18/09/2025
The Tradition of Shakti Upasana (Durga-Madhava Puja or Shakta Gundicha Yatra) in Odisha
Among the many renowned holy seats of India, Srikshetra is one of the foremost. The tradition of Shakti worship has continued for ages in our country and has always inspired the people of Odisha. In times of calamity, people have invoked the blessings of the Divine Mother. Srikshetra is well known as a Ta**ra Pitha.
Among Odisha’s Ashta Chandi shrines, Sri Bimala at Srikshetra is prominent. The shrine of Ma Bimala inside the Jagannath temple is a seat of Shakti or Kaulabhairavi worship. During the Somavamsi dynasty, Shakti worship attained great prominence across Odisha, and the land came to be identified as Oddiyana, a principal Ta***ic seat. Historians say that the present Bimala temple belongs to that period.
While throughout India Shiva-Durga are worshipped, at Purushottama Kshetra the tradition centers around Bimala and Sri Jagannath. As the presiding goddess of Sankha Kshetra, Ma Bimala is regarded as Bhairavi, while Sri Jagannath is the corresponding Bhairava. According to the Sruti of Brahma Yamala:
"रामेश्वरी सेतुबन्धे विमला पुरुषोत्तमे। विरजा ओड्रदेशे च कामाख्या नीलपर्वते॥"
At Setubandha resides Devi Rameshwari, at Purushottama Kshetra Bimala, in Odra-desa Viraja, and on the Blue Mountain Kamakhya.
At Purushottama Dham, Devi is worshipped in the form of Annapurna at Bimala Pitha, and as Yogamaya during the worship of Devi Subhadra upon the Ratna Simhasana. As per the maxim:
"विमला यत्र भैरवी जगन्नाथ तत्र भैरवः"
Jagannath is Ajaikapada Bhairava, Balabhadra is Ahirbudhnya Shesha-Bhairava, Subhadra is Bhuvaneshwari, Mahalakshmi is Kamalatmika, Sudarshana is Ekalinga, and Bimala herself is Kouleshvari or Mahabhairavi.
"विमला सा महादेवी, जगन्नाथस्तु भैरवः"
According to Ta**ra Chudamani, in Utkal fell the foot of Sati. Thus Ma Bimala is worshipped as Pada Pitheshwari. Some texts describe it as Sri Pitha, Uddishta Pitha, or Nabhi Pitha. The Mahanirvana Ta**ra also affirms that the Jagannath shrine is constructed according to the Bhairavi Chakra.
"विमला सा महादेवी विष्णुशक्तिः सनातनी"
Without the Bimala form of Vishnu-Shakti, Lord Jagannath remains powerless. The Bimala shrine is architecturally distinct within the Srimandir complex (east facing, sandstone/laterite construction) and its peaceful iconography (rosary and nectar-pot, non-aggressive appearance) points to a benevolent, nurturing function of the Goddess.
According to Puranic narration, when Mahadeva wandered carrying the body of Sati after Daksha Yajna, her foot fell here. Hence it came to be called Pada Pitha. Thus Ma Bimala is the very form of Adi Shakti. In the Srimad Bhagavata commentary of Jagannath Das (12th Skandha), it is described:
"नारायण कला रूपिणि, ज्ञान क्रिया ए इच्छा तीनि
विमलादि नव शक्तिनी, ए मध्ये राम विलासिनि"
Here Bimala is seen as the Maya Shakti of Jagannath, Kriya Shakti of Balabhadra, and Iccha Shakti of Subhadra. Therefore, Bimala is called Rama Vilasini, the beloved of Balabhadra, and the embodiment of Jnana.
"बलभद्र प्रिया देवी चिज्ज्ञान विमलात्मिका।
शुद्धज्ञान स्वरूपायै सर्वसंपत्प्रदायिनी॥
ये दुर्गामाधवं नित्यं स्मरन्ति श्रद्धयान्विते।
सर्वविघ्नभयेषां विनश्यन्ति पदे पदे॥
माधवो माधवाविशौ सर्वसिद्धि विधायिनौ।
वन्दे परस्परात्मानौ परस्परणतिप्रियौ॥"
The term Ma means Lakshmi, while dhava means one who upholds. Thus Madhava is one who upholds Lakshmi herself. Similarly, Umadhava refers to Lord Shiva who upholds Uma (Parvati). There is no essential difference between Mahadeva as Umadhava and Lord Vishnu as Madhava; they are one spirit.
"तां च ब्रह्म स्वरूपां साञ्च मूल प्रकृतीश्वरि।
नारायणी इति विख्याता विष्णुमाया सनातनी॥
महालक्ष्मी स्वरूपा च वेदमाता सरस्वती।
राधा वसुन्धरा गङ्गा तासां स्वामी च माधवः॥" (Brahma Vaivarta Purana)
This reveals that the primordial Mahalakshmi is none other than Jayadurga. Hence Madhava appears united eternally with Uma-Mahadeva as Jayadurga. Everywhere in Shakti Pithas, Devi’s Bhairava is Rudra, but at Pada Pitha, because it is the root-base of the body, the Bhairava is Umadhava-Madhava himself.
Throughout the translation, Devi Bimala is described as the supreme Tantrik goddess of Srikshetra, associated inseparably with Lord Jagannath. The traditions of Durga-Madhava Upasana, also called Shakta Gundicha, highlight the unity of Shakta and Vaishnava paths. Especially during Sharadiya Durga Puja, the combined worship of Durga and Madhava symbolizes this harmony.
