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Orissa Review

Lord Shree - a Great Assimilator of Tantric Impressions for Human Civilization

Rajendra Kumar Mohanty

Dynamics of social changes find expression, sensitivity to the beautiful and abiding besides other channels, through religious institution equanimity and the calm joy of the spirit which as religious beliefs and dictums cover the major characterise the sages and many of the part of our community life. humblest people in the Orient.” Language and literature are the vehicles possesses what is best and mirrors of those in the world of human changes. Hence, language knowledge and wisdom. A and religious institutions, close relationship between both of which contain values and culture is for changing social systems, undeniable. Religion is have inseparable link. ultimately a code of ethics possesses many languages based on spiritualism. and literatures, but Indian Religious beliefs, ideas and literature is one, though concepts are, in , written in many languages. projections of human value Indian literature systems. Religious life is an consisting of its , expression of the collective , Ramayan, values and life of a social Mahabharat in ancient group (Emile Durkhem period has always observed). Shri Jagannath demonstrated that, “It Dharma or Shri Jagannath should eventually be Cult and its offsoot possible to achieve a Jagannath culture propagate society for mankind some specific human values. generally in which the higher standard of living What is generally called the Jagannath cult of the most scientifically advanced and is not in the narrow and limited sense of a school theoretically guided western notions is of thought or a system of or liturgies. It has combined with the compassion, the universal never been sought to be codified as a cognitive

50 July - 2011 Orissa Review or philosophical structure. If it has a looseness of Sauras. His rituals remind us of Dravidian customs organization as a system of philosophy, if its and His festivals are of Puranic origin. Of his liturgical or religious concepts have not been seen (incantations) OUM is Vedic and Hrim, against the backdrop of any particular Hindu Slim, Klim are Tantric. His Kaibalya is of Jain or to assess its deviations and differences origin and Nirmalya is of Shaiva origin. A close from them, it is because, like it is more observation of His , attire, food, rites and of a cultural matrix than a systematic school of rituals make us conclude that Shri Jagannath philosophy or religion. culture has assimilated features from other It is in this sense that Jagannath cult is not cultures. It is devoid of, and free from all types of a religion or philosophy but is a broad mythology regional narrowness. The essence of all great of culture. The mythic process is a learning device religious scriptures can be perceived in Shri in which the unintelligible and the random are Jagannath culture. By its wonderful power of reduced to an intelligible pattern, howsoever assimilation, it has effected a synthesis of all the complex. important cultures of the world. It has adapted itself to the varying environments by effecting If it is a system of rituals, then it is based changes in its outer form, but its essence remains on rituals as anti structures—a syndrome of unchanged. symbols that embraces almost the entire gamut of human emotions and endeavours. Tolerance is an outstanding human value propagated by Shri Jagannath culture. It tolerates Jagannath culture which started with the all races, , customs, and cultures. This worship of Lord Shri Jagannath is the oldest living tradition of tolerance is not an attitude of culture of the world. This has a unique human - indifference towards others. This is a fundamental value- system which needs to be highlighted. postulate of Jagannath culture that every way of Shri Jagannath culture in life has its own contribution to human welfare. It universality and not in sectarianism. Shri Jagannath is this positive approach to other groups and is the of the masses and hence Shri Jagannath communities- this eschewal of doctrine that one’s culture has been a mass culture. People of diverse way is absolutely right which gives to Jagannath have worshipped Lord Shri Jagannath. He culture of its special significance. has been worshipped by the primitive tribals, It has respect for the faiths and beliefs of Dravidians, Aryans, , Jains, Buddhists, others and a generous charity of understanding Sikhs, Shaktas, Shaivites, Ganapatas and the approaches of other people to the problems Vaisnavites. of life. It stands for , co- Jagannath Culture has been an elastic existence of all religious communal harmony and culture. Apart from influencing other cultures, it international integration. Hence Shri Jagannath is has incorporated into its fold the cultures of various worshipped by all irrespective of caste, creed, faiths. Shri Jagannath is the Saura’s, wooden colour and community. Shri Jagannath culture aims Deity without sense organs. Again, He is the at bringing the entire human community of the Dravidian Deity with sense organs. He is the world into the ambit of one family. Purusottama of the Vedas and Darubrahma of the The messages of unity, equality, peaceful Brahmins. His image smacks of the influence of -coexistence and fraternity are nowhere so

July - 2011 51 Orissa Review obvious as in Jagannath culture. Shri Jagannath they have got the monopoly to serve the Deities Cult is said to be a splendid synthesis of Hinduism, during ‘Anabasara’ every year. , and Tantric rites. The Car Festival perhaps symbolises this Shri Jagannath is not just a deity, He is an liminal phase of the system in which all unique institution. Here primitive cults merge with powerful Gajapati Kings sweep the areas and different Indian religious denominations, i.e. space around pedestal (where upon Lords sit) of Jainism, Buddhism, Saivism Tantricism, all three chariots before the swirling multitude and etc. It is a towering spirit of synthesis the Lord of the Universe leaves the Brahmin - an amalgam of effects of imposed cults and Servitors dominated cloistered seclusion of cultures. It has become a symbol that accepts and sanctum sanctorium, the litanies of the nearly embraces and assimilates everything and yet secret forms of a aristocratic worship, to sit on maintains its own character. the wooden chariot in full view of the humble and The gap between man and Divine has the lowly and listen to their heartfelt but strange been bridged in Jagannath culture. Shri Jagannath orchestra of private and supplications. is a highly humanized Deity. He brushes his teeth, The achievement of a degree of takes bath, changes His clothes, wears different statuslessness by abolishing in one sweep of a robes and gold ornaments studded with precious symbolism all the multiple personal, group and stones to suit different festive occasions and class identity is, perhaps, the most significant seasons, enjoys fifty six varieties of food (bhoga) aspect of Shri Jagannath Culture. It is based on a and thirty six kinds of services “Khatani niyoga" concept of submissiveness and silence that lifts and retires to bed in night. Social functions, like grace to the levels of a mutual contract between Deepavali, Payashraddha and are held inside the God-head and the individual. the Shri Jagannath Temple. In Summer, the Lord Shri Jagannath culture aims at the takes cool bath in water mixed with sandalwood upliftment of the poor, the fallen and the paste. During ‘Nabakalebara’, He leaves his old downtrodden. Its Lord Shri Jagannath is called body and assumes a new one. His old body is ‘Patitapabana’, the saviour of the fallen. Leaving cremated (by way of laying in ditches dug for the behind His golden throne in ‘Bada ’ (His purposes) in “Koili Baikuntha”. Here, the abode called Shri Jagannath Temple), He comes conception of God is human and majestic. into ‘Badadanda’ (i.e, Grand Road connecting Shri Jagannath culture does not admit of Shrimandira and (temporary any distinction with regard to caste, creed, colour abode during Car Festival). He comes into Grand and sex. Here the Brahmin Pandit Jagannath Dash Road twice in a year during car festival and could become the disciple of the non-Brahmin Bathing Ceremony in order to be in the midst of devotee. Balaram Das, , Kayastha His devotees. This is a rare thing which is unique by caste could become the friend of Chaitanya a to this culture. In other cultures, devotees go to Brahmin. It has allowed inter-caste marriage even the temple or Shrine of the Lord to offer their in the hoary past. The marriage of the Brahmin prayers. But here, the ever compassionate Lord Vidyapati and Lalitha, the Saura girl (Indigenous comes out twice a year to help His devotees and Tribal girl) bears testimony to this fact. The to be with them. Anybody can draw the ropes of descendants of this couple are called ‘Daitas’ and his chariots and can take ‘Mahaprasad’, the

