Hydrology of the temple site at bhojpur

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Hydrology & Mysticism of Bhojpur Shiv
Temple- mysterious 13 th Jyotirlinga ?
DR UDAY DOKRAS
There are 12 Jyotirlingas in India - Temples of Lord Shiva
Giant Shivlinga from single rock

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Mahadev. Shiva. The Destroyer of Evil. Called by different names but ultimately the
Supreme Being. Being a Hindu, most people come across the term “Jyotirlinga” quite a
few times while growing up. Shiva’s Jyotirlinga is highly revered among the Hindus. A
Jyotirlinga is a shrine where Lord Shiva is worshipped in the form of a Jyotirlingam. Now
you would ask what a Jyotirlingam is? It is the radiant sign of The Almighty. A Jyotirlinga
is a holy representation of Lord Shiva. The word ‘Jyoti’ means light and ‘linga’ means
sign. Jyotirlinga is the light of Lord Shiva.
Legend
The Legend of the "Jyotirlinga" is mentioned in the Vishnu Purana. When Lord Vishu and
Lord Shiva were debating over who is supreme, Lord Shiva had produced a vast pillar of
light and asked both of them to find the end of the light in both directions. To which, Lord
Brahma lied that he found the end, but Lord Vishnu accepted defeat. Lord Shiva then
cursed Lord Brahma that even though he is the creator of the Universe, he won't be
worshipped. And the Jyotirlingas here are believed to have appeared from that infinite
pillar of light produced by Lord Shiva.
How Many Jyotirling are There in India?
There are 12 Jyotirlinga in India. It is believed that Lord Shiva first manifested himself on
Earth on the night of the Aridra Nakshatra, thus the special reverence for the Jyotirlinga.
There is no unique appearance to mark the Jyotirlingas. Many people believe that you can
see these lingas as columns of fire piercing through the earth after you reach a high level of
spiritual attainment. Originally there were 64 Jyotirlingas out of which 12 are considered to
be highly auspicious and holy. The 12 Jyotirlinga temples in India take the name of the
presiding deity. Each considered a different manifestation of Lord Shiva. The primary
image of all these lingas is the “lingam” representing the beginning and end stambh pillar
or the infinite nature of Lord Shiva.
12 Jyotirlingas in India with Their Location:
 Somnath Jyotirlinga in Gir, Gujarat
 Mallikarjuna Jyotirlinga in Srisailam, Andhra Pradesh
 Mahakaleshwar Jyotirlinga in Ujjain, Madhya Pradesh
 Omkareshwar Jyotirlinga in Khandwa, Madhya Pradesh
 Baidyanath Jyotirlinga in Deoghar, Jharkhand
 Bhimashankar Jyotirlinga in Maharashtra
 Ramanathaswamy Jyotirlinga in Rameshwaram, Tamil Nadu
 Nageshwar Jyotirlinga in Dwarka, Gujarat
 Kashi Vishwanath Jyotirlinga in Varanasi, Uttar Pradesh
 Trimbakeshwar Jyotirlinga in Nasik, Maharashtra
 Kedarnath Jyotirlinga in Rudraprayag, Uttarakhand
 Ghrishneshwar Jyotirlinga in Aurangabad, Maharashtra

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The13 thLingacould havebeentheBhojpurTemple
The Bhojpur temple, planned as one of the biggest temple complexes of India, was abondoned
during constuction due to unknown reasons. Its Jyotirlinga or the main Shiva Image is the largest
in the World made from a SINGLE StoneHence it remains the only temple where the
construction process of ancient Indian Hindu temples can studied in great deatils. Like the
building and layout plans etched on rocks and stone slabs close to the temple suggest that many
more temples were proposed to be built. Moldings and stone-blocks lie in adjacent quarries and
an earthen ramp for raising stones also survives, mistaken often as a hill.
In addressing these broad themes, one temple site, paradigmatic of medieval Indian in general, is
not only an example but can be a starting point for answering the above questions. This is the
site of Bhojpur, near Bhopal in central India, where a gigantic temple was left unfinished in the
mid-eleventh century. Around the temple are quarries and unfinished architectural parts, along
with architectural drawings engraved on the rocks, a unique survival providing insights into the
processes of design and construction.
The temple is associated with King Bhoja of the Paramara dynasty, a renowned polymath. Bhoja
is the subject of many stories and legends in nearly every Indian language, and is known as one
of the greatest kings of medieval India.

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Bhojpur is a town of historical and religious importance in Raisen District of Madhya Pradesh, India.
GEOGRAPHY & HYDROLOGY

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Bhojpur, general plan of the site showing location of temples and dams.// River Betwā at Bhojpur, showing fallen remains
of the southern dam.
Bhojpur is situated on the Betwā River, 32 km from Bhopal, the state capital of Madhya Pradesh.
The site is located on sandstone ridges typical of central India, next to a deep gorge through
which the Betwā River flows. Two large dams, constructed of massive hammer-dressed stones,
were built in the eleventh century to divert and block the Betwā, so creating a large lake. The
approximate size of the lake is shown in the site plan given here. Little known fact about Bhojpur
is it's intimate connection with the upper lake of Bhopal,considered to be one of the biggest in
Asia. However, this is a diminished form of the water body created by Raja Bhoj. A legend says
that Bhoja was stricken with a severe illness, which the court physicians failed to cure. A holy
recluse prophesied that the king would die of the disease, unless he was able to construct a lake
fed by 365 streams and bath in it. Skilled engineers were sent along the valleys of the Vindhya
range to explore the region and report upon the feasibility of such a lake being constructed. A
valley was ultimately discovered and subsequently enclosed, which included the headwaters of
the river Betwa. The engineers found, much to their disappointment, that only 356 springs and
streams fed the waters flowing through the valley. The difficulty was eventually overcome by
Kalia, a Gond chief, who pointed out a missing river which, with its tributaries, made up the
requisite number and was accordingly named Kaliasot (Kalia’s river), a name it carries to this
day. According to historians, this legend preserves two important facts: That the drainage area of
the sources of Betwa river was insufficient to fill the lake; and that the lake thus formed was of
an unusual size. A study of the local topography and the remains of the civil works, clearly prove
that the engineers of those days skillfully turned the waters of another river, which rises 32 km to
the west, into the Betwa valley. This was accomplished by creating a magnificent, cyclopean
dam in Bhopal. This is what remains today, known in Bhopal as the Bada Taalab or the upper
lake. The Lower lake of Bhopal was created much later by one royal, Chotte Khan from the
overflowing water of Upper Lake.
This lake, called Bhimtaal, was destroyed sometime in 1434 AD by Hoshang Shah (1405-1435
AD). It is said that it took the army of Hoshang Shah three months to destroy the dam, three
years elapsed before the bed was empty and thirty before it became cultivable. One can clearly
see the evidence of destruction of the embankment near the Siva temple at Bhojpur. The
embankment at Bhopal is still preserved and so is the lake in it’s present constricted size

