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Though a small shrine in the temple complex, the Vimala temple is important to the Goddess-oriented [[Shakta]] and [[Tantra|Tantric]] worshippers, who revere it even more than the main Jagannath shrine. Vimala is considered to be the Tantric consort of Jagannath and a guardian of the temple complex. It is prescribed that devotees pay their respects to the goddess Vimala, before worshipping Jagannath in the main temple. Food offered to Jagannath does not get the sanctity as ''[[Mahaprasad (Jagannath Temple)|Mahaprasad]]'' until it is also offered to Vimala. The Goddess-oriented festival of [[Durga Puja]] in the [[Hindu month]] of [[Ashvin]] (October) is celebrated with much fanfare for sixteen days at Vimala, culminating with [[Vijayadashami]].
Though a small shrine in the temple complex, the Vimala temple is important to the Goddess-oriented [[Shakta]] and [[Tantra|Tantric]] worshippers, who revere it even more than the main Jagannath shrine. Vimala is considered to be the Tantric consort of Jagannath and a guardian of the temple complex. It is prescribed that devotees pay their respects to the goddess Vimala, before worshipping Jagannath in the main temple. Food offered to Jagannath does not get the sanctity as ''[[Mahaprasad (Jagannath Temple)|Mahaprasad]]'' until it is also offered to Vimala. The Goddess-oriented festival of [[Durga Puja]] in the [[Hindu month]] of [[Ashvin]] (October) is celebrated with much fanfare for sixteen days at Vimala, culminating with [[Vijayadashami]].


==Religious significance==
==Background==
The Vimala Temple is considered one of the [[Shakti Pitha]]s, the most sacred temples of the Hindu Goddess, identified with [[Parvati]] or [[Durga]] as consort of the god [[Shiva]]. It is the oldest Shakti Pitha in India, and is considered to be a prime example of the importance of the Shakti cult in Orissa.{{sfn|Lal|1992|p=4294}} It is customary to worship Shiva at each Shakti Pitha in the form of [[Bhairava]], the male counterpart or guardian of the presiding goddess of the Pitha.<ref name="Jones 2007">{{cite book|last1= Jones |first1= Constance |last2= Ryan|first2= James D.|title= Encyclopedia of Hinduism|url=http://books.google.com/books?id=OgMmceadQ3gC&pg=PA545|accessdate=14 November 2012|year=2007|publisher= Infobase Publishing |isbn=9780816075645|pages=401–402}}</ref> Vimala (Bimala) is worshipped as the presiding goddess of the Purushottama (Puri) Pitha. [[Jagannath]], a form of the god [[Vishnu]]/[[Krishna]], is worshipped as the Pitha's Bhairava. The main sanctum of the [[Jagannath Temple]] has three deities: Jagannath, [[Balabhadra]] (elder brother of Krishna, sometimes identified with Shiva) and [[Subhadra]] (the younger sister of Krishna and Balabhadra). While Lakshmi is the traditional (orthodox tradition) consort of Jagannath in the temple complex, Vimala is the Tantric (heterodox) consort.{{Sfn|Starza|1993|p=20}} Vimala is considered to be the guardian goddess of the temple complex, with Jagannath as the presiding god.<ref name="mahapatra"/>
The Vimala Temple is considered one of the [[Shakti Pitha]]s, the most sacred temples of the Hindu Goddess, identified with [[Parvati]] or [[Durga]] as consort of the god [[Shiva]]. It is the oldest Shakti Pitha in India, and is considered to be a prime example of the importance of the Shakti cult in Orissa.{{sfn|Lal|1992|p=4294}} It is customary to worship Shiva at each Shakti Pitha in the form of [[Bhairava]], the male counterpart or guardian of the presiding goddess of the Pitha.<ref name="Jones 2007">{{cite book|last1= Jones |first1= Constance |last2= Ryan|first2= James D.|title= Encyclopedia of Hinduism|url=http://books.google.com/books?id=OgMmceadQ3gC&pg=PA545|accessdate=14 November 2012|year=2007|publisher= Infobase Publishing |isbn=9780816075645|pages=401–402}}</ref> Vimala (Bimala) is worshipped as the presiding goddess of the Purushottama (Puri) Pitha. [[Jagannath]], a form of the god [[Vishnu]]/[[Krishna]], is worshipped as the Pitha's Bhairava. The main sanctum of the [[Jagannath Temple]] has three deities: Jagannath, [[Balabhadra]] (elder brother of Krishna, sometimes identified with Shiva) and [[Subhadra]] (the younger sister of Krishna and Balabhadra). While Lakshmi is the traditional (orthodox tradition) consort of Jagannath in the temple complex, Vimala is the Tantric (heterodox) consort.{{Sfn|Starza|1993|p=20}} Vimala is considered to be the guardian goddess of the temple complex, with Jagannath as the presiding god.<ref name="mahapatra"/>


