Vimala Temple inside the Puri Jagannath Temple, Puri Dham

Vimala Temple:-

Vimala Temple enshrines seven Mother Goddesses that include Brahmi, Maheswari, Andri, Kaumari, Vaishnavi, Varahi and Chamunda. Goddess Vimla is the main deity of this temple. This temple stands as a monument for the predetermined years when Puri was a genuine Sakthipitha. Near this temple there is a sacred pond. Daily prayers are conducted in this temple.

Everything offered to Jagannatha is offered to Bimala Devi first.

The Temple dedicated to the goddess Bimala is located to the right of the main temple of Jagannath within the Jagannath Temple, Puri complex beside the Rohini Kund. It is believed that the feet (Pada Khanda) of Goddess Sati fell here. The temple is considered foremost among all Shaktipeeths. Lord Jagannath worshipped as the Bhairav form shows syncretism of Vaishnav amd Shaivite beliefs. Goddess Bimala is worshipped as a peaceful form of Shakti.

At a later period, the temple of goddess Bimala was constructed at that place. This is how Bimala is known and worshipped as Pada Pitheswari and Pada Rajasweri in the Temple of Lord Jagannath. Here, some scholars are inclined to hold that after severing of Sati's half-burnt body, her tongue portion fell at Nilachal Dham  Even though Jagannath temple follows a strict regimen of offering vegetarian bhog to the deities, non-vegetarian food is offered to goddess Bimala during Dussehra.

everyday the Prasad of Lord Jagannath is re-offered to goddess Bimala in a golden plate. It is then that the Prasad comes out of the Temple as Mahaprasad for the consumption of the devotees.

"Animal sacrifice to goddess Bimala is an age-old tradition here. We are simply abiding by the custom. Nobody has ever thought of bending the custom," a temple officer said.

For Sakta Tantric Jagannatha is Bhairava and Bimala is Bhairavi. In the  month of Asvina, during the Durga Puja, animal sacrifice is made before goddess  Bimala which is the only of its kind in the otherwise bloodless rituals  performed in the temple. The  holy food offered to Shri Jagannatha is sanctified only after it is presented  to Bimala and then acquires the character of Mahaprasad. The Goddess Bimala, a  manifestation of the Mother Goddess and considered as Shakti of Lord  Jagannatha.

 We can see this mandir just back side of jagannath swamy mandir in the temple complex itself. Bimala mata is considered to be Bhairavi and Jagannath as Bhirava. This temple is one of 108 shakthipeethas in India. Sati devi navel portion fell over here. Every year Durga pooja is celebrated here for 16 days grandly.

Bimala is no different from Vishnu. It is said in the scriptures of our mythology that Lord Vishnu assumes Devi Shakti when he embarks upon an adventurous operation to vanquish evil and restore righteousness on the earth. Bimala and Durga are one. Bimala is worshipped as Durga during Dashahara Puja in the Temple of Lord Jagannath. Bimala is believed to be the nourisher of the world and bestower of happiness and well being of mankind. She is addressed and worshipped in different names and although a Shakta deity, She enjoys a dignified place in the Vaishnavite cult of
Hindu mythology.

History:-

During the anavasara period, as an ideal newly-wedded wife, Lakshmi completely devotes herself to nursing her sick husband. For fourteen days she gives up sleeping, after which she understandable becomes a little tired and falls asleep. As soon as he sees that Lakshmi has fallen asleep, her husband Jagannath unties his cloth from Lakshmi’s and immediately leaves for the Gundicha temple to see his girlfriends, Radharani and the vraja-gopis.

This takes place on the second day of the bright half of the month of Asadha, and is known as Gundicha-yatra or Ratha-Yatra.

