The saviour of Mewar – Lord Eklingji

Abstract 

The temples in India speaks volume about the historical events , culture and beliefs of people, they are not just a sacred space but cultural and social centers as well .The article delves into the rich history and origin of Eklingji who is considered as the integral part of the Mewar kingdom’s Heritage. The study explores the historical background of the temple by examining the literary and archaeological evidences and provides a valuable insight into history and culture making it a essential read for the Indian heritage enthusiast .

Introduction

Eklingji, the king of Mewar, is revered as the true monarch of the state, known as Lord Eklingji. The title of Raja is associated with this deity, while the rulers are called Maharaja and serve as the Diwan of the state. The term “Eklingji” originated from two Sanskrit words: “Ek,” which signifies the oneness and unification of different forms of God, reflecting the deity’s power, and “Linga,” meaning phallic symbol, representing progeny, procreation, and fertility. Eklingji is considered the family deity of the Mewar royal lineage, who ruled the kingdom. The temple serves as a site for ancestral worship, hosting royal rituals and maintaining tributes to the lord.

The history of Mewar is closely linked to the construction of the remarkable Eklingji Temple, which holds significant cultural and spiritual value. This temple is located in the Aravalli Valley, about fourteen miles north of Udaipur, in an area known as Kailashpuri. It is believed to be the earliest region within the Maru region where the Guhilot dynasty established control. Various legends surround the origin of Eklingji, represented by the four-faced linga. The Eklingji Temple is dedicated to Lord Shiva, the supreme power of the universe, and it is regarded as one of the earliest and most important examples of Shiva worship in the form of a linga. The four-faced idol, made of black marble, is enshrined at the center of the temple within the Garbha Griha. In the 6th century, the Scythians, a powerful Asian tribe, invaded India and conquered several parts of the northwestern region. During their conquest, they attacked the family of the Maitraka king Shiladitya, who ruled from Ballabhipura and was ultimately killed. The only survivor of this attack was Queen Pushpavati, who was not in the city at the time, as she was on a pilgrimage to pray for the well-being ofher unborn child..The child was named Guhil, meaning “the cave-born.” He spent his childhood with other children of the Bhil tribe in the forest. Eventually, Guhil became the next king of the Bhil tribe and was granted a large tract of land from the forest as the tribe’s chief. The ceremony of applying the vermilion “tikka” on the king’s forehead has been a common practice in Mewar for the past fourteen years.

Figure 1.Representation of Eklingji in painting at City Palace Museum (Aditi sharma)

Nagada or Nagrahpura remained the capital city of the small state of Mewar for Guhil’s descendants. Aparajita, who was the seventh ruler of the family, was accidentally killed during the hunt. The king left a small boy of three years who was brought up as a Brahmin  by a lady like his ancestor Guhil, and this child came to be known as as Bappa Rawal.[1]

Bappa Rawal is regarded as the true founder of the Mewar kingdom. One day, a sage called Harita Rishi met him and advised him to follow the local god Eklingji and build a temple for the god. Bappa willingly fulfilled the advice given by the sage, and since his rule, all the Mewar kings preached to Lord Eklingji. The lord eklingji is considered the self-manifested form of Siva.  The Ekalinga Temple stands tall in the center of fortified walls demarcating the territorial extension of the complex. Bappa Rawal dethroned a Mori king, and he started to rule from the region. The temple is regarded as the religious center of Guhilas, and the lord eklingji is the protector of the Mewar.  The complex has suffered attacks from Arab invaders several times due to which the different parts of the temple have been rebuilt under Mewar kings.

In the seventh century the Guhilas of Nagda Ahad for the very first time laid claim to prestigious origin in their official charter.  They mention Guha Datta as the main founder of the Guhila dynasty, who was a Brahmana by birth and belonged to a Brahmin family which had emigrated from Anandapura (Vadnagar near Idhar, North East Gujarat). The temple of Eklingji was patronized, as mentioned in the Saraneshvara inscription of Guhila Allata of 953 A.D. It states the contribution of merchants and people coming to Ahad from Karnata, Madhyadesha, Lata and Takka (Punjab[2]).

In the 10th century, the Pashupata sect came to be associated with Nagda Ahad Guhilas and also mentioned the construction of the famous temple of Ekalingaji at Nagda under  the Guhila patronage[3].

