Vimala Temple

Coordinates: 19°48′17″N 85°49′6″E / 19.80472°N 85.81833°E / 19.80472; 85.81833
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Vimala Temple
image of temple towers
Cluster of temples in the southern part of Jagannath temple complex, including the Vimala temple (extreme right). c. 1890.
Religion
AffiliationHinduism
DistrictPuri
DeityVimala (Bimala)
FestivalsDurga Puja
Governing bodyShri Jagannath Temple Administration, Puri
Location
LocationJagannath Temple premises
StateOdisha
CountryIndia
Vimala Temple is located in Odisha
Vimala Temple
Location within Odisha
Geographic coordinates19°48′17″N 85°49′6″E / 19.80472°N 85.81833°E / 19.80472; 85.81833
Architecture
TypeKalinga architecture (Deula)
Completed9th century
Website
http://www.jagannath.nic.in/

The Vimala Temple or Bimala Temple is a

Shakti Pitha, among the holiest temples dedicated to the Hindu Goddess
.

The temple is located in the south-west corner of the inner enclosure of the Jagannath temple complex and on the 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 was renovated around 2005 and is maintained 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

Ashvin (October) is celebrated for sixteen days at Vimala, culminating with Vijayadashami
.

History

The central icon of Vimala is of sixth century CE.

South Kosala. Kings Yayati I (c. 922–955) and Yayati II (c. 1025–1040) are known by the title Yayati Keshari. The sculptures, especially the parshvadevatas (attendant deities), as well as the background slab of the central icon, reflect the Somavashi style and may be part of the original temple, on whose ruins the new temple was constructed. Vimala is believed to have preceded even the central Jagannath shrine.[2]

Hindu philosopher and saint

Devdasis. Fish was caught locally and offered to the goddess.[4] King Narasimhadeva, who ruled between 1623 and 1647, ended the meat and fish offerings of the goddess,[3] although the tradition was later partly revitalized. Today, the goddess is offered meat and fish on special days.[1]

Architecture

image of temple plan with four different towers
A typical Deula temple plan. The plan is similar to Vimala Temple, except the outermost hall which is a pidha-deula in the Vimala Temple, a Khakhara deula in the diagram.

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.[1][2] The temple faces east and is built of sandstone and laterite. It is built in the Deula style that has four components namely, 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.[2]

Vimana

The vimana is a

Dikpalas (guardian gods of the directions) and some goddesses. The third part of the outer wall has two horizontal mouldings decorated with alasa-kanyas (beautiful human maidens), scrollwork and floral and lotus motifs. The niches and recesses of the fourth part of the wall are decorated with pidha mundis (a type of niche), simhavidalas, erotic scenes, alasa-kanyas, 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.[2]

Images of the parshvadevatas (attendant deities) are placed in the central niches of the outer wall (bada) on three sides: the eight-armed Durga slaying Mahishasura on the south; the six-armed goddess

temple pinnacle.[2] The goddess Vimala is deified within the sanctum, the sixth century inner chamber that is devoid of wall decorations.[1] The central icon of Vimala holds a rosary in the upper right hand. Her lower right hand is held in a boon-giving gesture and her lower left holds a pitcher, considered to be filled with amrita(celestial elixir of life). The attribute in the upper left hand is heavily disputed. Descriptions include a human figurine, a nagini, a mermaid, a naga-pasha (serpent-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 lakha (a type of wax) and slightly taller than 4 feet (1.2 m).[5][1][2]

The sanctum door, with a flight of stairs, leads down to the jagamohana. The lintel has the Gaja Lakshmi figurine in the centre surrounded with apsaras (celestial maidens). The Navagraha (deities of the classical planets) are carved above the lintel. The doorjambs are decorated scrollwork, creepers, flowers and boys playing. Two gate-keeper sculptors surround the door.[2]

Jagamohana

The jagamohana or mukhasala is a

gavaksha (decorative arch) 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 have no 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.[2]

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. 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

Mahavidyas.[2]

Bhogamandapa

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 and Shiva) occupy niches on the western inner wall. The ceiling has floral paintings with a lotus design in the middle, suspending downwards.[clarification needed] 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.[2]

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.[1][2]

Religious significance

temple complex with four different towers, with the tallest in the background
Jagannath temple complex

The Vimala Temple is considered one of the

Shakti Pithas, the most sacred temples of the Hindu Goddess, identified with Parvati or Durga. It is considered to be a prime example of the importance of the Shakti tradition in Odisha.[6] It is customary to worship the god Shiva (Parvati's consort) at each Shakti Pitha in the form of Bhairava, the male counterpart or guardian of the presiding goddess of the Shakti Pitha.[7]

In Goddess-oriented worship, Vimala (Bimala) is regarded as the presiding goddess of the Purushottama (Puri) Shakti Pitha.[2] Jagannath, , a form of the god Vishnu/Krishna (Krishna is generally regarded as an avatar of Vishnu), is worshipped as the Pitha's Bhairava. This is a departure from the usual tradition of Bhairava as a form of Shiva. So, in this temple complex, Vishnu–one of the Hindu trinity–is equated with Shiva, another of the trinity; this is interpreted to convey the oneness of God. In this regard, Vimala - generally associated with Shiva's consort - is also considered as Lakshmi, the consort of Vishnu.[1] Conversely, Tantrics consider Jagannath as Shiva-Bhairava, rather than a form of Vishnu.[8]

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). In Jagannath-centric traditions, while Lakshmi is the orthodox consort of Jagannath in the temple complex, Vimala is the Tantric (heterodox) consort and guardian goddess of the temple complex.[9][2]

Vimala is identified with the goddesses

National Museum, New Delhi.[10][2]

In Shakti Pitha lists

image of a temple idol decorated with flowers and fabric
Jagannath (pictured), the presiding God of the temple complex, is described as the Bhairava or consort of the goddess Vimala.