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Bhojpur, northern dam showing cyclopean masonry construction.
The dams were constructed of cyclopean masonry on a massive scale. The dam to the north is
preserved, but the one immediately below the temple was knocked down by an exceptional surge
in the Monsoon that occurred in the mid-eleventh century. A myth about the Bhojpur dams has
emerged thanks to the writing of William Kincaid. He mis-interpreted an account in a Persian
chronicle (recording that a dam was opened on the orders of Hoshang Shah of Malwa), as
referring to Bhojpur, an idea elaborated by U. N. Day in 1965 and repeated subsequently in the
years that followed. The account, translated by U. N. Day from Persian, states that the king
pulled down a dam at the request of local merchants in Bhopal and Vidisha whose caravans were
being raided by bandits who would take refuge at an inaccessible spot protected by the lake. This
account refers to the Bhojtal at Bhopal where even today an island in the middle of the lake can
be seen. The dam at Bhopal was subsequently repaired and further raised when the Kamlapati
Palace was constructed in the eighteenth century.
Bhojpur takes its name from king Bhoja (reg. c. 1000–1055 CE), the most celebrated ruler of the
Paramāra dynasty. There is no archaeological evidence from Bhojpur before the eleventh
century, a fact confirmed by local legends which recount how Bhoja made a vow to build a series
of dams "to arrest the streams of nine rivers and ninety-nine rivulets". A location was found in
the kingdom that allowed the king to fulfil this vow and the dams were duly built at Bhojpur.

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Bhojeshwar Temple
The liṅga at the Bhojasvāmin temple, Bhojpur
The Bhojeshwar Temple: Bhojeśvara is an incomplete Hindu temple in Bhojpur village
of Madhya Pradesh, India. Dedicated to Shiva, it houses a 7.5 feet (2.3 m) high lingam in
its sanctum.
The temple's construction is believed to have started in the 11th century, during the reign
of the Paramara king Bhoja. The construction was abandoned for unknown reasons, with
the architectural plans engraved on the surrounding rocks. The unfinished materials
abandoned at the site, the architectural drawings carved on the rocks, and the mason's
marks have helped scholars understand the temple construction techniques of 11th-
century India. The temple has been designated as a Monument of National Importance by
the Archaeological Survey of India (ASI).
HISTORY: The Bhojpur temple is believed to have been constructed by the 11th-
century Paramara king Bhoja. Tradition also attributes to him the establishment of
Bhojpur and the construction of now-breached dams in the area. Because the temple was
never completed, it lacks a dedicatory inscription. However, the name of the area
("Bhojpur") corroborates its association with Bhoja.

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This belief is further supported by the site's sculptures, which can be dated to the 11th
century with certainty. A Jain temple in Bhojpur, which shares the same sets of mason's
marks with the Shiva temple, has an inscription explicitly dated to 1035 CE. Besides
several literary works, historical evidence confirms that Bhoja's reign included the year
1035 CE: the Modasa copper plates (1010-11 CE) were issued by Bhoja; and
the Chintamani-Sarnika (1055 CE) was composed by his court poet Dasabala. Moreover,
the area around the temple once featured three dams and a reservoir. The construction of
such a large Shiva temple, dams and reservoir could have only been undertaken by a
powerful ruler. All this evidence appears to confirm the traditional belief that the temple
was commissioned by Bhoja. Archaeology professor Kirit Mankodi dates the temple to
the later part of Bhoja's reign, around mid-11th century.
The Udaipur Prashasti inscription of the later Paramara rulers states that Bhoja "covered
the earth with temples" dedicated to the various aspects of Shiva, including
Kedareshvara, Rameshwara, Somanatha, Kala, and Rudra. Tradition also attributes the
construction of a Saraswati temple to him (see Bhoj Shala). The Jain writer Merutunga, in
his Prabandha-Chintamani, states that Bhoja constructed 104 temples in his capital city
of Dhara alone. However, the Bhojpur temple is the only surviving shrine that can be
attributed to Bhoja with some certainty.
According to a legend in Merutunga's Prabandha-Chintamani, when Bhoja
visited Srimala, he told the poet Magha about the "Bhojasvāmin" temple that he was
about to build, and then left for Malwa (the region in which Bhojpur is
located). However, Magha (c. 7th century) was not a contemporary of Bhoja, and
therefore, the legend is anachronistic.
The temple originally stood on the banks of a reservoir 18.5 long and 7.5 miles
wide.[7]
This reservoir was formed through construction of 3 earth-and-stone dams during
Bhoja's reign. The first dam, built on Betwa River, trapped the river waters in a
depression surrounded by hills. A second dam was constructed in a gap between the hills,
near present-day Mendua village. A third dam, located in present-day Bhopal, diverted
more water from the smaller Kaliasot river into the Betwa dam reservoir. This man-made
reservoir existed until 15th century, when Hoshang Shah emptied the lake by breaching
two of the dams.

