The Lingaraja sanctuary is the biggest sanctuary in Bhubaneswar. The focal pinnacle of the sanctuary is 180 ft (55 m) tall. The sanctuary addresses the core of the Kalinga engineering and coming full circle the archaic phases of the building custom at Bhubaneswar.[4] The sanctuary is accepted to be worked by the lords from the Somavamsi administration, with later augmentations from the Ganga rulers. The sanctuary is implicit the Deula style that has four segments in particular, vimana (structure containing the sanctum), jagamohana (gathering corridor), Nata Mandira (celebration lobby) and bhoga-mandapa (corridor of contributions), each expanding in the stature to its archetype. The sanctuary complex has 50 different holy places and is encased by an enormous compound divider.

Bhubaneswar is known as the Ekamra Kshetra as the god of Lingaraja was initially under a mango tree (Ekamra) as indicated in Ekamra Purana, a thirteenth century Sanskrit composition. The sanctuary is dynamic in love rehearses, not at all like most different sanctuaries in Bhubaneswar and Shiva is venerated as Harihara, a consolidated type of Vishnu and Shiva. The sanctuary has pictures of Vishnu, perhaps as a result of the rising unmistakable quality of Jagannath order radiating from the Ganga rulers who assembled the Jagannath Temple in Puri in the twelfth century. The focal divinity of the sanctuary, Lingaraja, is revered both as Shiva and Vishnu. The agreement between the two groups of Hinduism, Shaivism, and Vaishnavism, is found in this sanctuary where the god is venerated as Harihara, a joined type of Vishnu and Shiva.

Lingaraja sanctuary is kept up by the Temple Trust Board and the Archeological Survey of India (ASI). The sanctuary has a normal of 6,000 guests each day and gets lakhs of guests during celebrations. Shivaratri celebration is the significant celebration celebrated in the sanctuary and occasion during 2012 saw 200,000 guests. The sanctuary compound isn’t available to non-Hindus, yet there is a review stage close to the divider offering a decent perspective on the fundamental outsides. This was initially raised for a little while by Lord Curzon when Viceroy.

History
Lingaraja, in a real sense implies the lord of Lingam, the notable type of Shiva. Shiva was initially loved as Kirtivasa and later as Harihara and is normally alluded to as Tribhuvaneshwara (additionally called Bhubaneswar), the expert of three universes, in particular, paradise, earth, and underworld. His partner is called Bhuvaneshvari.

The sanctuary in its current structure traces all the way back to the most recent decade of the 11th century. There is proof that piece of the sanctuary was worked during the 6th century CE as referenced in a portion of the seventh century Sanskrit texts.[5] Fergusson accepts that the sanctuary may have been started by Lalat Indu Keshari who ruled from 615 to 657 CE. The Assembly corridor (jagamohana), sanctum and sanctuary tower were worked during the 11th century, while the Hall of offering (bhoga-mandapa) was worked during the twelfth century. The natamandira was worked by the spouse of Salini somewhere in the range of 1099 and 1104 CE.[6] By the time the Lingaraja sanctuary was totally built, the Jagannath (type of Vishnu) organization had been filling around there, which history specialists accept, is confirmed by the conjunction of Vishnu and Shiva love at the sanctuary. The rulers of Ganga tradition were impassioned adherents of Vaishnavism and constructed the Jagannath Temple at Puri in the twelfth century.

According to certain records, the sanctuary is accepted to have been worked by the Somavanshi ruler Yayati I (1025-1040), during the eleventh century CE. Jajati Keshari moved his capital from Jajpur to Bhubaneswar which was alluded to as Ekamra Kshetra in the Brahma Purana, an old sacred text. One of the Somavamsi sovereigns gave a town to the sanctuary and the Brahmins appended to the sanctuary got liberal awards. An engraving from the Saka year 1094 (1172 CE) demonstrates endowments of gold coins to the sanctuary by Rajaraja II. Another engraving of Narasimha I from the eleventh century demonstrates offer of beetel leaves as tambula to the directing deity.[10] Other stone engravings in the sanctuary show illustrious awards from Chodaganga to the close by town individuals.

K.C. Panigrahi specifies that Yayti I had no an ideal opportunity to construct the sanctuary and it ought to have been started by his children Ananta Kesari and Udyota Kesari (accepted to be different names of Yayati II also). The contention gave against the view is that is his frail replacements couldn’t have developed a particularly wonderful construction.

