Boudh district

Boudh District is an administrative and a municipal district, one of the thirty in the Odisha, India. The district headquarters of the Boudh District is the city of Boudh.

This article is about the district. For its eponymous headquarters, see Boudh.
Boudh District
District of Odisha
Ramnath Temple, Boudh
Seal
Location in Odisha, India
Coordinates: 20.833°N 84.333°E / 20.833; 84.333
Country India
StateOdisha
Established2 January 1994
HeadquartersBoudh
Government
 • Collector & District MagistrateSri Sitansu Kumar Rout, OAS(SAG)
 • Divisional Forest Officer Cum Wildlife WardenShri Josabanta Sethi, [OFS-1]
 • Superintendent of PoliceShri Sudhansu Sekhar Mishra, IPS
Area
 • Total3,098 km2 (1,196 sq mi)
Population
 (2011)
 • Total441,162
 • Rank29
 • Density142/km2 (370/sq mi)
Languages
 • OfficialOdia, English Sambalpuri
Time zoneUTC+5:30 (IST)
PIN
762 0xx
Vehicle registrationOD-27
Nearest cityBhubaneswar
Sex ratio991 ♂/♀
Literacy72.51%
Lok Sabha constituencyKandhamal
Vidhan Sabha constituency2
Precipitation1,623.1 millimetres (63.90 in)
Websiteboudh.nic.in

History
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Flag of the Boudh State

The early history of Boudh is uncertain. The discovery of Buddhist artifacts from Boudh has led historians to believe that Boudh was an important center of Buddhism . There are inscriptions that indicate that in the middle of the 8th century CE Boudh region was a part of Khinjali Mandala and it was under the rule of the Bhanja rulers .[1][2][3]

The earliest known ruler of this Bhanja dynasty was Nettabhanja who was the independent ruler of the Dhenkanal region . But his successors migrated towards Boudh-Sonepur region and founded Khinjali Mandala . They ruled there as the feudatory of the Bhauma-Karas of Tosali. The name Khinjali Mandala appears for first time in Sonepur Copper Plate grant of Satrubhanja Dev.Satrubhanja Dev was son of Silabhanja Dev and this indicates that Silabhanja Dev founded the Bhanja dynasty at Khinjali Mandala. Dhirtipura was the capital of Khinjali Mandala ; this has been identified to be present day Boudh town.[4][5]

Janmeyjaya I(also known as Mahabhabagupta), the Somavamsi ruler of South Kosala defeated and killed Ranabhanja Dev, son of Satrubhanja Dev, a ruler of Bhanja family . The Bhanja's were forced out of the Boudh region and renamed it to Odra Desa.[6][7]

Yayati I was the son Janmejaya I and succeeded him in the throne. He established his capital in Odra-desa at a place called Yayatinagara. This has been identified to be the present day town of Jagati in Boudh District.[8] The Somavansi rulers consequently occupied and migrated towards Utkala leaving South-Kosala in charge of representatives. Kosala was lost to them subsequently and was occupied by the Chodas and the Kalachuris from south. The Ganga dynasty fought a protracted war with the Kalachuris for nearly a century for the control of Kosala territory. It is inferred from the Chatesvar Inscription (1220 CE) that the war finally ended in favour of the Gangas during the reign of Anangabhima Deva III .Thereafter, Boudh came under the rule of Ganga dynasty along with Sonepur and it was ruled by the Ganga Administrators.[9][10]

Over the years a Brahmin family of the Ganga administrators became quasi-independent and ruled over this territory. Gandhamardan Dev was the last Brahmin ruler of this family. he lacked any natural born successors, and hence adopted Ananga Bhanja of Bhanja royal family Keonjhar State. He adopted the Dev surname of his adoptive parents . Subsequently, became the ruler after Gandharmardhan Dev as Ananga Dev. This laid the foundation of the Bhanja dynasty in Boudh in early 14th century CE. This dynasty continued to rule over this area till 1948 when the state of acceded to merge with the Orissa Province after British withdrawal from India . Their kingdom comprised modern day Boudh, Athmallik, and Sonepur areas with its capital headquarters at Swarnapura (Sonepur). The capital was moved to Boudh due to the friction with the Chouhan rulers of Patna (Patnagarh in Bolangir District).[11]