Vimala is identified with the goddesses [[Katyayini]], Durga, [[Bhairavi]], [[Bhuvaneshvari]] and [[Ekanamsha]] in various texts and rituals. She is considered the [[shakti]] of Vishnu as well as Shiva in the climactic [[Durga Puja]] festivities in the temple. She appears as [[Mahishasuramardini]] (Durga as slayer of the demon [[Mahishasura]]) or [[Ashtalakshmi|Vijayalakshmi]] (the warrior form of Lakshmi) in ''New Delhi Konark stele'', 13th century stone [[stele]] originally from [[Konark Sun Temple]] and now housed in [[National Museum, New Delhi]].{{Sfn|Starza|1993|pp=134–7}}<ref name="mahapatra"/>
Vimala is identified with the goddesses [[Katyayini]], Durga, [[Bhairavi]], [[Bhuvaneshvari]] and [[Ekanamsha]] in various texts and rituals. She is considered the [[shakti]] of Vishnu as well as Shiva in the climactic [[Durga Puja]] festivities in the temple. She appears as [[Mahishasuramardini]] (Durga as slayer of the demon [[Mahishasura]]) or [[Ashtalakshmi|Vijayalakshmi]] (the warrior form of Lakshmi) in ''New Delhi Konark stele'', 13th century stone [[stele]] originally from [[Konark Sun Temple]] and now housed in [[National Museum, New Delhi]].{{Sfn|Starza|1993|pp=134–7}}<ref name="mahapatra"/>

===In Shakti Pitha lists===
[[File:Jagannath during 2011.jpg|thumb|left|250px|Jagannath (pictured), the presiding God of the temple complex, is described as the Bhairava or consort of the goddess Vimala.]]
The main legend of the creation of Shakti Pithas is based on [[Sati (goddess)|Sati]], the god [[Shiva]]'s first wife. The daughter of ''[[Prajapati]]'' [[Daksha]], Sati was married to Shiva against his wishes. Daksha organized a great [[yajna]] (sacrifice), but did not invite Sati and Shiva. Uninvited, Sati reached the yajna-site, where Daksha ignored Sati and vilified Shiva. Unable to withstand this insult, Sati jumped into the sacrificial fire and committed suicide. Sati died, but her corpse did not burn. Shiva (as [[Virabhadra]]) slew Daksha for being responsible for Sati's death, but later forgave him, resurrecting him. The wild, grief-stricken Shiva wandered the universe with Sati's corpse. Finally, Vishnu dismembered the body of Sati into 52 parts, each of which became a Shakti Pitha.<ref name="Jones 2007">{{cite book|last1= Jones |first1= Constance |last2= Ryan|first2= James D.|title= Encyclopedia of Hinduism|url=http://books.google.com/books?id=OgMmceadQ3gC&pg=PA545|accessdate=14 November 2012|year=2007|publisher= Infobase Publishing |isbn=9780816075645|pages=401–402}}</ref>

In the ''[[Kalika Purana]]'', which is a modified version of the ''Hevajara Tantra'' list, four Pithas (centres of [[Tantra|Tantrism]]) are mentioned, corresponding to the four cardinal directions. The Oddiyana or Uddiyana (now clearly identified as Orissa) in the west is where lies the temple of Katyayini (identified with Vimala) and her consort Jagannath. Others include: goddess [[Chandi]] of Jalasaila in the North, Purneshwari of [[Purnagiri]] in the south and [[Kamakhya Temple|Kamakhya]] (Kameshvari) in Kamarupa ([[Assam]]) in the east. The ''Hevajara Tantra'' also mentions that Katyayini as the Bhairavi and Jagannath as the Bhairava in the Pitha of Udra (Odra, identified with Orissa).{{Sfn| Sircar| 1998|pp=11–2}}{{Sfn|Singh Deo|2001|p=17-8}}