Lakshmi Devi wakes up a few days later to find her husband gone. When she inquires where he is, Jagannath’s servant explains that he went to see his girlfriends. Hearing this, Lakshmi leaves the alter, and goes to stay in the storage room of the Jagannath Temple – just like a depressed wife would. She refuses to take opulent food, and dines like poor Orissan people on dalua rice and kalamba saga. The sixteenth chapter of the Vamadev-samhita describes that Lakshmi went to Bimala Devi and said, “O dear elderly lady, you already know about the misdeeds of Jagannath. I don’t know where he and his sister went. Being his wife, do I now at least have the right to know where he goes? Wht wrong did I do to deserve such a thing ? what can I say about his peomiscuous nature ? in his absence, I’ve not even observed my pati-vrata dharma of taking bath !

Bimala Replied:-

 “When a husband loses his intelligence, it is well known that one has to make him leave his nonsense by means of magic. Therefore take this magic powder and go to where your husband is, o queen of the demigods.”

The following morning, on the fifth day after Jagannath’s departure, Lakshmi wakes up in a sulky mood. She finally has a bath and puts on ornaments. Then, collecting some of her associates, she is carried on a palanquin to the Gundicha Mandir to see her newly-wedded husband. This festival is known as Hera-Panchami and takes place on the fifth day after Ratha Yatra. Hera means “to behold”, and panchami means “the fifth day”. The festival is also sometimes called. Lakshmi-vijayotsava, or “the victory celebration of Lakshmi”. As described by Srila Krishnadas Kaviraj Goswami in the fourteenth chapter of the Madhya-lila of Caitanya-caritamrita, the Hera-Panchami festival was greatly relished by Sri Chaitanya Mahaprabhu and his associates.

 Angry and jealous, Lakshmi Devi is in the mood of an adhira nayika, a restless, aggrieved heroine. She takes the magical powder given to her by Bimala Devi and goes to see Jagannatha via a different route than the one her husband used. Jagannatha is not expecting Lakshmi to come by that route, and seeing her, he feels embarrassed. Following a traditional tantric process. She uses the magical powder on Jagannatha, then goes to Jagannath’s cart, and unnoticed by anyone, breaks part of it. Without saying a word to Jagannatha, Lakshmi goes to his chariot driver and says to him, “Tell your master that Lakshmi is going back to the palace.” She then returns to the temple via the neighborhood known as Hera Gohiri Sahhi, where the local people give her an enthusiastic heroine’s greeting at their homes with offerings of fruits and other worship.

Idol:-

The image of goddess Bimala is made in chlorite stone. The image is consecrated in the temple in a full-bloomed lotus pedestal. The image is deified as Bhairabi having four hands in a divine manifestation, one hand holding a rosary known as Akshyamala, another hand holding a serpent known as Nagaphasa, still another hand holding a pot of ambrosia known as Amrit Kalasa and the fourth hand displaying Varada-pose, a pose of blessing. Bimala is described as the prowess of delusion. She is at the same time invoked as Kriya-shakti (the prowess of action) of Lord Balabhadra, Ichha-shakti (the prowess of will) of Subhadra and Maya shakti (the prowess of the delusion) of Lord Jagannath. Not only this .

Temple:-

The Madala panji states that the temple of Vimala was constructed by Yayati Keshari. Structures of the temple are built in both sand stones and laterite stones. The temple faces to the eastern direction. The shrine of Vimala is believed to be a suitable place for Tantric form of worship. Purusottama kshetra or Puri is regarded as one of the several Sakta pithas enumerated in Tantra Chudamani, Kubjika Tantra and Jnanarnava Tantra and it is here that the navel of sakti had fallen.

The main Vimala Temple features are its sandstone and laterite walls, the Vimana, Jagamohana – assembly hall, Nata-mandapa or festival hall and Bhoga mandapa or hall of offerings.

The vimana is a Rekha deula (a tall building with a shape of sugarloaf), 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, which is decorated with lotus and other floral designs and scrollwork. The outer wall of the vimana is divided into 5 parts (from base to top): pabhaga, talajangha, bandhana, upara jangha and baranda.