52 July - 2011 Orissa Review cooked food cooked in the sacred kitchen of Shri against the Temporal Power, i.e, Central Power Jagannath inside the inner circle of the Great than the fear of dire divine retribution from the Temple which has been offered to Him. Omnipotent Lord of the Universe, i.e, Shri Humbleness is a cardinal human value in Jagannath. Shri Jagannath culture. Superiority complex and If the Lord spiritual thus helped and co- class-consciounsness have no place here. This operated with Orissa’s Lord Temporal in the culture ordains that no work is high or low. Here, down-to-earth daily matters of administration, he the Gajapati king sweeps the chariots of the was never any distance away also from Orissa’s Deities. No doubt, this is a symbolic act. This act frequent military expedition to neighboring land. signifies that in Shri Jagannath Culture, there is If the Oriyas won glorious military triumphs over no distinction between the powerful Sovereign all their national enemies for over, twenty centuries King and the lowest of the low. Here, Shri continuously, king of the-then Orissa and Chiefs Jagannath Himself imparts the lesson of of military staff were wise enough not to arrogate humbleness. During the ‘Pahandi’ (i.e, when the all that glory entirely to their brawn, arms, courage Deities are coming down the twenty two steps of or their skills in combat deployments, but the temple one after another to sit in chariots) the attributed all that to the graces flowing out of Shri Lord ungrudgingly tolerates the kicks and Jagannath’s Lotus Feet. fisticuffs, slaps and derogatory comments of His The legend so widespread in Orissa and Servitors. He behaves like a commoner, pledges immortalised in painting, sculpture and poetry of his golden ring and quenches His thirst by taking Shri Jagannath and His elder brother Shri curd from a -maid. He protests against the Balabhadra, riding on black and white horses, pride and arrongance of the Brahmin servitors / ahead of king Purusottam’s Oriya army, marching priests by accepting a coconut from the hand of to wreck vengeance on the impudent Prince of an untouchable, namely Dasia Bauri. He does not Kanchi, is nothing but only the symbolic distinguish between the Gajapati king, His first mystification of this universal feeling of the Oriya Servitor among the rest of the Servitors and a people that the great Lord Shri Jagannath was an ‘Daitapati’ (a non Brahmin, but very close Servitor active participant in all their national as well as of the Deity) or between a Brahmin Servitor and personal affairs and that whatever prosperity that an untouchable devotee. fell to them either as a nation or as individuals, Naturally enough Orissa’s glorious was surely, merely His grace. Gajapati Kings treated their sprawling empire as Shri Jagannath, among all the and no more than a Trust from Him, to be looked of the Hindu , is the God of after in correct conscience, themselves being only Democracy, par excellence. He alone, unlike all its humble care-takers. When they returned other divine celebrities of this great sub continent, victorious from military expeditions which were was born out of the spiritual aspiration of the almost day to day affairs in those spacious , common man. He came to Orissa’s illiterate and they surrendered all their precious spoils to Him unsophisticated Sabara tribals (Indigenous people as rightly His. And to the innumerable feudal chiefs residing in Orissa from hoary past as original of the Empire, there was no greater moral curbs inhabitants) in the dim past, when perhaps even to any kind of treasonable thought or behaviour the earliest chants of the great Rig Veda were not

July - 2011 53 Orissa Review heard or known. He appeared also, on the same Shri Jagannath Culture always takes a place of existence as that of His devotees, gladly positive view of life. It does not admit of the accepting an open air habitat under a forest tree, pessimistic thoughts of grief, suffering and . along with crude food of His simple worshippers, It recommends staunch in the Divine. It He has kept up, through centuries, that kinship teaches man to strive for the perfection of his with the common folk in the midst of royal luxuries by the of His self. Material pursuits find that were showered on Him later on, demanding, no place in this culture. Here, a devotee does not through the annual Car Festival, close association ask for anything material. He prays for Divine of the descendants of most pre-historical Sabaras love and grace. devotees of His and remaining content with Shri Jagannath is the ocean of Mercy. By uncooked food such as the latter offered Him in his Divine benediction He can liberate us and take His forest hideout on a green look hillock on the us out of our mortal existence to the Divine abode. bank of the river Mahanadi (Green look hillock Unflinching faith in the Lord will kill all mundane is the present site of Shri Jagannath Temple which desires and elevate the human soul. Shri Jagannath is in much higher height in comparison to culture teaches us that faith in the Lord and selfless peripheral sites, and the river Mahanadi in hoary service in the world will bring redemption to past was flowing around this hillock and falling in mankind. lake Chilka, as geographical study by Tolemi has established) Lord Shri Jagannath stands as a Shri Jagannath culture has effected unity in diversity and integrated human society with the spectacular symbol of National Integration, the help of human values that we have seen earlier as free India’s most burning problem. Blue stone that discussed in preceding paragraphs. This culture the Sabaras had picked-up is supposed to be the could come through many ups and downs. fossilised un-burnt heart of Shrikrushna, thrown Surviving many onslaughts, it has consolidated its into waves of the western sea coast that had flown position and proved itself to be an effective and all along the Indian-sea board, to rest at last, on ideal culture. Odishan soil. Human values such as tolerance, fellow In the above interesting myth, we clearly feeling, unity, equality, fraternity, modesty and self see an attempt at a spiritual link up of the entire sacrifice contained in Shri Jagannath Culture have Indian subcontinent from sea (western coast) to sustained and will continue to sustain human sea (eastern coast). If Shri Jagannath is Shrikrishna civilization in our planet. as well as Shri Ram, He also is the Buddha, as the Ninth Avtar (incarnation) of Shri . Thus National Integration has been a reality in practice for centuries with Shri Jagannath In His daily worship, the blue-blooded though it might be much talked of now at Guahati Brahmin Servitor daily rubs his fair shoulders with or Shri Nagar or at Chennai or at Delhi with the transformed, but still dark-skinned aboriginals hypocritical loudness. (i.e, Daitas, Suddha Suara, etc.) thus putting into daily practice , the most vital line of king Ashoka Rituals are as old as human civilization. in his famous Kalinga edicts- “saba manisa me When man made the first query about himself, he ”- all human beings are like my own dear found to his utmost surprise that he was an children. admixture of some thing awful, ferocious and

