Odisha Review ISSN 0970-8669

Myths, Facts and Controversies Associated

with the Sun Temple of Konark

Sudhansu Sekhar Rath

Analysing different texts appearing in journals, and when, (C) whether the Sun God was ever
magazines, newspapers, books and epics, worshipped in the temple or the temple collapsed
sculptural objects, visual references like old before its completion, (D) the various legends
and new pictures, paintings, sketches, and the associated with it, (E) the supposed Buddhist
opinion of local residents of Konark and then origin of the temple and (F) identification of the
applying personal judgement an effort has two now-ruined temples at the south-west corner
been made here through this article to clear of the complex.
the controversies, bust the myths, bring out (A) The Sun Temple at Konark was built
the facts associated with the Sun Temple of close to the sea at the mouth of the River
Konark and also to differently define the two Chandrabhaga after filling its gorge with heavy
ruined temples located at the south-west and huge stone blocks. However, some scholars
corner of its compound. say that, at Konark the River Chandrabhaga did
When an object, alive or dead, an event not exist at all and if it ever did, there was no
or something comes under the limelight and its need for the King to so painstakingly fill it up to
perception to the common people goes beyond build the temple when so much vacant land was
their intellect then usually it gets shrouded with available nearby and at various other important
many myths created by the people around. towns in his kingdom. The controversy arises as
Gradually these myths cover up the facts tightly the River Chandrabhaga has dried up completely
from all sides and then, after some time, the and vanished since long having no trace of it, not
common man starts believing in those myths. The even of its dried up bed. Today it is, people say,
case with the world famous Sun Temple of represented only by a small pond near the
Konark is not any different. Even after 743 years seacoast. The sea has also receded almost three
of its construction by the legendary King Langula kilometres from its original location at the temple
Narasingha Deva many controversies and myths site. Now let us analyse certain important opinions
about it are still doing rounds in different media. of scholars expressed at different times.
The controversies and myths are mostly about A1. Bishan Swarup, the engineer in-charge
(A) the existence of the River Chandrabhaga and of restoration work of Konark Temple carried
its location, (B) who built the present Sun Temple out by the British-India government says that, the

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River Chandrabhaga flowing in Maitreya Vana Near Konark at the present village of Golara once
(Maitreya Forest), where Shamba, the cursed son existed a dense forest of the same name with a
of Lord Krishna observed a penance praying the fort named Golara Garh inside, where, in the
Sun God, was not located in Konark; rather, it medieval period, the soldiers were living in hiding
was the River Chandrabhaga (Chenab) in the and taking commando training. Pandit Mishra
Punjab. He thinks so as Dwaraka, the home of states, in fact, the deep forest of Maitreya Vana,
Krishna is closer to Chenab, and since Konark is over a period of 4000 years, starting from the
situated on the sea beach it would not have been days of Shamba, gradually transformed itself to
possible for a huge and deep forest like Maitreya the contemporary township of Konark.6
Vana to have grown at such a sandy location.1 Shamba Upakhyana states since the
A2. Pandit Krupasindhu Mishra, citing the mythological period of Shamba, Sun worship is
instances described in many epics of different continuing at Maitreya Vana on the bank of River
ages, says that the episode of Shamba happened Chandrabhaga. This fact has been repeatedly
at the bank of the River Chandrabhaga located in stated, though under different names for the place,
Maitreya Vana which was, in fact, the ancient in Brahma Purana, Skandha Purana, Prachi
name of Konark.2 Mahatmya, Bhabishya Purana, Shamba Purana,
Kapila Samhita, Madala Panji, Sarala
A3. Karuna Sagar Behera mentions that,
Mahabharata and in Baya Chakada, a 73-page
though Shamba Purana, an important text on Sun
palm leaf document dealing with construction
worship, does not specifically mention Konark;
activity of the present Sun Temple in detail and
it tells the traditional story of Shamba and about
believed to be of its contemporary period. It is
erection of the first Sun temple at Mitravana on
not possible for all these epics and documents
the bank of Chandrabhaga (Chenab) in the Punjab.
belonging to many different periods totally go
However, in the interpolated chapters 42-43, it
wrong. Hence, we may safely assume that a river
mentions that Tapovana is located on the shore
named Chandrabhaga was once flowing in
of the salt ocean.3 Konark, i.e. the Maitreya Vana of the
Pandit Krupasindhu Mishra says Bishan mythological period. Konark has also been
Swarup is as wrong as can be. In the ancient age identified as a place in Odra country by various
distance was not a criterion for the saints to choose scholars like the Arab geographers Abul Faraj
a place for observing penance; they rather (9th century) and Gardizi (11th century), Albiruni
depended on the sanctity and the suitability of the (11th century), Mitaksar (1080-1199 A.D.) and
place for their purpose.4 Again, Brahma Purana by P.V. Kane, the famous Indologist.7 Many
and other epics mention that Maitreya Vana was legends point towards presence of large water
close to the sea. There is no seacoast in Punjab.5 bodies near the temple, like the legend about
Referring to Bishan Swarup’s opinion regarding Dharmapada who jumped from the top of the
impossibility of a dense forest growing in a sandy temple into the sea to save the lives of 1200
location, even today we find a moderate forest craftsmen, about Goddess Ramachandi instructing
named Balukhanda, a reserved forest as declared Sibei Santara to fill up the gorge starting from the
by the government, present in the area extending bank of the river, about the interaction of
from Konark to Puri running along the beach. Kalapahada with Goddess Ramachandi and finally

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the legend about the magnet placed atop the has to study the location a bit. The temple built
temple drawing towards it the ships sailing nearby. by Narasingha Deva was not the first Sun Temple
The visual evidences like the 1837 AD painting built at the site. In fact, he built a new temple just
of James Fergusson,8 a1890 AD photograph to replace the existing old dilapidated Sun Temple
taken by William Henry Cornish that is displayed once built by Purandara Keshari at the same
in the British Gallery and a very old sketch drawn location.12 Here we are not concerned about if
on nine palm leaves preserved in Bharat Kala he is Puranjaya or Purandara; we are only
Bhawan of Banaras Hindu University that show interested in the fact that a previous Sun Temple
water body in the background of the temple.9 did exist there. Since ages, the place was already
Most importantly, apart from being described in established as a sacred zone for Sun worship.
epics, legends, literature, pictures and sketches, Nobody knows which generation or version, 2nd,
the existence of the River Chandrabhaga at 3rd, 4th or 5th and so on, the present temple
Konark along with other water channels have also belongs to. As stated in the epics, after being cured
been recently established by applying scientific of his cursed disease Shamba built a temple on
procedures like, remote sensing, satellite imagery, the bank of River the Chandrabhaga inside
ground penetrating RADAR, GIS, etc. The Maitreya Vana and installed the image of Sun God
research conducted by William Mahanty with his there.13 From that day it became a prime
team from IIT, Kharagpur establishes the destination for the Sun worshippers. If we believe
presence of the River Chandrabhaga, along with in this mythological story then it would be
other water bodies near the Sun Temple of considered as the first Sun Temple at this location.
Konark.10 More than a hundred years ago, in the After this event, knowing nothing about it, we
year 1919, Pandit Krupasindhu Mishra stated the come to the historical period of Purandara
same fact, that River Chandrabhaga, was flowing Keshari building a Sun Temple at the same spot
by the side of Konark Temple as a very large and in 9th century.14 However, since Shamba’s temple
turbulent river carrying a lot of water from the would not have survived for so long, till the days
River Prachi through the River Kadua, and of Purandara, it is possible that with his new
Kushabhadra (Liyakhia) and other tributaries to construction he also replaced an older Sun
finally meet the sea. He also said that the last part Temple built much later than that of Shamba.
of the River Kadua was known as Chandrabhaga Hence, the present Sun Temple can be assumed
and people used to call it Kadua Jhara meaning at least as the fourth Sun Temple built at the site,
the stream of Kadua.11
Purandara’s being the third, though it may be of a
Having proved the existence of the River much later version. Again, either at the time of
Chandrabhaga some scholars disapprove the fact Purandara Keshari in 9th century or in 13th century
that the temple was built inside the river, on its when Langula Narasingha Deva started building
gorge filled with stone blocks. Why was it the temple, Konark was not an isolated or
necessary for Langula Narasingha Deva to so deserted place inside the forest as it was at the
painstakingly fill up the gorge of such a large and time of Shamba. Over the years Maitreya Vana
turbulent river to build the temple against choosing had already evolved to a bubbling township of
any other location elsewhere or the vacant spots Konark, taking the form of a prime religious
available nearby ? To answer this question one destination, a famous maritime port, a residential