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Abandonment of construction
Architectural drawings engraved in the surrounding rock, for use by the artisans
It appears that the construction work stopped abruptly. The reasons are not known, but
historians speculate that the abandonment may have been triggered by a sudden natural
disaster, a lack of resources, or a war. Before its restoration during 2006–07, the building
lacked a roof and this could have collapsed due to a mathematical error made while
calculating the load; subsequently, circumstances might have prevented Bhoja from
rebuilding it.
The evidence from the abandoned site has helped the scholars understand the mechanics
and organisation of 11th century temple construction. To the north and the east of the
temple, there are several quarry sites, where unfinished architectural fragments in various
stages of carving were found. Also present are the remains of a large sloping ramp
erected for carrying the carved slabs from the quarries to the temple site. Several carvings
brought to the temple site from the quarries had been left at the site. The ASI moved
these carvings to a warehouse in the 20th century.
Detailed architectural plans for the finished temple are engraved on the rocks in the
surrounding quarries. These architectural plans indicate that the original intention was to
build a massive temple complex with many more temples. The successful execution of
these plans would have made Bhojpur one of the largest temple complexes in India

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An unfinished statue at the site/Architectural fragments at one of the quarry sites/Carved rock
fragments near the entrance
The marks of over 1,300 masons are engraved on the temple building, the quarry rocks
and two other shrines in the village. This includes the names of 50 masons engraved on
the various portions of the temple structure. Other marks are in the form of various
symbols such as circle, crossed circle, wheel, trident, swastika, conch shell, and Nagari
script characters. These marks were meant to identify the amount of work completed by
individuals, families or guilds involved in the construction. The marks would have been
erased while giving the finishing touches, had the temple been completed.
The ceiling of the temple
In 2004, before ASI sealed the gaps to prevent rainwater percolation RIGHTbPIC shows In 2011, after ASI's
installation of the fibreglass component
By 1950, the building had become structurally weak because of the regular rainwater
percolation and removal of the stone veneers. In 1951, the site was handed over to
the Archaeological Survey of India (ASI) for conservation, in accordance with
the Ancient Monuments Preservation Act 1904. During the early 1990s, the ASI repaired

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the damaged steps of the platform and the sanctum, and also restored the missing ones. It
also restored the facade on the north-west corner of the temple.
During 2006–07, the ASI team supervised by KK Muhammed carried out a restoration of
the monument. The team added a missing pillar to the structure. The 12-tonne pillar was
carved out of a single stone by expert masons and sculptors in a style that matches the
original. The monolith was procured from the area near Agra after a nationwide search
for material matching the stone originally used in the temple. The team was unable to
procure a crane with a sufficiently long boom. So, they lifted the monolith 30 feet up with
the help of a system of pulleys and levers, which took 6 months to devise. The two other
pillars in the temple weigh 33 tonnes, and are also carved out of a single stone: it must
have been very challenging for the original builders to erect these pillars without modern
technology and resources.
The team closed the ceiling with a new architectural component matching the original
one, to stop the water percolation. This fibreglass component weighs less than the
original one, thus reducing unnecessary weight which could damage the structure. To
further prevent the rainwater from getting in, the ASI also closed the portion between the
wall and the superstructure by placing slanting stone slabs. In addition, the ASI placed
new stone veneers matching the original ones on the northern, southern and western
exterior walls of the temple.[13]
The ASI also cleaned the dirt that had accumulated on the
temple walls over the past few centuries.
A r c i t e c t u r e
The temple lies on a platform 115 feet (35 m) long, 82 feet (25 m) wide and 13 feet
(4.0 m) high. On the platform lies a sanctum containing a large lingam. The
sanctum plan comprises a square; on the outside, each side measures 65 feet (20 m); on
the inside, each measures 42.5 feet (13.0 m).
The lingam is built using three superimposed limestone blocks. The lingam is 7.5 feet
(2.3 m) high and 17.8 feet (5.4 m) in circumference. It is set on a square platform, whose
sides measure 21.5 feet (6.6 m). The total height of the lingam, including the platform is
over 40 feet (12 m).
The doorway to the sanctum is 33 feet (10 m) high. The wall at the entrance features
sculptures of apsaras, ganas (attendants of Shiva) and river goddesses.
The temple walls are window-less and are made of large sandstone blocks. The pre-
restoration walls did not have any cementing material. The northern, southern and eastern
walls feature three balconies, which rest on massive brackets. These are faux balconies
that are purely ornamental. They are not approachable from either inside or outside of the
temple, because they are located high up on the walls, and have no openings on the
interior walls. The northern wall features a makara-pranala, which provided a drainage

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outlet for the liquid used to bathe the lingam. Other than the sculptures on the front wall,
this makara sculpture is the only carving on the external walls.[9]
8 images of goddesses
were originally placed high up on the four interior walls (two on each wall); only one of
these images now remains.
Gana sculpture RIGHT PIC Lingam in the sanctum
Sculptures at the entrance/ Makara-pranala (drainage spout)

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View from the ground level
The four brackets supporting the cornerstones feature four different divine
couples: Shiva-Parvati, Brahma-Shakti, Rama-Sita, and Vishnu-Lakshmi. A single couple
appears on all the three faces of each bracket.
While the superstructure remains incomplete, it is clear that the shikhara (dome tower)
was not intended to be curvilinear. According to Kirit Mankodi, the shikhara was
intended to be a low pyramid-shaped samvarana roof, usually featured in
the mandapas.The shikhara probably intended to be of phamsana (rectilinear in outline)
style, although it is of bhumija (Latina or curvilinear in outline) style in its detailing.
The incomplete but richly carved dome is supported by four octagonal pillars, each 39.96
feet (12.18 m) high Each pillar is aligned with 3 pilasters. These 4 pillars and 12 pilasters
are similar to the navaranga-mandapas of some other medieval temples, in which 16
pillars were organized to make up 9 compartments.
The remnants of a sloping ramp can be seen on the north-eastern corner of the building.
The ramp is built of sandstone slabs, each measuring 39 x 20 x 16 inches. The slabs are
covered with soil and sand. The ramp itself is 300 feet (91 m) long, and slopes upwards
to a height of 40 feet (12 m). Originally, the ramp reached up to the temple wall, but
currently, a gap exists between the two.
There is a small museum dedicated to Bhojeshwar Shiva Temple and it is situated
nearly 200 meters from the main temple. The museum depicts the history of Bhojeshwar
Temple through posters and sketches. The museum also describes the reign of Bhoja and
important books written by him as well as the mason marks. There is no entry fee in the
museum and the museum is open for visitors from 10:00 AM to 5:00 PM.
The monument is now under the protection of the Archaeological Survey of India (ASI).
Because of its proximity to the state capital Bhopal (28 km), it attracts a considerable