In the thirteenth century, the Guhilas transferred their capital to Chittoor, the Chittor AD 1281, and the Achaleshvara temple AD 1285 inscription of Guhila Samarasimha refers to Guhila king Bappa as the founder of the royal house of Medapata, while his son is called Guhila.The literal meaning of the Temple is Mandir, Devalaya, or Devagrham, a structure that appears like a Mandar mountainous abode of Shiva or Vishnu, and inside the temple resides the soul of the deity.   A temple is a living structure that is based on a very profound philosophical and cosmological thought.In Indian traditions, the temples are square, and a miniature cosmos symbolizes the universe with a golden womb (Hiranyagarbha). A Garbha Griha or the sanctum Cella is a universe in itself, and there is a live force power, power of progeny, and power of procreation.  The Garbha Griha is inevitably massive, dark, and confined.

The temple is a body of Virat Purusha and Eklingji has the supreme soul of Shiva Shakti, the human feet denote the base of the temple, the walls as the body and limbs or bhitti, and the position above the walls marked by a cornice as the neck or griva and the roof as the head or Shikhara. The Ekalinga is considered the self-manifested form of God, Shiva is worshipped in the form of linga kept in the grabha griha of the temple.  People of Mewar consider Sri Eklingji as the manifestation of the god Shiva. An inscription found in the complex of Lakulisa temple at Site Eklingji dates to 971 AD and mentions Mewar as a Pashupata kingdom. The temple complex was built under the patronage of different rulers, but still looks visually balanced, This paper will examine the various elements contributing to the Architectural symmetry. The protection of the temple in the present time projects how the temple is considered the power and identity of the Mewar kingdom to date. There has been private ownership of the temple for hundreds of years, and the restoration has been conducted with extensive donations by the rulers.

The boundary of Medapata, which is Mewar, was flexible as it changed from time to time. In Brihata Samhita, there is a reference to Meda Janapada, nine miles north of Chittor. Similarly, we get other literary evidence regarding the existence of Mewar in the early medieval era, which is Jammu–Sami chariu 11th century Ad Chittoor is mentioned separately from Mewar[4].

Nagda or Nagarhrada was situated 14 miles north of Udaipur, where the Gulhila ruler Bappa Rawal built Eklingji. According to a local tradition, it is believed that the name of the early capital of Guhila derived from the Nagas, who were associated with the region [5].Nainsi said that the famous king Parikshit performed the snake sacrifice here, and the town was founded by Nagaditiya, one of the early Gulhila rulers of Mewar. Nagada was the capital of the Gulhila from the 2nd to the 6th century A.D. and from the middle of the 10th century to the beginning of the 11th century A.D.

The capital was shifted from Nagda for some time and later restored in 1083 A.D., and it also marked the beginning of Muslim invasions. The first record of the Gulhila line of Nagda is found in the epigraph of Siladitiya at Samoli in the Bhumat district of Mewar dated 646 A D [6]. The Nagda inscription of Aparajita is dated in the Vikrama Samvat 718 which is 661AD.

The origin of Guhilot has been a debatable topic for historians, some scholars like Dr. D. R Bhandarkar, Dr. Dasharatha sharma, and Dr. G.N sharma think that the founder of the clan was Vipra as mentioned in Atpur. Dr. G.H. Ojha stated that the Mewar princes are descended from Suryavanshi Kshatriyas, the king Guhidatta was the progenitor of the Gulhila clan. the inscription also mentions Guhidatta as an immediate successor who were brave warriors. the inscriptions do not belong to the Gulhila clan, the only evidence is the Atpur inscription of 1034 which describes the Guhidatta as a giver of delight to Brahmanas who came from Anandpur.  Guhidatta was succeeded by Bhoj, Mahendra, and then Nagaditiya is traditionally the founder of Nagada.

The Nagada was been capital of the early Guhilot kings where they built a shrine of their family deity Shri Eklingji.  His successor was Siladitiya which was proven by the Samoli inscription of 646AD. Siladitiya was succeeded by Aparajit ‘s Successor, Mahendra II whose son was Kalabhoj the Kalabhoj has been identified as the great Bappa Rawal by Dr Ojha.

The verse in the text Eklinga Mahatmaya quoted that Bappa flourished in the Samvat year 810, he assumed that Kalabhoj conquered Chittor from Man Mori between 770 to 791 and became an ascetic after crowning his son Khumman.  There are various legends around the Bappa, one of which revolved around the story behind building the shrine of the family deity of Mewar. One day, sage Harit was doing Tapasya in the forest of Nagda, which was about 16 miles from the present main city of Udaipur. Bappa was impressed by the devotion of the sage Harit and became his devotee; the sage initiated him to follow the cult of lord Shiva and guided him to follow the path. The Ekalinga became the family deity of Mewar, who was considered the protector of the empire. The temple stands tall at the place. Where sage Harit practiced Tapasya and worshipped the great god Parmeshwar and the Maharana of Mewar as the governing body of the region.