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township and a trading centre. According to the heights to place atop the temple walls? None of
Chinese visiting scholar Hiuen Tsang, even in 7th the types of stone like, Chlorite, Laterite and
century AD the place had many towering Khondalite used in construction19 were available
structures. Wise and rich people of all faiths like nearby and had to be brought in from far off
the Hindus, the Buddhists and people of other places. At the time to carry heavy and large
religions and sects were living together in objects waterway was the best option and the
harmony.15 The 2nd centuryAD Greek geographer Odia sailors at the time were the masters of the
Ptolemy refers to Konark as Kannagar, a famous sea and the rivers. In Utkal (ancient Odisha, also
maritime port. In some Indian texts it has been known as Kalinga) huge size ships and boats
mentioned as Kainapara, a significant trading port known as Hati Boita were available even to
existing since the ancient time. Man Mohan transport elephants along with a large number of
Ganguly says, “according to Prachi Mahatmya passengers to distant lands.20 Fa-Hien (399 – 411
the banks of River Prachi had flourishing towns AD) mentions that he travelled from Tamralipta
and villages having massive temples.”16 There was down to Ceylon, then to Java and finally up to
a shipbuilding centre at Khalakathha and a major China in a merchant ship of Kalinga. The eastern
trading centre at Junei known as Daha-Upar.17 sea was then named as Kalinga Sagar because
of the dominance of Kalinga ships. Later it was
The above facts suggest, it was
named by the British as the Bay of Bengal after
reasonable for Narasingha Deva not to move out
they established their centre in Bengal.21 Hence,
of a prosperous and already established religious
for easier transportation of heavy stone blocks,
site for Sun worship for building the gigantic and
sculptural materials, equipment and iron beams
the most beautiful Sun Temple of Odisha in
to the temple site they were being made by the
particular and of Bharatvarsh in general.
riverside or at the seacoast. Bullock carts,
King Narasingha Deva had a grand plan elephants and manpower were being used only
to build a gigantic and the most beautiful temple to transport over short distances and also to move
for the Sun God and convert it to a prime religious smaller blocks. Another water channel was also
destination in Bharatvarsha. As planned it was built running as a tributary to Chandrabhaga, known
with huge blocks of various types of stone. For by the locals as Pathara Buha Nala (stone carrying
example, the stone blocks were so huge and heavy channel) starting from Tintiar near Bedpur to
that after collapse of the temple, even in the 20th Junei.22 The craftsmen lived along the bank of this
century it was not possible for the British Pathara Buha Nala for the entire period of
Administration to move the dislocated Nabagraha construction of the temple and worked right there
Block even after slicing it to one third of its to carve the stone blocks and send the finished
thickness, up to the seacoast to carry it further to sculpture by rafts or boats right up to the temple
the Indian Museum in Calcutta (now Kolkata) site through this channel. The fact is supported
by ship. Now, think of the Amalaka Shila and the by presence of the channel in small patches and
Gaja-Singha which weigh 200 and 45 tons, many unfinished carved stone blocks found lying
placed at heights of 200 feet and 170 feet in its bed even now.23 Sibei Santara was living at
respectively.18 How did they carry it to the temple the upper end of Pathara Buha Nala at Bayalish
in 13th century and then raised them to such Bati in Erbong, Gop, near the temple of

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Gangeshwari.24 The gorge of Chandrabhaga was temple at Konark was built by Narasingha Deva
filled-up with stone blocks can also be physically 730 years before his visit to Odisha,27 i.e. in the
proved by drilling one hole at a safe distance from year 850 AD.
the temple inside the compound and another away
B4. Andrew Stirling, the Persian Secretary
from the compound at the east side and then
to British - India Government visited Konark in
comparing the soil samples collected in both cases
1820 AD. He mentions that Konark was built in
from different similar depths, say from 100 to 200
1241 AD by Langula Narasingha Deva. He says,
feet.25 Since the two now-ruined temples at south-
“The present edifice, it is well known, was built
west corner of the compound pre-existed the
by Raja Langora Narsinh Deo, A D. 1241, under
present Sun Temple, the filling of the gorge must
the superintendence of his minister Shibai
have been started from the west progressing
Santra.”28
towards the east up to a certain point leaving a
portion of the River Chandrabhaga still flowing B5. James Fergusson, a famous
into the sea.26 archaeologist visited Konark in 1837. Believing
in Abul Fazl’s statement, “Konark temple was
Hence, it is inferred that the Sun Temple
was built in Konark near the old dilapidated Sun built in 9th century,” he agrees with Abul Fazl.29
Temple after filling up the gorge of a large and B6. Rajendra Lal Mitra, a famous historian
turbulent river named Chandrabhaga. and archaeologist visited Konark in 1868. He,
B. The next major controversy is about who accepting the statement of Madala Panji says,
built the present temple and when. Though there Madala Panji “corroborates the copper plate
are many evidences available to prove that the inscriptions of the Ganga kings wherefrom we
present Sun Temple at Konark was built in 13th learnt that the temple of Konark was built in the
century AD by Ganga King Langula Narasingha 18th year of reign of Narasingha Deva.”30
Deva many scholars at different times in the past B7. Two years later, in 1870 W. W. Hunter
have stated otherwise and do so even today. visiting Konark states, the temple of Konark was
B1. According to Madala Panji the temple of “Built, according to the most trustworthy records,
Konark was built in the year 1278 AD by Langula between 1237 and 1282 AD.”31
Narasingha Deva. B8, Then after a long gap, in 1910 Bishan
B2. Baya Chakada, a 73-leaf document Swarup says that, the main temple of Konark was
written in old Odia Karani Script on palm leaves, built by Purandara Keshari in the first half of 9th
carrying the details of the 12-year long century.32
construction period of the temple of Konark and B9. In 1912 Man Mohan Ganguly, taking the
supposed to be of the contemporary period, cue from Rajendra Lal Mitra that Konark was
states that the temple was started in 1246 and built in the 18th year of reign of Narasingha and
completed in 1258 AD. studying the Ganga copper plate inscriptions,
B3. Abul Fazl, the medieval historian in agrees with Madala Panji as he calculates it to be
Emperor Akbar’s Court, who visited Odisha in 1276 AD, which almost matches with Madala
the year 1580 AD states in Ain-i-Akbari that the Panji’s figure of 1278 AD.33

