account of this move on the part of Śiva to a company of sages assembled near the sacred pool of Puṣkara.

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“Formerly in the Tretā Yuga”, said Bharadvāja, “when the great Lord Maheśvara dwelt in the city of Benares, he once thus addressed the pre-eminently holy sage Nārada: ‘We shall no longer reside in the city, for now it will surely be destroyed. It has become greatly over-crowded and injurious to devotion. It is not proper to live in a place which has become over-crowded. Disturbances occur there, caused by atheists and men bereft of sense; and no virtue can abide in a locality occupied by atheists. Through vice, O chief of sages, the offering of clarified butter ceases. Formerly this place was prepared very carefully for Pārvatī, and whatever Pārvatī is pleased with that is gratifying to me. But now my mind is not encouraged to dwell here. Tell me, therefore, O noblest of sages, where there may be a secret, and excellent retreat for me?’ Nārada replied: ‘On the shore of the Salt Sea, there is the best of hills the Blue Hill (*Nīla Śaila*) and to the north of that, O lord, is the noted grove of one mango tree; and there alone, in the lovely forest, doth the spiritual lord of the universe, the husband of Ramā, along with Ananta, flourish under the name of Vāsudeva. That place is great secret; even Prajāpati (Brahmā) does not know of it: even your excellency does not know of it; to say nothing of the other gods. This solitary mango, Śaṁkara, is a great secret; even the daughter of the ocean, (Lakṣmī), seated on the lap of the mysterious Jagannātha, does not know of it.

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Janārdana with Ananta is personally manifest there, and there abiding, he decides upon the creation, maintenance and destruction of the universe. The god Ananta always abides by him, along with Lakṣmaṇa, Rāma, Kṛṣṇa, and the son of Rohiṇī (Balarāma). O great Lord, it was after years of ardent penance that I came to know of it from the merciful Vāsudeva. I, Śeṣa (Ananta), and Jagannātha are the only three who have access to this holy spot; but neither has Indra nor the other gods. Thus formerly, O lord, I came to know of this noble retreat, and now you have learnt of this most holy sanctuary (from me).’ On hearing this Śiva at once resolved to go to the place, and ordered his chamberlain, Nandi, to prepare for the journey.” Passing over the description of the preparations and Durgā's toilet, in anticipation of her tour in the company of her lord, I shall quote the conversation of Śiva and Vāsudeva. Arrived at the sacred grove, Śiva thus addressed its presiding divinity: “Salutation to thee, O thou Supreme Felicity, thou of the lotus navel, thou of glorious eyes. Salutation be to thee (who art) Hari, who assumed the threefold form (of Viṣṇu, Brahmā and Śiva), and whose body is like a blue cloud. Salutations to the dictator of the three regions. O lord, thou art the benefactor of the gods, and the remover of the woes of the miserable!

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Salutation to the dweller of the Ekāmra,—to him who is arrayed in yellow garments,—to him who, though above the three qualities, is the holder of the discus, the lotus and the conch-shell. Thou art the prime source of the sources of the universe, the friend of thy worshipper, the lord of the universe, and the ocean of unalloyed mercy. There are thousands of charming places for thee; but how is it that I knew not, O lord, thy secret form in Ekāmra? You, Viṣṇu, once told me I was half your body, but how of late have you, O Keśava, made me a stranger? Nārada is thy worshipper, and so is the lord of serpents (Ananta) who serves as thy bed, and they two only know this place; and there is no favour for me. But this is not remarkable. To the Gopīs, who are the adorers of thy love, the highest salvation has been granted by thee, O lord; but Śamaka and the other sages are awaiting the lord’s will (at his leisure and that) which is ungovernable. Dwelling, O great god, in this charming Grove of the Mango Tree, and betaking to the sleep of mediation, thou keepest thine eyes close. Pray cast on me now, thou sovereign of the universe, a favourable glance. I have come to thy shelter; permit me to dwell in thy choice retreat.’