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number of tourists. In 2015, the site received the National Tourism Award (2013–14) for
the "Best maintained and Disabled Friendly Monument".
Despite being unfinished, the temple is in use for religious purposes. On Maha Shivaratri,
thousands of devotees visit the temple.
Quarries and rock drawings
Architectural fragments in one of the quarries at Bhojpur
The temple at Bhojpur is unique in being left unfinished, with a series of large architectural parts
still located in the quarries where the stones were cut and fashioned. In addition, there are a
significant number of architectural drawings engraved on the flat surfaces of the quarry showing
mouldings, pillars, and temple plans. Also of note is the large earthen ramp behind the temple
which shows how medieval craftsmen raised the large blocks of stone into position. The
drawings and architectural parts have been subject to in-depth study and with a book on the
subject published by the Indira Gandhi National Centre for the Arts.

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Idols at the unfinished Jain Temple, Bhojpur
Jain temples ; Bhojpur also has an unfinished Jain temple containing a 6 metres (20 ft) tall
statue of Bhagwan Shantinath and two statues of Bhagwan Parshvanath (left) and
Bhagwan Suparshvanatha (right). On the base of the central images of Lord Shatinath there is an
inscription mentioning king Bhoja, the only epigraphic evidence connecting Bhoja to the site.
The Suparshanath image on left has an inscription date samvat 1157 which
mentions Naravarman, the nephew of king Bhoja, and mentions that the two smaller idols were
installed by the grandson of Nemichandra of Vemaka community, who had installed the main
image in the middle. The same temple complex hosts shrine for Ācārya Manatunga who
wrote Bhaktamara Stotra.
Main Temple & Idol
This huge temple was established in year 1100 AD. The miraculous idol of principal deity
Bhagwan Shantinath in standing posture, 6.25 metres (20.5 ft) feet in height, installed in the huge
sanctum of this temple. On the both sides of this idol, 2 standing beautiful idols of Bhagwan
Parshvanath & Suparshvanath (7th Teerthankar) 8 feet in height each are installed. Near the feet
of Bhagwan Shantinath, artistic whisk bearers are carved on both sides.
Cave of Pārvatī
Immediately opposite the temple, on the west side of the gorge facing the Betwā, is a rock-
shelter or cave, now occupied by religious mendicants. Popularly known as Pārvatī's Cave, the
cave contains a number of sculptures and architectural fragments dating to the eleventh century.

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Rock shelter at Bhojpur popularly known as Pārvatī's Cave
Production
Bhojpur is unique in its preservation of quarries, an earthen ramp, and many unfinished
architectural parts, of which we have made measured drawings. Their size shows the vast scale
that the finished monument would have attained. Most interesting of all are the numerous
engraved architectural drawings on the rocks, which have been recorded (in measured line
drawings) and interpreted for the first time.
In parallel, we have analysed another work ascribed to Bhoja, the Samaranganasutradhara, a
famous but barely understood architectural treatise. For the first time substantial passages have
been translated, by Mattia Salvini, in a way that is architecturally meaningful. This study has
culminated in Adam Hardy's Theory and Practice of Temple Architecture in Medieval India.
Both the engraved drawings and the treatise throw new light on temple design. But neither
drawings nor text make sense without a thorough understanding of the buildings themselves,
including principles of composition, geometry and measurement, and construction. The project
has enabled us to carry out surveys of a wide range of temples in central and western India and
the Deccan. Constructional techniques have been examined in ruined temples, and in the
normally unseen spaces in roofs and towers.
Latina temples- The Latina form, with its curved spire (shikhara), developed from multi-tiered
shrines known from the Gupta period (fourth-fifth centuries AD) onwards, with pavilions
crowned by amalakas (rounded, ribbed element) at the corners of their false storeys. It was
predominant type of Nagara (north Indian) temple between the seventh century and the tenth,
when it was overshadowed by its offspring, the multi-spired Shekhari (or Anekandaka) mode of
Nagara.
Some obvious questions arise about design and construction, and we have been exploring these
through measured surveys. Do the plans follow grids? Is there a module for plan and elevation,
or are there several? Does the geometry of the gavakshas (arched dormer motifs) relate to an all-
encompassing system? What is the nature of the curvature of the shikhara, and of its constituent
segments, and how was this achieved? What are the rules for successively diminishing the stages
of the superstructure?