The ''Pithanirnaya'' or ''Mahapithanirupana'' section from the ''Tantrachudamani'' originally listed 43 names, but names were added over time making it a 51-Pithas list. It mentions the ''Pitha-devata'' or ''Devi'' (name of goddess at the Pitha), the ''Kshastradishas'' (Bhairava) and the ''anga-pratyanga'' (limbs including ornaments of Sati), corresponding to each Shakti-Pitha. Viraja-kshetra in [[Utkala]] (present-day [[Orissa]]) with Vimala as the presiding goddess comes in at number 10. The ''nabhi'' (navel) is the ''anga-pratyanga'' and Jagannath is the Bhairava. In one of the versions, it is demoted from a Pitha to a upa-Pitha (subordinate Pitha). Here, the ''Ucchishta'' (that is, [[Etiquette_of_Indian_dining#Contamination_with_saliva|left-over or partially eaten food]]) of Sati is said to be ''anga-pratyanga'' and the temple location is called [[Nilachal]] or "Blue mountain", which is the traditional name of the site of the Jagannath temple complex.{{Sfn| Sircar| 1998|pp=35–41}} Nilachal or Nila Parvat is mentioned as a upa-pitha also in the ''Shiva-charita'' with Vimala and Jagannath as the Devi and Bhairava respectively.{{Sfn|Singh Deo|2001|pp=134}} The name ''Viraja-kshetra'' may also refer to the [[Biraja Temple|Viraja Temple]] in [[Jajpur]], Orissa.{{Sfn|Singh Deo|2001|p=16}}

The Tantric work ''Kubjika Tantra'' names Vimala as the twenty-ninth Pitha among 42 ''Sidhha Pitha''s.{{Sfn| Sircar| 1998|p=19}} The ''[[Devi Bhagavata Purana]]'' lists Vimala of Purushottama (Puri) as the thirty-sixth Pitha in a list of 108 temples.{{Sfn| Sircar| 1998|pp=25–7}} The ''Prana Toshini Tantra'' and the ''Brihan Nila Tantra'' name Vimala of Purushottama in their list of 108 temples. The ''[[Matsya Purana]]'' mentions Purushottama Kshetra with goddess Vimala as a Shakti Pitha. The ''[[Vamana Purana]]'' notes that Purushottama Kshetra along with Viraja is a sacred pilgrimage site. The ''Mahapitha Nirupanam'' also mentions Vimala and Jagannath as deities of the Pitha. In the [[Puranic]] list of 100 mother goddesses – ''Namasttotra Sata'', Vimala of Purushottama is named.{{Sfn|Singh Deo|2001|pp=133–4}} The ''[[Devi Purana]]'' also mentions Purushottama in its Shakti Pitha list. The feet of Sati are mentioned to have fallen here.{{Sfn|Singh Deo|2001|p=17}}<ref name=Bimala>{{cite journal|last=Tripathy|first=Shrinibas|title=Goddess Bimala at Puri|journal=Orissa Review|year=2009|month=September|pages=66–69|url=http://orissa.gov.in/e-magazine/Orissareview/2009/September/engpdf/66-69.pdf|accessdate=23 Nov 2012|publisher=Government of Orissa e-Magazine}}</ref><ref name="mahapatra"/>


==History==
==History==

Revision as of 18:27, 16 December 2012

Vimala Temple
Cluster of temples in the southern part of Jagannath temple complex, including the Vimala temple (extreme right). c. 1890.
Religion
AffiliationHinduism
DistrictPuri
Location
LocationJagannath Temple premises
StateOrissa
CountryIndia
Architecture
TypeKalinga architecture (Deula)
Website
http://www.jagannath.nic.in/

The Vimala Temple or Bimala Temple is a Hindu temple dedicated to the goddess Vimala (Bimala), located within the Jagannath Temple complex in Puri, Orissa, India. It is generally regarded as a Shakti Pitha, the holiest temples dedicated to the Hindu Goddess.