54 July - 2011 Orissa Review something benign and serene. The life force in him Man is the selfsame spirit and in one aspect is incited him to believe in a superior force behind immutable and in another is finitised by Mind and the vast universe. This thought ultimately Matter. Mind, though an unconscious force, culminated, in “ - Brahmanda” theory of appears to be conscious as described by the and a unification of the supreme self Vedantists, because it is the vehicle of Spirit which and the individual self in the thought - “Yatha dehe, is itself. Once mind is detached tatha Deve” (i.e whatever is in body is there in from this body and finitising matter, it is merged in Deity)- forming the basis of the psychology of all spirit and spiritualised as an iron rod becomes . According to ‘Pinda- Brahmanda’ red-hot fire in a blacksmith’s furnace. Hence, for theory, human body is a microcosm of the Universe the realization of the Supreme Spirit, mind has a or Brahmanda’. The “Visvasa ra ’ says, very vital role to play. When the individual self ‘Whatever is here (in this body) is also there (i.e, wants to concentrate on this Supreme Self, a mind- in the Universe). The five elements constituting ray projected from the mind which goes forth to the body are in no way different from the cosmic the object of worship, be it an image, or an idol, elements, i.e,. “Pancha Mahabhutas”, constituting or a , or a mere idea and takes its form, the Universe. The body has a mind and the spirit and returns and models the mind itself into the form of the object. Thus, by constant and and universal body has also a cosmic mind ritam complete attention on the form of the Lord without comprising of three tendencies Ichha, Jnyana and distraction, the mind transformed into the shape Kriya, at the root of all evoluation and the Supreme of the object in the form of the Lord. Thus, mind Spirit, the Super Consciousness pervading the acquires the qualities of the Lord by such entire Universe. According to Hindu scriptures, concentration being shaped into this image of the the individual self may be able to realise the Lord. Supreme Spirit provided the enveloping mind and body are removed from it giving it a separate and This is the basis of all worships, a method finishing dimension otherwise, called “Avidya”. adopted by all devotees of the world whatever This Avidya also has its source in the Supreme may be their caste, creed or birth, to realize God. Self as there cannot be anything in the Pinda which And because mind and body have a common is not there in the Supreme Self or , is origin, the one as subject can know the other as may or a finitising factor in the supreme object. Cognition is then recognition. The same power which has the capacity to veil itself can consciousness which appears in the primordial unveil itself to the seeker or the worshipper. How cause of all ‘Prapancha’, the world or the is that worship or Upasana to be made? Its first Universe. Similarly mind in the individual body is design is to secure that the mind shall have a good the cause of all fetters of the Soul in its realization object as the symbol of God before it for of the . The fetters are to be removed. concentration. In case of Upasana of Lord Shri And what is this way ? Jagannath, object of Upasana or worship is Lord Man has pondered over it through all ages Jagannath Himself. Taking into cognition of facts since the dawn of civilization and the Indian prevailing in Pre-Vedic and pre - Mahabharat in thinkers have shown that the path to know Udra Rajya or the modern day Orissa, it is the Brahman is to be Brahman. How ? The Lord is Lady deity which predominates into the worship pure, infinite spirit, in this aspect to the relative of Lord Jagannath into a particular mode which world as its Creator, Maintainer and Destroyer. is known as Dakshina Kalika.

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The mode of worship or Upasana of Shri “Sarbeshameb Devanam Yantrapuja Jagannath is unique and different from that of other Prasasashyate” (“Gautami Tantra”) without a Hindu Temples in North or . His Puja Yantra, Puja cannot be undertaken. If the or worship has been well developed and “Yantra” is not known, then eight-petalled lotus systematised in a well designed process by is to be undertaken accordingly. coordinating the basics of Vedic, Tantric, “” is the soul of the Deity on a Vaishnavite, Puranic streams. “Yantra” (“Mantra yate guptam Paribhasa te iti Hindu scriptures prescribe three main Mantrah”). Mantra is secret, to be learnt from a streams for Puja of , i.e, Nigam , perfect “” (Master). The sound of the Agam and Lokachara. Nigam is pure Vedic Mantras being chanted combined with the power system. Agam is pure Tantric system and of the resolve made by the person performing the Lokachara is combination of both Nigam and Puja, reaches the divine power that converts the Agam and some locally adjusted system prevalent chants into the desired . for many years. Mantras in a gross level are special sound Nigam system is guided by Karmakanda patterns. On a deeper sense, they are much more. which concentrates mainly on “”, “Jaaga” and Mantras are most important and considered as “Yagyan” (fire sacrifice), where as Agam system the essence of the practical Tantra. Mantras and is very much elaborate and contains innumerable, Yantra (i.e., Mandals) are utilised in conjunction but prescribed (as in Tantric Literatures) systems with each other to form a powerful combination. of Puja. Agam means it is that which has come A , a Yantra or a Devata is the form of out of the mouth of , that which has entered consciousness. The , or or into the mouth of Mahamaya Uma and that which Devatas are the manifested form, configuration is the opinion of Vishnu. Tantric system is a means of “”, while, the “Mantra” which is also for overall development of human beings and “Shakti”, is the link between consciousness and human society. Tantra aims to transform every form. This system applies to everything in the action in life into a ritual, so that the individual world around us. The visible form is the performs every action and thought with a feeling expression, while the Mantra is the vehicle of of worship and awareness. The action of bathing, expression. Mantra is the direct link with the dressing, sitting for worship, offering various beyond. symbolic , sexual relations, stages of Taking into cognition of all the historical, development from conception in the womb, to archaeological and Puranic facts into birth and marriage etc. are transformed into consideration which are available at least from worship. Tantric system has seven number of first century AD, it can safely be stated that Shri “Acharas” (mythology of Upasana), out of which Jagannath Upasana is nothing but a ‘Tantric “Dakhinachara” as well as “Kulachara” are most Upasana’ of Period (Tantric Buddhist suitable for Vaishnavite Tantric Upasana. rituals which originated from Orissa during 3rd / In Tantric Upasana, Yantra and Mantra 4th century and went on spreading to India. Tibet play major roles. “Yantra” is the body of the Deity. and beyond through the Guru Padmasambhaba Puja of a Deity is required to be taken up on a who happened to be the son of King ascertic Yantra, so Yantra is definitely very important Indrabhuti, King of the then Sambalaka (modern