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Latina temples have been measured and studied at the following sites:
 Madhya Pradesh: Amrol, Bateshara, Gwalior (Gujari Museum), Nareshara and Terahi.
 Gujarat: Roda, Shamalaji and Modhera.
 Rajasthan: Osian.
 Karnataka: Pattadakal.
 Andhra Pradesh: Alampur.
Shekhari temples- The composite Shekhari (or Anekandaka) mode was the most important form
of Nagara temple from the tenth century onwards in central and western India. It is conceived as
a constellation of interpenetrating shrines burgeoning out from the single spired form of the
Latina temple. Predominant among the embedded shrine forms is the form of the Latina itself,
self replicating. The kuta-stambha – a miniature shrine or shikhara crowing a pillar – is a basic
element that needs to be recognised in order to grasp the thoroughly composite or multi-aedicular
nature of this kind of temple.
As Shekhari temples are a continuation of the same Nagara tradition, the questions relating to the
design and construction of Latina temples are also relevant here. Several chapters of the
Samaranganasutradhara deal with Nagara temples, unfolding elaborate typologies from unitary
Latina forms to hyper-proliferated Shekhari ones. We are working on translating these, both into
English and into drawings. Later texts from western India treat the design of Shekhari temples
systematically, and the tradition is perpetuated today in Gujarat by the Sompura caste of
traditional architects. We are studying two modern Sompura texts, the Shilaparatnakara from the
1930s, and a 1960s Gujarati commentary on the Kshirarnava. A planned future study will
combine measured analyses of medieval temples, an illustrated translation of the Aparajita (c.
thirteenth century), studies of later texts, and a critical study of the working practices of present-
day traditional practitioners.
Bhumija temples: The Bhumija mode appeared in the eleventh century as an alternative
composite form to the Shekhari, and is also clearly an extrapolation from the earlier Latina. It is
recognisable by its radiating chains of kuta-stabmhas (spires on pillars) between the bhadras
(central projections), and can be built on an orthogonal or a stellate (rotated square) plan.
Bhumija temples are especially relevant to this project as this was the temple form favoured by
the Paramara dynasty in Malwa. Here and elsewhere there seem, on the basis of style, to have
been guilds of temple builders specialised in this form. Bhoja’s unfinished temple at Bhojpur,
and the surrounding drawings and fragments, belong to this tradition. It is likely that the temple
was intended to be a Bhumija structure of vast proportions, of which the giant cube visible today
would have been merely the inner sanctum.
Aspects being explored include the geometry of orthogonal and stellate plans and, once again,
the questions of diminution and curvature in the superstructure. Here we are lucky to be able to
compare measurements of actual temples directly with drawings and textual prescriptions. At
Bhojpur a large drawing survives on the stone platform directly in front of the sanctum. As might
be expected of a text attributed to the same patron, Chapter 64 of the Samaranganasutradhara, the
chapter concerned with Bhumija temples, contains vital insights into their theoretical typology
and proportions.

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Mandapas
The study of the shrine itself (mula-prasada, vimana) cannot be seen in isolation from the hall
(mandapa) to which it is generally attached – its overall form with its roof shape, its pillars, its
ceiling or ceilings. In northern traditions the mandapa usually follows the tiered Phamsana form
(also a shrine form) or, from around the tenth century, the composite Samvarana form. In its
proliferating evolution the Samvarana mirrors the development of the Shekhari shrine form, with
which it is often associated, and a parallel pattern can be observed in the blossoming of multi-
lobed corbelled ceilings.
A typical madapa structure is open at the sides, with a stone seat around the perimeter, pillars
and beams, an awning-like eave slab (chhadya), and corbelled ceilings surmounted by a
corbelled pyramidal roof.
Dravida temples
It might seem surprising that a project beginning its investigations at Bhojpur in Malwa (in
present day Madhya Pradesh) should concern itself with Dravida temples from south India, but
there are several reasons why it needs to. The architects of the Bhumija temples in Malwa were
well aware of Dravida architecture. Even this far north, Bhumija temples, though broadly Nagara
in character, show stylistic affinities with contemporary Dravida traditions in the southern
Deccan (Karnataka, Andhra).
Samaranganasutradharaas a Dravidakarma kuta. Two of the engraved line drawings at
Bhojpur depict a form of mandapa unknown in any surviving building, with a roof composed of
these Dravidakarma components. Fragments of this kind of kuta are found at Bhojpur and among
the ruins of another huge Paramara temple, the Bijamandal at Vidisha. The
Samaranganasutradhara contains a substantial section devoted to Dravida temples, which
originated in Tamil Nadu, far to the south, as shown in a recent article by Adam Hardy.
Our measured studies have concentrated on Karnata Dravida temples (often classified as Vesara)
of the eleventh and twelfth centuries. As with Nagara temples, though without the issue of
curvature, an important question is how diminution was achieved in the stages of the
superstructure.
Temples built under the Later Chalukyas and Hoysalas at the following sites in Karnataka:
 Aralguppe
 Badami
 Balligave
 Belavadi
 Banashankari
 Chaudanpur
 Damba
 Halebid
 Hangal
 Ittagi
 Lakkundi
 Sudi
 Turuvekere.

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A Karnata Dravida temple in ‘Bhumija territory’ has also been surveyed - the Ishvara or
Ayeshvara at Sinnar (Maharashtra).
This research has proved invaluable in one unanticipated and direct application: a commission
for PRASADA to design a new ‘Hoysala’ temple for the Sri Kalyana Venkateshwara Swamy
Temple Trust.
1. Somnath Jyotirlinga, Gujarat
Source
Considered to be the first of the 12 Jyotirlingas, the Somnath Temple in Gujarat is
situated near Veraval in (Prabhas Kshetra) Kathiawad district. This jyotirling in
Gujrat is a highly revered pilgrimage site in the country. There is a legend related to how
this Jyotirling in Gujarat came into being. According to the Shiva Purana, the moon was
married to 27 daughters of Daksha Prajapati, out of which he loved Rohini the most. Seeing
his negligence towards the other wives, Prajapati cursed moon that it would lose all its
radiance. A disturbed moon along with Rohini came to Somnath and worshipped the Sparsa
Lingam after which he was blessed by Shiva to regain his lost beauty and shine. On his
request, Lord Shiva assumed the name Somchandra and resided there eternally. He became
famous by the name Somnath. Ever since the Somnath Jyotirlinga has been destroyed and
rebuilt many times in history.
2. Mallikarjuna Jyotirlinga, Andhra Pradesh