Boudh was a very powerful kingdom during the first half of the 17th century CE. The territory of Sonepur remained under its direct administration. During this period the Chouhan rulers of Sambalpur had already established their supremacy over almost entire Western Orissa. The Chouhan ruler of Sambalpur , Balabhadradeva (1605-1630 CE) defeated Siddhabhanja Dev (Siddheswar Dev) of Boudh and forced him to relinquish the Sonepur region. They subsequently made it a separate state in 1640 CE.[12]

In the meantime Orissa was occupied by the Muslims .Details of the relationship between the rulers of Boudh and the Muslim subedars in Cuttack is not known. However Boudh maintained a friendly relation with the emperors of India both during Maratha rule and Mughal/other Muslim rulers. Raja Pratap Dev of Boudh rendered assistance to Mughal troops who were passing through Boudh to Puri. Due to this assistance the title "Swasti Sri Derlakhya Dhumbadhipati Jharkhund Mandaleswar" was conferred upon him. This title was used by the rulers of Boudh till the time of Raja Banamali Deb.[13]

Boudh was the crucial for communication between Cuttack and Nagpur. It drew special attention from the Maratha Subedar at Cuttack. The Raja of Boudh maintained a cordial relation with the Marathas and was paying tribute to them. But in 1800 CE this relationship became strained. The Maratha attacked Boudh and defeated Raja Biswambara Dev. However, he was allowed to continue rule as a feudatory king of Nagpur by Paying regular tribute.

Raja Biswamabara Dev reigned between 1778–1817 CE. During the early years of his reign the Panchara Pragana area located between Bagha nadi and Meheruni Jore was separated from the Boudh state. There are two competing theories regarding this. One is that the transfer was because of liquidation of a debt from the Raja of sonepur. The other theory that Pragana was given to the Raja of Sonepur for rendering military help to Boudh in time of trouble and the transfer was temporarily in lieu of the help to get revenue rights of the Pragana. However Raja of Sonepur occupied it permanently causing a dispute for the possession of this area. This was settled by the Superintendent of Tributary Mahals in favor of Sonepur.

During the region of Sidhabhanja Dev also known as Siddheswar Dev Sonepur region was conquered from Boudh by the Chouhan ruler of Sambalpur. Boudh state has been losing territory to other kingdoms earlier as well. In 1498-99 CE, the then Raja of Boudh state gifted the territory Dasapalla to his younger brother Narayan Dev. Narayan Dev later asserted his independence from Boudh and made Dasapalla a separate state. In 1599-1600 CE Raja Madan Mohan Dev ceded the territory lying between Amaimuhan and the Kharang river on the west as dowry to his daughters who married into the Chouhan royal family of Patna State. Athmallik and Khondhmal remained as a part of Boudh state for some time.[14]

After the British conquest of Orissa in 1803 CE, Raja Biswambar Dev of Boudh accepted the British sovereignty and entered into a treaty agreement with the British East India Company on 3 March 1804.[14] After the Third Anglo-Maratha War, British Government permanently occupied Boudh from the Marathas and included this state in the South West Frontier Agency till 1837, when it was brought under the superintendent of Tributary Mahals, Cuttack.[14]

In 1817 CE, Raja Biswambar Dev died and was succeeded by his Son Chandra Sekhar Dev. In 1821, he received a fresh Sanand from the British Government fixing the annual tribute at Rs. 800/-. After his death, his son Pitambara Dev ascended the throne in 1839 CE. During his reign, there was an uprising in the Khondmal led by Chakra Bisoyi. The cause of uprising was the practice of human sacrifice by the Khond tribe. Pitambara Dev could not quell this uprising and on 15 February 1855 CE, Khondmal was separated from the Boudh state and was annexed to the British territory. Raja Pitambar Dev remained loyal to the British Government and cooperated with the British administration in eradicating human sacrifice and suppressing Khondh rebellion in Ghumsur and Khondhmal. Chakra Bisoi, who had stayed in Boudh State since 1855 and organized the Khondhas, was finally driven out of the state and peace and order was restored. The British Government recognized his title Raja, by a separate Sanand granted to him in 1875 CE.[11] The Athmallik state was a part of Boudh state and the chief of Boudh was the Raja of Boudh and Athmallik. The Chief of Athmallik was called a Zamindar and was addressed as a Samanta. In 1875, the Chief of Athmallik was officially recognized as a Raja and Athamallik became a separate state in 1894 CE.[15]

