Hidden shrines of Shiva in Rajasthan – Firstpost

A few days ago, Shiva temples across the country witnessed crowds gathering on Maha Shivaratri. However, in a remote corner of Rajasthan, a trio of Shiva temple sites are little visited, despite being filled with architectural glory. In a state known for its mighty forts, elegant palaces and graceful temples, these stand out, for both their design as well as their tranquillity.

The first of these, at Baroli, is a group of temples built in the 10th – 11th century CE period by the Gurjara-Pratiharas, a dynasty that held sway across a swathe of land across central India. On entering the complex, temples seem to be everywhere, though many appear ruined. Going right in, one finds a grand structure that is intact, at least outwardly so. This is the Ghateshwara Mahadeva.

With a stunningly carved shikhara that rises high above everything else here, the Ghateshwara Mahadeva is by far the most prominent structure at Baroli. The temple is in two parts, a main sanctum and a pillared hall—a mandapa—in front, with a gap between the two. This gap is peculiar and does not conform to the pattern of temples, where the mandapa and sanctum are usually joined. And this oddity makes one think that the mandapa was built later, while emulating the same style as the sanctum.

The upper levels of the sanctum are richly embellished with carvings of divine figures. Curiously, the carvings include several depictions of playful monkeys, in an unusually large size. The back of the sanctum’s exterior shows a figure leaning against the sanctum, with one leg raised, almost as if he were trying to push it.

Close to the temple is a huge panel, wonderfully carved. It may have been part of a doorway of a temple but is now a mere fragment of a lost shrine. Another feature of the place is that several idols have been defaced, indicating an attack in some medieval period. In modern times, however, the temples have not been trouble-free.

In 1998, a Shiva idol was stolen from the Ghateshwara Mahadeva, apparently by antique smugglers, and taken to Europe. In 2003, the idol surfaced in a private collection in the United Kingdom. Actions taken by the Indian diplomatic mission ensured that the idol was voluntarily returned in 2005 and displayed at India House in London. In 2020, it was announced that the idol would return to India.

Sixty kilometres north-west, outside the tiny town of Bijoliya is another temple complex. Better preserved, and perhaps well-restored, the complex has three temples within. The oldest, dedicated to Mahakaal, is dated to the 11th century CE with the Hajareshwara and Undeshwara Mahadev being added over the next century. The Mahakal temple has two sanctums called garbhagrihas, both having Shiva lingas. One is called the Mahakaal and the other Baijnath. Apart from the two sanctums, the shrine also has a mukha mandapa, a mandapa and an antarala, making it rather elaborate. Among the depictions of various icons on the Mahakaal’s exterior is a rare one—a composite image of Varaha, Narasimha and Hayagreeva. Sadly, it is partially defaced with only Narasimha still having a clear face.

The Hajareshwara, built in the early 12th century CE, is named after a Sahasralingam within—this is a Shiva linga with a thousand miniature lingas carved on it. The third temple here—Undeshwara Mahadev—was built at the end of the 12th century. Curiously, its inner sanctum is sunken and as a result, it is below water for several months of the year. As per the priest, the linga here predates the temples and has been in worship since the 9th century. Speaking of water, the reason for these temples being built here is a water body—the Mandakini Kund. This is considered a sacred pond, and each temple merely added to the sacred space of Bijoliya.

Bijoliya is also a significant place for Jain pilgrims, with several Jain shrines being built in the 12th century CE. Two inscriptions found here, both dated to 1170 CE, are of significance. One mentions the Chhahamana dynasty and the other a Jain poem called the Uttama Shikhara Purana. Bijoliya is the place where this poem was composed. Even more importantly, a Jain temple here marks the place as the site where the 23rd Jain Tirthankara, Parshvanath, attained divine knowledge.

Back to the Shiva temple trail, the third site lies twenty kilometres south-west of Bijoliya. Its name—Menal—is a mutation of the temple it is named after, the Mahanaleshwar. Dating to the 11th century CE and also built by the Chhahamanas, the site is said to have been visited by Prithviraj Chauhan himself. Perhaps it is fitting that the Mahanaleshwar is the most magnificent Shiva temple of this zone. Superbly sculpted, the shrine’s exterior is richly embellished with iconography. Dancing figures run all around the walls, interspersed by divine figures in niches.

An icon of Nandi sits in a small mandapa in front of the temple. Elsewhere in the complex are other buildings, including a matha or Shaiva monastery. There are also some temples that look older than the Mahanaleshwar. The complex is said to contain elements dating centuries prior to the main temple, as early as the 9th century. Perhaps this was a place of pilgrimage long before the Chhahamanas arrived on the scene.

All three temple complexes are in interesting locations. The word ‘Mahanal’ is said to literally mean a ‘rocky cleft’—a geographic feature found here, in the form of a cleft in the rugged terrain behind the temple complex. This becomes a full-fledged waterfall in the wet season. Beyond the waterfall and inaccessible when it is in full flow is another temple. Bijoliya is a regular village, with the usual chaos of rural India. The Baroli temple site is not just close to the Chambal River but also in proximity to the Rawatbhata nuclear reactor.

The dynasties that built these age-old temples are long gone. The road to Chittaurgarh on which they lie was one taken by many attacking armies through the medieval era. Standing tall in a land where many temples were destroyed, every time a puja is done in these temples, it is a tribute to their fortitude and that of the faithful who have come here for centuries.

The author is a heritage explorer by inclination with a penchant for seeking obscure sites. A brand consultant by profession, he tweets @HiddenHeritage. Views expressed in the above piece are personal and solely those of the author. They do not necessarily reflect Firstpost’s views.