The Vimala temple is located in the south-west corner of the inner enclosure of the Jagannath temple complex and on the right hand western corner of the tower of Jagannath, next to the sacred pond Rohini kunda. The temple faces east and is built of sandstone and laterite. It is built in the Deula style with four components; vimana (structure containing the sanctum), jagamohana (assembly hall), nata-mandapa (festival hall) and bhoga-mandapa (hall of offerings). The temple is maintained and was renovated around 2005 by the Archaeological Survey of India, Bhubaneswar Circle.

Though a small shrine in the temple complex, the Vimala temple is important to the Goddess-oriented Shakta and Tantric worshippers, who revere it even more than the main Jagannath shrine. Vimala is considered to be the Tantric consort of Jagannath and a guardian of the temple complex. It is prescribed that devotees pay their respects to the goddess Vimala, before worshipping Jagannath in the main temple. Food offered to Jagannath does not get the sanctity as Mahaprasad until it is also offered to Vimala. The Goddess-oriented festival of Durga Puja in the Hindu month of Ashvin (October) is celebrated with much fanfare for sixteen days at Vimala, culminating with Vijayadashami.

Religious significance

The Vimala Temple is considered one of the Shakti Pithas, the most sacred temples of the Hindu Goddess, identified with Parvati or Durga as consort of the god Shiva. It is the oldest Shakti Pitha in India, and is considered to be a prime example of the importance of the Shakti cult in Orissa.[1] It is customary to worship Shiva at each Shakti Pitha in the form of Bhairava, the male counterpart or guardian of the presiding goddess of the Pitha.[2] Vimala (Bimala) is worshipped as the presiding goddess of the Purushottama (Puri) Pitha. Jagannath, a form of the god Vishnu/Krishna, is worshipped as the Pitha's Bhairava. The main sanctum of the Jagannath Temple has three deities: Jagannath, Balabhadra (elder brother of Krishna, sometimes identified with Shiva) and Subhadra (the younger sister of Krishna and Balabhadra). While Lakshmi is the traditional (orthodox tradition) consort of Jagannath in the temple complex, Vimala is the Tantric (heterodox) consort.[3] Vimala is considered to be the guardian goddess of the temple complex, with Jagannath as the presiding god.[4]

Vimala is identified with the goddesses Katyayini, Durga, Bhairavi, Bhuvaneshvari and Ekanamsha in various texts and rituals. She is considered the shakti of Vishnu as well as Shiva in the climactic Durga Puja festivities in the temple. She appears as Mahishasuramardini (Durga as slayer of the demon Mahishasura) or Vijayalakshmi (the warrior form of Lakshmi) in New Delhi Konark stele, 13th century stone stele originally from Konark Sun Temple and now housed in National Museum, New Delhi.[5][4]

In Shakti Pitha lists

Jagannath (pictured), the presiding God of the temple complex, is described as the Bhairava or consort of the goddess Vimala.

The main legend of the creation of Shakti Pithas is based on Sati, the god Shiva's first wife. The daughter of Prajapati Daksha, Sati was married to Shiva against his wishes. Daksha organized a great yajna (sacrifice), but did not invite Sati and Shiva. Uninvited, Sati reached the yajna-site, where Daksha ignored Sati and vilified Shiva. Unable to withstand this insult, Sati jumped into the sacrificial fire and committed suicide. Sati died, but her corpse did not burn. Shiva (as Virabhadra) slew Daksha for being responsible for Sati's death, but later forgave him, resurrecting him. The wild, grief-stricken Shiva wandered the universe with Sati's corpse. Finally, Vishnu dismembered the body of Sati into 52 parts, each of which became a Shakti Pitha.[2]

In the Kalika Purana, which is a modified version of the Hevajara Tantra list, four Pithas (centres of Tantrism) are mentioned, corresponding to the four cardinal directions. The Oddiyana or Uddiyana (now clearly identified as Orissa) in the west is where lies the temple of Katyayini (identified with Vimala) and her consort Jagannath. Others include: goddess Chandi of Jalasaila in the North, Purneshwari of Purnagiri in the south and Kamakhya (Kameshvari) in Kamarupa (Assam) in the east. The Hevajara Tantra also mentions that Katyayini as the Bhairavi and Jagannath as the Bhairava in the Pitha of Udra (Odra, identified with Orissa).[6][7]