Certain episodic records keep up that the sanctuary was dispatched by Shashanka the King of Gauda (passed on c. 637 CE

Architecture
The Lingaraja sanctuary is the biggest sanctuary in Bhubaneswar. James Fergusson (1808–86), a prominent pundit and antiquarian appraised the sanctuary as “probably the best illustration of simply Hindu sanctuary in India”.[1] It is cherished inside a roomy compound mass of laterite estimating 520 ft (160 m) by 465 ft (142 m). The divider is 7.5 ft (2.3 m) thick and overcomed by a plain inclination adapting. Close by the inward substance of the limit divider, there is a porch to ensure the compound divider against outside aggression.[4] The pinnacle is 45.11 m (148.0 ft) high and the complex has 150 more modest altars in its extensive patio. Each inch of the 55 m (180 ft) tall pinnacle is sculpted.[1][12] The entryway in the door of the passageway patio is made of sandalwood.[14]

The Lingaraja sanctuary points toward the east and is worked of sandstone and laterite. The principle entrance is situated in the east, while there are little doorways in the north and south. The sanctuary is inherent the Deula style that has four segments in particular, vimana (structure containing the sanctum), jagamohana (get together corridor), natamandira (celebration lobby) and bhoga-mandapa (lobby of contributions), with every one of the four in pivotal arrangement with dropping height.[12][15] The ballroom was related with the raising noticeable quality of the devadasi framework that existed during the time. The different units from the Hall of offering to the pinnacle of the sanctum expansion in tallness.

The bhogamandapa (Hall of offering) measures 42 ft (13 m)*42 ft (13 m) from within, 56.25 ft (17.15 m)*56.25 ft (17.15 m) from an external perspective and has four entryways in every one of the sides. The outside dividers of the lobby has improving figures of men and monster. The corridor has a pyramidal rooftop made of up a few level layers masterminded in sets of two with interceding stage. It bears a rearranged ringer and a kalasa in the top. The natamandira (celebration corridor) measures 38 ft (12 m)*38 ft (12 m) from within, 50 ft (15 m)*50 ft (15 m) from an external perspective, has one fundamental passage and two side doorways. The side dividers of the corridor has brightening figures showing ladies and couples. It has a level rooftop inclining in stages. There are thick arches inside the hall. The jagamohana (gathering corridor) measures 35 ft (11 m)*30 ft (9.1 m) from within, 55 ft (17 m)*50 ft (15 m) from an external perspective, doors from south and north and has a 30 meters (98 ft) tall rooftop. The lobby has a pyramidal rooftop made of up a few even layers orchestrated in sets of two with mediating stage as in the Hall of offering. The exterior to the doorways are brightened with punctured windows with lion sitting on rear legs. The reversed chime above second unit is enhanced by kalasa and lions. The rekha deula has a 60 m (200 ft) tall pyramidal pinnacle over the sanctum and measures 22 ft (6.7 m)*22 ft (6.7 m) from within, 52 ft (16 m)*52 ft (16 m) from an external perspective over the sanctum. It is covered with brightening plan and situated lion projecting from the dividers. The sanctum is square fit as a fiddle from within. The pinnacle dividers are etched with female figures in various poses.

Religious significance
Bhubaneswar is known as the Ekamra Kshetra as the divinity of Lingaraja was initially under a mango tree (Ekamra). Ekamra Purana, a Sanskrit composition of the thirteenth century makes reference to that the directing god was not seen as the lingam (an aniconic type of Shiva) during the Satya and Treta yugas and just during the Dvapara and Kali yugas, it arose as a lingam. The lingam in the sanctuary is a characteristic unshaped stone that lays on a Sakti. Such a lingam is called Krutibasa or Swayambhu and is found in 64 spots in various pieces of India. With the appearance of the Ganga administration in the mid twelfth century, who had Vaishnavaite direction, another development began bringing about the combination of Saivism and Vaishnavism. The Ekamra was related with Vaishanavite divine beings Krishna and Balaram during the period.

It is ascribed the raising noticeable quality of Jagannath group that got dominating during the development of the sanctuary. The Gangas renovated the sanctuary and presented certain Vaishnavite components like pictures of Vaishnava Dwarapalas specifically Jaya and Prachanda, Jagannatha, Lakshmi Narayan and Garuda were introduced. Tulsi leaves, which are supported by Vishnu, was utilized alongside Bela leaves for the love of Lingaraja. Lingaraja consequently came to be known as Harihara, a blend of Shiva and Vishnu. The banner of the sanctuary was fixed to a Pinaka bow rather than harpoon generally found in Shiva sanctuaries. The sanctuary clerics likewise changed the imprint in their brow from flat to a “U” sign with a spotted center line. The Gangas additionally presented certain fairs like Swing celebration, Sun love and false squabble between clerics after chariot celebration, like the practices in Jagannath Temple in Puri. The impact of the Ganga administration has prompted cosmopolitan culture, which has decreased the situation with Lingaraja sanctuary as a particular Saivite hallowed place.