56 July - 2011 Orissa Review day Sambalpur) which is amply proved from mode (i.e., - charies). We find mention of the seats of the idols which are Yantras of various Yantra, Mantra and Tantra in their literatures. type. Lord Shri Jagannath sits on Yantra, According to them, Lord Shri Jagannath is both Balabhadra on -yantra, on “Saguna Brahma” and “Nirguna Brahma”. Yantra, Bhubaneswari - Yantra and the Mantras adopted Mantra, Tantra are nothing but “Saguna Sadhana”. for their worship should also be studied. Though According to them, one can realise Shri Jagannath these Mantras have been widely corrupted by in his own body by both Saguna Sadhana and subsequent additions and interpolations, the basic Nirguna Sadhana which is famous as “Pinda - Vija Mantras appear to be Tantric and not Vedic. Brahmanda Tatwa or Theory” which has been The Lord Shri Jagannath is worshipped by the delineated in earlier paragraphs. following Mantra. “Klim Krishnaya, Govindaya Besides, the following daily rituals would Gopijana Vallabhaya Svaha”. It is undoubtedly a show that the articles offered to the Lord are fact that except the primary vija Mantra ‘Klim’, symbols of five M’s of the Tantra Dakshinachara the other portion of the Mantra is a Chaitanitic worship. In the morning, cocoanut water is offered addition whose creed overwhelmed the then to Lord Shri Jagannath and Madan Mohana Oriya religious thoughts and culture due to royal (moveable representative Deity of Shri Jagannath) patronage at the of Gajapati king Pratap in a Kansya-Patra, i.e bell metal pot or water with Dev and naturally the seat of Oriya Culture, Jaiphala thrashing in an earthen pot as a symbol i.e, Shri Jagannath of adopted the religion of of wine. This is also offered during day’s offering the king with consequential changes. of Panktibhoga. Similarly offering of black gram What is this ‘Klim’ which is the Vija (biri) cakes admixtured with Hengu is made as a Mantra for worship of Lord Shri Jagannath? symbol of flesh offering. Offering of various green Actually, Klim is the Vija Mantra of Sakta Tantrik Sakas (lettuce) with ginger (ada) and ‘hengu’ are Deity Kali and very often Lord Shri Jagannath made as a symbol of fish. Offering of various has been described as ‘Dakshina Kalika’ (in cereals are made as symbol of . At times, ‘Mahanirvana Tantra’). Mudra is identified with various gestures of hand while offerings are made to the Deity. The last Influence of Tantric way of Puja in case Tantric symbol of worship is or of Lord Shri Jagannath can be well observed from copulation. This may appear odd but, it was various Nyasas such as “Sadanga-Nyasa”, symbolically represented by Mahari or “Keshavadi Nyasa”, “Shrikanthadi Nyasa”, dances (till 1956) in the Shri Jagannath Temple at “Kala-Nyasa”, “Matruka-Nyasa”, “Sodha- the time of sleep of the Lord at night. These dances Nyasa” and “Mahasodha Nyasa” which are were offered to the Lord by an unmarried girl in a attributed in daily mode of worship of Lord Shri semiclad body in a trance position. The system is Jagannath. no more prevalent, as no unmarried girl is Moreover, “Panchasakhas” (five friends), available who would remain unmarried for whole i.e., Balaram Das, Ananta Das, Yasobanta Das, life in order to perform Devadasi Nrutya before Achyutananda Das and Jagannath Das are all Lord Shri Jagannath alone. Even Lords are Vaishnavites and their presiding Deity is Shri dressed like women by wearing Saries with veils Jagannath of Puri, Purusottam Khetra. But they head dresses of women and nose-rings at the time are all devotees of Lord Shri Jagannath in a Tantric of worship.

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These methods of worship verily show when sublimated gives Mukti (liberation) because that the Lord Shri Jagannath and the attendant the reality of the world is grounded in the Absolute. Deities Shri Balabhadra and Shri Shubhadra are The body with all its base and finer qualities seems being worshipped in the Tantric way although time self same Absolute. The creative function has admixtured it with Vedic and (maithuna) being natural is not in itself culpable. and offering of Arghya, Puspa and Chandana and There is no real antimony between Spirit and other cosmetics and local adaptations of various Nature which is an instrument for this realization offering unprecedented in Vedas, Tantras and of the spirit. The method borrows that of . But, invariably a question may arise as not to frustrate but to regulate enjoyment. to why such offering are made symbolically and The worship of Lord Shri Jagannath is not in actuality. such Divya form of worship made not by Stotriya The Tantras have explained it very Brahmins, nor by Tantric Viras, but Kaulas adept elaborately. Worship (i.e, Upasana) may be in the Vedas, the Tantras and the Puranas. The ‘Tamasika’ ‘Rajasika’ or ‘Sattvika’ in accordance Brahmins of Orissa were all Kaulas and each had with the competence of the worshippers who may got a Kula-Devata long before ‘Radhakrishna’ be divided into three classes as ‘Pasus’, ‘Viras’ worship stepped into this area by Chaitanites. and ‘Divyas’. The Pasus belong to the lower order In “Peetha Nirnaya”, “Mastya Purana” and of worhippers who are restrained from use of “”, Shri Purusottam Puri Kshetra ‘ Puja’ altogether. In other words, has been described as “Shaktapeetha” and its persons “Dakshinachara’ are ‘Pasus’ who can Presiding Deity Shri Jagannath along with the lady worship the Deities only with ordinary Upacharas Deity Mahamaya Vimla of Shri Purusottam Puri but ‘Viras’ can worship the Lord with all five M’s have been described as Bhairaba and Bhairabi. of Madya (wine), (fish), Mamsa (Meat) This has been specifically described in the and Mudra (cereals or articulations) and Maithuna Thirteenth Shloka of “Mahapitha Nirupanam” that (copulation). The individual Tantra Sadhakas this Shakti is Mahamaya Vimla and Bhairaba is could worship their ‘Istadevata’ with all these left Shri Jagannath. “Mastya Purana” is said to be ways of Sadhana. But such things were natuarally written before 3rd. Century. Similarly “Kalika repulsive from social point of view and any Temple Purana” which is written before 950 AD worship being social or community worship, all categorically says “Uddiyan Peetha” is oldest the base methods which are responsible for a Shakta and Tantra Peetha where Sadhakas were human fall were transmitted to the outer Temple to do Tantra Sadhana. Similarly in “Bishnu as a form of art or Temple decoration but kept as Purana” which is settled to have been before 4th symbols in the Tantric worship suitable for Divyas century categorically mentions Udra Peetha or or Kaulas. This also explains as to why there are Uddiyana Peetha which existed near Eastern large number of erotic pictures in the outer Orissa at place called Puri. Similarly in “Bruhannila precincts of the . Tantra” it is clearly mentioned that Puri Purusottam In order to become a Kaula or Divya Kshetra is famous for its “Nila Parbat Tantric worshipper, a Sadhaka has to win over all the Peetha”. Similarly in “Gyanarnaba Tantra” we see base qualities in human nature and regard them that Puri Purusottam Kshetra has been described as mere objects of enjoyment (Bhukti) which as Shri Kshetra Mahalaxmi Peetha and