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B10. In 1919, Pandit Krupasindhu Mishra, As per Madala Panji, since the days of
going by Madala Panji, is of the opinion that Shamba Sun worship is continuing in a temple on
Langula Narasingha Deva built the present Sun the bank of River Chandrabhaga. After a long
Temple in the year 1278 AD.34 gap of many ages, Purandara Keshari built a new
B11. K. C. Panigrahi assumes that though the temple there, installed the image of Sun God, and
temple was built by Narasingha Deva I it was not for continuation of worship, established eight
in 1278 AD. Its construction started after his Brahmin villages in Konark. Again after a long
successful military expeditions against Muslim gap, Langula Narasingha Deva appointed his
Bengal in 1243 AD to 1247 AD. minister Sibei Santara to build a new temple to
replace the dilapidated temple of Purandara.
B12. In 2005 Karuna Sagar Behera writes, Madala Panji says, “After the rule of
“The climax of Sun worship, however, was Anangabhima Deva his son Langula Narasingha
reached when king Narasimha-I, built the Sun Deva ruled for forty-five years up to Sakabda
Temple of Konark in the mid-thirteenth century.” 1204 or 1282 AD. He built a temple at
“He came to throne in 1238 AD.”35 Arkakshetra (Konark) for Konark Deva (Sun
B13. Now in 2021, Sanjay Kumar Baral God). It was written under the signature of the
states in his book “The Real History of Konark” King that, the temple of Anshumali (the Sun) was
that Konark was not built in the 13th century by built by the Master of the World Langula
Langula Narasingha Deva; rather, it was built in Narasingha Deva in Sakabda 1200 or the year
9th century, before 850 AD by a king belonging 1278 AD.” His wish was duly fulfilled, the new
to the Buddhist Tantrayana.36 temple was built and the image of Suryanarayana
(Sun God) from Purandara’s old temple was
Now we have so many dates for one
reinstalled in the new temple. 37
event and the right one is to be determined. I wish
Katakarajavamsavali, a Sanskrit text also states
someone finds the correct one by using modern
the same facts. Then Abul Fazl, assimilating what
scientific methods to date the metals used in
he could from his agents’ information, agrees to
construction of the temple and the fossil trapped
the fact that Narasingha Deva built the temple,
in between stone slabs.
but in the year 850 AD not in 1278 as mentioned
Continuing with our analysis, out of all the in Madala Panji. He gave the right name of the
names mentioned above only the statements made builder but assigned him to a wrong period.
by Madala Panji, Baya Chakada and Abul Fazl Around 850 AD Purandara Keshari was ruling in
can be considered as eyewitness statements of Odisha, not Narasingha. It seems he got confused
the golden days of Konark. However, with the respective builders of the two temples,
unfortunately many scholars do not strictly assign Purandar’s and that of Narasingha Deva. He also
any historical importance to Madala Panji, Baya made some very wrong statements regarding the
Chakada is yet to be recognised as a historical measurement of the temple, Arun Pillar, compound
document and Abul Fazl’s statements are riddled wall, etc., that indicate he never visited the site.
with confusion as he personally did not visit the Perhaps he did not visit the sacred zone personally
temple and depended on the statements of his respecting the Hindu sentiment as the temple was
local representatives. live at the time. However, it is said that Tughan

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Khan, the then Governor of Bengal invaded of grace as it is an intangible quantity dependent
Narasimha Deva, the ruling King of Odisha in the a good deal on fancy and I must in that respect
middle of 13th century only to be defeated by yield to the learned archaeologist though it would
him losing a huge amount of wealth, elephants and not be amiss to ask how far that absence is due
soldiers. Konark Temple was built to mark the to the covering up the details, and how much to
triumph of Narasimha Deva over the Muslims. want of taste in the architect.”41 Man Mohan
Hence, Abul Fazl’s opinion regarding the builder Ganguly says, “The slab recovered from Konark
is accepted but not its time. Accepting Narasingha shows the image of Jagannatha which clearly
Deva as the builder and contradicting Madala indicates the temple of Konark was built after 12th
Panji regarding its time, Andrew Stirling mentions century Puri temple was built.’’42 Ganguly
that the temple was built in 1241 AD by Langula continues, “The argument of Fergusson seems to
Narasingha Deva. However, Stirling contradicts me fallacious; the abstract theory of evolution or
himself by mentioning that Narasingha Deva involution has not a universal applicability without
ascended the throne in 1236 AD implying that any consideration for circumstances.”43 Hence,
the temple at Konark was completed within five Fergusson’s assessment is also not accepted.
years which is absolutely impossible.38 Hunter Rajendra Lal Mitra agrees with Madala Panji and
says, “Stirling, in his account of the temple, is less confirms that the Sun Temple was built on the
trustworthy than the other portions of his valuable 18th year of reign of Langula Narasingha Deva in
essay.”39 Hence, it is also not accepted. Next around 1278 AD, and Hunter, agreeing with
comes James Fergusson, a great scholar and a Madala Panji and Rajendra Lal Mitra, says that
famous archaeologist, who believed in Abul Fazl’s Konark Temple was built between 1237 and
statement regarding time only and writes that 1282 AD (during the reign of Narasingha Deva).
Konark Temple was built in the 9th century but Then comes Bishan Swarup who borrowing a
not by Narasingha Deva. To justify his opinion he string from Stirling and another strand from Abul
has depended on a wrongly conceptualised theory Fazl and then giving it a twist applying Stirling’s
of development cycle of Odisha sculpture. While opinion states, “The temple of Konarka was built
determining the time of construction Fergusson by Purandara Keshari in the latter half of 9th
says, “After the erection of so degraded a century though its Natamandir was constructed
specimen of the art as the temple of Puri (AD in 1241 AD by Raja (Nagroo) Narasinha Deva
1174) the style ever could have reverted to of the Gangetic dynasty.”44 He further states, “It
anything beautiful as this (Konark Temple).”40 He may be noted that the date given in the seal (viz
considers Konark to have been built when the 1200 Saka or 1278 AD) which is quoted by Dr.
cultural skill cycle was at its peak and before the Rajendra Lal Mitra and so much relied upon by
Puri Temple, which he considers an edifice of him is utterly incorrect.”45 Man Mohan Ganguly
much lower craftsmanship. However, the theory in agreement with Mitra says, “I do not understand
of Fergusson has been strongly opposed by the cogency of the reason which has led Mr. Bishan
Rajendra Lal Mitra and Pandit Krupasindhu Swarup to reject it as ‘utterly incorrect’.”46
Mishra. Reacting to Fergusson’s comment about Swarup is of the opinion that Madala Panji cannot
the lime paste covered Puri Temple Rajendra Lal be trusted as it was rewritten whimsically and not
Mitra says, “I shall say nothing about the absence with facts after it was burnt by Kalapahada who

