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Sakti Worship in Ganjam ISSN 0970-8669 Odisha 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 Ganjam. She is the presiding goddess in Ghumsar, primordial energy in creation. Down from the Aska, Boudh, Sonepur, Angul, Sambalpur, Indus civilization till the modem age, Sakti, has Talcher and Dhenkanal regions. It is pertinent to been accepted in all religious sects. The Vedas, mention that the Kshatriya chiefs in course of the Upanishads, Ramayana, Mahabharat, Tantra consolidating kingdoms in the tribal areas had to and Puranas 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. Parvati, Saptamatrikas, Mangala, Kali, Vimala, The Bhanjas of Khinjjali Mandala (the Varahi, Chamunda, Dasamahavidya, Gouri, present Sonepur, Baudh, Phulbani-Ghumsar Sixtyfour Yoginis, Ardhnarisvara and numerous region) were the devotees of Stambhesvari. Their local goddesses in iconic and aniconic forms. The copper plate grants refer to the kings to have Sakti Worship 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 rituals of the goddess at Aska, anthropomorphized into the Brahmanical regarded as the presiding goddess of the southern pantheon. 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 religion. The goddess Khambhesvari at Aska is The anthropomorphized goddess one of the most important Sakta shrines 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 castes 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 tongue 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 Durga. 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 Devi 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 Tara Tarini of Purushottampur of the tribal goddess anthropomorphized into Hindu religion. Originally she was the deity of the Another anthropomorphized shrine 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 Sati 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 sacrifice 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. SEPTEMBER - OCTOBER - 2017 57 ISSN 0970-8669 Odisha Review Thakurani of Berhampur The main festivals of the Goddess are Meru Sankranti and Makar Sankranti. 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 Bhairavi of Mantridi lower caste people with the mainstream of Another significant seat of Shakti Hinduism. 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 Andhra Pradesh 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 gods, goddesses and mythological figures is an image of Ajaikapada Bhairava. 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, Radha Krushna Leela and Bharata Leela of Dasamahavidya — Kali, Tara, Chhinnamasta, are also performed, which attract a large number Bhubaneswari, Bagala, Dhumavati, Kamala, of people from nearby places. Matangi, Sadhosi and Bhairavi are seen. The Mahamayee of Kabisuryanagar Goddess is worshipped both according to Shaktism and Vaishnavism and the main hymn At a distance of about 50 kms. from used is Gayatri Mantra. 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 Makara 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 Chaitra. Recently a big Jagannath 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 Shakti Pitha is situated at a brought down to the foothill for the convenience distance about 30 kms from Berhampur and 8 of the worshippers.
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