Mundeshwari Temple, Kaura, Kaimur – The Temple

Mundeshwari Temple, Kaura, Kaimur – The Temple

The Temple is situated atop the Kaimur Hill (608ft). The temple is accessible by a flight of steps. The temple, built of stone, is octagonal in plan, 40’ in diameter externally and 20’ internally, with possibly a pillared porch in front of its main entrance, which no longer exists. The rare octagonal ground plan is similar to the Shankaracharya temple at Srinagar. Gupta style is apparent in the carvings. It is the earliest specimen of the Nagara style of temple architecture in Bihar.

The temple once had four entrances containing exquisitely carved door frames, bearing, on the lower portions of the door jambs, the usual figures of river goddesses on the eastern side, two figures of Shiva on the western one, a representation of Durga and female figure on the northern side, and the dvarapalas or doorkeepers on the southern. On each of the other four sides of the octagon, on the exterior, there are three carved niches, flanked by decorative pilasters bearing ‘vase and foliage’ designs.

The images which were once kept in these niches have since disappeared. The temple shikhara or tower has been destroyed. The original roof of the temple might be probably pyramidal in shape. However, a roof has been built, as part of renovation work. The interior walls have niches and bold mouldings which are carved with vase and foliage designs. At the entrance to the temple, the door jambs are seen with carved images of Dvarapalas, Ganga, Yamuna and many other murtis.

The main deities in the  temple are Devi Mundeshwari and Chaturmukh (four faced) Shiva Linga called as Viniteshwara. Mundeshvari is the principal deity in the temple. The deity, however does not occupy the centre of the sanctum sanctorum but is installed in one of the niches of the sanctum. The Sanctum houses Chaturmukh Shiva Linga called as Viniteshwara but this has not got the honour of being the presiding deity. There are also two stone vessels of unusual design inside the sanctum.

It is generally held that Mundeshvari was originally installed as one of the three images in the three niches of the sanctum. But Mundeshvari image, somehow, came to be preserved while the images of Kartikeya and Ganesha, the two other images in the niches, have been lost. It may be mentioned here that a large image of Ganesa is found half buried in the ruins of a small temple in the way leading to the top of the hill and might have been one of the Parsva-devatas originally enshrined in one of the niches of the Mundeshvari temple.

Further, the image of Mundeshvari is not typical of that of Mahisasuramardini. Mundeshvari deity has ten hands bearing the usual weapons of a Mahishamardini but with a difference that she is not in the act of killing Mahishasura, the demon in the shape of a buffalo but she is shown as riding a buffalo representing a demon. A clear indication that Shiva and Shakti were worshipped here. Also, an indication that the temple might be part of the Tantric cult which is quite popular in the Eastern part of India.

According to Dr. K C Panigrahi, sometime a Superintendent of the Eastern Archaeological Circle, the presiding deity of the territory was originally a Narayana or Vishnu and, in 348-59 AD, another new deity Vinitesvara was set up. The Narayana image has disappeared and the Vinitesvara is the Mukhalinga. This was set up in 348-49 AD by Dandanayaka Gomibhata.

The temple also has murtis of other popular gods such as Ganesha, Surya and Vishnu. A substantial part of this stone structure has been damaged, and many stone fragments are seen strewn around the temple. However, under the jurisdiction of ASI, it has been the subject of archaeological study for quite some time.

There are several half amalakas found in the temple premises. The Sikhara of the temple is not in existence but a fragment of the amalaka originally crowning the spire is still lying in the site. The sculptures on the Chaitya-windows, Kirthi-mukhas, lotus medallions, foliated Vase-capitals scrolls, etc., clearly shows the influence of the Gupta style. The temple has some erotic figures.

Numerous sculptures were found lying in the premises. They include mostly representations of Shiva-Parvati, Ganesha, Mahishasura Mardini Durga, Surya, Kartikeya etc. The absence of Vaishnava figures is rather striking. On the eastern slope of the hills there has been a find of a number of statues and rock-carved figures. It is clear that the hill was once the site for a cluster of temples and the Mundeshvari temple was the main shrine.

There is a small museum built halfway up the hill on a small peak by itself. It has one big hall and an additional smaller room. The big hall has a collection of various statues and rock carvings mostly dating to the 6^th and 7^th centuries AD. It contains figures of religious significance drawn through the ages. The sculptures are well labeled but need more exhaustive descriptions regarding the significance of the exhibits. The smaller room has a large number of photographs of the rock paintings of the stone age period found in and around Kaura village in the Kaimur Hills. Due to lack of space, some rock sculptures are languishing in the open space encircling the museum.