The Pithanirnaya or Mahapithanirupana section from the Tantrachudamani originally listed 43 names, but names were added over time making it a 51-Pithas list. It mentions the Pitha-devata or Devi (name of goddess at the Pitha), the Kshastradishas (Bhairava) and the anga-pratyanga (limbs including ornaments of Sati), corresponding to each Shakti-Pitha. Viraja-kshetra in Utkala (present-day Orissa) with Vimala as the presiding goddess comes in at number 10. The nabhi (navel) is the anga-pratyanga and Jagannath is the Bhairava. In one of the versions, it is demoted from a Pitha to a upa-Pitha (subordinate Pitha). Here, the Ucchishta (that is, left-over or partially eaten food) of Sati is said to be anga-pratyanga and the temple location is called Nilachal or "Blue mountain", which is the traditional name of the site of the Jagannath temple complex.[8] Nilachal or Nila Parvat is mentioned as a upa-pitha also in the Shiva-charita with Vimala and Jagannath as the Devi and Bhairava respectively.[9] The name Viraja-kshetra may also refer to the Viraja Temple in Jajpur, Orissa.[10]

The Tantric work Kubjika Tantra names Vimala as the twenty-ninth Pitha among 42 Sidhha Pithas.[11] The Devi Bhagavata Purana lists Vimala of Purushottama (Puri) as the thirty-sixth Pitha in a list of 108 temples.[12] The Prana Toshini Tantra and the Brihan Nila Tantra name Vimala of Purushottama in their list of 108 temples. The Matsya Purana mentions Purushottama Kshetra with goddess Vimala as a Shakti Pitha. The Vamana Purana notes that Purushottama Kshetra along with Viraja is a sacred pilgrimage site. The Mahapitha Nirupanam also mentions Vimala and Jagannath as deities of the Pitha. In the Puranic list of 100 mother goddesses – Namasttotra Sata, Vimala of Purushottama is named.[13] The Devi Purana also mentions Purushottama in its Shakti Pitha list. The feet of Sati are mentioned to have fallen here.[14][15][4]

History

While the central icon of Vimala is of sixth century CE,[15] the present structure, based on its architecture, seems to have been built in the ninth century under the Eastern Ganga dynasty, possibly over ruins of an earlier temple.[15][4] The architecture of the Vimala temple is similar to the shrine of Narasimha near the Mukti-mandapa (a temple hall) in the Jagannath temple complex, dated to the ninth century.[15] The Madala Panji states that the temple was constructed by Yayati Keshari, a ruler of Somavashi Dynasty of South Kosala. Two kings Yayati I (c. 922–955) and Yayati II (c. 1025–1040) are known by the title Yayati Keshari.[4] The sculptures, especially the parshvadevatas (attendant deities), as well as the background slab of the central icon, reflects the Somavashi style and may be part of the original temple, on whose ruins the new temple was constructed.[4] Vimala is believed to have preceded even the central Jagannath shrine.[4]

The Hindu philosopher and saint Adi Shankara (c. 8th century) is believed to have established Govardhana matha in Puri, with Vimala as its presiding goddess. According to Starza (author of The Jagannatha Temple at Puri), the Jagannath Temple was once a centre of worship for the Trimurti of Brahma, Vishnu and Shiva, along with their consorts and the three central forms of the Hindu Goddess, Sarasvati, Lakshmi and Parvati (in the form of Vimala).[16] The Shri Vidya sect devoted to Goddess worship was strong here until the 17th century. Slowly, Shri Vidya and Shiva-centric Shaiva traditions were eroded but remnants still exist, with the Vishnu-centric Vaishnavism becoming the sole tradition. The Tantric Panchamakara, which includes fish, meat, liquor, parched grain and ritual intercourse, were replaced with vegetarian offerings and dance of devdasis. Fish was caught locally and offered to the goddess.[17] King Narasimhadeva, who ruled between 1623–47, ended the meat and fish offerings of the goddess,[16] although the tradition was partly revitalized in the course of time. Today, the goddess is offered meat and fish on special days.