Raja Jogindra Dev succeeded his father Raja Pitambar Dev after his death in 1879 . He was progressive ruler. He opened schools and introduced English education in the state.[16] He died in 1913, leaving his minor son Narayan Dev . Hence the Court of Wards and the Dewan took over the running of the affairs of the state . Narayan Dev formally took over after his coronation on 31 March 1925. During Narayan Dev's reign, the power and function of the ruler was reduced to a considerable extent . It appears that the state was under the de facto rule of the political agent. Raja Narayan Dev suppressed a political agitation in Boudh in 1930-31 and adopted measures to suppress the Prajamandal Movement in 1945. He also developed the modern day Jagti village (the historical Yayatinagar, the erstwhile Somavamsi Capital) and renamed it to, Narayan Nagar. He was the last ruler of the Boudh State and on 1 January 1948, the state merged with the Orissa province.[17][18][13]

Boudh became a sub-division of the newly created District of Boudh-Kondhamal. On 2 January 1994 it became district headquarters of a separate district called Boudh that was carved out of the Boudh Kandhamal district.

Geography
Kiakata Bdrige (Mahanadi River)

The district lies in central Orissa towards the south of the Mahanadi River, which forms the western and northern boundary of the district. Across the Mahanadi lay the districts of Bolangir to the west, Subarnapur to the northwest, and Angul to the northeast. Nayagarh District lies to the southeast, Phulbani District to the south, and Kalahandi district to the southwest.

Geographically the Boudh district extends from Latitudes 20°.22’ to 20°.50’N and Longitudes 83°.34’ to 84°.49’E. It is bounded by River Mahanadi and Anugul District to the north, Kandhamal District to the south, Nayagarh District to the east and Tel River and Subarnapur District to the west.[19]

Transport

Boudh is well connected with road and rail with other district headquarters and the state capital Bhubaneswar. The distance of Boudh from Bhubaneswar is 240 km. One can come to Boudh via State Highway No. 1 and 14 (via Nayagarh–Charichhak) or can come by National Highway No. 42. (via Angul).Regular train services are available from Bhubaneswar viz. Bhubaneswar –Sambalpur Intercity Express, Hirakud Express, Puri-Sambalpur passenger train. To reach Boudh one has to get down at Rairakhol station. From here one has to travel around 27 km. either by bus or taxi to reach Boudh. The nearest airport is at Jharsuguda.

Demographics
Historical population
YearPop.±% p.a.
1901122,615—    
1911138,767+1.25%
1921138,149−0.04%
1931151,112+0.90%
1941165,204+0.90%
1951167,713+0.15%
1961190,436+1.28%
1971227,902+1.81%
1981268,366+1.65%
1991317,622+1.70%
2001373,372+1.63%
2011441,162+1.68%
source:[20]

According to the 2011 census Boudh district has a population of 441,162,[21] roughly equal to the nation of Malta.[22] This gives it a ranking of 552nd in India (out of a total of 640).[21] The district has a population density of 142 inhabitants per square kilometre (370/sq mi) .[21] Its population growth rate over the decade 2001-2011 was 17.82%.[21] Baudh has a sex ratio of 991 females for every 1000 males,[21] and a literacy rate of 72.51%.[21]

At the time of the 2011 Census of India, 99.31% of the population in the district spoke Odia as their first language.[23]

Culture

Boudh is a new district but the civilization of Boudh area is as old as the oldest river valley civilizations of the world. As all civilization started on the banks of the river and the riverine passage was the mode of transport in the days of yore, people of Boudh claimed to be inheritors of rich culture. From 2nd century AD up to a period of one thousand years, Boudh was an important seat of Buddhism, Shaivism and Shakti cult in the country. Boudh is part of Odia Culture. It was highly developed educationally and culturally during the Soma Vanshi period and also during the Gangas and Surya Vanshi period. The people of Boudh consider themselves as part of Western-Orissa.