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attacked Puri temple in the second half of 16th environment and policy of the time it is not right
century. However, according to Pandit to say so. The day to day administration,
Krupasindhu Mishra the Panji is not kept in the maintenance of law and order and internal security
temple, it is kept in the house of Deula Karana, in Utkala or ancient Odisha was fully
its writer, and there is no proof that it was burnt decentralised being vested on a council of
by Kalapahada. Man Mohan Ganguly says, ministers under the leadership of an able person.48
“According to Babu M. M. Chakravarti, Nrisinha Though the king was heading the council he was
Deva I ascended the throne in 1160 Saka and usually always out on military expeditions either
reigned up to 1186 Saka, i.e. from 1238 AD to to expand the boundary of his kingdom or to
1264 AD; hence the construction of the temple is subdue other kingdoms to collect wealth and
dated in the year 1256 AD.”47 He further says valuables to fund philanthropic activities in his own
that, according to Ganga copper plate inscription kingdom. In 1244 AD and again in 1245 AD
Narasingha Deva ascended the throne in 1258 Langula Narasingha Deva attacked Bengal and
AD and Rajendra Lal Mitra states that Konark looted a huge amount of wealth from there. Again
was built on the 18th year of reign of Narasingha between 1247 and 1258 AD the Sultan of Bengal
Deva, i.e. in 1276 AD (1258+18), that almost attacked Odisha three times and was defeated
matches with the date (1278 AD) given in Madala every time by Narasingha Deva, losing a lot of
Panji. Hence, he agrees with Madala Panji. Pandit wealth and a number of soldiers and elephants.49
Krupasindhu Mishra, has devoted a complete Hence, on the contrary to the opinion of S.K.
chapter (Chapter IX) in his Odia book Baral, the kings fought battles to construct temples.
“Konarka” to analyse the dates given by Madala It was more visible during the Ganga and latter
Panji, copper plate inscriptions and opinions of periods than that of the peace loving Kesharis.
many scholars to finally infer that the Sun Temple K.C. Panigrahi, regarding Narasingha Deva and
at Konark was built by Langula Narasingha Deva Konark Temple, observes, “His victory over the
in the year 1278 AD. Muslims of Bengal and his acquisition of the
Southern districts of West Bengal must have
Very recently, in the year 2021 Sanjay enormously raised his prestige in the eyes of
Kumar Baral some way restates the opinion of contemporary Hindu rulers, and augmented his
Fergusson and that of Abul Fazl related to its time resources which in all likelihood enabled him to
frame. He says that Narasingha ascended the undertake the construction of a stupendous
throne at a very troublesome period. Hence, it structure like the temple of Konark, designed to
would not have been possible for him to build exhibit his power, prestige, opulence, devotion
such a huge temple as he was under constant threat and perhaps to commemorate his victory also.”50
from outside enemies, and was extremely busy in Presuming, according to K. C. Panigrahi, that the
fighting battles and fortifying the defence system construction of the temple to have started after
of his kingdom by strengthening certain border Narasingha’s final victory over the Muslims, as it
forts and arranging military power. So, Sanjay took 12 years after that for completion and some
Kumar Baral is of the opinion that Konark was more years must have been spent in pre-planning
not built in 13th century and also not by and preliminary work, brings the completion time
Narasingha Deva. However, considering the closer to 1278 AD, the date given in Madala Panji.

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Moreover Narasingha Deva’s passion was to C6. Bishan Swarup, finding some wear and
build temples. He built temples at Srikurmam, tear marks on the throne, believes that worship
Varaha Narasimha temple at Simhachalam, Siva was going on in the temple for quite a long time.
temple at Kapilas and Gopinatha temple at C7. Man Mohan Ganguly believes that the
Remuna. Hence, in his lifetime he fought many temple was completed and consecrated.
battles to acquire funds, and to expand and
establish his power in all three directions, north, C8. Pandit Krupasindhu Mishra says that the
south and west. temple was completed and Suryanarayana was
being worshipped there for almost 300 years.
Therefore, it may be assumed that the
temple construction was started after Narasingha C9. Percy Brown finding some parts of the
Deva’s final victory over the Muslims who did temple belonging to the top lying unscathed on
not dare to attack Odisha again within the next the ground says temple was never completed as
200 years. The temple construction was these parts were never raised to the top.
completed around 1278 AD. C10. Alice Boner says that the first worship in
C. The next controversy about the Sun the temple was started on a specific
Temple at Konark is if Suryanarayana (Sun God) Chandrabhaga Snana Yatra day that occurred on
was ever worshipped there or the temple a Sunday.
collapsed even before its completion. C11. K. C. Panigrahi, disagreeing with M. H.
C1. According to Madala Panji the temple Arnott and Percy Brown says that the temple was
was completed and worship of Suryanarayana completed and Sun God was worshipped in the
continued there for many years. temple.
C2. Abul Fazl has not mentioned anything in C12. Karuna Sagar Behera also believes that
Ain-i-Akbari about the ruined condition of the temple was under worship.
Konark Temple. Hence, it may be assumed that, Madala Panji describes in detail about the
in 1580 AD it was in good condition. distribution of responsibilities and increased
C3. M. H. Arnott believes that the temple allotment of funds by the King for various daily
collapsed while removing sand from inside the rituals and festivals conducted in the Sun Temple
temple just after completion of construction. The and for the other sacred deities in and around it.
temple was never consecrated or worship started. Had the temple collapsed before its consecration
the King would not have done so. In 1580 AD,
C4. Rajendra Lal Mitra was initially of the while writing about Konark Temple in Ain-i-
opinion that the temple was never completed but Akbari Abul Fazl has not mentioned anything
changed his opinion later and said that worship regarding its damaged condition. Rather, from his
was going on in the temple. description it seems that the temple along with
C5. Hunter following Rajendra Lal Mitra said other structures in and around the campus were
that temple was never completed, but later in perfect condition, or if some part was damaged
changed his opinion and stated that the worship it did not hamper its general appearance or
of Suryanarayana was going on there. activity. Hence, it may be inferred that during Abul