Legend

Bappa Rawal spent his childhood with the tribal who resided in Aravalli mountains. He possessed the quality of a great leader, as his attire seemed like that of a Brahmin and his appearance like that of a royal clan. All the children of his age followed Bappa’s orders whenever any disagreement took place between them. He was a dispute settler, and all the children were fond of his generous behavior and respected his decisions.

Vashistha Rawal in the custody of whom Bappa was nurtured allotted him the duty of grazing cows, Bappa enjoyed the work given to him and fulfilled responsibility judiciously.  In the morning after having breakfast, he went to the pasture with the cows taking in hand a small pot of food in the late evening he came back with the cows.

One day, one of his cows grazing by the Bappa did not give milk Brahmin observed and made a complaint to Bappa’s mother that “Bappa drinks milk of this cow whenever he goes out for grazing due to which it does not give milk at home and requested her mother not to let him do that so she waited for Bappa to return home. In the evening, when Bappa returned with the cows, his mother asked him to drink the milk of these cows so that it would not give milk at home. You are the thief Brahmin, got very angry with you, he has given you a livelihood, you should not have done this.

Child Bappa became surprised after listening to his mother; he did not expect that she would believe Brahmin words and question Bappa’s honesty. He felt really bad and decided to identify the real culprit in the matter. The whole night, he did not sleep properly and went to the jungle the next day to graze the cows. He went to the river Kutil Ganga with all the cows for drinking water and sat under the tree, thinking deeply about the matter.

“Why this cow does not give milk “Then noticed that the cow diverted in a different direction going away from the group and he followed the cow very carefully and silently. The cow passed the small hill and Bappa followed the cow, The cow reached Talhati and looked on both sides when she became sure that nobody was behind her.

She quickly entered the bamboo agriculture land and saw that the cow was giving milk by herself, and milk was automatically falling upon a shining Shivalinga, which was the place where lord Eklingji Nath appeared for the very first time in the form of linga. Lord eklingji was forced to come to Mrityulok because of the curse of Rishi Munis. The cow was Nandini, who wanted to free her mother Kamdhenu from all the bindings of lord shiva, so she poured the milk over the Linga every day.

Bappa became surprised and ashamed at the same time by looking at the dedication of the innocent cow and her love for her mother. The event was more like a dream to him. Other than Bappa, one other person observing the scene was Tejasvi Tapasavi, and the cow always offered milk to lord Eklinga in front of him.Child Bappa thought that Tapasvi Sadhu would be a great Sadhu. Suddenly, the sadhu opened his eyes, and Bappa fell on his legs. this Tapasvi Sandhu was Yogiraj Harit. The epigraphical record which is an inscription of Achleswar Mount Abu and Rasia Chhatri of Chittorgarh mentions that the Yogiraj Harit was a great sage and he had expertise in Yog Vidhya. Rishi Harit was a devotee of lord Ekling which is evident from an inscription found from Nathon ka mandir behind Ekling temple.

Image of Lakulisa, the founder of Pashupati Sampradaya established in the Nath temple, and the image of Harit Rishi in the uniform of Naths in front of Vindhyawasini Devi, which Yogiraj Harit belonged to Pashupat Sampradaya.When Maharishi Harit looked at the child Bappa, he was very impressed and considered him of royal blood, but by the attire, Bappa seemed like a Brahmin. Bappa introduced him as a Kshatriya of Guhil Vansh. All of my family members were killed by the Mauryas on the battlefield. Mothers and sisters were also killed. My mother was pregnant, so she left the kingdom and came to Nagada for homage.

The Vasistha Brahmin was a reputed person of the village; he provided shelter to my mother and I was birth at the same place. The Brahmin has several cows, so the work of grazing was given to Bappa, and I always come to this place with cows to work with full dedication. Brahmin was also pleased by my work and dedication, but one day he made a complaint to my mother that one cow was not giving milk and blamed me for the same.

I feel blessed and fortunate that I can get a glimpse of Lord Eklingnath after saying that child Bappa again fell at the feet of Muni Harit. Maharshi Harit lifted the child with both hands, kissed his head with love, and said, “Today is the day which I have been waiting for a long time. My Tapasya is over now, the work for which God gave me birth, and the man for whom I have been looking for so many years is before me, so tomorrow morning I want to go to Kalyan Lok.

Bappa, with his cows crossing the forest, reached home in the late evening and told his mother about the Darshan of Eklingnath. She also became very happy and kissed her child. The mother gave him food, but he did not eat the food and told his mother Now I am free from the blame of theft.I can repay the loans of my forefathers and tomorrow I need to wake up early so I want to take a rest. child Bappa woke up early in the morning and went to the Ashram where he made darshan of Muni Harit and where the cow did ‘Dugdhaabhishek ‘.