Communal dance

Various types of dances are prevalent in the district. These are usually held during socio-religious functions. An account of some of the major dances is given below.

Karma dance

The Karma dance of Boudh is quite different from the Karama dance of the Oraons of Sundergarh District. In Boudh, the Ghasis perform this festival and dance. They observe Sana Karama festival on the 11th day of the dark fortnight in the month of Bhadrab (August–September) and Karama festival on the 11th day of the bright fortnight of the same month. On both the occasions, males and females belonging to the Ghasi community perform the Karama dance. The girls sing Karama songs and the boy play on the Mrudunga and Madala. They generally sing songs relating to goddess Karama whom they worship on the occasion.

Danda Nata
Main article: Danda Nata
Danda Nata

Danda Nata is a ritual dance and is very popular in Boudh. The participants of the dance are the devotees of the god Hara and goddess Parvati. They perform the dance in the month of Chaitra (March–April) and Vaishakha (April–May).

Dalkhai dance

The people of Boudh perform this dance during the month of Aswina (September–October) on the occasion of Bhaijuntia (Bhatri Dwitya) In this dance young girls stand in a line or in a semi-circular pattern with songs known as Dalkhai songs.

Fairs and festivals

The Hindus of the district observe a number of festivals all year round. These festivals may broadly be divided into two categories, viz. domestic festivals observed in each household and public festivals and fairs where people congregate in large numbers on some auspicious days. The domestic festivals are confined to worship of family deities, observance of Ekadashi, various vratas, etc. most of them being guided by phases of the moon. The public festivals are usually religious ceremonies attended by a large number of men, women, and children who come for worship as well as entertainment. An account of some of the important festivals in the district is given below.

Chuda Khai Jatra

This function is observed in the last Friday of Margasira (November–December) wherein both males and females gather in a place and scold each other in filthy languages and also fight each other. The concept behind this is that by such function the land will yield good crops.

Ratha Jatra

The Ratha Jatra or Car Festival of Lord Jagannath is held on the 2nd day of the bright fortnight in the month of Asadha (June–July). The festival is observed at different places of Boudh, but the festival observed in the Boudh town deserves special mention. During this festivals, people of this district wear new dresses and make delicious food. Thousands of people from nearby villages of the district congregate at Boudh for this occasion. The Raja of Boudh performs the ritual as in case of Ratha Jatra of Puri. The three deities – Lord Jagannath, Balabhadra, and Subhadra are taken in a car from the main temple to the Mausima temple. The deities stay there for 7 days. During this time different types melas, mina bazaar are organized at Boudh as large numbers of people come to Boudh.

Laxmi Puja

Laxmi Puja is observed in almost all Hindu households on every Thursday in the month of Margasira (November–December). The Hindu women celebrate this festival with great austerity and devotion. On the Thursdays, the house and the courtyard are decorated with chita or alpana designs, and Laxmi, the goddess of wealth and prosperity, is evoked and worshipped. The last Thursday of the month marks the end of the Puja when rice cakes and other preparations of sweets are offered to the goddess.

Nuakhai

Nuakhai is an agricultural festival. It is observed more or less in all parts of the district. This ceremony generally takes place in the bright fortnight of Bhadraba (August–September) on an auspicious day fixed by the astrologer. On this occasion, preparations of new rice are offered to gods, goddesses, and ancestors, after which members of the family along with friends and relatives partake of the new rice. The head of the family officiates in this function.

Sivaratri

Sivaratri festival is observed in all Siva temples on the 14th day of the dark fortnight in the month of Phalguna (February–March). The devotees remain awake throughout the night and worship Lord Siva. At midnight a lamp called Mahadipa is taken to the top of the temple and is kept burning throughout the night. The devotees break their fast after seeing the Mahadipa. This festival is observed with great pomp and splendor in the Siva temple of Boudh town namely Matengeswar, Chandrachuda, Mallisahi, and at Charisambhu (Jagati), Karadi, Sarsara, Dapala, Bhejigora, and Raniganj.

