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Home , Chamunda, Chhinnamasta, Dhumavati, Gajalakshmi, Matangi, Matrikas

ISSN 0970-8669 Review

he history of Saktism is traced from the dawn regarded as the earliest emanation of Sakta Tof civilization. Sakti which symbolizes power principle in western Odisha and in the district of through different phenomena has been a . She is the presiding in Ghumsar, primordial energy in creation. Down from the Aska, Boudh, Sonepur, Angul, , Indus civilization till the modem age, Sakti, has Talcher and Dhenkanal regions. It is pertinent to been accepted in all religious . The , mention that the chiefs in course of the , , Mahabharat, consolidating kingdoms in the tribal areas had to and have lucidly described numerous depend upon the tribes for defence and smooth manifestations of the Sakti and Her significance. functioning of the administration. In order to win In Odisha, Sakti is worshipped in their support and services adopted their manifestations of Mahisamardini, Simhavahini, indigenous goddess. , Saptamatrikas, , , Vimala, The Bhanjas of Khinjjali (the , , Dasamahavidya, Gouri, present Sonepur, Baudh, Phulbani-Ghumsar Sixtyfour , Ardhnarisvara and numerous region) were the devotees of Stambhesvari. Their local in iconic and aniconic forms. The copper plate grants refer to the kings to have

Sakti in Ganjam

Dr. Chitta Ranjan Satapathy

wide distribution of the Sakti cult from village to received boons from the goddess (Stambhesvari the state level suggests its prominence in Odisha. Vara Labdha Prasadah). The Kamalpur Copper The history of Sakti worship in Ganjam plate grant of Ranaka Sri Jayarnnama, a feudatory can be traced from the early centuries of Christian of the somavamsis refers for the first time the name era, when the autochthonous deities of the tribals Khambesvari. The Bhanjas of Ghumsar (like Sthambhesvari or Khambesvari, patronized Khambhesvari and made liberal grants Vyaghradevi, Kandhunidevi etc.) were for worship and of the goddess at Aska, anthropomorphized into the Brahmanical regarded as the presiding goddess of the southern . In fact, the indigenous Sakta goddess gate (Daksinadvara) of the Ghumsar kingdom. have been worshipped by the tribal and folk Dhananjay Bhanja of the Ghumsar Bhanja dynasty communities since time immemorial, but we renovated the Khambhesvari temple at Aska. discuss Sakti cult form the view point of Khambesvari of Aska Brahmanical . The goddess Khambhesvari at Aska is The anthropomorphized goddess one of the most important Sakta of south Sthambhesvari (goddess of pillar) may be Odisha attracting people from different areas. The

56 SEPTEMBER - OCTOBER - 2017 Odisha Review ISSN 0970-8669 association of priests like Sudramuni, Muni, Jani, Kandha priest. She is revered by the people of Mali, Dehuri, Rauta (belonging to lower all castes and creed and has a wide popular in and tribal’s) in the worship pattern of the goddess Ganjam district. It is interesting that she was suggests her indigenous origin from confined only to Surada. As the name indicates autochthonous. The local legends connected with she was originally the goddess of the Kandhas. her further illustrate her tribal origin. The image of the deity is in the shape of a pole made of stone, Baraul of Balaskumpa but she is converted to an icon with the addition Bararaul of Balaskumpa village in the of a disk for head. Her three eyes and the Kandhamal subdivision is another important protruding are made of gold. The well- goddess of the Kandhas. She is in anionic form ornamented goddess gives an impression of a real and worshipped as . She is invoked in time Hindu image. Similar practice is in vogue in other of marriage and other ceremonial occasions and centres of Khambhesvari cult. The renewal of the cure of diseases. Special worship of the deity wooden image in every ten years (Dasandhi) like made on the occasion of Dussehra festival with that of the Navakalevara of Jagannatha is an the offerings of rice, milk, sweet meats, goats, interesting practice. The possibility of linking the sheep, fouls and buffaloes by the people of all autochthonous Khambhesvari with Subhadra of Hindu pantheon cannot be ruled out. castes. It is interesting to note that the first offerings are made by the Kandha headmen, as they are Vyaghra of Kulada: regarded as the patrons of the deity since time Vyghra Devi, the patron deity of the immemorial. Bhanjas of Ghumasar is another glaring example Tarini of Purushottampur of the tribal goddess anthropomorphized into Hindu religion. Originally she was the deity of the Another anthropomorphized of aboriginal Kandhs, Saoras, conceived as their eminence is Tara Tarini (near Purusottampur of totemistic animal. It was but natural for the rulers Ganjam district) on a hillock overlooking the river to adopt the tribal goddess for winning the support Rushikulya. The picturesque spot is known as a of the Kandhs. She is in anionic form enshrined in Sakta Pitha where the breasts of are, a rock-shelter of the hill where there was a fort of believed to have fallen in course of Siva’s the Bhanjas. Here again the priests belong to the wandering. In the shape of two breasts Tara and aboriginal Kandh people of Ganjam district in Tarini are worshipped as two sisters. Several particular propitiate her with devotion for interesting legends connected with the shrine prosperity and general well being. highlight the religious significance of the Pitha. Kandhuni Devi of Surada: During the recent time a temple has been erected The goddess Kandhuni Devi of Surada over the shrine. For easy access to the shrine as in the district of Ganjam is another example of many as 999 steps have been made and paved tribal deity being Hinduised. Her origin may be road has been constructed. In this Sakta Pitha assigned to the hoary antiquity. But she was Meriah was in vogue till the advent of popularized by the patron kings of Surada (a the British rule in Orissa. Pilgrims and visitors from branch of the Bhanjas). She has no iconography, different parts of Odisha throng here off and on but is worshipped as a Hindu goddess by the either for propitiation of the deity or for picnic.