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Fazl’s visit to Odisha the temple was alive, being Observation of so many festivals like, Rath Yatra
under worship, for which, not to hurt the sentiment on Full Moon day in Phalguna (February–March)
of the Hindus, Abul Fazl did not visit the temple on Dola Purnima, Chaitra Yatra on the 8th day of
personally. In 1568, twelve years before Abul the bright half of Chaitra (March–April), and
Fazl’s visit, Kalapahada had attacked the temple. Magha Saptami Chandrabhaga Snana Yatra in
Hence, as believed, Kalapahada did not carry Magha (January–February) also prove that the
away the Kalasha and the Dhwajapadma with temple was in worship.53 Though Rajendra Lal
him otherwise the worship would not be continuing Mitra, and being advised by him W. W. Hunter
then. With the weapons, tools and explosives of initially believed that the temple collapsed before
that age and at that height Kalapahada could not worship started, later after further study they
have removed the super heavy crowning parts of changed their opinion and supported continuation
a huge temple like Konark. However, he could of worship. Pandit Krupasindhu Mishra says,
have inflicted severe injury there for the temple to “Had the temple collapsed before completion then
have gradually shedding its stone blocks over time the throne would not have been inside under a
finally leading to its collapse. After 48 years of heap of stone as was seen during renovation as it
Abul Fazl’s visit and 60 years of Kalapahada’s could not have been built inside the sand filled
attack, in 1628, when King Narasingha Deva temple.54 Karuna Sagar Behera says, “A plate
(1622 – 1646 AD) visited the temple the Kalasha inscribed with names of in-charge of stores
and the Dhwajapadma were missing from the top recovered from Konark and now available at the
though the temple was still standing there with the Indian Museum, Kolkata,” and “The Brahma
image of Suryanarayana still around. He had to Purana and other epics of the 13th, 14th, 15th and
carry the idol to Puri temple as the temple was the 16th centuries describing either the procedure
already abandoned. It seems, after continuing for Sun Worship or descriptions of the temple of
worship for almost 300 years the temple was Konark indicate its completion and continuation
finally abandoned and hence started to of worship.” 55 He further states that the
disintegrate rapidly towards the very end of 17th depressions on the throne at its eastern edge, the
century. defaced lovely lotus petals on the topmost
M.H. Arnott thought that the temple was moulding, two small yupa or sacrificial pillars next
constructed with a heap of sand filled inside and to a small platform between Jagamohana and
it collapsed immediately after completion when Natyamandapa and the construction of the
the sand mass was removed. He states, “The Jagamohana and the Natyamandapa itself and that
weight above was not great enough to resist the of so many subsidiary temples including the
inward tendency of the corbelling to fall in.”51 Like kitchen inside the campus indicate that the temple
Pandit Krupasindhu Mishra, Bishan Swarup also was in worship. “Reference made in Kenduli
does not agree with Arnott that sand filling was plates of Narasimha Deva IV of the Saka year
done to construct the temple. He thinks the use 1305 (1384 A.D.) shows that at that time the
of levers, pulleys and simple machines to raise monument was in a perfect state of preservation
heavy material was known to them.52 Bishan and the presiding deity was under worship.”56
Swarup found some wear and tear marks on the According to Alice Boner the first worship of
throne which indicate the temple was in worship. Suryanarayana at Konark was conducted on a

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Magha Shukla Saptami (7th day in the Waxing like that. All these references point to the fact that
Moon Period in the month of January-February), the temple of Konark, both the main temple and
i.e. on the day of the Chandrabhaga Snana Yatra the Jagamohana, were standing tall almost till the
that happened on a Sunday.57 However, Percy end of the 17th century without much damage to
Brown believes that the temple collapsed before the structures excepting the crowning parts at its
its completion as the heavy stone blocks atop the top.
walls could not be properly put into position and
All the facts stated above proves that
the foundation began to give way. He says, “Its
construction of the Sun Temple at Konark along
colossal grandeur outstripped the means of
with all the subsidiary temples inside and outside
execution, for its materialisation was beyond the
the campus were completed and worship of
capacity of its builders, its scale was too great for
Suryanarayana, known as Biranchinarayana also,
their powers, and in the construction part they
was going on there almost for 300 years.
failed.” K. C. Panigrahi does not agree with
Brown. Considering the opinions of scholars, D. Legends get associated with the subject
engineers, archaeologists and some circumstantial in the form of folk tales, folk songs and folk plays
evidences mentioned above, it seems, Percy when its phenomena or the acts go beyond the
Brown’s opinion does not hold steam. intellect of the common people. Though legends
do not receive any importance from the historians,
Some hand drawn rough sketches and
I believe, “Every story has a core of truth,” how
descriptions from the old diaries of sailors sailing
thin be it may. Recognising its core definitely helps
by Puri and Konark coastline also indicate that
in discovering the history about the subject when
the temple of Konark was standing tall during those
no direct records are available.
days and served as a landmark for the navigators
in the deep sea. In 1676 Sir Streynsham Master, D1. The Legend about Shamba and
Governor of Fort St. George, Madras saw Maitreya Vana: According to Karuna Sagar
Konark and Jagannatha temples while sailing past Behera the legend about Shamba was originally
the coast and recorded it in his diary. In 1679 a associated with Mitravana located at Multan in
sketch of the Black Pagoda in an unknown sailor’s the Punjab. However, the 15th century epic Kapila
diary shows the main tower and the porch. In Samhita mentions about Shamba, Maitreya Vana
1680 the logbook of Captain Talbott of the ship and River Chandrabhaga58 indicating that by 15th
‘Berkley Castle’ shows two sketches of the Black century the legend was gradually dissociated from
Pagoda showing both the main temple and the the original Mitravana and got fully associated
Jagamohana with relative perspective. However, with Maitreya Vana at Konark. As the epics of
the topmost part must have been missing as it was different periods state that Maitreya Vana was
not there in 1628 AD. In 1756 sailors gave similar located at the seacoast Pandit Krupasindhu
descriptions of the temple. In 1764 a French map Mishra and other scholars strongly believe that
prepared by Croisey shows Konark as ‘Pagoda Maitreya Vana and River Chandrabhaga did exist
Noir.’ In 1780 Dunn wrote about Black Pagoda at Konark. The wide practice of Sun worship in
resembling like a large ship under sail. Probably Odisha since the ancient times is also proved by
with its survived portion of the fallen tower still a 6th century inscription, the Sun images present
standing, as seen by Fergusson in 1837, it looked in temples of Parsurameshwara, Vaitala,