Dasahara
Vijayadashami (Dasahara)

The Durga Puja and Dasahara festivals are celebrated during the bright fortnight in the month of Aswina (September–October). Generally, this Puja continues for 4 days from Saptami up to Dasami. The images of goddess Durga are worshipped in a few places in the district of which celebrations held at Boudh town and at Sakta shrine of Purunakatak deserve special mention.

Dasahara has a special significance to the warrior caste. They worship their old weapons of war and exhibit physical feats on the occasion. Their heroic forebears used to start on fresh military expeditions during this season of the year.

Dola Jatra

Dola Jatra is usually celebrated from the day of Phagu Dasami to Phagu Purnima. In some places, it is observed from the next day of Phagu Purnima to Chaitra Krishna Panchami. On this occasion, the images of Radha and Krishna are placed in a decorated biman and carried in procession to the accompaniment of music. At places, the bimans carrying Radha-Krishna images from different places assemble together for a community worship. This assembly of the gods called melan is usually celebrated with great pomp and show. This is the main festival of the people belonging to the Gaura caste. They worship the cow and play naudi (a play with sticks) by singing songs relating to Radha and Krishna.

Puajiuntia and Bhaijiuntia

The Puajintuia ceremony is celebrated on the 8th day of the dark fortnight in the month of Aswina (September–October). On this occasion almost all the mothers worship the deity Dutibahana for long life and prosperity of their sons.

On the 8th day of the bright fortnight of Aswina (September–October), Bhaijiuntia is observed. The sisters worship goddess Durga on this occasion for the long and happy life of their brothers.

Ramaleela

Ramanavami or Ramaleela celebration is celebrated during the month of Chaitra. It is observed for 8 to 30 days at different temples of Rama. It is a dance drama in open theatre for the entertainment people during which seven parts of the epic Ramayana is being played by different artists on different nights. It is observed with great pomp and shows in Raghunath temple at Boudh town for 18 days. It is also famously observed at Laxmiprasad village of Boudh town. It is also observed with religious fervor at Raghunath Jew temple of Debgarh and in the village Bahira.

Kailashi Jatra

Kailashi or Kalashi Jatra is observed on the 11th day of bright fortnight of Kartika which is also an auspicious month for Hindu. It is observed in the kalashi kothi (worshipping place). The walls of the kalashi kothi is painted with different god and goddess. A special type of musical instrument called Dhunkel is being played during this occasion inside the worshipping place. Girasinga is famous for this festival in the district. It is also observed in Palas, Landibandha, Gandhinagar Khuntbandha, Chandrapur, gundulia, Sarsara, Samapaju, Sidhapur, Khaligaon, Ramgad and Khaliabagicha of Boudh town.

Christian festivals

The Christians of the district observe New Year's Day, Good Friday, Easter Saturday, Easter Sunday, Easter Monday, Christmas Eve and Christmas Day with great pomp and show.

Muslim festivals

The Muslim inhabitants celebrate Id-Ul-Fitre, Id-Ul-Zuha, Shab-E-Barat, Shab-E-Quadar, Juma-Tul-Wida, Muharram, Shab-E-Meraj, Milad-Un-Nabi, and Ramzan like their fellow brethren in other parts of the state.

Recreation

Leisure and recreation are essential for life. People usually gather in the evening at the temple or in a common place where the priest or Puran panda recites and explains from the religious texts like the Bhagabat, the Mahabharat, the Ramayan, the Haribansa, or other Puranas. The singing of Bhajan or kirtan accompanied with musical instruments like khanjani, gini, mrudanga or harmonium is also another popular form of entertainment for the people. Occasionally acrobatic feats, monkey dance, beard dance, and snake charming and magic performed by itinerant professional groups also provide entertainment to the people. In urban areas cinema, opera are a common source of entertainment. Besides this recreational clubs are also functioning in the district.

Tourism

Boudh is known for its century-old temples, ancient Buddha statues, and caves. With the spread of Saivism, Vaishnavism and a number of other cults, numerous shrines dedicated to various deities were found in this region.