Architecture

Jagannath temple complex

The temple is located in the south-west corner of the inner enclosure of the Jagannath temple complex and on the right hand western corner of the tower of Jagannath, next to the sacred pond Rohini kunda.[15][4] The temple faces east and is built of sandstone and laterite. It is built in the Deula style with four components; vimana (structure containing the sanctum), jagamohana (assembly hall), nata-mandapa (festival hall) and bhoga-mandapa (hall of offerings). The temple is maintained and was renovated around 2005 by the Archaeological Survey of India, Bhubaneswar Circle.[4]

Vimana

The vimana is a Rekha deula (a tall building with a shape of sugar loaf), 60 feet (18 m) in height and in shape of 15 feet (4.6 m) square. It stands on a 2 feet (0.61 m) platform or pistha, which is decorated with lotus and other floral designs and scrollwork. The bada (outer wall) of the vimana is divided into 5 parts (from base to top): pabhaga, talajangha, bandhana, upara jangha and baranda. The niches and intervening recesses of the pabhaga are ornated with khakhara mundis (a type of niche), scrollwork, floral designs, creepers, love-making couples and Nagas (serpent-men), with several depictions such as Gajavidala (a elephant-faced lion trampling a lion), a sikshadana scene of saints and kirtimukha (a monster face) motifs, along with the figurines of eight Dikpalas (guardian gods of the directions). The bandhana has two horizontal mouldings decorated with Alasa-kanyas (beautiful human maidens), scrollwork and floral and lotus motifs. The upara jangha niches and recesses are decorated with pidha mundis (a type of niche), simhavidalas, erotic scenes, alasakanyas, scrollwork, jaliwork and floral designs, along with figures of the consorts of the Dikpalas, Nagas and their female consort Naginis and various goddesses. The Dikpalas and their consorts are seen with their mounts and aligned to their respective directions.

Parshvadevatas (attendant deities) are placed in the central niches of the bada on three sides: the eight-armed Durga slaying Mahishasura on the south; the six-armed goddess Chamunda standing on Shiva, who lies on the ground on the west and an empty niche on the north, probably also having a goddess figure, which was stolen.[citation needed] The lintel of the parshvadevata niche have Gaja Lakshmi figurines. The frames of the niches are decorated with scrollwork and kirtimukha motifs and two female attendants accompany each niche. The baranda has ten horizontal mouldings, ornated with scrollwork, kirtimukha and lotus and floral motifs. Within the vimana, lies the garbhagriha (sanctum), which is topped with a pancharatha-style, curvilinear shikhara (temple pinnacle).[4]

The goddess Vimala is deified within the garbhagriha, the sixth century inner chamber which is devoid of decorations on its walls.[15] The central icon of Vimala holds a rosary in the upper right hand. Her lower right is held in varada mudra (boon-giving gesture) and lower left holds a pitcher, considered to be filled with amrita (nectar). The identification of the attribute in the upper left hand is heavily disputed, descriptions include a human figurine, a nagini, a mermaid, a naga pasha (noose) or some other object. She holds no weapons normally attributed to Durga. The icon is installed on a simhasana (lion-throne), adorned with the figures of the goddess' female attendants Chhaya and Maya on the sides. The image is said to be made of wax (lakha) and slightly taller than 4 feet (1.2 m).[18][15][4]

The sanctum door, with a flight of stairs, leads to the jagamohana. The lintel has the Gaja Lakshmi figurine in the centre surrounded with apsaras. The Navagraha are carved above the lintel. The door jambs are decorated scrollwork, creepers, flowers and playing boys. Two dvarapalas surround the door.[4]