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Mukteshwara and Lingaraja of 7th, 8th, 10th and The local people mention, what they heard from
11th century respectively and some separated their seniors generation after generation, that Sibei
images found at various places. Though, initially Santara used to pray before two goddesses every
there were five different sects of Hindus like, day, one near his residence, i.e. Gangeshwari, and
Saiva, Vaishnava, Soura, Shakta and Ganapatya, the other at his worksite, Ramachandi. Unless
under the influence of Jagannatha cult except Saiva Ramachandi was near to his worksite Sibei
and Vaishnava all others have practically Santara would not have prayed before her
disappeared. Nevertheless, even today every everyday. To pay his obeisance Sibei Santara built
Hindu, irrespective of his sect, worships the Sun temples for both the goddesses on successful
everyday, signifying the popularity of Sun worship completion of his project. The legend implies that
in Odisha. It being a mythological story there is Ramachandi pre-existed the present Sun Temple
no way to prove the legend as true than to depend on the bank of River Chandrabhaga and the
on epics. True or not, the legend establishes the temple of Konark was built after filling up its gorge
importance attached to Sun worship in Odisha under supervision of Sibei Santara.
and recognition of the Sun as a healer. D3. Legend about Dharmapada: A legend
D2. Legend about Ramachandi and Sibei similar to that of Dharmapada or Dharama is also
Santara: The beautiful story about Ramachandi associated with the temple of Varaha Narasingha
appearing before Sibei Santara in a stormy night, in Simanchalam though with a different name, says
offering him shelter for the night and dinner of hot Karuna Sagar Behera. He further states that the
porridge, and then instructing him to eat the hot name Dharmapada was assigned to the
dish from the side, not like Sibei Santara filling protagonist only recently by Pandit Gopabandhu.
the gorge starting from the centre. Eating from It is true that there was immense pressure on the
the centre would burn his fingers. Goddess craftsmen to complete the temple as the target
Ramachandi was located on the bank of River date was advanced by the king to consecrate the
Chandrabhaga, a large and turbulent river. Sibei temple on the Chandrabhaga Snana Yatra day that
Santara was trying to fill up a portion of the gorge was occurring on a Sunday. For the sculptors it
to build the temple of Konark on it. However, he must have been very difficult and time consuming
was unsuccessful as the stone blocks dropped in to lift the huge and heavyAmalaka Shila, Kalasha,
to the river gorge at its centre were being washed etc. to the top and install there. When this
away by its strong current. Since Goddess stupendous task was completed after much
Ramachandi was seated at his worksite Sibei difficulty guided by someone’s skill and intellect
Santara used to pray her everyday for blessings somebody must have given it a dramatic touch
to succeed in his project. One day, being worried and the legend evolved. The legend carries no
of his failure in filling the gorge he was on his way truth. From the legend, apart from the fact that
to meet the king when a sudden rainstorm the temple was located by the side of a water
appeared from nowhere and he had to take shelter body, we learn that 1200 craftsmen were working
in a hut for the night. To save him from continuously for 12 years to complete the temple
disappointment Ramachandi appeared as an old staying away from their homes and families for
lady and instructed him on how to do his job. the entire period of construction.

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D4. Legend about Ramachandi and and wild animals, and the dreaded Portuguese
Kalapahada: The story about Ramachandi pirates operating at the eastern coast made it their
making a fool of Kalapahada and escaping from den, local people were scared to come near it.
his clutch on the plea of fetching some water from Every passing day the temple site was growing
the river on promise to return to him, only to break more and more mysterious for them. Hence, the
her promise, is just a myth having no truth in it. people living nearby being curious, started to
Karuna Sagar Behera says that the same story create stories in their minds. It is true that the
with a different name for Kalapahada character temple was attacked many times by the Muslims
has also been described in Odia Mahabharata of which might have given an impression to the locals
Sarala Das which precedes Kalapahada’s story that some sailors arrived at the shore one day
at least by a century. The legend indicates that and took away the magnet from the temple-top
the temple of Ramachandi was located inside that was bothering them. Man Mohan Ganguly
Konark campus and was attacked by says, “In 1825, Andrew Stirling mentioned the
Kalapahada. It also suggests that a river was story of the Kumbha Pathar or loadstone, lodged
flowing nearby and Ramachandi, after her temple on the summit of the temple. When it was removed
was destroyed, migrated from the compound of in the Mughal times, by the crew of a ship, the
Konark to the present location at the mouth of priests, at the violation of the sanctity, removed
River Kushabhadra. the image of the god to Puri temple and from that
D5. Legend about the Magnet placed time the temple became deserted and went rapidly
atop the temple: It is said that a very powerful to ruin.”59 However, the loadstone was missing
magnet in the form of a crowning stone (Kalasha) even in 1628 AD and the idol was removed then.
placed atop the temple was attracting ships sailing Though it is a myth the legend implies that the
in the sea towards it and was disturbing their temple was close to the sea and curious sailors
navigation equipment. Once some affected sailors being attracted by its beauty from the distance
came and took away the magnet after removing often came sailing near the beach for a closer view
it from the top which later caused the temple to of it and in the process sometimes got stuck in
collapse. However, it is impossible for a stone- the shallow water.
magnet or magnetite of that size and placed at D6. The installed image of
that height of Konark temple to act in that way. Suryanarayana was suspended in air: It is said
Had it even the power of the strong modern rare- that the image of Suryanarayana was installed
earth magnets it would not have been possible suspended and kept in equilibrium above the
for it to attract the ships sailing in the high sea; it throne without any support from any side, floating
would not have affected even their magnetic in the air by a balanced magnetic force applied
navigation instruments. Had it been so, life of the on the idol from all sides. It is just a myth having
people living nearby would have been miserable no truth in it. The idol of Suryanarayana was not
as the magnet would have snatched away all of made of any magnetic material and no magnets
their agricultural equipment, implements and were placed around it. The idol was made of stone
weapons, etc. made of iron. Since at the time, and is now installed along with Indra in Surya
the abandoned temple was overgrown with shrubs Temple, inside Jagannatha Temple compound in
and trees and was infested with snakes, lizards Puri. Again, the throne now available inside the

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ruined main temple shows some wear and tear displayed on the temple walls are Buddhist and
marks that suggest that the idol was placed on the use of elephants profusely in sculpture is a
the throne, not floating above it. For portability, a Buddhist tradition as elephant is one of the symbols
Chalanti Pratima or the representative idol of much of Buddhism. Strongly opposing Bishan Swarup
smaller size, made of Astadhatu or an alloy of Pandit Krupasindhu Mishra says that no scene in
eight metals is worshipped along with the main the temple wall is Buddhist in nature and elephants
deity and taken out only on festival days. are also invariably used by the Hindus in religious
Astadhatu is not a strong magnetic material. drawings and decoration and even identified with
Hence, it is just a myth originated to create certain gods and goddesses [Konarka (Odia) Ch.
mysticism around the Sun God. Suspended or XI]. Rajendra Lal Mitra says that unlike Hindu
seated on the throne, the legend proves that the temples the compound walls of Buddhist stupas
idol of Suryanarayana or Sun God was being are invariably beautifully decorated whereas no
worshipped in the temple. such decoration is found at Konark and other
E. Is the Sun Temple at Konark of Buddhist Hindu temples. Hindu temples are vertically
origin? In 1910 AD Bishan Swarup explains that divided into ten stages and have no openings at
the Sun Temple has its origin in Buddhism. The any stage unlike the Buddhist stupas which have
concept has been strongly opposed by Rakhal ventilation windows at all stages. As per Bishan
Das Banerjee and Pandit Krupasindhu Mishra Swarup the worship at Konark was observed
[Konarka (Odia) –Chapter XI]. Pandit Mishra according to Buddhist practices. Here Bishan
says, though adjacent to Konark was a Buddhist Swarup contradicts himself as he says the temple
centre as described by Hiuen Tsang, Konark is was built by a Saiva Keshari King. The Saivas
not a Buddhist temple. His statement is proved were very strict about their religious practices. In
after the excavation at Kuruma. fact Saivas aggressively eradicated Buddhism
from India. Everything at Konark, as Bishan
E1. To Bishan Swarup right from the origin,
Swarup says, was not imitated from Buddhism.
location, the temples, the sculpture, the festivals
It was rather the other way. According to E. B.
and rituals and even the idol of Suryanarayana of
Konark appear to be of Buddhist origin. He says Havell and Rhys Davids Buddhism is not entirely
Maitreya is one of Buddha’s different names and a new concept in India; over the time it evolved
Maitreya Vana is named after him. The Arka Bata out of Hinduism. Hence, Bishan Swarup is not
in Konark is imitated from Bodhidruma, a banyan right; Konark is definitely not a Buddhist temple.
tree under which Buddha was enlightened. F. Now to our last controversy, “Whom
According to Hiuen Tsang there were many the two ruined temples, one brick temple and the
Buddhist monasteries at Konark, hence Bishan other an exquisitely carved stone temple, located
Swarup says Konark temple is one of them. The at the south-west corner of Sun Temple belong
festivals like Rath Yatra or car festival is imitated to?” As per Archaeological Survey of India the
from Buddhists. He further says that the idol of brick temple is a 10th century Vishnu temple and
Suryanarayana is Buddha and the temple at south- the other to Chhaya Devi, the consort of Sun God.
west corner of the compound is the temple of I would like to humbly disagree and discuss about
Maya Devi, Buddha’s mother. The scenes both the temples briefly to identify them differently.