Buddha Statues

Three remarkable Buddhist statues are found in Boudh are indicative of the fact that it was once a center of Buddhist culture. One of the statues is present in Boudh town. The total height of this image is 6 ft. 9 inches of which the seated figure measures 4 ft. 3 inches in height and 3 ft. 10 inches from knee to knee. It is seated in the bhumisparsa mudra on a lotus throne 1 ft. 2 inches in height placed on a pedestal 11 inches in height and 4 ft. 6 inches in breadth. The whole image is built up in sections with carved stones. The only attendant figures are two Gandharvas flying with garlands in their hands on the sides of the head. On the whole, this colossus of Boudh compares favourably with similar colossi at Udayagiri and Lalitgiri in Cuttack district. The image is uninscribed and beneath the pedestal is the ancient stone pavement of the original shrine. This appears to be the site of an ancient Buddhist monastery the remains of which are still to be found.

At a distance of 40 km. from Boudh town the image of Buddha is in the village shyamsundarpur. The height of the statue is 5 ft. and the image is in the same posture as in Boudh town. Here also the only attendant figures are two Gandharvas flying with garlands in their hands at the back of the Budhha statue. The image is built up of sandstone. Locally it is known as Jharabaudia Mahaprabhu.

Another Budhha statue is also seen in the village Pragalapur, which is 2 km from Shyamsundarpur. The height of this statue is 3.5 ft. In the left-hand side of the statue there are three numbers of the invisible image and on the right-hand side, their lies five numbers of an image called ugratara.

Ramanath Temple
Rameshwar - Ramnath Temples

A group of three temples of Siva at Boudh town are called the Rameswar or Ramanath temples, dating back to the 9th century AD are reputed for their special feature. The decorative motifs and the plastic art of three temples at Boudh are certainly superior to and older than the great Lingaraj and Ananta Vasudeva group. One particular feature of the Ramanath temple is worth particular attention. Their plan is quite different from any other temples. In plan, these temples are eight-rayed stars and the argha-pattas of the lingas are also similar. These magnificent temples built of red sandstone and profusely carved are stated to have been constructed in the mid-9th century AD. The temples with rich texture and curved surfaces are noteworthy. Each of these temples stands by itself on a raised platform, and consists of a cell and an attached portico. The minute recesses and angularities produce a charming effect of light and shade and confer an appearance of greater height from the continued cluster of vertical lines than they really possess. Archaeological Survey of India has preserved this temple.

Jogindra Villa Palace

This is the palace of ex-Ruler of Boudh locally known as Raja batis. This was constructed during the reign of Raja Jogindra Dev, who was a benevolent and generous ruler. The palace is a picturesque and handsome building commanding a fine view of Mahanadi.

Hanuman Temple

This temple is situated in the midst of the river Mahandai to the east of Boudh town. The Hanuman temple was constructed by a religious mendicant. This shrine was constructed on a large stone. The temple commands an extensive view, especially during rain when the Mahanadi is in full bloom.

Chandra Chuda and Matengeswar Temple

The Chandra Chuda and Matengeswar temple are situated on the bank of river Mahanadi in Boudh town. Both the temples are Shiva temples. In the Matengeswar temple, there is also a separate temple for goddess Parvati.

Madan Mohan Temple

In Madan Mohan temples idol of Radha-Krishna has been worshipped. One Gayatri Pragnya Mandir is also situated at the adjacent to these temples.

Jagannath Temple

This temple is one of the ancient temples of Odisha. It is situated in the heart of Boudh town.

Debagarh

The Raghunath temple at Debagarh is 14 km from Boudh town. The marble statue of Rama, Laxman, Sita and Hanuman are being worshipped here. There is also a pond here.

Chari Sambhu Temple
Chari Sambhu Temple

The Chari sambhu temple was previously named as Gandharadi temple. It is situated near the village Jagati at a distance of 16 km. from Boudh. It is the renowned twin temples of Nilamadhava and Sidheswar. These temples were constructed under the patronage of the Bhanja rulers of Khinjali mandala in the 9th century AD. These two temples were built on one platform which is exactly similar to each other. The one on the left hand is dedicated to Siva named Siddheswar and its shikhara is surmounted by a Sivalinga. The second is dedicated to Vishnu, named Nilamadhava and it's shikhara is surmounted by a wheel of blue chlorite. The principle of construction of the Jaga mohans at Gandhara is slightly different from that of other temples. Their roofs are built on the cantilever principle and originally it appears to have been supported on twelve large pillars arranged as a hollow square.