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Khetreshwari is Maa Vimala and its very existence Niladri, Nilagiri Purusottama Kshetra, Srikshetra. is due to this being oldest “Uddiyana Tantra and Sankhakshetra. Even in Rig Veda, Yogitantra Peetha”. Similarly we see in “Peetha Nirnaya” that and Kalika Purana, Puri is referred as Shri Jagannath and Mahamaya Vimala have been Purusottama. We find syncretisms of different described as Bhairab and Bhairabi. Similarly in a cults; such as Vaishnavism, Buddhism, Jainism, manuscript in the tittle ‘Bimala Saparyaa” Saivism, Saktism etc. in Jagannath Cult. In the preseved in State Museum, daily rituals and practices of the Jagannath temple, scripted in 9th century, Mahamaya Vimla is the Jaina, Vaishnavite, Buddhist, Saivite, Tantrik presiding lady Deity of Uddiyan Tantra Peetha influences are found. and left Pada of “” has fallen and hence it is Faminine Sakti commands as much famous as “Sati Pada Peetha” and presiding Deity respect as does Vishnu or Siva. Saktism is a is Shri Jagannath. popular religious cult of kings and people of Thus, it can safely be conjectured that Orissa from very ancient time to the modern age. Puri Purusottam Kshetra is primarily a Sakta In Sakti literature, Orissa is well known as Tantra Peetha and its presiding lady Deity is Odrapitha. The city of Viraja (i.e, the present day Mahamaya Vimala and Presiding Deity is Shri District Headquarters Town Jajpur), Ekamra (i.e, Jagannath. the present day old Bhubaneswar part of Capital On the basis of archaeological evidence, city of Orissa) and Puri (Holy city as well as Dist. the concept of Sakti can be traced to Indus Valley Town of Puri Dist.) were notably early Sakta Pitha Civilization, i.e, it is pre-Vedic. The Streak of in Orissa as attested from various literary, Saktism can be found in all religions or religious archaeological as well as folk traditions. Although denominations of India. It had its place in Orissa Purusottama Kshetra came to be recognised as also, and its hold on the population continues to a great centre of Vaisnavism, particularly during the present day. Practically all the religions or the reign of Imperial Gangas, it was also a centre religious denominations that came to Orissa had of Saktism of India as attested from literature, to come to terms with Saktism as female deities tradition and archaeological remains. of the Sakti Cult are worshipped even now in the In the tantric lore, Lord Jagannath is society. Royal patronage has been there from 8th considered to be a and Vimala is to 11th century in Orissa. worshipped as Mahadevi. In Bhagavata, Goddess Vimala holds a very important Vimala is considered to be a Kshetra Sakti. position in Shri Jagannath Temple Puri. She is Matsya Purana refers to Purusottama Kshetra as addressed as Peetheswari i.e., Goddess of the a Sakta Pitha, with its presiding goddess Vimala. land (Pitha). Puri or Purusottama Kshetra has a Purana refers to Purusottama alongwith great antiquarian value in art, architecture, Viraja as a sacred pilgrimage centre. Tantric literature, religion and tradition. For centuries, it literature “Rudra Yamala” composed in 950 A.D. has been the principal religious centre of the glorifies Jagannatha as adorning the Mahapitha; Hindus; one among the four Dhams of Hinduism Kalika Purana refers to Odrapitha as a famous alongwith Dwarika, Badrinath and Rameswaram. Saktipitha which was the celebrated seat of This holy city has been variously referred to in goddess and God Jagannath. Tantra ancient texts and Puranas as Nilachala, Yamala, another Tantric work refers to Jagannath