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Thakurani of The main festivals of the Goddess are Meru and . However, Thakurani is the presiding deity of Mahamayee Thakurani Yatra is held in the same Berhampur. The shrine of the Goddess is situated style as the Thakurani Yatra of Berhampur but near Utkal Pandal or Puruna Berhmapur. People once in every twelve years. People celebrate the regard the deity with great devotion. Everyday a festival with much austerity. number of devotees visit the temple. The temple presents a unique feature of close association of Siddha of Mantridi lower people with the mainstream of Another significant seat of . The priests of the temple are barber worship, is situated about 15 kms south-east of by caste. The most important festival of the Berhampur. The Siddha Bhairavi, located in Goddess and of Berhampur is Thakurani Yatra, village Mantridi, is almost on the border of two which is held in every alternate year. The process adjacent states and Odisha. It is of Thakurani Yatra starts from the day of believed that in ancient period the seafarers Mahasivaratri. It is a celebration of twenty-one worshipped the Goddess before sailing to oversea days and can be extended. The town looks festive island countries. The deity is an image of triangular with colourful decoration. Giant images of shaped rock, carved in a crude fashion. In fact it different , goddesses and mythological figures is an image of Ajaikapada . According are displayed in decorated pandals. During the to myths, the Goddess was found by a farmer Yatra, various types of flok dances like Bagha four feet below the ground level. It now Nacha, Kela Keluni Nacha, Sakhi Nacha, worshipped in a small temple erected in the year Kapalika Nacha are performed. Prahallada 1907. On the outside wall of the temple, the image Nataka, Krushna Leela and Leela of Dasamahavidya — Kali, Tara, , are also performed, which attract a large number Bhubaneswari, Bagala, , Kamala, of people from nearby places. , Sadhosi and Bhairavi are seen. The Mahamayee of Kabisuryanagar Goddess is worshipped both according to and and the main hymn At a distance of about 50 kms. from used is . The worshippers of the Berhampur and 15 kms. from Purusottampur, deity belong to the Mali caste. A number of there is the seat of Goddess Mahamayee. devotees visit the temple daily and offer worship. Originally, the name of the place was Buirani but The number of devotees increases on the festive later on renamed as Kabisuryanagar giving respect days like Sankranti, Mesha Sankranti, to the famous Odia poet Kabisurya Baladeva Mahastami, Dussehra and every Tuesday in the Rath. The Goddess is an ancient one and now month of . Recently a big temple being worshipped in a modern temple. The original and 107 other small shrines have been built there. image of the Goddess is single stone of two feet The picturesque of the temple with its small garden height which is now covered by a silver image and temple complex allures the devotees as well placed on it. The priests of the temple are of Telugu as picnickers. origin. Mahuri Kalua A large number of devotees visit the Goddess everyday. However, the number The place is about 12 kms. from increases on every Saturdays and on Sankrantis. Berhampur. The Goddess, who was previously