Thus each side had four pillars of which the central ones flanked an opening. Originally these two Jagamohanas appear to have been open on all sides; but later on, the lintels on all sides appear to have given away and then it became necessary to fill in the gaps between pillars with the exception of the four openings with ashlar masonry. At the same time, the side openings were filled up with a jali or lattice of blue chlorite towards the bottom and a frieze of four miniature temple shikhara over it. This arrangement is not followed in later temples where the ingress of light into jagamohana is through four or five stone pillars in the opening used as window bars.

The style of ornamentation in the jagamohans of the Gandharadi temples is altogether different. Even stylized chaitya-windows are rarely to be seen at Gandharadi except at the bases of the pilasters of the vimana. the ornamentation on these two jagamohans is very simple and much less overcrowded. The importance of the Gandharadi temples lies in the fact that they provide a link and that a very important one, in the chain of the evolution, in the chain of the evolution of the medieval Orissa temple type.

The Gandharadi temple is also locally known as ‘Chari Sambhu Mandira‘ (the temple of four Sambhus or Siva lingas). In the Siva temple Siddheswar is the presiding deity. In the Jagamohan, to the left of the door leading to the sanctum is the siva Linga called Jogeswar and to the right of the door is the linga called Kapileswar. At a little distance from Siddheswar stands the temples of Paschima Somanath (Siva), the door of the temple opening to the west.

Some images of considerable antiquity are found worshipped in shrines nearby. Notable among them are the images of Ganesh in the temple of Paschima somanath and an image of eight armed Durga worshipped under a banyan tree, the later image being badly eroded due to the vagaries of weather. These images probably once adorned the siddheswar temple. Portions of carved doorsteps in black chlorite and other decorative motifs have been unearthed. In the vicinity of the temple. Five feet (1.52 meters) high Hanuman image of good workmanship is being worshipped near the village Jagati and a carved Nabagraha slab is lying in the cornfield. Archaeological Survey of India has preserved this place.

Purunakatak
Bhairabi Temple, Purunakatak

Purunakatak, 30 km from Boudh on Boudh-Bhubaneswar road, is a trading center of some importance. Goddess Bhairabi is the presiding deity of Boudh District. Durga puja festival is observed here for 16 days. Just opposite to the Bhairabi temple is the temple of Maheswar Mahadev. One Inspection Bungalow is nearby for staying.

Places of Interest
  • Padmatola Sanctuary
  • Dambarugada Mountains
  • Nayakpada Cave (Patali Shrikhetra)
  • Marjakud Island

Apart from the above places, there are numerous places in Boudh for tourist visits e.g. Asurgada, Shiva temple at Karadi, Sarsara and Baunsuni, Jatasamadhi temple at Balasinga (Temple of Mahima Cult), and Paljhir Dam.

Legislation

Vidhan Sabha Constituencies

The following are the 2 Vidhan sabha constituencies[24][25] of Boudh district and the elected members of that area.[26]

No. Constituency Reservation Extent of the Assembly Constituency (blocks) Member of 15th Assembly Party
85 Kantamal None Kantamal, Boudh (part) Mahidhar Rana BJD
86 Boudh None Harbhanga, Boudhgarh (NAC), Boudh (part) Pradip Kumar Amat BJD

References
  1. Patel, S.K. (1991). Cultural history of early medieval Orissa: Åšulki rule. Sundeep Prakashan. p. 37. ISBN 978-81-85067-71-1. Retrieved 2019-05-27.
  2. Donaldson, T.E. (2001). Iconography of the Buddhist Sculpture of Orissa: Text. Iconography of the Buddhist Sculpture of Orissa. Indira Gandhi National Centre for the Arts. p. 71. ISBN 978-81-7017-406-6. Retrieved 2019-05-27.
  3. Bihar Research Society (1930). The Journal of the Bihar Research Society. pp. 113–116. Retrieved 2019-05-27.
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