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, which is decorated with floral designs and scrollwork. The outer wall is divided into 5 parts, as in the vimana. The niches and intervening recesses of the first part are adorned with Khakhara mundi niches (having amorous couples and erotic scenes), Naga pilasters, scrollwork, jaliwork and floral motifs.

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. The five divisions of the outer wall are undecorated. It is topped with a small pyramidal pinnacle. 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.

The bhogamandapa is a pidha deula, 20 feet (6.1 m) in height and in shape of 15 feet (4.6 m) square. It stands on a 4 feet (1.2 m) platform. The five outer wall divisions are undecorated. It is topped with a small pinnacle. An eight-armed dancing Ganesha and a 12-armed, six-headed standing Kartikeya (both are the sons of Parvati ans Shiva) occupy 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 gatekeepers guard each door. A flight of steps at the eastern doorway serves as the main entrance of the temple.

The Goddess-oriented festival of Durga Puja in the Hindu month of Ashvin (October) is celebrated for sixteen days, culminating with Vijayadashami.[8] 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.
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.

The only time in the year when separate food is cooked for the goddess is when she is offered non-vegetarian 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 meat 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. Vaishnava devotees of Jagannath are debarred from the temple. Only a few who witness the ceremony are given the Bimala parusa (Vimala's cuisine) as prasad. The animal sacrifice and the non-vegetarian offerings to Vimala produced protests.

Rohini Kund:-

Next to the temple is Markanda kunda. Rohini kunda, one of the other Pancha Tirtha of Puri is also within the vicinity. The Kunda is considered to be the abode of Narayana. The story of Sri Krishna being accidentally killed by one Jara is told in relation to this kunda and that of a banyan tree there called Akshaya Kalpavat. Apparently the divine log of Jagannatha floated from the sea to the Rohini Kunda. It is from this that King Indradyumna caused the Jagannatha deity to be carved.

Accomodation:-

Puri, the land of Lord Jagannathji is been well known for its pristine beaches, colorful festivals, and the numerous points of tourist attraction. Every year millions of tourists across this globe come here for leisure, pleasure and devotion. The Jagannathji Temple Administration has keeping in mind the needs of the devotees, has come up with “Nilachal Bhakta Nivas” a brand new guest house. Right on the Grand Road and adjacent to the temple, the guest house has great locational advantages. It is only minutes away from the railway station, bus stop and the beach.

How to Reach:-



By Road:-
 Mini buses run by the state transport department connect Puri with Bhubaneswar while jeeps are available to and from Konark. There are two bus terminuses within the city at Baramunda and opposite Ashok hotel while private buses are also available at the junction of Grand Road and Hospital Road.

By Rail:-
 Puri has its own railway station which connects it to cities such as Kolkata, New Delhi, Ahmedabad and Vishakhapatnam while Bhubaneswar (a 1.5 hour drive from Puri) is also connected to most of the major Indian cities.

By Air:-
The nearest airport is located at Bhubaneswar. which 56 km away.

Adi Shakthi Peetam Tara on Tara Tarini Parvata

TaraTarini:-

The  great religious texts like the Shiva Purana, the Kalika Purana and the Asta  Shakti recognize four major Shakti Peethas (centers), like Bimala (Pada Khanda,  Inside Puri Jagannatha Temple), Tara Tarini (Stana Khanda, Breasts, Near  Berhampur, Orissa), Kamakshi (Yoni Khanda, Near Guwahati, Assam) and Dakhina  Kalika (Mukha Khanda, Kalighat, West Bengal) originated from the limbs of the  Corpse of Mata Sati. Tara Tarini Sthana Peeth (Breast Shrine) is situated on the holy Taratarini hill (Purnagiri) at a distance of 30 km from Berhampur in the state of Orissa, India. The Twin Goddesses Tara and Tarini are worshiped as manifestations of Adi Shakti. The Taratarini Hill Shrine is one of the oldest pilgrimage centers of Mother Goddess and is one amongst the four major ancient Shakti Peethas in India.

