Lord Shree Jagannath - a Great Assimilator of Tantric Impressions ...

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intelligence. Thus, “She” is “Sat”, “Chit” and “Ananda”. “Chit or consciousness in the “Supreme Vidya aspects of Brahman or “ Brahma Swarupini.” Vidya, who is the sole first cause in “Samsara” (world) both of bondage and liberation, is the creatrix of all creators. Thus, “Mahavidya Principle” has synthesized both Vidya and Avidya. The basic concept behind this synthesis is that by the will to separate life from “That” (Parama) Siva, which, while itself a manifestation of the “Brahma mayi” is overcome by Her as “ Mahavidya” and because, then only can “Jiva” enjoy Her. Thus, “Parama”, the absolute consciousness is “Sat”. The consciousness force in the Supreme Being “Sat” is known as “Mahavidya” without which there is no difference between Being and Non-Being. This consciousness-power in the Supreme a logical Being flows to creation for “Ananda” (Bliss), in three streams i.e., “Ichha”, “Kriya” and “Jnana” symbolically represented by the three premier Mahavidya Kali, Tara and Tripura Sundari/ Shodashi. Mahavidya is the great Sakti. She is “Maya” because it is Her “Maya” which produces “Samsara” (world). As Lord of “Maya” She is “Mahamaya”. “Mahamaya” without “Maya” is “Nirguna” and with “Maya” is “Saguna”. Maha Devi is “Avidya”, because she binds and “Vidya” (knowledge), because she liberates and destroys “Samsara”. She is “Prakruti” and as existing before creation is the “Adya (primordial) Sakti”. She is also the “Vachaka-Sakti”, or “chit” itself. “Sakti” or “Mahadevi” is this “Brahman” revealed in its mother aspect (Sri-Mata) as creatrix and nourisher of the world. We find that “Hindu polytheism” describes number of “Mahavidya” as ten. “Parasakti” or “Consciousness power” has got three aspects, “Icchaa”, “Kriya” and “Jnana July - 2011 Orissa Review Sakti” before She assumes “Mayasakti” to create “Prapancha” (Universe). These three aspects are “Suddhavidya tatwa” and in Sakti-Tantric terminology, “Mahavidya Kali, Tara and Sodashi or Tripura Sundari”. Hence, three Deities belong to “Mahavidya” proper and other seven, namely, Bhuvaneswari, Dhumavati, Vagala, Matangi and Kamalatmika” are latter additions representing some basic principles of creative power. Ten Mahavidyas represent stages in which “Sakti” manifests Herself and the stages in which she withdraws the creation to Herself and other stages exhibiting preservation of the creation. But formally each individual “Mahavidya” is the basic representation of all these three aspects as embodiments of “Triguna” responsible for the “Nama rupa” universe. It is also predominant consciousness holding our actions and directing them in accordance with our feelings and realisations. This is the functional aspect of all “Mahavidyas”. The above three aspects of “Para Sakti” is described as “Ichha”, “Kriya” and “Jnana” Saktis and these three basic aspects are converted to “Maya Sakti” in order to generate this “Prapancha” or the Universe. In Ratna Singhasana in Sri Mandira, Puri, Shri Balabhadra, Shri Subhadra and Shri Jagannath are nothing but Iccha Sakti, Jnana Sakti, Kriya Sakti reflected as Tara, Sodashi or Tripura Sundari and Kali. Because, only Parasakti Shri Jagannath, being veiled in “Maya Sakti” gets three fold, and gets this “Prapancha” i.e., this Universe. Thus, Upasana of Dasa Mahavidya is the Upasana of Para Sakti Shri Jagannath, which is the divine three basic Mahavidyas, i.e., Kali, Tara and Sodashi in shape of Shri Jagannath, Shri Balabhadra and Shri Shubhadra. As mentioned in “Kalika Purana” which is believed to be scripted in 3rd. century AD and 63
Orissa Review which is supported by other Tantric Texts. “Jogini Upasana” was initially initiated in the coastal region of Orissa, i.e., Puri District, as an offshoot of Tantric Buddhism in conjunction with “Bama Margi Brahmin Tantrics” who are usually identified as “Kapalikas”. This “Jogini Upasana” after getting royal patronage spread to western Orissa and beyond. But on examination of historical records, archeological findings coupled with palm leaves, it is conclusively established that during rule of “Soma Dynasty” who were ruling over the region known as Koshala comprising Western Orissa and Eastern region of Madhya Pradesh, after establishing tactical relationship with Saivite Preceptors of Soma Dynasty. Conflict between Saivites and Shaktas was resolved by Tantrics from eastern Odisha and thus Jogini Upasana was spread under royal patronage which was closely associated with rituals of Lord Shri Jagannath as Dakhina Kalika. During reign of Bhaumakra Dynasty during 8th to 9th century, concept of Tantric Upasana became very popular and Lord Shri Jagannath became the central character as Maha Bhairaba, Peetheswari Vimala as Maha Bhairabi, being surrounded by “Sapta Matruka”, “Astakila Shakti” and each Kila Shakti being surrounded by eight Joginis, totalling 64 Joginies. For smooth performance of any specific Puja, these 64 Joginies were propitiated and extreme Tantric Acharyas known as Kapalika used to worship 64 Joginies. Basically, 64 Joginies from Orissa Tantric concept are mothers, or “Matrukas” unlike Joginies as explained in Western and Northern India by the Tantric Acharyas. This is the basic difference because these 64 Joginies and their Upasana are closely associated with concept of Lord Shri Jagannath considered as “Dakshina Kalika”. In essence it is, after due analysis, found that “Vija Mantra” reveals the knowledge of 64 “Varna” (letters). Every Varna denotes a Deity in all his or her aspects. For example, in “Vija Mantra”- “KRIM”, “KA” is “Prakasha Shakti Shiva”, “RA” is “Vimarsha Shakti Devi Maheswari”, “I” is “Maya Shakti” and “M” is “Naada” as well as “Bindu”. Thus “KRIM” represents the “Adya Shakti Mahakali, the Ichha Sakti flanked with “Parama Shiva” lying on the ground like an inert object or a corpse and their union responsible for creation, preservation and destruction. In Tantric terminology, every “Vija” consists of two causal elements gross and subtle and a third element “Para” which is beyond the law of causation like the “Sabda” theory of “Para”, “Pashyant”, “Madhyama” and “Baikhari”. The gross and subtle elements presuppose an image of the Deity visible to gross sense organs and “Mantric image” of subtle nature realisable in mind’s eye (“Buddhi grahya”). But the consciousness - image of the “Devi” is realisable only by acquiring “Yogic Siddhi” wherein this body is taken up as the basics of such three fold realisation by manipulation of “Varna Sakti” i.e., “Matruka Sakti”. Every “Mantra” consists of “Matruka Shakti”. The “Matrukas” or letters are of two types, those having “Bindu” or “Anu Swara” (o) and “Visargah” (8) suffixes and those without them. Letters of the former category are generally used for the “Mantras”. The Body (i.e., “Pinda”) as microcosm has different energy centres like “Brahmanda” (i.e. Universe - macrocosm). At these bodily Chakras, the “Matrukas” have been placed (as is imagined) Sapta Matrukas, (Seven number Great Mothers), Asta Matruka Kila Shaktis (Eight number Great Mothers) or “64 Joginis” etc. and Dasa Mahavidyas are all manifestation of the same Mahamaya, the Universal Great Mother. But, the underlying principle that Maha Devi is July - 2011
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Lord Shree Jagannath - a Great Assimilator of Tantric Impressions ...

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