Jagamohana

The jagamohana or mukhasala is a pidha deula (square building with a pyramid-shaped roof), 35 feet (11 m) in height with a 25 feet (7.6 m) square base. It stands on a 2 feet (0.61 m) high platform or pistha, which is decorated with floral designs and scrollwork. The bada is divided into 5 parts, as in the vimana. The niches and intervening recesses of the pabhaga are adorned with Khakhara mundis (having amorous couples and erotic scenes), Naga pilasters, scrollwork, jaliwork and floral motifs. The talajangha has the same motifs as the vimana's talajangha, barring the goddesses. The bandhana has three horizontal mouldings. The upara jangha also resembles its counterpart in the vimana, except it does not have the Naga-Nagini and goddess sculptures. The baranda has seven horizontal mouldings, the central portion of which is decorated with dancing women, amorous couples, elephants, deer, scrollwork and jaliwork. The gavaksha on the northern and southern sides are royal court and sikshadana scenes, with a balustraded window on each side. The frames of the windows are decorated with scrollwork, jaliwork, playing boys, floral designs, creepers and dancing women. The structure is topped with a pyramidal shikhara. The inner walls do not have any ornamentation. The jagamohana has two doorways: one towards the sanctum (already discussed in vimana section) and other towards the natamandapa, which is similar in style and decoration to the former.[4]

Natamandapa

The natamandapa is a pidha deula, 22 feet (6.7 m) in height and in shape of rectangle 35 feet (11 m) in length by 18 feet (5.5 m). It is probably a later addition to the original temple, which consisted of the vimana and jagamohana. It stands on a 3.5 feet (1.1 m) platform or pistha. All five divisions of the bada are undecorated. It is topped with a small pyramidal shikhara. The natamandapa has four door ways, one on each side of the wall. Inner walls of the natamandapa are adorned with Pattachitra-style traditional Orissan paintings, depicting sixteen forms of the Hindu Goddess, including the Mahavidyas.[4]

Bhogamandapa

The bhogamandapa is a pidha deula, 20 feet (6.1 m) in height and and in shape of 15 feet (4.6 m) square. It stands on a 4 feet (1.2 m) platform or pistha. All five divisions of the bada are undecorated. It is topped with a small shikhara. A eight-armed dancing Ganesha and a 12-armed, six-headed standing Kartikeya (both are the sons of Parvati ans Shiva) are installed in the niches on the western inner wall. The ceiling has floral paintings with a lotus design in the middle, suspending downwards. The bhogamandapa has four doorways, opening on each side. Two female dvarapalas guard each door. A flight of steps at the eastern doorway serves as the main entrance of the temple.[4]

At the entrance to the shrine outside the bhogamandapa, there is a 4 feet (1.2 m) Gaja-Simha, the lion – the goddess' vahana (mount or vehicle) – riding over an elephant, symbolizing the victory of good over evil. It is covered by a flat roof.[15][4]

Worship

The people of Orissa take pride in the Vimala temple. They consider it the most important temple to the Goddess and a must-visit. Many visit the temple religiously every day and recite hymns from the Devi Mahatmya, attributed to the sage Markandeya, Debyaparadhakshyamapana stotram by Adi Shankara and Vimalastakam composed by Purusottam Rakshit.[15] It is prescribed that devotees pay their respects to the goddess Vimala, before worshipping Jagannath in the main temple.[19][20] The waters of Rohini kunda, the tirtha (sacred pool) of Vimala, are also considered holy.[20] Tantrics often visit the temple, which they consider more important than the central Jagannath shrine.[4]

The Goddess-oriented festival of Durga Puja in the Hindu month of Ashvin (October) is celebrated with much fanfare for sixteen days, culminating with Vijayadashami.[19] On Vijayadashami, Vimala is worshipped by the titular Gajapati king of Puri as the goddess Durga, who is believed to have slain the demon Mahishasura on this day. The earliest record of this is the New Delhi Konark stele, which narrate that King Narasimhadeva I (reign: 1238–1264) worshipped Durga-Madhava (Vimala-Jagannath) on the tenth day of Durga Puja, that is, Vijayadashami.[21] As the goddess is believed to assume a destructive aspect during the Durga Puja, women are debarred in the temple as they are considered too "weak-hearted" to witness this terrible form of the goddess.[15]

Food offerings

Food offerings to Jagannath become Mahaprasad (pictured) after being offered to Goddess Vimala.