July - 2011 59 Orissa Review as the presiding deity of Purusottama Kshetra in cult of Subhadra. Devi Subhadra has been Utkala. The list of 108 Pithas is found in the regarded as Parasakti, Yogamaya, Kampilya “Pranatosini Tantra”. In the Puranic list of 108 Vasini, Ekanamsa, Bhubaneswari, Mahalakshmi names of the Mother Goddess in Namastottara and also in many other forms of the supreme power Sata, we come accross the expression. ‘Vimala of the world. She is worshipped in Bhubaneswari Purusottam”. In the list of Mahapithas and Mantra (Hrim) which implies that she is the Sakti Upapithas given by the author of Siva Charita of Lord Jagannath. Learned Scholars B.C. also we come across Nila Parvata or Nilachala, Pradhan and Herman Kulke hold the view that an Upapitha where Vimala is the presiding Devi the iconography of Subhadra resembles that of and Jagannath is Bhairava. Thus many Tantric the iconography of the Goddess Khambesvari. Texts, recognise Puri as Pada Pitha where the So Subhadra existed in the Jagannath triad atleast foot portion of the Sati fell at Purusottama Kshetra during the Somavamsi period. She was a Sakta as per the “Dakshyajna” episode. deity and was adored as Katyayani, and If we take into account the recent . The Sakta element in Subhadra is well discovery of the stone images of Jagannath, indicated even today. Balabhadra and Subhadra alongwith Daksina The Parsva Devatas in Subhadra’s chariot Kalika dated to 9th century A.D. by scholar are Durga and . She is also worshipped Sansanka Sekhar Panda at Tetelkhunti in the daily in Bhubaneswari Mantra. Thus it seems that district of Balangir (Orissa), it allures us to the central placement of Subhadra in the Jagannath conclude that in these forms the Jagannath Triad trinity is an indication of pivotal position of Sakti were worshipped in the upper Mahanadi valley in the great Tantra Pitha of Puri. Learned scholar in the 9th century A.D. In the “Mahanirvana Sasanka Sekhar Panda has opined that Goddess Tantra”, Jagannath has been identified with Samalei of Sambalpur is worshipped in the same Dakshina Kalika (Tara Saksyat Sulapani Bhubaneswari Mantra as in the case of Subhadra Subhadra Bhubaneswari / Niladroutu Jagannatha in Sri Jagannath temple, Puri. The uniconic form Saksyat Daksina Kalika). of goddess Samalei (the presiding Deity of The worship of holy trinity in Shree Sambalpur in western part of Orissa) like the Jagannath Temple, represents the inter relation present anthropoid form of Subhadra seems to between Vaishnavism and Saktism. Devi be identical. Samalei initially worshipped by the Subhadra enshrined between Lord Jagannath and tribals and later absorbed into Hindu fold by the Balabhadra is no other than Ekanamsa, one of Somavamsis, who were ruling over Orissa from the manifestation of Durga or Katyayani. In the upper Mahanadi valley from Subarnapura “”, Ekanamsa is identified with (western part of Orissa) in 9th - 10th century A.D. Katyayani. In “Purusottama Mahatmya” of The temple of Goddess Vimala, an “Skanda Purana”, Subhadra has been identitified important Sakta Shrine is located in the south as the Sakti of Vishnu, as well as sister eastern corner of Lord Jagannath temple. She is of Krishna. It is interesting to note here that also known as Shreekshetresvari. On examination , an aspect of Durga appears first as of ritual pattern connected with Jagannath temple, Rudra’s sister and then as consort. So there is it is observed that the role of Vimala is more some similarity between the cult of Durga and the important than that of , because, rituals

60 July - 2011 Orissa Review of Vimala are based on tantric rituals, where as the traditional rites, Vimala is invoked as the that of Lakshmi is Vaishnavite in character. “Tantra Sakti of Jagannath, Kriya Sakti of Balabhadra Chudamani” describes Vimala as and and Ichha Sakti of Subhadra. She is regarded as Jagannath as Bhairava. It is pertinent to mention the consort of Balabhadra. here that the Bhogas of Lord Jagannath become Durga Madhava Rath Mahaprasad after these are offered to Goddess Vimala. Learned Scholar Herman Kulke has Every year, the Car Festival of Lord drawn our attention to the representation of Jagannath, Balabhadra and Devi Subhadra is Jagannath in the form of Ajaikapada Bhairava on celebrated with pomp and ceremony in the month a sculptural panel of the temple of Konark. The of Asadha (June and July) at Puri. But few people above quoted literary and sculptural evidences know about another car festival at Puri that takes very well indicate that Puri was a centre of Tantric place in the month of September- October, form of Saivism and Saktism where Jagannath popularly known as Durga Madhav was worshipped as Bhairava and Vimala as his or Sakta Gundicha Rath Yatra. This festival begins Sakti (Odresu Vimala Saktin Jagannathastu on the 9th day of Dasahara Puja and ends on the Bhairavah). day of Dasahara. The festivals centres round two deities, i.e. Durga, a Sakta deity and Madhava, a Both Vaishnavite and Sakta rites are Vashnavite deity. In Purusottama Kshetra Lord found in the ritual pattern of Vimala. Earlier in the Jagannath and Goddess Vimala are regarded as dead of the night of Vijaya Dasami of Dasahara, Madhava and Durga respectively. Goddess was performed. Later on this Durga is worshipped in the inner sanctum of main practice was stopped but continued in guise of temple near the Bhandarghar. The deity of animal sacrifice made in dead of night, head Madhava is worshipped on the left side of Sri portion is offered to Vimla and body portion to Jagannath on Ratna Simhasana in the inner Kakudi Khai, a representive lady Deity of sanctum. He is also known as young Purusottama Mahamaya Vimala in the outskirt. with the and joins the festival on behalf of Lord Jagannath. imposition of Vaishnavite rites. The tantric rites of Dakshinachara, and Kaulachara are The festival begins with Sahasra Kumbha performed here. Abhiseka on the dark fortnight of Aswina. After being permitted by Devi Subhadra and Lord Deep influence of tantric rites can be seen Jagannath, Goddess Durga comes out to sit on in the Yantra of Purusottama. The Yantra consists Somanath Mandap to take bath with thousand of an eight petalled lotus with the Vijamantra pots of purified and scented water and then offered ‘Klim’ in the centre. The priests of Lord Jagannath Puja. The deity of Madhava also after getting temple first propitiate Lord Purusottama with permission from Lord Jagannath, leaves Ratna Goddess Lakshmi and then worship eight Sakties Simhasana and joins Goddess Durga. Both the of Vishnu, namely Vimala, Utkarsini, , Kriya, deities are tied together near the Bhandarghar and Yoga, Prathvi, and Isana. Vimala is regarded after getting permission from Lord Jagannath, they as one of the eight Chandis of Purusottama are taken to the temple of Goddess Vimala, who Kshetra. The other seven Chandis are also is offered ceremonial bath and Puja. On the Ramachandi, Harachandi, Baselichandi, ninth day of Dasahara, both the deities are taken Alamchandi, Dakshinachandi and Jhadesvari. In together in a chariot to Narayani temple near