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F1. Identification of the ruined stone included in the cluster inside the compound. So
temple: The ruined stone temple located at how the style could be different to be classified
south-west corner of the compound of Sun as belonging to a different age? The marginal
Temple is densely and very exquisitely carved with difference observed might have been due to its
the same style as that of the Sun Temple. The construction by a different group of sculptors.
temple is identified by (1) Bishan Swarup as the Placing it in a different century would be like
temple of Maya Devi, the mother of Buddha, by committing the same mistake again what
(2) Baya Chakada as that of Maha Gayatri Devi, Fergusson did while dating the Sun Temple.
as (3) the old Sun Temple of Purandara Keshari, According to Vastu Shastra and Hindu tradition
(4) Chhaya Devi Temple by K. C. Panigrahi and the wife is seated at left side of husband and hence
Karuna Sagar Behera, (5) some say it is just a we find the consort of the Presiding Deity of a
model built to pre-visualise the upcoming structure temple complex is always located at left side
and finally as (6) Ramachandi Temple by Man corner of the Presiding Deity, like we find in
Mohan Ganguly and Pandit Krupasindhu Mishra. Lingaraja and Jagannatha temples. Moreover the
left side is mostly the north-west corner and
Bishan Swarup identifies it as the temple according to Vastu it is designated for the sub-
of Buddha’s mother Maya Devi as he is of the ordinate and the south-west for the
opinion that the Sun Temple at Konark is a administrator.60 So, only the Administrator Deity
Buddhist temple and hence an ancillary temple of the complex, like the temple of Goddess Vimala
constructed inside the compound for Buddha’s in Puri Temple, is located at the right side corner
mother as the administrator of the complex seems of the main deity. Hence, it just cannot be the old
quite logical. He is proved absolutely wrong by sun temple or the temple of the consort of Sun,
Man Mohan Ganguly, Pandit Krupasindhu Mishra Chhaya Devi. It could be the temple of
and others. The identification of it as Maha Gayatri Administrator of the complex Ramachandi. There
Temple also is not accepted as there is no may have been a temple dedicated to Chhaya
justification in bringing in Maha Gayatri to this Devi at the north-west corner which is not seen
location rather than other popular goddesses. now like many other temples once existing inside
According to K. C. Panigrahi and Karuna Sagar the compound. Considering the other alternative,
Behera it was the pre-existing sun temple of it seems too big and too elaborate for a model
Purandara Keshari which was later converted to built for pre-visualisation and most importantly it
the temple of Chhaya Devi, the consort of Sun, was not built like a chariot. The last alternative,
after the idol of Sun God was transferred to the i.e., the temple of Ramachandi, as proposed by
new temple. Karuna Sagar Behera further says Pandit Krupasindhu Mishra and Man Mohan
that the style of sculpture in this temple differs Ganguly seems to be right which is supported by
from that of the new Sun Temple and rather the fact that Ramachandi pre-existed there. May
matches with that of 11th century. Here we must be the Goddess was the guardian deity of the
remember that, Langula Narasingha Deva built place and the idol was installed in a small temple
the new Sun Temple as the old one was in or just under a tree or in the open against stone
dilapidated condition. Hence, this temple must slabs as we see in some remote areas. Since Sibei
have been also rebuilt by Narasingha as it was Santara was offering prayers to the goddess and

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also to Gangeshwari daily for smooth execution the Sun Temple of Purandara Keshari. Had it
of his project he built temples for both the been just another Vishnu temple Narasingha
goddesses to show his obeisance. For the images Deva, who was so concerned with the design,
of the Sun used as Parshwa Devatas or auxiliary architecture and beauty of the campus must have
deities on the temple walls, it can be said that had rebuilt the temple with beautifully carved stone
Narasingha Deva, while rebuilding the temple, just blocks as he did with the other temples both inside
to stay with the theme of the campus, used sun and outside the compound. Why did he not rebuild
images as Parshwa Devatas like it has been done the ruined temple belonging to so important god?
in Lingaraja Temple in Bhubaneswar, presenting The reason is, it is the old Sun temple of Purandara
all the major gods within the compound, like Keshari which he replaced with the new temple.
Vishwakarma, etc. as Lingams. The legend about Hence there was no need to rebuild the old one.
Ramachandi and Kalapahada also supports the Therefore, I would rather reasonably identify it
presence of Ramachandi inside the temple campus as the old Sun temple of 9th century built by
and migrating later to the river mouth of Purandara Keshari and not just a Vishnu temple
Kushabhadra. of 10th century.
F2. Identification of the ruined brick
Myths, facts and controversies may have
temple: The brick temple at south-west corner
enveloped the Sun Temple; irrespective of that
is referred to by Man Mohan Ganguly as “some
we have to conserve whatever of it exists today
unknown unfinished temple made of badly burnt
for the posterity. We definitely do not want to see
bricks,” is identified as a 10th century Vishnu
the beautifully ornamented and profusely sculpted
temple. I think it is partially true. The Hindus
temple to be renovated with plain and polished
regard the Sun as the first avatar. Pandit
Krupasindhu Mishra says, “At first the Sun was stone blocks. In such case, may be after five
considered as one and the only God. Then with decades, we will get to see a plain and shiny
progress of culture and development of knowledge Konark Temple standing there without any grace.
the Sun was repositioned as one of the many gods In Odisha the legacy of fine stone carving is still
worshipped then. The Sun was given the same continuing and we have craftsmen who can do
status as that of Vishnu.”61 Rajendra Lal Mitra the job of replacing the damaged original blocks.
says, “Vishnu was being considered the same as To maintain transparency and be honest to the
the Sun in the Vedas.”62 According to R. D. original 1200 craftsmen, Sibei Santara and
Banerjee, “Some scholars think that Vishnu has Langula Narasingha Deva a huge display board
been evolved out of the Sun-god,…”63 Bishan indicating the replaced sections may be placed at
Swarup says, “As preserver of earth Sun can be the site. Just think, if a painting of Van Gogh,
represented as Vishnu.”64 Hence, the identification Picasso or Leonardo da Vinci gets somehow
of the brick temple as a temple of Vishnu is damaged should we mend it with a big plain white
partially true because it could also be classified patch or use the best technology and skill available
as a Sun temple, Vishnu being an avatar of the to fix it to look like almost the original? However,
Sun and artefacts of both types of temples being it is neither easy nor the responsibility of only the
the same. So, I presume it to be a Sun Temple, Odias or the Indians. It is the responsibility of all