The next morning, he reached Asharam it was vacant nobody was there, he was there, he was amazed because Yogiraj told him to come in the morning, and he was not present there. Suddenly, he saw a plane in which Yogiraj was sitting. Bappa cried loudly, “Gurudev, Gurudev, Gurudev “. Hearing the voice of Bappa Yogiraj Harit said You have come late.Open your mouth, child Bappa opened his mouth. Yogiraj wanted to give him Betel from his mouth, but Bappa could not accept that pan in his mouth and turned his mouth downwards.

The pan fell out of his mouth to his left thumb of feet, and Maharshi said, “Bappa, it was better if you had taken this pan in your mouth. this pan was the Prasadi pan of Lord Eklingnath. I have this pan for you according to his wish. If you accept this pan in your mouth, you could have fulfilled all your desires, and only if you were willing.

The whole of the world could have come under your control but this pan has fallen on your feet’s thumb instead of your mouth so the crown of Mewar which means no one will be able to defeat you but the real benefit is what you could have enjoyed taking pan in your mouth will not be accessible to you.  After saying these words, Maharishi Harit disappeared, and Bappa was continuously staring at the sky. Bappa regretted not accepting the pan in his mouth; he felt helpless that it could not be rectified again later on. Bappa received back the crown of the state of Mewar. He became the founder of the  State of Mewar in the true sense. [7]

Figure 2. Scenic depiction of Bappa being blessed by Harit Rishi at City Palace Museum

In Tretayug, Nandini, the daughter of Kamdhenu, the celestial cow, came here to seek protection from sage Vishwamitra and overcome the forces of the rishi by the grace of lord shiva, so pleased her master Vashistha, that he shielded her from the Rishi’s wrath. It is said that the famous Sarp Yajna of Mahabharata was performed here.[8]

In Dwaparyuga, King Janamejay, the great-grandson of Arjuna,  performed the great sarp yajna to destroy the nagas whose chief was takshak. Bit his father, Parikshit. To save his life, Takshak came to this place and took shelter in a pond near the Kutila River, which is known by the name of Takshak Kund. According to a local belief, no one has ever died of a snake bite in this area.

In Kaliyuga, Harit Rishi worshipped lord shiva in this valley and granted Bappa the suzerainty of this area in the name of lord Eklingji. This title of dewan (Regent) is still enjoyed by the Maharana, who acts as a priest.  The village is also known by the name Eklingji. According to tradition, the place was dominated by the followers who were the contemporaries of Bappa Rawal. According to Muhnot, Nensi is believed to have granted the kingdom of Mewar to Bapa Rawal, who held charge of the temple known as Eklingji. The Nath group continued to manage the temple till 1687 under the reign of Maharana Jagat Singh. The Naths were replaced by the Swami Rama Nand Sanyasi of Varanasi .

Shaivism is the oldest form of religion, which can be traced back to the Indus Valley civilization in the mature Harappan context (c.2500-1900). The recovered objects, like phallic emblems and baetyl, seals, and some sculptures, were found similar to the later findings of Siva.linga[9]A seal was recovered from Mohenjo-Daro depicting a central figure with ithyphallic and tricephalic features seated in a yogic fashion and surrounded by four animals. This is interpreted as an image of Shiva in Pashupati form.

The Vedic period continues with earlier evidence from textual sources, like the Rig Veda, the oldest source of the Vedic period. It unveils Shiva worship in the form of Rudra, which dates back to 1000 BCE. Different forms of Shiva have been preached during each period, but we get the strongest evidence of phallus worship.

There were changes in the character of Saivism and its monastic order during 600 -100 AD, the patronage of various ruling dynasties, including Chahamanas, Gulhila, and Pratiharas. The organized activity by Saiva monks of the saivasiddhantin and Pashupata sect at rajor, Kaman, and Harsa strengthened Saivism. The acquisition of Siddhis and Boons added to the Pashupata sect‘s popularity, which is proved through the inscriptions found at Harsa, Eklinga, and Kaman. In the 7th century, Saivism took a new form as in the Kushana and Gupta periods, the linga and iconic representation were worshipped in the temple. The Dabok inscription of 644 AD mentions that Vaidyagiyaka established a temple of Siva and granted revenue for the maintenance to gain personal religious. benefits. [10]

As the society of Rajasthan between 600 -and 1000 AD was tribal with a territorial polity, there was widespread belief in the concept of goddess as the manifestation of manifold power, the sun god worships, and many other forms of God. There was an increase in the patronization of the Shiva temple, which is evident through the epigraphical records. The Kanaswa and Kaman inscriptions bear out the popularity of Siva in eighth-century Rajasthan, the prashasti illustrate Shiva as the deity who makes men cross the sea of mundane existence and invoke him for the protection and protection of the world. There was a shift from the tribal polity to more emphasis on spiritual and worldly benefits, and the construction of the Shiva temple was considered the more appropriate use of wealth and resources.