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Dolamandap Sahi of Puri town. There they are liberates, by her Maya, she also binds. Hence, offered Puja and Prasad at night. They return again Vidya and Maya or Avidya are two aspects of to Srimandir. This festival continues for sixteen Tantra Goddess “”. “Devi” as days and occupies a prominent place in the twelve Sarvatantra- Mayi and Sarvatantrarupa is Vidya. festivals of Lord Jagannath. She is the destroyer of Avidya, which veils the Since early medieval period, Durga Reality. Both Maya and Vidya reside in the Lord Madhava cult is very popular in Orissa. Madhava as His Saktis, just like shade and light of the Sun is a compound of two words. i.e. Ma (Mother) and are respective causes of bondage and and Dhava (Father). So Madhava implies both liberation. Vidya is also one of the six forms of the combination of Mother (Sakti) and Father “Aiswarya” or glory which pertains to Lord as (Purusa). Durga Madhava worship can be found “Bhagavan” This Lord, though associated with in the Madhavananda temple in the Prachi valley. Maya is not Himself subject to Maya. Saptamatrukas, Dasha Mahavidya Tantra has equated this Lord with Upasana and 64 Upasana and its “Mahavidya” having both the aspects of Vidya relationship with Lord Shri Jagannath are and Avidya and by worshipping “Mahavidya”, the delineated as hereunder. “Mayika” or Avidya aspect grants the “ Sadhaka Bhukti i.e., all worldly pleasures and “Vidya” Purusottama Kshetra as a significant aspects grant him “Mukti” or liberation. She is “ Saktapitha for the worship of Saptamatrukas is Bhukti Mukti Karini.” This “Devi Mahavidya” is further known from the archaeological evidences. “Chidghana samudbhuta”, as narrated in Tantra A group of Saptamatrukas, made of chlorite stone Sastra called “Lalita Sahasra Nama.” She is is found near the Markandesvar tank at Puri. Here substance “Ichha” (will or desire) “jnana” all the sculptures, except Chamunda are (knowledge) and “Kriya” (action). Thus “Vidya” associated with babies. The artist has taken as Jnana” is only one aspect of this “Supreme maximum care to depict the celestial smile in the Devi”. facial expression rather than showing them as war goddess. These Matrukas are assigned to the According to the Hindu cosmology, epoch of the Somavamsis. It is the definite “Jiva” controlled by the bonds of “Karman” evidence to indicate that Puri was well known as otherwise known as “Avidya”, takes birth in a Saktipitha by the 9th and 10th centuries A.D. different “Yonis” and dies eighty-four lakhs of According to Madalapanji (chronicle maintained times. By the direction of “”, it goes to the “ in Shri Jagannath Temple, Puri from atleast-7th Brahma Loka” and on its return from there, century A.D.), the Saptamatruka temple was obtains, the human body and by the Grace of constructed by one Bhimakeshari of Keshari “Brahmamayi” secures from a good Guru Dynasty. initiation in the “Mantra” of “ Mahavidya” and knowledge of the truth. There after the “Jiva” gets Tantra is known to be the secret the supreme liberation and by the Grace of “ knowledge or doctrine, because of its complex Mayavidya” has not to return, so long as the and esoteric character of the rituals and technical Universe endures. character of the terminology. The learned commentator Bhashkaracharya on “Lalita This “Devi Mahavidya” according to Sahasra Nama” described, if “Devi” as Vidya Tantra is “Chinmayee”, i.e., infinite and eternal

62 July - 2011 Orissa Review intelligence. Thus, “She” is “Sat”, “Chit” and Sakti” before She assumes “Mayasakti” to create “Ananda”. “Chit or consciousness in the “Prapancha” (Universe). These three aspects are “Supreme Vidya aspects of Brahman or “ Brahma “Suddhavidya tatwa” and in Sakti-Tantric Swarupini.” Vidya, who is the sole first cause in terminology, “Mahavidya Kali, Tara and Sodashi “Samsara” (world) both of bondage and or ”. Hence, three Deities belong liberation, is the creatrix of all creators. to “Mahavidya” proper and other seven, namely, Thus, “Mahavidya Principle” has Bhuvaneswari, , Vagala, and synthesized both Vidya and Avidya. The basic ” are latter additions representing concept behind this synthesis is that by the will to some basic principles of creative power. Ten separate life from “That” (Parama) Siva, which, represent stages in which “Sakti” while itself a manifestation of the “Brahma mayi” manifests Herself and the stages in which she is overcome by Her as “ Mahavidya” and because, withdraws the creation to Herself and other stages then only can “Jiva” enjoy Her. Thus, “Parama”, exhibiting preservation of the creation. But formally the absolute consciousness is “Sat”. The each individual “Mahavidya” is the basic consciousness force in the Supreme Being “Sat” representation of all these three aspects as is known as “Mahavidya” without which there is embodiments of “Triguna” responsible for the no difference between Being and Non-Being. “Nama rupa” universe. It is also predominant This consciousness-power in the Supreme a consciousness holding our actions and directing logical Being flows to creation for “Ananda” them in accordance with our feelings and (Bliss), in three streams i.e., “Ichha”, “Kriya” and realisations. “Jnana” symbolically represented by the three This is the functional aspect of all “Mahavidyas”. premier Mahavidya Kali, Tara and Tripura The above three aspects of “Para Sakti” Sundari/ Shodashi. is described as “Ichha”, “Kriya” and “Jnana” Mahavidya is the great Sakti. She is Saktis and these three basic aspects are converted “Maya” because it is Her “Maya” which produces to “Maya Sakti” in order to generate this “Samsara” (world). As Lord of “Maya” She is “Prapancha” or the Universe. In Ratna Singhasana “Mahamaya”. “Mahamaya” without “Maya” is in Sri Mandira, Puri, Shri Balabhadra, Shri “Nirguna” and with “Maya” is “Saguna”. Maha Subhadra and Shri Jagannath are nothing but Devi is “Avidya”, because she binds and “Vidya” Iccha Sakti, Jnana Sakti, Kriya Sakti reflected (knowledge), because she liberates and destroys as Tara, Sodashi or Tripura Sundari and Kali. “Samsara”. She is “Prakruti” and as existing Because, only Parasakti Shri Jagannath, being before creation is the “Adya (primordial) Sakti”. veiled in “Maya Sakti” gets three fold, and gets She is also the “Vachaka-Sakti”, or “chit” itself. this “Prapancha” i.e., this Universe. Thus, “Sakti” or “Mahadevi” is this “Brahman” revealed Upasana of Dasa Mahavidya is the Upasana of in its mother aspect (Sri-Mata) as creatrix and Para Sakti Shri Jagannath, which is the divine nourisher of the world. three basic Mahavidyas, i.e., Kali, Tara and We find that “Hindu polytheism” Sodashi in shape of Shri Jagannath, Shri describes number of “Mahavidya” as ten. Balabhadra and Shri Shubhadra. “Parasakti” or “Consciousness power” has got As mentioned in “Kalika Purana” which three aspects, “Icchaa”, “Kriya” and “Jnana is believed to be scripted in 3rd. century AD and