58 SEPTEMBER - OCTOBER - 2017 Odisha Review ISSN 0970-8669 worshipped in a small shrine on the top of Bankesvari of Dumula Kerandimala hill as a tribal goddess, has been This famous is situated at a brought down to the foothill for the convenience distance about 30 kms from Berhampur and 8 of the worshippers. However, original shrine is kms from south of Digapahandi. In ancient times present on the top of the hill even today. The deity the deity was worshipped inside the jungle full of was the tutelary goddess of the Mohuri royal wild animals. According to the legends, present family and the present temple was erected by temple was erected at Dumula giving respect to them. They appointed ‘Janis’ as the priest of the the wish of the Goddess. It is believed that the temple. Primarily, the deity was restricted to the present temple was constructed during the reign members of royal family, but later opened for period of Ananga Keshari (1632-1682), common mass, who organize festivals during the king of Badakhemundi. A fair is held during Meru Sankranti in the month of April every year. the Dola Purnima. The shrine is visited by a large The deity smeared in red lead and decorated with number of visitors regularly. peacock tails creates a devotional feeling. The Leaving aside the anthropomorphized pilgrims and tourists come abundantly to offer goddesses of the tribal and folk communities worship and for its attractive landscape and a classical Saktism in various manifestations such peaceful environment. as Mahisamardini, Parvati, Sapta , Narayani Chamunda, Laksmi, Subhadra, and Yamuna and composite images of Uma- The temple of Narayani is situated 70 Mahesvara, Laksmi-Narayana. - Jagatguru kms. from Berhampur, between Khallikote and flourished in Ganjam. Sakti cult is so popular that Balugaon, on the top of the Bhalleri Mountain, every village in the different and even many garnished by Sal and Mango groves. A small individual household worship her either as perennial spring is flowing besides the temple. The presiding goddess or protectress deity. On deity is a ten armed figure of Mahisamardini account of her power (Sakti) she, in various forms Durga. In early times, the Goddess was being crept into Brahmanical religion and into worshipped by the tribals of the region. However, and . The archaeological evidences reveal the ex-ruler of Khallikote built a modern temple that Sakta divinities are available in almost all the for the deity. The priests of the temple are Saivite Centres either as Parivara or in by caste, and were believed to have spiritual individual entities. powers and held in high esteem by the devotees. In the invocatory verses of the On the days of Asokastami, Mesha Sankranti and Sailodbhavas Siva and Parvati are revered. The Raja Sankranti a large number of devotees gather story of ’s bringing down Ganga from there to offer worship. Asokastami is the main the heaven and her descent on the Himalayas festival of Narayani, which continues for three recorded in the Sailodbhava charters speak of days. The verdant valley, surrounding with Sal and the glory of an emanation of the Sakti. In the Mango groves, the perennial spring, the view of Kongoda kingdom Saktism flourished under the Chilika lake from the top of the hill is quite patronage of the monarchs Krishnagiri near enchanting, which attracts a large number of Khallikote was a great centre of Saivism and picnickers throughout the year. Saktism. The Saivite significance of the place has

SEPTEMBER - OCTOBER - 2017 59 ISSN 0970-8669 Odisha Review already been referred to earlier. The shrine of Parvati, the benign aspect of Sakti and Ramachandi and Uma Mahesvar of the site are consort of Siva finds profuse depiction in all the important Sakta shrines. The worship of the Saivite temples of Ganjam district as shrines is referred to in the Buguda copper plate Parsvadevata, though she did not rise to eminence grant of Madhavavarma-II. as an individual cult. In fact this is a common As evident from the archaeological phenomenon in the entire state. The images of remains worship of Mahisamardini, the prime the goddess either in standing or sitting poses are goddess of the Sakta pantheon, believed to have to be seen in different Saivite temples of Ganjam. been born out of the concentrated energies of all The other subsidiary manifestations of gods was widespread in the district of Ganjam. Saktism found in the monuments are , Of the numerous images of the goddess, the ten- Ganga, Yamuna and Sarasvati and composite armed Narayani on Bhaleri hill, six- armed images of Astikajaratkaru, Uma-Mahesvara and Mahisamardini as Parsvadevata in the Bargaon Laksmi-Narayana. Mention may be made of Siva temple, several sculptures at Brahmanachhai Ganga, Yamuna, Sarasvati and on the on the river Rusikulya, a four armed image nature-cut steps of Devagiri, Palur, Krishnagiri and worshipped nearby as Bhuvanesvari, an eight— Bargaon and Gajalakshmi images in almost all the handed figure in the premises of Bhairavi temple old temples. at Mantridi (near Berhampur), a figure along with References: several other sculptures at Devagiri, images in the five Siva temple of Yagamunda hill (belonging to 1. H.C. Das, Cultural Development in Orissa, Calcutta, 1985 C. 8 century A.D) are noteworthy signifying the efflorescence of the cult of Mahisamardini. 2. K.C. Mishra, Major of Orissa, in S.Pradhan (ed.) Orissan History, Culture and Sapta Matrikas (seven mothers) Archaeology, New , 1999 representing the Saktis of important deities are 3. H. Bhattacharya (ed.), The Cultural Heritage of found in different parts of Ganjam. They are , Vol-IV , Mahesvari, Kaumari, Vaishni, Varahi 4. A.K. Ratha, Studies on Some Aspects of the and Chamunda. The antiquity of the Martikas is History and Culture of Orissa, Calcutta, 1987 shrouded in mystery. A group of eight Matrikas 5. V. Dahejia, Early Stone Temples of Orissa has been mentioned in Devi Bhagavata and Linga 6. S. Mohapatra, Shakti Worship in Orissa, 2003 Purana. In the subsequent literature the names of 7. N.C. Behuria (ed.), Orissa District Gazatteers as many as 16 Matrikas have been given Ganjam, 1995 beginning with Gauri. But on the basis of 8. Gopinath Mohanty (ed.) The Cultural Heritage of iconographic data the above-mentioned seven Ganjam, , 2004 Matrikas have been accepted as the 3 mother 9. S.C. Sahu, Historical Importance of Ganjam, 1970 Goddesses of divine mothers. 10. Journal of , Orissa Research Society, Vol. Purana indicates that the Matrikas helped XIII. to kill the powerful demon Raktavija who was endowed with the quality of multiplying into demons of his stature and strength from the drops Dr. Chitta Ranjan Satapathy, Asst. Professor in History, of his blood oozing from the wounds. S.B.R. Govt. (Auto) Women’s College, Berhampur.

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