History of Tara Tarini Hill Shrine (Kalyan Dham):-

According to the Mythological Puranas the origin of Maa Taratarini is directly attributed to Daksha Prajapati’s Jagna in Satya Yuga. The famous Shakta Peethas of Bimala, Tara-Tarini, Dakshina Kalika and Kamakshi originated from the limbs of the divine Corpse of Devi Sati. Mythological sacred texts like the Shiva Purana, the Kalika Purana, the Devi Bhagabat (a contemporary text of the Mahabharata written by Shri Vyasa Dev around 6000 years ago) attest this fact.
It is known from the Mahabharata that before the commencement of the Mahabharata war Lord Srikrishna had advised Arjuna to offer prayer for victory at Shridevi kupa or Bhadrakali. Bhadrakali originated from the limbs of Sati like the other four major Shakti Peethas, which existed during the time of the Mahabharata or around 6000 years ago. This is the oldest data/information we get till date, regarding the existence of the Shrines originated from the limbs of the divine Corpse of Devi Sati.
According to available historical sources the fall of Kalingan Empire and its capital Sampa (Samapa) in the Kalinga war around 2300 years ago by Mauryan Emperor Ashoka, strengthened the grip of Buddhists in this part of India. The then Sampa was hardly 7 km away from Taratarini Hill Shrine. So, scholars believe that Taratarini was worshiped as the principal deity (Ista-Devi) of the mighty Kalinga Empire.After Ashoka conquered Kalinga scholars found it a famous centre of Buddhism. The region of Ganjam near the bank of river Rushikulya was an active Buddhist site as shown from the Special Rock Edicts of Ashoka found at Jaugada at a distance of 4 km from Tara-Tarini Hill Shrine. The name Tara (Buddhism), an important deity of Mahayana Buddhist Pantheon, is suggestive of Buddhist influence. An image of Buddha in meditation, present inside the sanctum sanctorum of the temple lends credence to the claim of this site as an ancient centre of the Buddhist Shakta cult.
According to the texts of Mahayana Buddhists, in the initial days, the Buddhists didn’t believe in the worship of Goddesses or in Pratimapuja (Idol Worship). But, the ecclesiastical texts of Mahayana’s reveal that from 1st century AD after the fall of Kalinga, for the first time the Mahayana Buddhists accepted the worship of Mother Goddess ‘Tara’. So there is seldom any doubt that the Buddhists have learned the ‘Tara’ Puja concept from this Shrine. The Bouddha Tantrik texts, texts of Vajrajani sect and Hindu Tantrik texts also attest these facts. Scholars believe that in the primary days the Buddhists worshiped Taratarini, the principal seat of Tantrik sect in Hinduism at that time, as Bouddha Tara, and later on included ‘Tara’ as the Tantrik deity or spouse of bodhisattva Avalokiteshvara in their belief system. Gradually this ‘Tara’ worship spread to different parts of the world.
Besides the worship of Tara by the Buddhist Tantrikas, the 'Maritime History' of Kalinga also suggest the worship of Tara by the Sadhavas, merchants and seamen before launching their sea voyage from the great sea ports like Dantapura (Gopalpur), Pallur near Chilika Lake, kalingapatna and river Rushikulya . It is important to mention, that all these major Sea ports of the ancient world were present very near to the Taratarini hill Shrine.
According to folk lore, it is around 8th Century AD when Jagadguru Sankaracharya toured the whole country, that he discovered this Shrine. But, it did not exist in its present form. After long try he came to know that this ancient Shakti centre was under the control of Buddhist tantrikas. Then he released this Peetha from the control of Bouddha tantrikas and handed it over to Hindus.
It is known from the available sources that till 17th century this place was out of the sight of the common man. But, according to a folk story once Maa Taratarini appeared as two sisters in the house of Shri Basu Praharaj. He was a learned Brahmin of Kharida Vira Jagannathpur village in Ganjam District and one of the great devotees of the Mother Goddess but child less. After staying for some years one day both the sisters disappeared suddenly from the house of Basu Praharaj and according to the account of the villagers both the sisters traveled up to the Tarini Parvat/ Ratnagiri and disappeared there.
Basu Praharaj searched these two sisters but did not find their tracings. His heart broke down with grief and pain. On that night he saw a dream where the Goddesses Tara and Tarini informed Basu Praharaj that actually they were not his daughters; but they are the Adi Shakti, Goddesses Tara and Tarini. The Goddesses ordered Basu to come out of the grief and said that the time has arrived and with full devotion renovate the temple on the Hill Top of Tarini Parvat and establish the deities according to the Vedic tradition.
After that divine direction Basu discovered the tracings of ancient most presence of Goddesses Tara -Tarini on the sacred Hill Top and immediately took steps to reconstruct the temple and the Shrine.
Since that time for its magnetism and sanctity this Sthana Peetha (Breast Shrine) of Mata Sati, became a centre of faith and reverence for countless numbers of people, out in search of peace, tranquility, guidance and spiritual energy and its fame spread like wild fire to become one of the popular religious destinations for millions of devotees.