Generally, no separate food offerings are cooked for the goddess Vimala. The goddess is described to survive on the remnants (Ucchishta) of Jagannath's meals.[15] The vegetarian food offerings to Jagannath are offered to Vimala, after which they get sanctity as Mahaprasad (see also prasad). The Mahaprasad consists of dried rice mixed with grated coconut, cheese, curd and butter.[20][15] The Shankaracharya, head of the Govardhana matha, receives a pot of the mahaprasad and a plate of khichdi that is offered to the goddess, the presiding goddess (Adya-shakti) of the matha as well as of the temple.[21]

The legend narrates the tale behind the tradition of offering the Ucchishta, which otherwise is a taboo in Hinduism. Once, Shiva on a visit to Vishnu's abode Vaikuntha, saw that a few food grains (Ucchishta) had fallen on the ground after Vishnu finished his meal. Shiva quickly picked a grain and swallowed it. Unbeknownst to him, half of it stuck to his beard. When he returned to his abode, the sage Narada saw the half grain on Shiva's beard, and ate it. Parvati, Shiva's consort, was upset that her rightful share of Vishnu's prasad had been eaten by Narada. In a peeved mood, she went to Vishnu and complained. Vishnu pacified her saying that in the Kali Yuga (the present era as per Hindu beliefs), she would live at Puri as Vimala, and would daily eat the remnants of his food.[15]

The only time in the year when separate food is cooked for the goddess is when she is offered non-vegetarian food offerings. During Durga Puja, Vimala is offered non-vegetarian food and animal sacrifice, traditionally offered to the Hindu Mother Goddess. The goddess is considered to assume a destructive form during the festival and the non-vegetarian food is considered necessary to placate her. In strict secrecy during the pre-dawn hours, animal sacrifice of a he-goat is offered in the temple, while fish from the sacred Markanda temple tank are cooked and offered to Vimala, as per Tantric rituals. The rituals have to be completed before the doors of the main sanctum of the vegetarian Jagannath are opened at dawn and the first morning aarti is offered to the god. While Vaishnava devotees of Jagannath are debarred from the temple in this period, only a few witness the ceremony are given the Bimala parusa (Vimala's cuisine) as prasad. In spite of protests against the animal sacrifice and the non-vegetarian offerings to Vimala, the tradition has continued.[15]

References

  1. ^ Lal 1992, p. 4294.
  2. ^ a b Jones, Constance; Ryan, James D. (2007). Encyclopedia of Hinduism. Infobase Publishing. pp. 401–402. ISBN 9780816075645. Retrieved 14 November 2012.
  3. ^ Starza 1993, p. 20.
  4. ^ a b c d e f g h i j k l m n o p q Mahapatra, Ratnakar (2005). "Vimala Temple at the Jagannath Temple Complex, Puri" (PDF). Orissa Review. Government of Orissa e-Magazine: 9–14. Retrieved 23 Nov 2012. {{cite journal}}: Unknown parameter |month= ignored (help)
  5. ^ Starza 1993, pp. 134–7.
  6. ^ Sircar 1998, pp. 11–2.
  7. ^ Singh Deo 2001, p. 17-8.
  8. ^ Sircar 1998, pp. 35–41.
  9. ^ Singh Deo 2001, pp. 134.
  10. ^ Singh Deo 2001, p. 16.
  11. ^ Sircar 1998, p. 19.
  12. ^ Sircar 1998, pp. 25–7.
  13. ^ Singh Deo 2001, pp. 133–4.
  14. ^ Singh Deo 2001, p. 17.
  15. ^ a b c d e f g h i j k l m n Tripathy, Shrinibas (2009). "Goddess Bimala at Puri" (PDF). Orissa Review. Government of Orissa e-Magazine: 66–69. Retrieved 23 Nov 2012. {{cite journal}}: Unknown parameter |month= ignored (help)
  16. ^ a b Starza 1993, p. 59.
  17. ^ O'malley 2007, p. 295.
  18. ^ Starza 1993, p. 137.
  19. ^ a b "THE TEMPLE OF JAGANNATHA" (PDF). Official site of Jagannath temple. Shree Jagannath Temple Administration, Puri. Retrieved November 25, 2012.
  20. ^ a b c Starza 1993, p. 10.
  21. ^ a b Starza 1993, p. 121.

Bibiography

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