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S
The Mallikarjuna Temple is situated on the Shri Shaila Mountain, on the banks of the
Krishna River in the southern part of Andhra Pradesh. It is also known as “Kailash of
the South” and is one of the greatest Shaivite shrines in India. The presiding deities at this
temple are Mallikarjuna (Shiva) and Bhramaramba (Devi). According to the Shiva Purana,
Lord Ganesha was married off before Kartikeya which left Kartikeya angered. He went
away to the Kraunch Mountain. All the Gods tried to console him but in vain. Ultimately
Shiva-Parvati themselves travelled to the mountain but were turned away by Kartikeya.
Seeing their son in such a state they were very hurt and Shiva assumed the form of a
Jyotirlinga and resided on the mountain by the name of Mallikarujna. Mallika means
Parvati, while Arjuna is another name of Shiva. It is believed by the people that just seeing
the tip of this mountain one is emancipated of all sins and becomes free from the vicious
cycle of life and death.
3. Mahakaleshwar Jyotirlinga, Madhya Pradesh

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Source
Mahakaleshwar Temple is located on the banks of the Kshipra River, in the dense
Mahakal forest in Ujjain, Madhya Pradesh. This Jyotirlinga in Madhya Pradesh is an
important pilgrimage site in Central India. There are a number of legends related to how
this Jyotirlinga came into existence. According to the Puranas, there was a five-year-old
boy Shrikar who was enthralled by the devotion of King Chandrasena of Ujjain towards
Lord Shiva. Shrikar took a stone and started worshipping as Shiva. Many people tried to
dissuade him in different ways, but his devotion kept growing. Pleased by his devotion,
Lord Shiva assumed the form of a Jyotirlinga and resided in the Mahakal forest. The
Mahakaleshwar Temple is considered significant by the Hindus for another reason. It is
among one of the seven “Mukti-Sthal” – the place that can liberate a human.
4. Omkareshwar Jyotirlinga, Madhya Pradesh

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Source
Omkareshwar Temple is one of the highly revered Jyotirlinga and is located on an island
called Shivapuri in the Narmada River in Madhya Pradesh. The word Omkareshwar
means “Lord of Omkara” or the Lord of the Om Sound! According to the Hindu scriptures,
once upon a time, there ensued a great war between the Devas and Danavas (Gods and
Demons), in which the Danavas won. This was a major setback for the Devas who then
prayed to Lord Shiva. Pleased with their prayer, Lord Shiva emerged in the form of
Omkareshwar Jyotirlinga and defeated the Danavas. This place is thus considered to be
highly sacred by the Hindus.
5. Baidyanath Jyotirlinga, Jharkhand
S

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Vaidyanath Temple is also known as Vaijnath or Baidyanath. It is located at Deogarh in
the Santal Parganas region of Jharkhand. This is one of the highly revered Jyotirlinga
shrines, and the devotees believe that the sincere worship of this shrine relieves a person
from all his worries and miseries. People believe that one attains moksha or salvation by
worshipping this Jyotirlinga. According to a famous legend, the demon king Ravana
meditated and asked Lord Shiva to come over to Sri Lanka and make it invincible. Ravana
tried to take Mount Kailash with him, but Lord Shiva crushed it. Ravana asked for penance
and in turn, was given of the twelve Jyotirlingas on the condition that if it was placed on
the ground it would remain rooted to that spot till eternity. While transporting it to Sri
Lanka, Lord Varuna entered Ravana’s body and he felt an urgent need to relieve himself.
Lord Vishnu came down in the form of a lad and offered to hold the lingam in the
meantime. However, Vishnu placed the lingam on the ground and it got rooted to the spot.
As a form of penance, Ravana cut off nine of his heads. Shiva revived him and joined the
heads to the body, like a vaidya and hence this Jyotirlinga came to be known as
Vaidyanath.
6. Bhimashankar Jyotirlinga, Maharashtra
S
The Bhimashankar Temple is located in the Sahyadri region of Pune, Maharashtra. It
lies on the banks of Bhima River and is considered to be a source of this river. The legend
about the existence of this Jyotirlinga is related to Kumbhakarna’s son Bhima. When
Bhima learned that he was the son of Kumbhakarana who was annihilated by Lord Vishnu
in his incarnation as Lord Ram, he vowed to avenge Lord Vishnu. He performed penance to
please Lord Brahma who granted him immense power. On achieving this power, he started
creating havoc in the world. He defeated the staunch devotee of Lord Shiva-
Kamrupeshwar and put him in the dungeons. This angered the Lords who requested Shiva
to descend Earth and put an end to this tyranny. A war ensued between the two and Shiva
ultimately put the demon to ashes. All the Gods then requested Shiva to make that place his

24. 24
abode. Shiva then manifested himself in the form of Bhimashankar Jyotirlinga. It is
believed that the sweat which poured from Shiva’s body after the battle is what formed the
Bhima River.
7. Rameshwar Jyotirlinga, Tamil Nadu
Rameshwar Temple, the southernmost of the 12 Jyotirlingas, is located on the island of
Rameshwaram, off the Sethu coast of Tamil Nadu. This temple is popularly known for
its architecture, more prominently the long ornate corridors, towers, and 36 theerthams.
This has been a time-honoured pilgrimage centre considered by many at par with Banaras.
This Jyotirlinga is closely associated with Ramayana and Ram’s victorious return from Sri
Lanka. It is believed that Ram on his way to Sri Lanka stopped at Rameshwaram and was
drinking water on the seashore when there was a celestial proclamation: “You are drinking
water without worshipping me.” Listening to this Ram made a linga of sand and
worshipped it and asked for its blessings to defeat Ravana. He got the blessings from Lord
Shiva who then turned into a Jyotirlinga and resided at the place for eternity.
8. Nageshwar Jyotirlinga, Gujarat

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The Nageshwar Temple also known as Nagnath Temple is located on the route between
Gomati Dwarka and the Bait Dwarka Island on the coast of Saurashtra in Gujarat. This
Jyotirlinga holds special significance as it symbolises protection from all types of poison. It
is believed that those who worship at this temple become free of all poisons. According to
the Shiva Purana, a Shiva devotee by the name Supriya was captured by the demon
Daaruka. The demon imprisoned her with several others in his capital Daarukavana.
Supriya advised all prisoners to chant “Aum Namaha Shivaya” which enraged Daaruka
who ran to kill Supriya. Lord Shiva manifested in front of the demon and put an end to
him. Thus the Nageshwar Jyotirlinga came into being.
9. Kashi Vishwanath, Varanasi
S
The Kashi Vishwanath Temple is located in the most revered site in the world- Kashi! It
is situated amidst the crowded lanes of the holy city of Banaras (Varanasi). More than the