According to Hindu legend,

Sati, the daughter of Prajapati Daksha, married Shiva against the wish of Daksha. Daksha organised 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 sacrificed herself in the fire. The wild, grief-stricken Shiva wandered the universe with her half-burnt corpse. Finally, Vishnu dismembered her body into 51 parts, each of which fell on different places on the earth, each creating a Shakti Pitha.[7]

The list of Shakti Pithas differ in various religious texts. Many mention Vimala or Jagannath temple complex as a Shakti Pitha, and calls the location by various names. In the Kalika Purana, four Pithas (centres of Tantrism) are mentioned, corresponding to the four cardinal directions. The Oddiyana or Uddiyana (now clearly identified as Odisha) in the west hosts the temple of Katyayini (identified with Vimala) and her consort Jagannath. The Hevajara Tantra, which has a similar list, also mentions Katyayini as the Bhairavi and Jagannath as the Bhairava in the Pitha of Udra (Odra, identified with Odisha).[11][12]

The Pithanirnaya or Mahapithanirupana section from the Tantrachudamani mentions Viraja-kshetra in

Nilachal or "Blue mountain", which is the traditional name of the site of the Jagannath temple complex.[13] Nilachala or Nila Parvata is mentioned as an upa-pitha also in the Shiva-charita with Vimala and Jagannath as the Devi and Bhairava respectively.[14]

The Tantric work Kubjika Tantra names Vimala among 42 Siddha Pithas, where

Devi Purana also mentions it as a Pitha where the feet of Sati fell.[18][1][2]

Worship

The people of Odisha take pride in the Vimala temple. They consider it the most important temple to the Goddess and a must-visit. Devotees visit the temple religiously every day and recite hymns from the

stotram by Adi Shankara and Vimalastakam composed by Purusottam Rakshit.[1] It is prescribed that devotees pay their respects to the goddess Vimala before worshipping Jagannath in the main temple.[8][19] The waters of Rohini kunda, the tirtha (sacred pool) of Vimala, are also considered holy.[19] Tantrics often visit the temple, which they consider more important than the central Jagannath shrine.[2]

The Goddess-oriented festival of

Narasimhadeva I (reign: 1238–1264) worshipped Durga-Madhava (Vimala-Jagannath) on the tenth day of Durga Puja, that is, Vijayadashami.[20] 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.[1]

Food offerings

Main article: Mahaprasad (Jagannath Temple)
image of food kept in various mud cups
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 (

khichdi that is offered to the goddess, the presiding goddess (Adya-shakti) of the matha as well as of the temple.[20]

The legend narrates the tale behind the tradition of offering the Uchchhishta, which otherwise is a taboo in Hinduism. Once, Shiva on a visit to Vishnu's abode Vaikuntha, saw that a few food grains (Uchchhishta) had fallen on the ground after Vishnu finished his meal. Shiva quickly picked up 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.[1]

The only time in the year when separate food is cooked for the goddess is when she is offered non-vegetarian offerings. During

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.[1]

References

  1. ^ a b c d e f g h i j k l m n o p Tripathy, Shrinibas (September 2009). "Goddess Bimala at Puri" (PDF). Odisha Review. Government of Odisha e-Magazine: 66–69. Retrieved July 4, 2021.
  2. ^ a b c d e f g h i j k l m n o p q Mahapatra, Ratnakar (September–October 2005). "Vimala Temple at the Jagannath Temple Complex, Puri". Odisha Review. Government of Odisha e-Magazine: 9–14. Retrieved 23 November 2012.
  3. ^ a b Starza 1993, p. 59.
  4. ^ O'malley 2007, p. 295.
  5. ^ Starza 1993, p. 137.
  6. ^ Lal 1992, p. 4294.
  7. ^
    ISBN 978-0-8160-7564-5
    . Retrieved 14 November 2012.
  8. ^ a b c "THE TEMPLE OF JAGANNATHA" (PDF). Official site of Jagannath temple. Shree Jagannath Temple Administration, Puri. Archived from the original (PDF) on May 30, 2013. Retrieved November 25, 2012.
  9. ^ Starza 1993, p. 20.
  10. ^ Starza 1993, pp. 134–7.
  11. ^ Sircar 1998, pp. 11–2.
  12. ^ Singh Deo 2001, p. 17-8.
  13. ^ Sircar 1998, pp. 35–41.
  14. ^ Singh Deo 2001, pp. 134.
  15. ^ Sircar 1998, p. 19.
  16. ^ Sircar 1998, pp. 25–7.
  17. ^ a b Singh Deo 2001, pp. 133–4.
  18. ^ Singh Deo 2001, p. 17.
  19. ^ a b c Starza 1993, p. 10.
  20. ^ a b Starza 1993, p. 121.

Bibliography

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