Kedara” is the Sanskrit word for marshy ground, particularly land where water and soil intermingle. The Kedarnath valley is surrounded by black mountains, whose melting snow forms streams that eventually create marshy terrain. Thus, the name “Kedarnath” translates to “Lord of the Marshland.”
For Hindus, Kedarnath is a prominent Shaiva temple and one of the 12 Jyotirlingas, revered as the abode of Lord Mahadeva, the ‘Lord of Gods’. The Mandakini River originates here, formed by the confluence of several smaller rivers, including Dood Ganga, Madhuganga, Saraswathi, and Swargadhari, flowing from the Chorabari glacier located behind the Kedarnath shrine.
The temple, constructed with grey stone blocks in the Ekashikara architectural style, faces south—a design choice that helped protect it from the devastating 2013 floods. The linga inside the temple is not in its usual form; it is a Swayambhu (self-manifested) linga in the shape of a triangle, symbolizing a mountain. Unlike many other sacred sites, devotees of all genders, castes, and creeds can touch the linga and anoint it with ghee.
Veerashaiva Tradition and Jangama Priests:
The temple complex is adorned with statues of the Pandava brothers, their mother Kunti, and Lord Krishna, as well as deities like Ganesha and Veerabhadra. It is a point of pride for Kannadigas that the main priest of Kedarnath (called Rawal by locals) hails from the Veerashaiva Jangama/Panchacharya community in Karnataka. The Rawal resides in Ukhimath, while a disciple presides over the daily worship at the temple. Among the five Panch Kedar temples, the Madhyamaheshwar temple is also served by Veerashaiva Jangamas from Karnataka. In contrast, the Rudranath and Kalpeshwar temples are served by Dashnami Goswamis (disciples of Shankaracharya), and the Tunganath temple by Khasia Brahmins.
Due to harsh weather conditions during winter, the Kedarnath temple remains open only for six months, from Akshaya Tritiya (April) to Karthika Purnima (November). After that, the Bhandara (Utsavamurthy idol) is carried to Ukhimath, where it is worshipped for six months alongside the presiding deity of Ukhimath, Lord Omkareshwara.
Kedarnath is a spiritual hub for several Shaiva sects, including Pashupata, Lakula Siddhanta, Kapalika, Kalamukha, Veerashaiva/Panchacharya, Shaiva Siddhanta, and Natha Sampradaya. All initiates were ascetics and all practice was aimed ultimately at liberation.
Kedarnath holds special significance within the Veerashaiva tradition. It is considered one of the five Peethas (sacred seats) of Veerashaivism/Panchacharya. According to legend, the five founders of this tradition arose from five Shiva lingas. These five Peethas are:
- Shri Jagadguru Revanaradhya at Rambhapuri (Originally from Kollipaki, Telangana)
- Shri Jagadguru Daruka (Marularadhya) at Ujjini
- Shri Jagadguru Ekoramaradhya at Kedarnath
- Shri Jagadguru Panditharadhya at Srishaila
- Shri Jagadguru Vishwaradhya at Kashi (Varanasi)
The five sacred lingas associated with these seats are:
- Veerasimhasana of Rambhapuri in Balehonnuru
- Saddharma Simhasana of Ujjain (Madhya Pradesh), later moved to Ujjini, Vijaynagara district
- Vairagya Simhasana of Kedarnath, Uttarakhand
- Surya Simhasana of Srisailam (Andhra Pradesh)
- Jnana Simhasana of Kashi (Uttar Pradesh)
Historically, the main priests of Kedarnath have been Veerashaiva Jangamas, a tradition believed to date back to when the region of Ukhimath was granted to them in memory of a marriage between Usha, daughter of Banasura (a demon devotee of Shiva), and Aniruddha, the grandson of Krishna. It is said this gift was granted by Janamejaya, the great-grandson of the Pandava prince Arjuna.
There are several temples across India associated with the Veerashaiva Jangama community, including the Vishwanath temple at Guptakashi, Madhyamaheshwar temple, and the Omkareshwar temple at Ukhimath.
Kalamukha and Veerashaiva Connection:
In my opinion, as there are no epigraphical records of the Veerashaiva Jangama before the 11th century, and based on the research of Prof. David N. Lorenzen, there is significant circumstantial evidence suggesting a historical link between the Kalamukhas and the Veerashaivas. Many former Kalamukha temples, such as the Kedareshwara temple in Balligavi (Shimoga), a prominent Kalamukha center also known as Dakshina Kedareshwara (Lord of Southern Kedara), are now controlled by Veerashaivas.
Thus, early Veerashaiva Jangamas were likely connected to the Kalamukhas, and their influence extended from Srisailam in the south to Kedarnath in the north, linking southern India to the Garhwal Himalayas.
Note: All photos and research details presented in this article are my original work. Reproduction or use of these materials is permitted only with prior permission, as copyright restrictions apply
The comments in this article about the historical link between Kalamukhas and Veerasaiva’s are evidentially correct. Kalamukhas are the people renamed as Veerasaiva’s in the later period. In 12 th century all the lost Saiva sects including Kalamukhas took a renaissance under the leadership of Basaveswara and renamed as Veerasaiva’s or Lingayaths and followed the worship of Ishtalinga a new concept of worship intreduced by him. But some of Kalamukha priests who are continued the Sthawara Linga worship alongwith Ishtalinga worship.
Happened to learn many historical facts and evolution.
Thanks
Dinesh A