Orissa Review * June - 2006

Sakta Pithas of Purusottama Kshetra

Prabhas Kumar Singh

Saktism played a very prominent role in the The ancient sacred texts enumerate development of Indian religions. The all Uddiyana, , Purnagiri and pervasive sakti became so powerful a cultural Kamakshya as the earliest sakta pithas of . force that all the religious thoughts in the Scholars like Sylven Levi, P.C. Bagchi, D.C. mainstream and folk religious faiths had to Sircar and few others have identified Uddiyana acknowledge its profound influence. With the of the Hevaraja and Odra of Kalika widespread efflorescence of sakti cult, there Purana with Swat Valley of northwestern India emerged numerous manifestations, sakta where is the presiding goddess and pithas and vast masses of literature in support is the tutelary god. But in fact there of the sakta principle. The sacred centres of is no archaeological evidence in the Swat valley India were spotted with sakta centres (sakta to justify the view points of scholars. Jagannath pithas). The royal houses in acknowledging is the original god of Orissa and Vimala, Viraja the significance of the emerging religion and Katyayani are his consorts. Vimala is the patronized it and people accepted it with heart pitha of , Viraja, the pitha devi of and soul, as there was no caste or sex restriction Jajpur and Katyayani of Chausasthi in this faith. As a result of emergence of temple of Hirapur (Near ). The numerous manifestations of sakti, the sacred refers to Odra, Utkala places in India were associated with them and and Kalinga in several contexts. The sakta these places came to be known as sakta tirthas importance of Odra or Uddiyana is or pithas. The literal meaning of pitha is the substantiated by the , Pranatoshini and seat (asana). The sacred places which contain Yajnarnava with the illustration of the seat of the devi are sakta pithas. The sakta Jagannatha as and Viraja as . pithas, the favourite abodes of devi are virtually The Yajnarnava tantra relates Uddiyana and the places of pilgrimages. According to noted Ekamra as a Sakta kshetra. Uddiyana can be scholar J.N. Banerjea and others, a pitha sprang identified with Purushottama Kshetra (Puri) of wherever a limb or severed part of 's and Ekamra with Bhubaneswar. body fell as per the story. Of course there are certain sakta centres, which Puri is a holy city in the whole world though not linked with the limbs of Sati are and referred with many synonyms in also called sakta pithas. and old Sanskrit texts as Srikshetra, Samkha

91 Orissa Review * June - 2006

Kshetra, Purusottama Kshetra, Nilachala, of Siva traditionally associated with each Niladri, Jagannatha Kshetra etc. Out of these goddess presiding over a sakta pitha of her Puri is more popularly known as Purusottama own. The of Purusottama consists of (best synonym of Lord Jagannath). Although an eight-pettalled lotus with the Vija Purusottama kshetra has been recognized as a "Klim" in the centre. The priest first worships great centre of Vaisnavism, it is also recognized Purusottama with and proceeds as a sakti pitha (pada pitha) where the foot of thereafter to worship the eight saktis of sati fell down according to Daksha Yajna story. (Vimala, Utkarshini, Yajna, Kriya, , It was also a centre of Saktism of India as Prahvi, and Eshana). Vimala is regarded attested by literature, tradition and as one of the Asta Chandis of Purusottama archaeological remains. Purana refers Kshetra. The other seven are Ramachandi, to Purushottama Kshetra as a sakta pitha with Harachandi, Vaseli, , Alamchandi, its presiding goddess Vimala. In tantric lore, Dakshina , Jhadeswari. lord Jagannath is considered to be a Bhairava In Purusottama Kshetra Jagannath and and Vimala is worshipped as Mahadevi. In the Vimala are regarded as Madhava and Devi Bhagavata, Vimala is considered to be a respectively. During Dusshera festival the kshetra sakti. Puarana referes to images of Durga and Madhava are brought to Purusottama along with Viraja as a sacred Vimala temple for propitiation. A sculptural centre. According to Tantra Chudamani, the panel of Sun temple at Konark depicting naval portion of Bhagavati fell in Utkal and Jagannath, Siva and Durga altogether therefore this kshetra came to be known as symbolizes syncreticism of Vaisnavism, Viraja or Navikshetra where the name of Devi Saivism and Saktism. The worshiop of is Vimala and Jagannath is Bhairava. Tantric Madhava and Durga in the Madhavananda literature Yamala glorifies Jagannath as temple in the Prachi valley further substantiates adorning the Mahapitha. Another tantric the prevalence of Durgamadhava worship literature refers to Odra pitha tradition in Orissa. as a famous sakti pitha which was the celebrated centre of goddess Katyayani and The origin of Vimala at Purusottama god Jagannath. Vimala has been mentioned as Kshetra is shrouded in obscurity. She has been presiding goddess of Purusottama kshetra in the pitha devi much before the emergence of the list of 108 pithas found in the Pranatoshini Lord Jagannath. It is pertinent to mention here Tantra. In the Puranic list of 108 names of the that the Bhogas of Lord Jagannath become in Namastottra Sata, we come Mahaprasad after those are offered to Vimala. across the expression Vimala Purusottama. In The present temple of Vimala, a four- the list of Mahapithas and Upapithas given chambered structured shrine dating back to the by the author of Sivacharita also we come imperial Gangas, like most of the edifices lying across Nilaparvata or Nilachala where Vimala within the Jagannath temple compound, was is the presiding devi and Jagannath is Bhairava. most probably built on the foundation of an The saktas consider Vimala the real presiding earlier sakta shrine dedicated to the same deity of Srikshetra and that Lord Jagannath is goddess. According to noted scholar H.C. Das, merely her Bhairava (the terrific manifestation the iconographic features and artistic imagery