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who have the fascination and the resources to take 18. Pandit Krupasindhu Mishra – Konarka (Odia) –
initiative and make it happen. Page 222- 223
19. James C. Harley - The Art and Architecture of the
References:
Indian Subcontinent - Page. 251–254
01. Bishan Swarup – Konark: The Black Pagoda of
20. Pandit Krupasindhu Mishra – Utkal Itihasa (Odia)
Odisha– Page 4
–Page 49
02. Pandit Krupasindhu Mishra – Konarka (Odia) –
Page 37 21. Sudhansu Sekhar Rath – Extended English Edition
of Pandit Krupasindhu Mishra’s KONARKA –
03. Karuna Sagar Behera – Mythology and Sanctity Pages 15
of Konark – Page 6
22. Sudhansu Sekhar Rath – Extended English Edition
04. Pandit Krupasindhu Mishra – Konarka (Odia) –
of Pandit Krupasindhu Mishra’s KONARKA –
Page 36
Pages 37
05. Pandit Krupasindhu Mishra – Konarka (Odia) –
Page 37 23. Sudhansu Sekhar Rath–Extended English Edition-
Pandit Krupasindhu Mishra’s KONARKA–Pages
06. Pandit Krupasindhu Mishra – Konarka (Odia) – 38 -39
Page 69
24. Sudhansu Sekhar Rath – Extended English Edition
07. Karuna Sagar Behera – Mythology and Sanctity of Pandit Krupasindhu Mishra’s KONARKA–
of Konark – Page 5
Page 239
08. Sudhansu Sekhar Rath – Extended English Edition
25. Sudhansu Sekhar Rath – Extended English Edition
of Pandit Krupasindhu Mishra’s KONARKA -
Page 245 of Pandit Krupasindhu Mishra’s KONARKA –
Page 29
09. William K. Mohanty, others - Exploring the Lost
River(s)…– Odisha Review – November 2017 – 26. Sudhansu Sekhar Rath – Extended English Edition
Page 44 of Pandit Krupasindhu Mishra’s KONARKA–
Page 92
10. William K. Mohanty, others - Exploring the Lost
River(s)…– Odisha Review – November 2017 – 27. Abul Fazl Alami – Ain i-Akbari – Vol II – Translated
Page 43 by Colonel Jarrett - Page 128
11. Pandit Krupasindhu Mishra – Konarka (Odia) – 28. Andrew Stirling – Orissa: Its Geography, Statistics,
Page 56, 37 History, Religion and Antiquities – Page 129
12. Pandit Krupasindhu Mishra – Konarka (Odia) – 29. James Fergusson – History of Indian and Eastern
Page 138, 139 and Madala Panji Architecture – Page 426
13. Pandit Krupasindhu Mishra – Konarka (Odia) – 30. Rajendra Lal Mitra – Antiquities of Odisha –
Page 29 Vol. II
14. Madala Panji
31. William Wilson Hunter – Orissa – Vol I – Page 288
15. Pandit Krupasindhu Mishra – Utkala Itihasa (Odia)
32. Bishan Swarup – Konark: The Black Pagoda of
–Page 39
Odisha– Page 72
16. Man Mohan Ganguly – Orissa and Her Remains –
Page 437 33. Man Mohan Ganguly – Orissa and Her Remains –
Page 480
17. Sudhansu Sekhar Rath – Extended English Edition
of Pandit Krupasindhu Mishra’s KONARKA– 34. Pandit Krupasindhu Mishra – Konarka (Odia) –
Page 37 Page 139

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35. Karuna Sagar Behera – Mythology and Sanctity 51. Bengal District Gazetteer –Puri - Page 279
of Konark – Page 2, 10 52. Bishan Swarup - Konarka: The Black Pagoda of
36. Sanjay Kumar Baral - The History of Konark Orissa – Page 60
53. Bishan Swarup – Konarka: The Black Pagoda of
37. Pandit Krupasindhu Mishra – Konarka (Odia) – Orissa – Page 44-45
Page 138
54. Pandit Krupasindhu Mishra – Konarka (Odia) –
38. Pandit Krupasindhu Mishra – Konarka (Odia) – Page 242
Page 139 55. Karuna Sagar Behera – Mythology and Sanctity
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39. William Wilson Hunter – Orissa Vol. I – Page 289
FN 56. Karuna Sagar Behera – Mythology and Sanctity
of Konark – Page 91
40. James Fergusson - History of Indian and Eastern
57. Alice Boner and Sadashiva Rath Sharma – The
Architecture - Page 426 New Light on Konarka Sun Temple – Page xiv
41. Rajendra Lal Mitra – Antiquities of Odisha – Vol. 58. Karuna Sagar Behera – Mythology and Sanctity
II – Page 11 of Konark – Page 9

42. Man Mohan Ganguly – Orissa and Her Remains – 59. Man Mohan Ganguly – Orissa and Her Remains –
P 102
P 482
60. Sudhansu Sekhar Rath – Extended English Edition
43. Man Mohan Ganguly – Orissa and Her Remains – of Pandit Krupasindhu Mishra’s KONARKA –
P 481 Page 5

44. Bishan Swarup – Konarka: The Black Pagoda of 61. Pandit Krupasindhu Mishra. Konarka (Odia) –
Page 30
Orissa – Page 72
62. Rajendra Lal Mitra – Antiquities of Odisha – Vol.
45. Bishan Swarup – Konarka: The Black Pagoda of II – Page 151
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63. R. D. Banerjee – Pre Historic Ancient and Hindu
46. Man Mohan Ganguly – Orissa and Her Remains – India – Page 35
P 479 64. Bishan Swarup - Konarka: The Black Pagoda of
Orissa – Page 65
47. Man Mohan Ganguly – Orissa and Her Remains –
P 479 65. E. B. Havell - Aryan Rule in India- Page 50-51and
Rhys Davids - Buddhism-Page 33-34 & 181
48. Pandit Krupasindhu Mishra – Utkal Itihasa
(Odia)–Page 165

49. Pandit Krupasindhu Mishra – Utkal Itihasa (Odia)

– Page 112
Sudhansu Sekhar Rath, 62 Som Vihar, Saleswar, P.O.
50. K. C. Panigrahi – History of Orissa – Hindu Period Jayapur, Bhubaneswar – 752101, E-mail:
– Pages 413-414 [Link]@[Link]

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