26. 26
Ghats and Ganga of Varanasi, the Shivalinga remains the devotional focus of the pilgrims.
It is believed that Banaras is the site at which the first Jyotirlinga manifested its supremacy
over other gods, broke through the earth’s crust and flared towards heaven. This temple is
said to be the dearest to Lord Shiva, and the people believe that those who die here achieve
liberation. Many believe that Shiva himself resided here and is the giver of liberation and
happiness. This temple has been rebuilt several times but always continued to hold its
ultimate significance.
10. Trimbakeshwar Jyotirlinga, Nasik
ource
The Trimbakeshwar Temple is located about 30kms from Nasik in Maharashtra near
the mountain named Brahmagiri from the river Godavari flows. This temple is
considered to be a source of the river Godavari which is known as “Gautami Ganga”- the
most sacred river in South India. According to the Shiva Purana, it is on the earnest request
of River Godavari, Gautam Rishi and all the other Gods that Shiva decided to reside here
and assumed the name Trimbakeshwar. Gautam Rishi earned a boon from Varuna in the
form of a pit from which he received an inexhaustible supply of grains and food. The other
Gods were rendered jealous by him and they send a cow to enter the granary. The cow was
mistakenly killed by Gautam Rishi who then asked Lord Shiva to do something to purify
the premises. Shiva asked Ganga to flow through the land to make it pure. Everyone thus
sang praise for the Lord who then resided beside Ganga in the form of Trimbakeshwar
Jyotirlinga. Hindus believe that this Jyotirlinga in Maharashtra is the one which fulfils
everyone’s desires.
11. Kedarnath Jyotirlinga, Uttarakhand

27. 27
S
One of the holiest pilgrimage sites in India, the Kedarnath Temple is located on the Rudra
Himalaya Range at the height of 12000 feet on a mountain named Kedar. It is
approximately 150 miles from Hardwar. The temple enshrining the Jyotirlinga opens only
six months in a year. The tradition is that while embarking on a pilgrimage
to Kedarnath people first visit Yamunotri and Gangotri and brings the holy water to offer at
Kedarnath. According to the legends, pleased by the severe penance of the Nara and
Narayana – two incarnations of Lord Vishnu, Lord Shiva took up permanent abode in
Kedarnath in the form of this Jyotirlinga. People believe that praying at this site one gets
all his desire fulfilled.
12. Ghrishneshwar Jyotirlinga, Aurangabad
The Ghrishneshwar Jyotirlinga is located in a village called Verul, which lies 20 km
from Daulatabad, near Aurangabad in Maharashtra. Located near this temple is the

28. 28
famous tourist site – Ajanta & Ellora caves. This temple was built by Ahilyabai Holkar
who also rebuilt the Kashi Vishwanath Temple in Varanasi. The Ghrishneshwar temple is
also known by other names like Kusumeswarar, Ghushmeswara, Grushmeswara and
Grishneswara. According to the Shiva Purana, a couple named Sudharm and Sudeha
resided on the Devagiri Mountain. They were childless, and thus Sudeha got her sister
Ghushma married to Sudharm. They bore a son who rendered Ghushma proud and Sudeha
jealous of her sister. In her jealousy, Sudeha threw the son in the lake where Ghushma used
to discharge 101 lingams. Ghushma prayed to Lord Shiva who ultimately returned her the
son and told her of her sister’s deeds. Sudharm asked Shiva to emancipate Sudeha which
left Shiva pleased with his generosity. On Sudharm’s request, Shiva manifested himself in
the form of the Jyotirlinga and assumed the name Ghushmeshwar.
The base represents Brahma, the center portion is Vishnu and the top oval portion represents
Shiva. Puranas described brahma as the creator, Vishnu as the preserver and Shiva as the
destroyer and recreator.
Scientifically, atoms are the fundamental particles for all creations. An atom contains neutron,
electrons and protons.
If linga is considered as an atom, Shiva is the neutron, Vishnu is the proton and Brahma as the
electron.
As electrons pair with the other atoms helping in the creation of molecules, Brahma could be
considered as the creator of universe.
Also Brahma is said to come from the navel of Vishnu through a cord which symbolises the
electron freely moving around proton.

29. 29
Finally, neutron which has no charge and electrically neutral sits in the center and holds protons
and electrons. Neutrons which when disturbed can cause the enormous destruction,
characterizing Lord Shiva.
May be this could be the Hindu mythological way of picturising our basic elements of universe.