92 Orissa Review * June - 2006 of the goddess bear the art tradition of given an important part in the mode of worship. Bhaumakara period when most of the sakta The tantric panchamakaras are identified in a tantric pithas emerged in Orissa. The literary manner that divests the individual items of their traditions assign her origin to the Puranic gross sensuality. Matsya is replaced by green Period. However, Vimala is the earliest sakta vegetables mixed with hingu, mansa is dieity of Purusottama kshetra. replaced by adapacedi (ginger), green coconut water served in bell metal pots substitute for There are other sakta temples inside the madya, Mudra is replaced by kanti, a podding Jagannath temple complex. Those are prepared with sugar and water and maithuna dedicated to goddess Bhubaneswari and is replaced by dancing performed by devadasis Lakshmi. The fore-armed Bhubaneswari is and the offering of aparajita flower (conceived seated in vajraparyanka on a lotus cushion. as the ). Her front right hand shows varada while the left hand displays abhaya. The uplifted back The image of Subhadra with the hands hold ankusha (goad) and nagapasa. She Jagannath trinity probably has sakta origin. She has three eyes and has a crescent moon in her is no other than Ekanamsa, often considered crown. The four-armed Lakshmi assumes a to be the personification of Durga as well as similar vajraparyanka pose and likewise the sister of and Baladeva. Once displays varada and abhaya with her front set absorbed into this predominantly Vaisnavite of hands. Both uplifted back hands hold a lotus. trinity her association with Durga is still Within the bhogamandapa of Jagannath temple apparent in the Car Festival, however her itself is an image of Mahisamardini. chariot is decorated with nine representatives Mahisamardini or Kanaka Durga is also the of goddesses who are either aspects of Durga palace deity, the personal deity of the king of or her incarnation . In Puri and her image plays a major role in the Purana, Ekanamsa is identified with Durga festival. Katyayani. Subhadra has been regarded as Parasakti, Yogamaya, Kampilya Vasini, The sakta environment of Purusottama Ekanamsa, Bhubaneswari, Mahalaxmi and also kshetra is also apparent in the believe that the in many other forms of supreme power of the shrine is protected by asta saktis namely, Sarva world. She is worshipped in Bhubaneswari , Bhubaneswari, , Patta Mantra (hrim), which implies that she is the Mangala, , Durga, Vimala and lipta (gnana) sakti of Lord Jagannath. Learned Lakshmi. Sakta influence is also visible in the scholar Sasanka Sekhar Panda has opined that mode of worship of Lord Jagannath that is Goddess Samalei of Sambalpur is worshipped partly Vedic and partly Sakta/Tantra with the in the same Bhubaneswari mantra as in the incorporation of various Nyasas like sristi, case of Subhadra. The uniconic form of sthiti, samhara nyasa, matrika nyasa, kesa goddess Samalei like the present anthropoid vinyasa, etc. and such as Sri and form of Subhadra seems to be identical. Bhubaneswari, kriyas (mudras) and Samalei initially worshipped and later absorbed vijamantras. Equally interesting is the yogic into Hindu fold by the Somavamsis who were tantric system of impelling the satkaras ruling over Orissa from the upper Mahanadi (satcakrabheda) of the body which is also valley from their capital city Suvarnapura in