July - 2011 63 Orissa Review which is supported by other Tantric Texts. “Jogini “Varna” (letters). Every Varna denotes a Deity in Upasana” was initially initiated in the coastal all his or her aspects. For example, in “Vija region of Orissa, i.e., , as an offshoot Mantra”- “KRIM”, “KA” is “Prakasha Shakti of Tantric Buddhism in conjunction with “Bama Shiva”, “RA” is “Vimarsha Shakti Devi Margi Brahmin Tantrics” who are usually identified Maheswari”, “I” is “Maya Shakti” and “M” is as “Kapalikas”. This “Jogini Upasana” after “Naada” as well as “Bindu”. Thus “KRIM” getting royal patronage spread to western Orissa represents the “Adya Shakti , the Ichha and beyond. But on examination of historical Sakti flanked with “Parama Shiva” lying on the records, archeological findings coupled with palm ground like an inert object or a corpse and their leaves, it is conclusively established that during union responsible for creation, preservation and rule of “ Dynasty” who were ruling over the destruction. region known as Koshala comprising Western Orissa and Eastern region of Madhya Pradesh, In Tantric terminology, every “Vija” after establishing tactical relationship with Saivite consists of two causal elements gross and subtle Preceptors of Soma Dynasty. Conflict between and a third element “Para” which is beyond the Saivites and Shaktas was resolved by Tantrics law of causation like the “Sabda” theory of “Para”, from eastern and thus Jogini Upasana was “Pashyant”, “Madhyama” and “Baikhari”. The spread under royal patronage which was closely gross and subtle elements presuppose an image associated with rituals of Lord Shri Jagannath as of the Deity visible to gross sense organs and Dakhina Kalika. “Mantric image” of subtle nature realisable in During reign of Bhaumakra Dynasty mind’s eye (“Buddhi grahya”). But the during 8th to 9th century, concept of Tantric consciousness - image of the “Devi” is realisable Upasana became very popular and Lord Shri only by acquiring “Yogic ” wherein this Jagannath became the central character as Maha body is taken up as the basics of such three fold Bhairaba, Peetheswari Vimala as Maha Bhairabi, realisation by manipulation of “Varna Sakti” i.e., being surrounded by “Sapta Matruka”, “Astakila “Matruka Sakti”. Every “Mantra” consists of Shakti” and each Kila Shakti being surrounded “Matruka Shakti”. The “Matrukas” or letters are by eight Joginis, totalling 64 Joginies. of two types, those having “Bindu” or “Anu For smooth performance of any specific Swara” (o) and “Visargah” (8) suffixes and those Puja, these 64 Joginies were propitiated and without them. Letters of the former category are extreme Tantric Acharyas known as Kapalika generally used for the “Mantras”. used to worship 64 Joginies. Basically, 64 Joginies The Body (i.e., “Pinda”) as microcosm from Orissa Tantric concept are mothers, or has different energy centres like “Brahmanda” (i.e. “Matrukas” unlike Joginies as explained in Universe - macrocosm). At these bodily , Western and Northern India by the Tantric the “Matrukas” have been placed (as is imagined) Acharyas. This is the basic difference because Sapta Matrukas, (Seven number Great Mothers), these 64 Joginies and their Upasana are closely Asta Matruka Kila (Eight number Great associated with concept of Lord Shri Jagannath Mothers) or “64 Joginis” etc. and Dasa considered as “Dakshina Kalika”. Mahavidyas are all manifestation of the same In essence it is, after due analysis, found Mahamaya, the Universal Great Mother. But, the that “Vija Mantra” reveals the knowledge of underlying principle that Maha Devi is

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“Mantratmikaa” has been accepted in Indian can be utilised by their union for realisation of this religious faith centuries back. ultimate unity in “OMM” There is a synthesis between the The utterance and intuitive apprehension combination of alphabets, the sound and the of the meaning of the pure sound “OMM” and Supreme Divine Principle. The Universe and the the “Vija Mantras” of different “Mahavidyas” will human personality are represented by various lead an individual from the experience of the “Mantras”. All the 50 letters of the Sanskrit manifold Universe to intuitive consciousness of Language are inscribed on the six “Chakras” (as the non-dual nature of the Ultimate Reality. Hence, depicted by Joga of energy centres of “Mantra” acts as the vehicle for an individual in human body) which are located in the body of emancipating him from ignorance and sufferings. every individual as well as in the person of This is the connecting link between an individual, “Mahavidya”, (being the Divine Body of the entire the Universe and the Ultimate Reality by realising Universe). The ultimate reality expresses itself into which he (the individual, i.e., Jiva) becomes Shiva the Universe through the vibrating pure sounds of (i.e., Parama, i.e., Supreme Divine Principle). alphabets. An individual can get back to pure This is the essence of “Matruka consciousness from which he has emerged from Upasana” in shape of Sapta Matruka, Asta the womb of his mother, through intuitive Matruka, Dasa Mahavidyas, 64 Joginies, all apprehension of the relationship between comprising as the manifestation of one and only “Mantras”, their pure sounds as well as actual Supreme Divine Principle, i.e., “Mahavidya” meanings. There is unambiguous concord among (Mahadevi). Upasana of Lord Shri Jagannath, atoms, personality and the Universe, because they comprising Lord Shri Balabhadra, Mahamaya are just the individualisations and particularisations Shri Shubhadra and Lord Shri Jagannath Himself of the identical spiritual reality expressed in the is nothing but Upasana of three principal “Mula Mantra “OMM”, which is the symbolic Mahavidyas, i.e., Tara, Tripura Sundari Shodashi name of the trans empirical reality from which all and Mahakali /Dakshina Kali and the rest of the other “Mantras” are derived. Human thought companion Deities representing balance seven structure and linguistic forms are nothing but Mahavidyas representing some basic principles distorted forms of this pure sound or “Pranava” of creative power. as the base “Mantra” would serve all purposes. “OMM” reveals the harmonising principle relating to an individual, the Universe and the Supreme Divine Principle as the trinity of Pure Consciousness (Shiva, i.e., Parama), Pure creative energy (Shakti) and their unity in “Bindu” (Shiva-Sakti). Shakti in human body Rejendra Kumar Mohanty, Ex-Administrator, at the base “Muladhara” and “Shiva- Shri Jagannath Temple, at present - Plot No. A/29, consciousness in “Shahasrara" in polarised forms Lingaraj Vihar, Pokhariput, Bhubaneswar-20.

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