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Kalinjar Fort

Historical fort and temple complex in Uttar Pradesh, India

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Through India, Gupta Empire and Pratihara dynasty

Before its fortification by the Chandelas, Kalinjar was an important religious centre, and some of its earliest religious structures date back to the Gupta period. The Kālañjara-maṇḍala (Kalinjar region) was ruled by several dynasties before and after the Chandela Empire, including the Kurus of Chedi, Guptas, Pushyabhutis, Varmanas of Kannauj, Pratiharas, Rashtrakutas, Bundelas, Sur Empire, Baghelas, Mughal Empire, Marathas, and the British.

Mythology

Name and entymology

Kalinjar was historically known as Kālañjara, from Sanskrit kāla, meaning "time". The 17th-century Mahābhārata commentator Nīlakaṇṭha Caturdhara interpreted the name as "one who destroys or subdues [the effects of] time". At least later on, this was connected to Shiva's role as the lord of time; for example, Kalinjar is mentioned in the opening lines of the Rauravasūtrasaṃgraha as the abode of Sadāśiva, "the lord of time... the creator of time, the knower of time".

The name is also attested in the Prakrit forms Kālaṃjara and Kāliṃjara in Jain texts.

Abode of Shiva

Kalinjar finds its mention in ancient Hindu mythological texts. According to Hindu legends, it is said that after the Samudra Manthan, when Shiva consumed poison that turned his throat blue, he came to Kalinjar and defeated kaal; i.e. achieved victory over death. This is why the Shiva temple at Kalinjar is called Neelkanth (blue-throated). Since then, the hill has been considered a holy site.

Mythological importance

Kalinjar was already an important pilgrimage centre in early times. It is mentioned three times in the Mahābhārata: twice in the Tīrthayātrāparva in Book 3 and once in the list of tīrthas in Book 13. The first reference in Book 3 describes Kālañjara as "a famous place where one should bathe at the Devahrada" and says that if one dies by performing prāyopaveśa (self-starvation at the end of life when old and ailing) at Kālañjara, one's ātman rises straight up to heaven. The second mention identifies Kālañjara as the site of Hiraṇyabindu, the ashram (spiritual retreat) of the revered sage Agastya. The reference in Book 13 mentions another place called Ṣaṣṭihrada at Kālañjara. These verses indicate the presence of one or more sacred pools at Kalinjar, which could refer to any of the many natural pools on the mountain. However, there is no indication in the Mahābhārata of any sort of connection with Shiva.

Another early mention is in the Harivaṃśa, which is considered an appendix to the Mahābhārata. The Harivaṃśa contains a story of seven Brahmins who are reborn at Kālañjara as seven deer who, after living lives devoted to dharma, remember their past lives at Kālañjara and die by performing prāyopaveśa. They are then reborn as cakravākas in a place called Sariddvīpa.

By the time of the Skanda Purāṇa's composition, Kalinjar had become a major centre of Shaivism: Kālañjara is included in the Skanda Purāṇa's list of Shiva's abodes, which says, "One who has seen the liṅga at Mount Kālañjara, the dwelling of Umāpati, obtains the result of an aśvamedha and reaches Rudraloka." The Skanda Purāṇa also includes the story of the seven Brahmins reincarnated as deer, albeit with some minor changes. The Skanda Purāṇa also contains the story of Shiva saving his devotee Śveta from death and making him one of his gaṇas (divine attendants); although this story is usually set at Kalinjar, most recensions of the Skanda Purāṇa do not mention Kalinjar explicitly, instead referring to it as "Krodheśvara", a name not used elsewhere. Two recensions of the Skanda Purāṇa, though, do explicitly describe this episode as taking place at Kālañjara. Several other Purāṇas also contain this story, such as the Kūrma Purāṇa, Liṅga Purāṇa, and the Viṣṇudharmottara Purāṇa.

Kalinjar is also included in the pañcāṣṭaka lists of Shaiva pilgrimage sites, which appear in many tantric sources (mostly from the Śaiva Siddhānta tradition), as well as the pre-tantric Śivadharmaśāstra.

Kalinjar is also mentioned in the Jain texts Uttarādhyayana and Āvaśyaka Sūtra as a mountain where the ascetic brothers Citta and Saṃbhūya were born as deer in their previous lives.

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