‘Tara’ worship by Sadhavas:-

 The "Maritime History" of Kalinga also attests the worship of the Devi “Tara” by the Hindu Sadhavas (seamen), and merchants before launching their sea voyage from the great seaports at Dantapura (Gopalpur), Pallur near at Rambha, kalingapatna and river Rishikulya. It is important to mention that all these major Sea ports of the ancient period of were very near to the Tara Tarini hill Shrine.

Historian Pratima Kamat supports the above theory in her ‘LADY OF THE RESTLESS WATERS’. Here she proves that the people involved in maritime activities in this part of Odisha were devotees of Goddesses Tara Tarini. The influence of Tara Tarini was such that people living in far off places like Goa have imitated the puja concept from the Shadhavas of Odisha coast.

Folk lore & Folk stories:-

According to folk lore, it is around the 8th Century AD when Jagadguru Adi Sankaracharya toured the whole country, that he discovered this Shrine. However, the Tara Tarini Shrine did not exist in its present form at that time. After prolonged effort, Sankaracharya came to know that this ancient Shakti centre was under the control of Buddhist Tantrikas. He released this Peetha from the control of Bouddha tantrikas and handed it over to Hindus.

The Deities:-

He Goddesses Tara and Tarini are represented by two stone statues with gold and silver ornaments.Two brass heads, known as their Chalanti Pratima, or Living Image, are placed between them.
 
Taratarini Temple:-

The Temple is small but beautiful one and famous  Shrine of Tara-Tarini. Worship at this important Shakti Pitha has been  continuing since time of immemorial.
Tara Tarini Sthana Peeth is situated on the holy Taratarini hill (Purnagiri) at a distance of 30 km from Berhampur in the state of Orissa, India. The Twin Goddesses Tara and Tarini are worshiped as manifestations of Adi Shakti. The Taratarini Hill Shrine is one of the oldest pilgrimage centers of Mother Goddess and is one amongst four major ancient Shakti Peethas in India.
The mythological texts recognize four major Shakti Peethas, i.e. Tara Tarini (Stana Khanda) near Berhampur, Bimala (Pada Khanda) inside the Jagannath Temple (Puri), Kamakhya (Yoni khanda) near Guwahati and Dakshina Kalika (Mukha khanda) in Kolkata are the four Adi Shakti Peeths. Apart from these, there are 52 other sacred Shakti Peethas, which originated from the limbs of the corpse of Mata Sati in the Satya Yuga.