The Pashupata sect was under Saivism and became popular under the Gulhila Dynasty. The Eklinga inscription 971 AD provides an account of the Lakulisa sect under the reign of Nara vahana, the Guhila ruler of  Mewar[11].Epigraphic and bardic traditions mention the royal power of the legendary Gulhila ruler Bappa, who ruled at Nagada and favoured Saiva Ascetic Harita Rasi.

The worshippers of Eklinga played a similar role in building the Lakulisa temple on Mt. Asvagraa. According to Mahaot Nainsi, the sage Harita, a devotee of Eklinga, propitiated Siva and obtained the boon of the kingdom of Mewar for Bappa, who tended cows and served him for twelve. years. [12] The Mount Abu inscription of Samarasimha AD 1285 states that Bappa became the lord of Medapata and obtained victories and grandeur through the same sage.

The account Eklingamahatamya, written in the time of Maharana Kumbha, mentions that in 810AD  Bappa received the blessing from lord Ekalinga and became the first Mewar king from the Gulhila clan.[13] In the Kumbhalgarh inscription of 1460 AD, the temple of Ekalinga was built by Bappa. Even his coins illustrate the Shiva linga with the trident and couchant Nandi at its left and right sides. The iconographical representation on the coins refers to the link between Bappa and Eklinga and his devotion to Shaivism. The later Gulhila kings capitalized on the popularity of the Pashupata sect, and the patronage of Parsvanatha by the chahamanas must have added to their prestige as well.   The epigraphic evidence expresses the success of the Pashupata sect at Eklinga, which is supplemented by the archaeological findings of Lakulisa sculptures, which are considered the incarnation of Shiva.

The wide popularity of the Pashupata sect is explained by the monks and the patronage given by the rulers in the maintenance of the temple. The Eklinga inscription mentions the Pashupata sages as the repository of curse and mercy. Pashupata is derived from the term Pashupati, the lord of beasts. Ramanuja has described the four sects following the doctrine of Pashupat as –

  • Kapala
  • Kala Mukha
  • Pashupata
  • Saiva

The Pashupata sect is considered the earliest sect of Saivism. The Saiva sect has been classified into Siddhantins, Agamic schools, and Pashupata. Lakulisa was the last incarnation of Shiva in the human form and is considered the founder of the Pashupata system. The name Nakulisa, lakulesha and lakulin have been associated to the Lakulisa. Pashu refers to the effect, and Pati means the cause. The word has been used to refer to lord Shiva as the ruler of the universe.

It is the earliest, most influential in the western part of India, devoted to the preaching of lord shiva. The Pashupata sect believed in salvation, which was only possible by god’s grace. The text that provides information is the Pasupatasutra, written by Lakuli, and its commentary is known as Panchartabhasya of Kaundiya, who lived in 4th century AD. The Pashupata believed in 5 main fundamental doctrines or philosophies – Karan, karya, yoga, Vidhi, and Dhukhanta. There was a great emphasis on showing commitment towards lord shiva to earn his grace, as all the Maharanas of Mewar used to serve the Lord Eklingji through patronage and worship to maintain the prosperity in the Mewar kingdom.

Siva has been the supreme deity of the Guhilas, according to the Eklinga inscription of Naravahan, for the first time mentioned the worship of Ekalingji. The inscription

also mentions that Naravahana protected the shankara , lord Parvati and daughter of Giri .Bappa was the early ruler from the gulhila lineage who was a great devotee  of shiva in the form of Eklinga . The Eklinga mahadev temple was the center of shiva worship in mewar and it is believed that the shrine was firstly built by the Maharana Bappa .

The saiva sect was divided into different groups, out of which Pashupata was the most prominent one, the follower of Lakulisa named as Harita, who was considered the last incarnation of Lakulisa. Harita was invited to become the chief priestess of the temple of Ekalinga.The  Eklinga inscription eulogies Siva and Sankara in the first verse. The Saiva saints resided in the Shiva temples used to worship the lord Eklingji, belonging to the pashupata sect. The saints used ashes, barks, and matted hairs, and some of them were naked.

The Nagada is situated in the northern direction of Udaipur city and was the center of the saivite cult for a very long period, as mentioned in the epigraphical records and literary shreds of evidence, the numismatic evidence also reflects the association of Bappa with Siva.During the reign of Naravahana (10th century A.D, the ascetics like supujitarasu and Vinischitarasi used  to reside at the temple of Ekalingaji, and the head of the pashupata sect used to live in Nagada. [14]

Traditional rituals and practices

The rituals and festive practices mark the passing of the season and are closely linked to the life of local communities. The rituals are culturally and ethnographically relevant as they are performed by a particular group or person. They usually involve worship rites and seasonal ceremonies.

