(pradakshina). Despite their different
parts, temples built in the Khajuraho
style convey the artistic impression of
an integrated, unified whole.
The Orissan style emphasizes the
contrast between the temple’s con-
stituent parts. The two central compo-
nents are the entrance hall (jagamohan)
and the beehive-shaped temple tower
(deul). The tower is often three or four
times taller than the entrance hall, a dif-
ference that tends to heighten the con-
trast between the two. Other sections
include a dance-hall (natamandira),
traditionally used for performances, and
a “food pavilion” (bhogamandapa),
where the prasad was cooked. These
architectural elements are connected
like beads on a string, as seemingly sep-
arable parts lined up with one another.
The most important temples in the
Orissan style are the Lingaraja Temple
in Bhubaneshvar, the Jagannath
temple in Puri, and the Sun Temple
at Konarak.
Nageshvar
Temple and sacred site (tirtha) about fif-
teen miles northeast of the holy city of
Dwaraka, in the eastern state of
Gujarat. The temple is named after its
presiding deity, the god Shiva in his
manifestation as the “Lord of Serpents.”
Shiva is present at Nageshvar in the
form of a linga, a pillar-shaped image.
The Nageshvar linga is one of the twelve
jyotirlingas, a network of sites at which
Shiva is uniquely present. Nageshvar’s
charter myth is based on the story of the
demon Daruk and his wife Daruka.
Daruka is a fervent devotee (bhakta) of
Shiva’s wife Parvati; through Parvati’s
graceDaruka gains protection for all the
other demons. The demons use this
power to oppress the righteous. As the
demons are about to kill one of Shiva’s
devotees, Shiva appears and slays them.
Parvati has come along with Shiva to
protect Daruka, her devotee. Daruka
persuades Shiva and Parvati to remain
in Nageshvar as a sign of their grace.
Since the city of Dwaraka is also
connected with the god Krishna, some
scholars believe the Nageshvar linga
may have been promoted to maintain a
Shaivite presence in an important
Vaishnavaarea.Nag Panchami
Festival falling on the fifth day (pan-
chami) of the bright, waxing half of the
lunar monthof Shravan( July–August).
This day is devoted to the worshipof
serpents, whether as Nagas—the minor
deitieswho take the form of snakes—or
actual cobras and other snakes. On this
day the images of the Naga deities are
bathed and given offerings. Offerings
are also made to real serpents. On this
day people refrain from digging in the
earth, since snakes live there.
This rite occurs on the fifth day
because in astrology (jyotisha), the
guardian deity for this day is Shesha, the
god Vishnu’sserpent couch. This festi-
val falls at the beginning of the rainy
season, when the rising waters caused
by the monsoonrains often drive snakes
out of their dens, and at times into peo-
ples’ homes and gardens. The rainy sea-
son is also the time for growing crops;
snakes pose a real danger for people
working in the fields. According to one
estimate, 10,000 Indians die from
snakebites every year. According to pop-
ular belief, observing this rite will pro-
tect one from snakebites for the entire
year. This observance is a protective rit-
ual, marking the advent of a dangerous
time for many villagers.Nagpur
City in the eastern state of Maharashtra.
Nagpur is the birthplace of the Hindu
nationalist organization known as the
Rashtriya Svayamsevak Sangh. The
organization was formed in 1925 by Dr.
K.B.Hedgewarand still maintains its
headquarters in Nagpur.Nahusha
In Hindu mythology, a king of the lunar
dynasty, and a paradigm for a personNageshvar