The Antiquities of Orissa v2.c17.s1.213

Language: English

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**The Inner Enclosure.** It has been already stated that the walls of inner enclosure (400 x 278 ft.) are double, formed of two parallel lines having a narrow space between the two. The object of this arrangement none of the priests could explain to me. It is obvious, however, that when the outer walls did not exist these inner walls formed the defensive work of the temple. The space between the two walls (11 ft.) was either intended to be filled up with earth, so as to give the walls such thickness as to render them proof against hostile attacks, or to serve as a gallery for the defenders to go about and to shoot at the assailants without exposing themselves. Access to this gallery, however, is now closed and I did not scale the walls to see what was the level of the ground between the walls. The walls are called *Hosanberā* and the openings through these walls are six in number, four corresponding with the four outer gates, one leading to the top at the north-east corner and one to the covered passage of the kitchen. Of these the oldest is the eastern one, corresponding with the lion gate. It has a propylon of the same character as the outer one and is as richly sculptured. Aesthetically the four doors corresponding with the outer gates would have been best located had they been placed right opposite to them; but strategical considerations led to their being placed slightly to one side.

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The centre of the area within this enclosure is occupied by the great temple and the sides by a great number of small ones, some sacred spots and several out-offices, store-rooms, shops and the like. The names of these have been given in the plan: most of them are modern and held in no great estimation by the people. A few, however, are worthy of special notice. The most important of these to the pious pilgrim is No. 9, called Vaṭeśvara. It is the sacred fig-tree under which the Brahman messenger from Indradyumna met the pious hunter Viśvāvasu, so say the priests; but curiously enough the tree in the legend was an *aśvattha* (*Ficus religiosa*), whereas the tree as we now find it is the *vaṭa* (*Ficus indica*). The tree is certainly not two hundred years old but it evidently occupies the site of the holy Bo tree which doubtless formed an important appurtenance of the sacred fane when it belonged to the Buddhists. The tree is called Kalpavṛkṣa, and is noted for making barren women fruitful. Women who wish to bear the pledge of love to their lords spread the hem of their *sārī* under the tree and remain waiting in expectation of a fruit dropping on it from the tree. Should this happen within a resonable time, they retire satisfied that their object will soon be attained. The *Kapila Saṁhitā* as usual sings the praise of the tree in the most eulogistic terms. ‘Whoever’, it says, ‘stands under the shadow of this tree, immediately clears himself from the sin of killing Brahmans.

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Of him who circumambulates the tree and then worships it, Hari remits all the sins committed in the course of a hundred generations. At the foot of this tree there is an image of Maṅgalā, the giver of prosperity to gods, and whoever beholds her and offers har adoration emancipates himself from all delusion’. Close by it is an open pillared choultry called Mukti-maṇḍapa, the hall of [**116**] salvation, where Paṇḍits and and professors daily assemble to expound the Śāstras and lecture to the faithful (No. 16). It is a rectangular building, 38 feet square, with a plain high plinth and a pyramidal roof supported on 16 massive chlorite pillars, those of the inner range being of one pattern, and those of the outer of another. (See Vol. I, Plate VI, figs. 10*a* and 10*b*). It is said to have been erected by Pratāparudra Deva in A.D. 1525, but it would be no great presumption to suppose that it is the representative of the Vihāra Hall which the Buddhists must have had in the place. Its roof was renewed about the middle of last century by Śrīdhara Paṭnāyaka in the reign of Vīrakiśora Deva. A little beyond it is a small tank called Rohiṇī Kuṇḍa (No. 26), a dip in which metamorphosed the crow in the legend into Viṣṇu (ante, p. [101]).