The temple follows the process of ritualism, which includes early worshiping as it opens at 4:30 am, followed by prayers and bhoga to lord Eklingnath. On special occasions, there is an arrangement of puja, especially on Mahashivratri. It is an important festival dedicated to the lord Shiva, which is celebrated on Falgun Paksha Chaturdashi according to the Shiva Purana. Brahma and Vishnu were fighting over who was superior among them. The other god asked lord shiva to intervene to make them realize the pointless argument they were having. Shiva assumed the linga form of a huge column of fire between Brahma and Vishnu. They decided to find one end to establish supremacy over the other. Brahma took the form of a swan, and Vishnu as Varaha went into the earth, was not able to find the end of a column of fire, but it was limitless, though they searched for thousands of miles, and neither could find the end.  Brahma came across a Ketaki flower wafting down slowly on his journey upwards. When asked where he came from, Ketaki replied that she had been placed at the top of the fiery column as an offering for any worship, as she had testified falsely. As it was on the 14th day in the dark half of the month of Phalguna that Shiva first manifested himself in the form of a linga, the day is especially auspicious and is celebrated as Mahashivratri.[15]

The festival of Shivaratri is celebrated on the 14th dark day of Phalgun. All Hindus, men and women, observe fast and worship lord Shiva. Over 10,000 people from Udaipur and other places visit the sacred temple of Eklingji.[16]The Hindu native of the village Kailashpuri, except the Muslims, worships the Eklingji, though there are temples of different deities in the village as well. The sacred valley of Eklingji is mentioned in the Hindu scriptures as the place visited by the Rishis for meditation, and also by lord Indra and others to worship lord shiva.  The Shiva worship is done elaborately at Eklingji with Vedic and tantric rites. From 4 to 6 and 10 to 1 in the afternoon and 6 to 8 in the evening, the temple remains open for darshan.

The deity is first given a The offerings are not made directly to the god; they are collected and then offered at a particular time with the recitation of mantras. On the festivals and Mondays during the month of Shravan and on Shivaratri day, Eklingji is very jewelled with precious ornaments worth lakh, more than 37 kg of ghee with an equal quantity of milk and honey is offered to Eklingji, and this quantity is reduced to 14 kg of milk.[17]Another important event that is celebrated with great enthusiasm is Guru Purnima in the month of Asadh, the gosain appears in a ceremonial dress and is seated on a special gaddi. The Maharana applies tilak on the right foot’s big toe and offers puja. The villagers worshipped cash, coconut, and sweets, and the villagers feasted on the occasion.[18]

On the occasion of Annakoot, which is celebrated after Diwali, a large quantity of rice and other cereals are distributed to the villagers. The villagers are largely involved in the rituals and celebrations around the Eklingji temple. The budget is controlled by the trust headed by Maharana from the fund of Eklingji Trust.[19]Gangaur Mahotsav is celebrated on Chaitra Shukla Tritiya by the married women of the village.  Clay images of lord Shiva and his consort, Parwati, are taken for the procession to the temple of Eklingji for three days. On the last day, the idols are ceremoniously immersed in the Indra Sagar.[20]The fairs and festivals play an important role in the cultural religious and social life of the people. The fair is another tourist attraction during the time of Mahashivratri bringing enthusiasm to devotees of Eklingji.

The temple has a rich tradition of classical music. In the MahaMandapa, the music and dance performances are organized on special occasions, and the regular days, there is a group of Singers singing the traditional religious songs dedicated to lord Shiva reflect the cultural heritage of the Eklingji temple. The temple keepers wear the traditional costume of Rajasthan, which is a dhoti and kurta with a pugree of red colour.   The temple walls are beautified with the fresco paintings made with colour, making the entrance more ornate.

The temple offers prasad and bhoga to devotees in the form of dal batti churma, ghevar, and jalebi which is an integral part of Rajasthan’s gastronomic heritage. on special occasions like Mahashivratri, the dishes like thandai and malpua are served to the worshippers.

The worship of the family deity Eklingji is the earliest form of worship in the Mewar region. The festivities and rituals are integral to Kailashpuri village, and the local people largely depend on income raised in the temple’s name. The temple acts as the center of the people’s culture, religion, and beliefs, preserving the long-lived village history.The complex of Eklingji is equally important for the royal family of Mewar, who is considered the family deity; the purpose of the diwan is to act as a protector. On special occasions, like Mahashivratri, Diwali, etc, the royal family visits the temple to perform the rituals that have been followed for centuries. The Maharana needs to take the blessing of lord Eklingji on the coronation day for the goodwill of the kingdom. The temple is presently a private property of the royal family, being guarded by security, as the womb of the temple is also the heart of Udaipur city.