93 Orissa Review * June - 2006 the 9th/10th centuries A.D. Noted scholar B.C. Bali Harchandi Pradhan and Herman Kulke hold the view that Bali Harchandi has been depicted in the iconography of Subhadra resembles that Tantra sashtra as one of the protector Chandis of the iconography of goddess Khambeswari. of Shrikshetra and one of the powerful sakta So Subhadra existed in the Jagannath triad at tantric goddess of Chilika (along with , least during the Somavamsi period. She was a Bhagavati, , Durga, Narayani, Kalika, sakta deity and was adorned as Katyayani, Hingula and Charchika) is enshrined in the west Durga and . Thus, it seems that of Srikshetra near the mouth of the lake. She the central placement of Subhadra in the is mentioned frequently in the invocatory verses Jagannath triad is an indication of the pivotal composed by poets in Oriya literature. She is position of the sakti in the great sakta pitha also very prominent in legend and tradition. Purusottama. During the regime of Bhoi dynasty, a tantrika In course of the growth of Saktism in named Pratak Kapalika attained enlightenment Purusottama kshetra a number of sakta shrines (siddhi) in this pitha. Sri Ramachandra , were constructed, highlighting the sakta the founder of the Bhoi dynasty was attracted character of the Jagannath kshetra. Among the to this tantrika for his miraculous power. He sakta shrines mention may be made of constructed the present temple in honour of Ramachandi, Baliharchandi, Vaseli, Varahi, the deity and granted land for her daily rituals. Alamchandi, Dakshina Kali, Syama Kali, This goddess is also regarded as goddess of Jhadeswari, Saptamatrikas, Bata Mangala, etc. water and navigation, who protects the some of which deserve a little discussion to boatsman and fisherman, when confronted with justify Puri as a sakta pitha. danger in the sea. The goddess is eight-armed Ramchandi Mahisamardini on the demon in therimorphic form which is assigned to the illustrious The shrine of Ramchandi is located on Bhaumakara period. the mouth of the dead river Banki Muhana in Puri town. She is traditionally associated with Varahi the legend of the daru of Jagannath. It is A beautiful image of Varahi at Bali Sahi, believed that she protected the sacred daru Puri town is four-handed holding a fish and a when floating in the mouth of Banki Muhana skull cup in the upper two arms, while the through the sea. She is further believed to be lower right one is in abhaya and the lower left the protector goddess of the fishermen and the holds a child on her lap. She is worshipped by naval crews. It is a six-handed Mahisamardini the priest with non-vegetarian food, image of chlorite stone. She holds sword, arrow particularly fish. The image with bold and trident in her right hands, shield, bow, in workmanship emitting celestial smile and grace her two left hands while the third one twisting looks elegant. It is dated to the Bhaumakara the head of the demon. This goddess can be period. compared to the images of Dakshina Chandi Saptamatrikas at Bhubaneswar and Sikhara Chandi of Patia near Bhubaneswar which is assignable to A set of Saptamatrika images near the Bhaumakara period. Markandeswara tank are assigned to the epoch

94 Orissa Review * June - 2006 of Somavamsis. The Madala Panji relates the times. The successive royal dynasties have left construction of the Saptamatrika temple by one behind their cultural and religious influence on Bhimakesari of Kesari dynasty. This is the this sacred centre. definite evidence to indicate that Puri was well- Select Bibliography known as a sakta pitha by the 9th and 10th centuries A.D. 1. Pradhan, B.C., Origin and Development of . Syama Kali 2. Donaldson, T.E. Art of Orissa, Vol. Syama Kali was the presiding deity of I & III. the old palace of Puri. She was probably 3. Donaldson, T.E. Tantra and Sakta Art of Orissa, established at Bali Sahi, Puri town by the Bhoi Vol. I. dynasty after it shifted its headquarters from 4. Panigrahi, K.C. History of Orissa. Khurdha to Puri. The deity is four-handed, 5. Panigrahi, K.C. Archaeological Remains at holding khadga and severed human head in Bhubaneswar. upper right and lower left hand respectively. 6. Behera, K.S. The Evolution of Sakti Cult at The upper right and left are in varada and Jajpur, Bhubaneswar and Puri. varada mounting on a dead body respectively. 7. Sircar, D.C. The Sakti Cult and Tara. She is worshipped in Dakshina Kali mantra and confirms to the dhyana of first 8. Sircar, D.C. The Sakta Pithas. Kali. 9. Das, H.C. The Sakta Pithas. Bata Mangala 10. Panda, S.S. Antiquities of Sri Jagannath: Amazing Findings, Orissa Review, Vol. LXI. The goddess Mangala is so popular in No.4, Nov. 2004 Orissa that she is worshipped both in folk and 11. , R.L. Antiquities of Orissa anthropomorphic forms. Bata Mangala of Puri 12. Sahu, N.K. Buddhism in Orissa is enshrined on the gateway to Srikshetra on Jagannath road. She is believed to guide the 13. Mishra, K.C. Cult of Jagannth pilgrims to Sri Kshetra. She is worshipped in 14. Eschmann, H. Kulke and G.C. Tripathy, The Cult the mantra of Durga and is the same as of Jagannath and the Regional Traditions of Orissa. Mahamangala, Sarva Mangala and Mangala. She is beautiful, two-handed and three-eyed 15. Singh, P.K., 'Samalesvari Temple of Sambalpur' goddess seated in padmasana with smiling Orissa Historical Research Journal, Vol. XLVI, No. 2, 2003 face holding consciously pasa and ankusa. Thus Purusottama kshetra was earliest sakta pitha of India. Taking into account the numerous legendary accounts of different times, the antiquity of this kshetra can be traced from the time of Mahabharata. This was a P.K. Singh is the Assistant Curator (Archaeology great centre of pilgrimage from the ancient Section), Orissa State Museum, Bhubaneswar.

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