Goddesses Tara-Tarini has been  regarded as the presiding deity (Ista-Devi) in almost every house in South  Orissa. This important and famous Temple is situated on the top of the Kumari  hill or popularly known as Tara-Tarini Pahad (Hill). The height of the hill is  about 708 ft. and it has spread over 180 Acres of land. The picturesque  panorama of the temple and the river Rushikulya gives enormous pleasure and  experience of nature and divinity to each pilgrim. You have to climb 999 steps  on the front side of the hill leading to the temple or can reach at the top  through a pucca road for vehicle on the backside of the hill. Provisions of electricity,  drinking water and a small market complex at the site with articles for worship  exist.

Taratarini hill:-

The hill is popularly known as Tara Tarini Hill(Parvata) and is surrounded by natural beauty . The picturesque scenery of the temple,from the hill top down to the bank of river Rushikulya gives immesse pleasure and a thrilling experience of nature and divinity to each pilgrim - visitor and often captivates its mind and soul. There are 999 steps on the front side of the hill leading to the temple and also a pucca road for vehicle on the backside of the hill facilitating devotees to reach at the Pitha. Provisions of electricity, drinking water and a small market complex at the site with articles of puja /archana are additional features of this Pitha.

At the hill top in a small but beautiful temple appears the famous Shrine of Tara-Tarini. Worship at this important centre of Shakta cult has been continuing since time immeonial . Two stones anthropomorphized by the addition of gold and silver ornaments and shaped to be seen as human faces are the main Shrine of this temple which represents the Goddesses Tara and Tarini.In between them are placed two fully celebrated and beautiful brass heads as their Chalanti Pratima. It has been said that from a tribal cult Tara-Tarini have been transformed into Shakti cult through the process of aryanisation.Of couse the name Tara, the Primordial deity of the Mahayana Budhist Pantheon , indicates Budhist influence of element in the Tara - Tarini worship which seems to suggest the incorporation of a tribal cult and Buddhist influence before its Hinduisation.

 Festivals:-

This Chaitra Parba/Chaitra Mela/ Chaitra Yatra is the most important amongst the festivals, celebrated at the Tara Tarini Hill Shrine.

It takes place on each Tuesday of the month of Chaitra i.e. during mid-March to mid-April (according to the English calendar) at the holy Tara Tarini Hill Shrine. Lakhs of devotees come from every corner of world in order to have darshan of the Goddess Tara Tarini and perform their Manasika after fulfillment of their desires.

Hair Offerings during Chaitra Mela:-

 Devotees come to to offer the first bunch of Hair of the newborn babies with the believe that Goddesses Tara Tarini will protect the newborns from all evils and ensure their well-being. On normal days the temple barber conducts the tonsuring of the children. Special arrangements for hair offering are made during the Tuesday festivals. The temple administration arrainging all equipments necessary for tonsuring. Around 1000 barbers at the barber-shed on hill top and on the foot hill are engaged to help the hair offering of children and other devotees. Hair offering continues from the early morning till 6 PM of Chaitra Tuesdays.

The Tara Tarini Parvata is surrounded by natural beauty. The picturesque scenery of   the Shrine from the hilltop down to the bank of river Rishikulya gives a thrilling experience of nature and divinity to each visitor and often captivates its mind and soul. There are 999 holy steps on the front side of the hill leading to the hill top temple. A Pucca ghat road  is also leading to the hill top for vehicles on one side of the hill and the Arial Ropeway also facilitating devotees  to   reach  at the  Peetha. It is considered that one who takes the 999 holy steps to the Hill shrine to have a darshan of Goddess Tara Tarini earns equal Punya of a dip in the holy .

How to Reach:-

The Tara-Tarini Pitha is situated at a  distance of 32 Kms towards north of Berhampur on the south bank of river  Rushikulya near Purushottampur. The Distance of Tara-Tarini Hill is from  Jagannathapur is about 22 kms on NH5. The National High way is connecting  Kolkota to Chennai. From Humma on Chilika it will be about 35 Kms.  and from Berhampur it is 32 KMs.