Fig 3       Painting depicting the royal family worshiping lord Eklingji

Fig 4,5Nandi Abhishek by the royal family and Temple decorated on the Mahashivratri

Fig 6,7 On the special occasion of Dhwaja Kalash Utsav – Mewar foundation

Fig 8,9   Maharaj Kumar Vishvaraj Singh ‘s darshan at Eklingji – Mewar Foundation

The traditional festivals start with the lighting of lamps and garlanding of God Eklingji, which is followed by prayers.  The celebration takes place in a traditional royal manner, but after getting the blessing from the family deity. The Site Eklingji is the cultural heritage of the people living in Udaipur city, preserving the traditions and rituals, and passing the oral traditions related to the temple to future generations. The royal family to date takes responsibility for the restoration and conservation of temples and traditional religious ceremonies, which is similar to the process of maintenance mentioned in the Chirava Prashasti inscription in the thirteenth.century[21].

It represents the heritage in terms of material culture and ideological context, There are records such as a letter from Maharana Bheem Singh (1778-1829 CE) detailing the sindur, saffron, and flag allotment for worship. The Goswami, who is the head priest of the temple, was given the amount to fulfill the expenses, such as 180 rupees for flowers, 42 rupees for opium, and 669 rupees for construction.  The Matha, or the monastery within the temple complex, is a restricted area that has a fading mural depicting the different history of Sri Eklingji temple. The Mali caste of gardeners who sell garlands to the pilgrims on special occasions depicts the non-elite class devotees coming to worship the temple. However, the epigraphical records mention that the temple was private property but was accessible by the local people or devotees.  [22]

Fig 10. Royal procession heading towards Eklingji – City Palace Museum

The Maharana Bhim Singh riding in procession to Eklingji has been represented in the court painting of Mewar made by an unknown source. The procession includes nobles, attendants, and  full-fledged army for protection purposes.  The painting gives a glimpse of the scene when the king used to travel to Lord Eklingnath for the royal procession. The family deity was considered the central authority and also the protector of the kingdom, so the Maharana used to visit the temple complex to conduct rituals and take the blessing for the well-being of the family.

Fig11.  Court Painting at Udaipur – City Palace Museum

The painting depicts the Maharana Sangram Singh at the Eklingji temple engaged in swimming and feasting, it depicts the aerial view of the landscape when the Maharana used to arrive with his royal dignitaries to conduct the royal ceremonies. The mountainous terrains and the landscape have been portrayed intensively with details, and the whole locality has been crowded by the people from the royal kingdom who are part of the activities.

Fig12.Maharana Amar Singh performing rituals Court Painting ( City Palace Museum )
Fig 13 .Aerial view of the temple complex

The above painting shows Amar Singh worshiping at the shrine of EklingNath, there is a depiction of temple Architecture and Maharana performing the ritual near the phallus in the Garbha Griha. The royal visit to the temple was done weekly with an arrangement of musicians, and the rituals were done in the presence of the priest. [23] The artwork gives a reflection of the important events centered around the Eklingji temples and presents information about the intangible heritage for the royal family of Mewar, which was passed on from generation to generation, the rituals and ceremonies performed at the complex projects that the temple itself was a center of cultural practices and the history of Mewar cannot be understood without understanding the historicity and heritage importance of the temple Eklingji.

Conclusion

The Eklingji temple stands as testament of culture and faith for the local and ruling family of the Mewar,the temple is well protected under the  Maharana  of Mewar foundation contributing in preserving the heritage of the region  both intangible and tangible . lord Eklingji is the family deity and till date he is regarded as a saviour for the well being and prosperity of the people living in the Mewar kingdom . The temple architecture reflects the amalgamation of the Nagara style and regional features adding beauty to the sacred space . without the presence and blessing of the god no official or ritualistic work is done in the Udaipur city .The temple holds the legends , rituals and beliefs  contributing  to the intangible heritage of the site .