30. 30
Bhojeshwar Temple is an Unsolved Mystery, where the Future was Predicted in Past
Bhojeshwar Temple is an ancient hindu temple that has kept many unknown secret, historical
events and hindu mythology (Purana) in its fragile abandoned bricks. Every ancient Hindu
temple is a living museum in itself that informs the people of the ancient society, temple
science, arts, literature, science and engineering of the past through inscriptions and hidden
information engraved on temple wall. The Bhojeshwar Temple is a perfect example of this type
living museum with mysteries around it. The Bhojeshwar Temple is such a strange temple that
not only tells the lost stories of the past but also indicates the future that had been predicted in
the past. Also confirmed that critical surgery was performed in ancient India. Yes the temple is
related to Bhavishya Purana. Civilization develops over time and lost again. But that vanishing
stories of human civilizations still breath in the grooves of the lifeless stones of an ancient
temple. Yes, even a temple has life.
Bhojeshwar Temple is an unfinished Hindu temple situated in Madhya Pradesh, India, village of
Bhojpur on the bank of Betwa river. The Bhojeshwar Temple is dedicated to Bhagwan Shiva.
The wondering Shivling situated here is constructed of single stone and has a length of 18 feet.
And it weighs 7.5 feet in diameter. Construction of the temple is assumed to have started in the
11th century, during the rule of king Bhoja. Bhoja was an Indian ruler of the Paramara dynasty,
whose empire was centered around the Malwa region of today's Madhya Pradesh. Although
many believe that 7th century was the correct arrival time of King Bhoja instead of 11th century.
He established the city Bhopal, formerly named Bhojpal. He is reported to have constructed three
major dams and huge reservoirs to provide sufficient water during dry weather. Unfortunately
later the reservoirs were destroyed by Sultan Hoshang Shah of Malwa. For unknown purposes,
the construction was stopped, with the architectural designs graved on the rocks around
it. Archeological Survey of India (ASI) has designated the temple as a Monument of National
Importance. The site won the National Tourism Award in 2015.
Mysterious King Bhoja:
We also find references to the King Bhoj in the Puranas. Bhoja-Prabandha confirms he suffered
from intense headaches early in his life. Two brahmin surgeons from Ujjain made him
unconscious using an anaesthetic powder called moha-churna, opened his cranial bone, removed
a tumor and then gave him another powder called sanjivani to recover his consciousness. A
legend from the Bhavishya Purana describes Bhoja as descending
of Vikramaditya and Shalivahana. As per this story, by the time of Bhoja's ascension the
influence of the mleccha (foreign) had corrupted Indian culture. Here's how the story was found,
according to Wikipedia. “Bhoja marched up to the banks of the Indus river, and defeated several

31. 31
mleccha kings. The poet Kalidasa, who accompanied him, magically turned into ashes a mleccha
named Mahamada, whose followers came to be known as Muslim. After returning to his capital,
Bhoja established Sanskrit language among the top three varnas and Prakrit language among the
Shudras. During his 50-year reign, Aryavarta (the land between the Himalayas and
the Vindhyas) became a blessed land where the varna system was established. On the other hand,
caste mixture took place beyond the Vindhyas (that is, in South India)."
From the ancient inscriptions we came to know a lot about the King Bhoja, for example
according to the Udaipur Prashasti inscription subsequent rulers King Bhoja “Covered the earth
with temples”. Much of the temples were dedicated to the different aspects of Lord Shiva, such
as Rudra, Somanatha, Kedareshvara, Rameshwara and Kala. In his Prabandha-Chintamani,
the Jain writer Merutunga mentions that Bhoja alone constructed more than 100 temples in his
capital city, Dhara. Unfortunately many temples was destroyed by the invaders. Few survived
temples can be can be attributed to Bhoja. In 2003, many important copper plate inscriptions had
been discovered in Depalpur, Dhar Bhojpur, Ujjain which were dated to King Bhoja. The
inscriptions were issued by the King himself. Most inscriptions are in Sanskrit language and
Nagari script, though some engravings have several Prakrit phrases too. Assuming that the era of
most of the inscription is Vikrama Samvat and the year as Karttikadi.
Temple Science:
The Bhojpur temple has a number of strange elements, The Bhojeshwar Temple has a domed
roof. This temple was built before the advent of Islam in India, so the incomplete domed roof
above the sanctum of this temple testifies to the practice of dome construction in India itself.
Even though the technology of their construction is different. Some scholars consider it the first
domed roofed building in India. The door of this temple is also the largest in the gates of any
Hindu building. The fifth feature of this temple is its four pillars with a height of 40 feet. The
incomplete roof of the sanctuary rests on these four pillars. Another interesting side of the
Bhojeshwar temple is the slope at the back of the temple, which was used to transport huge
stones during the temple under construction. No such ancient grand construction technology is
available to transport the ingredients to the top of the structure anywhere in the world. This is a
proof, which revealed the mystery of how huge stones weighing 70 tones were transported to the
top of the temple. The construction work suddenly stopped unexpectedly. The causes are not
clear but historians believe that a sudden natural disaster, a shortage of resources, or a war may
have caused abandonment. The architectural pieces, raw materials, stone blocks, markings of
temple plans are still to be found around the temple region even today. The house lacked a roof
before being restored during 2006–07. On this basis, archeologist KK Muhammed argues that
the roof could have collapsed due to a mathematical error during the load calculation;
subsequently, circumstances could have stopped King Bhoja from rebuilding it.

32. 32
Carved rock fragments near the entrance
Additional Facts:
Funerary monument theory
The Bhojpur temple features several peculiar elements, including the omission of
a mandapa connected to the garbhagriha (sanctum), and the rectilinear roof instead of the typical
curvilinear shikhara (dome tower). Three of the temple's walls feature a plain exterior; there are
some carvings on the entrance wall, but these are of the 12th century style. Based on these
peculiarities, researcher Shri Krishna Deva proposed that the temple was a funerary monument.
Deva's hypothesis was further corroborated by the discovery of a medieval architectural text
by M. A. Dhaky. This fragmentary text describes the construction of memorial temples erected
over the remains of a dead person, conceived of as vehicles for ascent to the heaven. Such
temples were called svargarohana-prasada ("temple commemorating the ascent to the svarga or
heaven"). The text explicitly states that in such temples, a roof of receding tiers should be used
instead of the typical shikhara. Kirit Mankodi notes that the superstructure of the Bhojpur temple
would have been in this exact form upon its competition. He speculates that Bhoja may have
started the construction of this shrine for the peace of soul of his father Sindhuraja or of his
uncle Munja, who suffered a humiliating death in enemy territory.
The State Government conducts the special event, Bhojpur Utsav, at the site around Maha
Shivaratri every year for the devote and tourists. Another attraction for the tourist is the small
museum dedicated to the Temple of Bhojeshwar Shiva which is located about 200 meters from
the main temple. You can perceive the history and the social picture of the past time of Raja
Bhoja through the posters and sketches portrayed at the museum. The museum also some
important books written by Raja Bhoj he wrote, as well as the mason marks. In front of the
Bhojpur Shiv temple, there is a cave in the western direction, which is known as Parvati
Cave. There are many hidden idols of archeological importance in this cave.