References

  • Sinha Nandini , 1991, A study of the origin myths, Proceedings of the Indian History Congress vol 52, Indian History Congress
  • Chakravarti N.p. , 1933, Epigraphia Indica XXII ,Ekalingaji Temple Inscription of 971AD , Archaeological survey of India
  • Soman I,  R.V,  1976 , History of Mewar , C.L .Ranka Jaipur
  • Chakravarti N.p. Kumbhalgarh Inscription of 1460Ad Epigraphia Indica XXIV , Archaeological survey of India
  • Shastri Hirananda , M, A., M.O.L., D. Litt ,  1985  , Epigraphia Indica , XX  , 1929-30  Archaeological Survey of India
  • Sharma Shanta R.  and  sharma Shanta Rani, 2002, Metamorphosis of Saivism in Rajasthan AD 600-1000 the cult, sect and Monastic order, Annals of Bhandarkar oriental research Institute, vol 83
  • Ojha G. H, 1938, Muhananot Nainsi ki Khyat, Udaipur raja ka Itihas , Indian press limited
  • Deborah L eisten, 2018, The hegemony of heritage, Temple as a legal body, university of California Press
  • Tops field, 2002, Court painting at Udaipur Art under the patronage of the Maharana of Mewar, vol 44, Artibus publishers
  •  Gupta C R  ,1967, Census of India 1961 volume XIV, Rajasthan, Part VI-C, superintendent of census operations
  • Bagora .smt, the history of the appearance of lord Eklingnath, Eklingji Darshan, Shri Nath Book agency

[1] Nandini Sinha, 1991, A study of the origin myths, Proceedings of the Indian History Congress vol 52, Indian History Congress,pp 66

[2]  SinhaNandini , 1991, A study of the origin myths, Proceedings of the Indian History Congress vol 52, Indian History Congress, pp 66

[3]  Chakravarti N.p.Ekalingaji Temple Inscription of 971AD. Epigraphia Indica XXII,ASI , 285-288

[4] Soman I, R.V, History of Mewar, Jaipur 1976, p. 2fn .8

[5]  Chakravarti , N.p . Kumbhalgarh Inscription of 1460Ad Epigraphia Indica XXIV verses 31-22  , ASI ,pp .204

[6] Epigraphia Indica. XX, p.97.

[7] Bagora .smt, the history of the appearance of lord Eklingnath, Eklingji Darshan, Shri Nath Book agency,  6-15

[8] Gupta C R , 1967, Census of India 1961 volume XIV, Rajasthan, Part VI-C, superintendent of census operations, pp 4

[9] Srinivasan Doris, 1984, unhinging siva from the Indus civilization, The journal of the Royal Asiatic Society of Great Britain and Ireland No 1, pp 1

[10]  Shastri Hirananda , M, A., M.O.L., D. Litt ,  1985  , Epigraphia Indica , XX  , 1929-30  Archaeological Survey of India , pp. 122

[11]  Sharma Shanta R. and  Sharma Shanta Rani, 2002, Metamorphosis of Saivism in Rajasthan AD 600-1000 the cult, sect and Monastic order, Annals of Bhandarkar oriental research Institute, vol 83 pp 146

[12] G. Hojha, Muhananot Nainsi ki Khyat, Udaipur raja ka Itihas,Indian press, p .113

[13] Eklingamahatamya, cited G.H. ojha, op .cit.,p.106

[14]  Chakravarti N.p, Epigraphia Indica XXII verse 44 ,ASI, p.288

[15]  RaoVepachedu Sreenivasa , 2004, Mahashivratri, Mana Sanskrit, Issue 74 Supplement 2, pp 2

[16]  Gupta C R, 1967, Census of India 1961 volume XIV, Rajasthan, Part VI-C, superintendent of census operations, pp 29

[17] Gupta C R , 1967, Census of India 1961 volume XIV, Rajasthan, Part VI-C, superintendent of census operations, pp 28

[18] GuptaC R , 1967, Census of India 1961 volume XIV, Rajasthan, Part VI-C, superintendent of census operations, pp 28

[19] Gupta C R , 1967, Census of India 1961 volume XIV, Rajasthan, Part VI-C, superintendent of census operations, pp 28

[20] Gupta C R , 1967, Census of India 1961 volume XIV, Rajasthan, Part VI-C, superintendent of census operations, pp 29

[21] Deborah L eisten, 2018, The hegemony of heritage, Temple as a legal body, university of California Press, pp 223

[22] Deborah L eisten, 2018, The hegemony of heritage, Temple as a legal body, university of California Press, pp 226

[23] Topsfield, 2002, Court painting at Udaipur Art under the patronage of the Maharana of Mewar, vol 44, pp 134


Aditi Sharma is a heritage enthusiast who recently completed her postgraduate degree in Archaeology and Heritage Management from B.R. Ambedkar University, Delhi. With a strong academic foundation in History (BA) and Education (B.Ed.), Aditi brings a unique perspective to the field of Archaeology and management. She gained hands-on experience through her internship under the Delhi Development Authority, where she worked on significant projects and developed valuable skills.


Leave a Reply

Your email address will not be published. Required fields are marked *