"लोकनाथः शिवो यत्र, तीर्थराजोऽपि समुद्रः।
विमला भैरवी यत्र, जगन्नाथस्तु भैरवः॥
उत्कले नाभिदेशे च विरजा क्षेत्रमुत्तमम्।
विमला सा महादेवी, जगन्नाथः स्तु भैरवः॥" (Mahanirvana Ta**ra)
Thus, Ma Bimala as Adya Narayani is always worshipped alongside Jagannath, and uniquely at Srikshetra, both Durga (Bimala) and Madhava (Jagannath) are worshipped together. This forms the essence of Durga-Madhava Upasana.
History of Sharadiya Durgotsava in Odisha
⚘️ The appearance of Adyashakti, Goddess Durga, is for the destruction of sin, injustice, and oppression. Her worship is known as Durga Puja or Dussehra. This festival is celebrated across various regions of India, sometimes for four days, sometimes for ten. It unites people in culture and tradition.
She is Shakti (Power), Bhakti (Devotion), the Universal Mother. She manifests in strength, devotion, joy, and bliss. The Goddess is the combined radiance of Brahma, Vishnu, and Rudra. Compassionate Mother, beloved of righteousness, far removed from unrighteousness formless, yet manifest as Aparna, Yogamaya, and Chinmayi.
She is the creator of herself, existing subtly in the great void. Without her command, even a leaf cannot move. Devotees realize her in whatever form they desire, and she fulfills all wishes. She is the mother who loves her children, the giver of fearlessness. Infinite salutations at her lotus feet.
Durga Puja, celebrated in the Hindu month of Ashwin, marks the triumph of truth and justice over falsehood and injustice. As described in the Devi Bhagavata and Chandi Saptashati, under the guidance of Sage Medha, King Suratha regained his lost kingdom with Her blessings, and Vaishya Samadhi too attained his desired boon.
When the devas were tormented by Mahishasura, they sought refuge in Brahma, who, along with Vishnu and Shiva, created the goddess Durga from the combined radiance of all gods at the sacrificial altar of Sage Katyayana.
The devas gifted her their weapons. Riding a lion, the Goddess fought Mahishasura for days and finally pierced his heart with a spear and beheaded him with a sword. This occurred at the juncture of Ashtami and Navami (the eighth and ninth lunar tithis), so the goddess is worshipped as Mahashakti during this time.
In the Treta Yuga, Sri Rama worshipped her in Ashwin (instead of Chaitra) before defeating Ravana, which gave rise to both Vasanti (spring) and Sharadiya (autumn) Navaratri as occasions for the Great Worship of the Goddess. The day after Navami is celebrated as Vijaya Utsav (Vijayadashami), symbolizing the coronation of Goddess Durga’s victory.
In India, Durga Puja is conducted mainly twice every year, though tradition says four times. The spring celebration (Chaitra Shukla Paksha) is known as Vasanti Puja, while the autumnal one (Ashwin Shukla Paksha) is Devi Puja, more popular as Sharadiya Durga Puja.
Just as humans live on harvests, the spring worship honors Mother Earth’s fertility, but the public holds the Sharad festival more popularly. Sharad Durga Puja is also known as Dussehra across India and central to it is the worship of the Goddess.
Dussehra is observed twice one in Jyeshtha (Ganga Dussehra, marking Goddess Ganga’s descent, celebrated with holy baths washing away sins), and one in Ashwin, the tenth day after Navami, marking the end of Durga Puja. The latter is widely known simply as Dussehra, commemorating Sri Rama’s victory march toward Lanka after worshipping Durga. It is also remembered as the day Durga slew Mahishasura.
Her battle with the demons lasted sixteen days from Krishna Ashtami to Shukla Navami, culminating in victory on Shukla Dashami, thereafter celebrated as Vijaya Dashami, the day of auspicious beginnings, also called “Dukhaha Dashami” (the day of removal of sorrows).
Medieval poet Sarala Das in Chandi Purana described it as the day when the shadow of evil was erased. On this day the devas themselves praised and worshipped Durga as Durga-tinashini (the destroyer of difficulties).
According to Devi Mahatmya, King Suratha, after listening to Chandi, founded the tradition of Durga Puja. At Shakti Pithas, sixteen days of rituals are conducted from Ashtami of Krishna Paksha to Navami of Shukla Paksha called Shola Puja. On Saptami, clay idols and pots are installed; on Ashtami, Maha-Ashtami Puja and offerings (Bali) are made.
“Bali” means offering. On Navami, rituals are done to pacify the fierce Raktamukhi form. On Dashami, immersion takes place with grand ceremonies. In Puri, the next day is known as Gosani Ekadashi, highlighting Durga’s wrathful power.
Because this Puja includes sacred ablutions, offerings, and homa, it is called Mahapuja. The festival grew into a grand celebration across India, its importance stated in Devi Purana performance of this vrat brings success and victory over enemies. Sri Krishna instructed the Pandavas to worship Durga before the Kurukshetra war. Historical figures like Chhatrapati Shivaji also invoked her before battles.
On Dussehra, weapon worship (Kharga Puja) is performed, and when it falls on a Thursday, householders observe Sudasha Vrat with Lakshmi worship for prosperity. Various vows such as Somnath Vrat conclude on this day as well. The Devi is Mahavidya, Mahamaya, Mahayogini, and Aksara without death or decay, pervading all.
Ram’s Akal Bodhan and Sandhi Puja Tradition
As mentioned in Devi Bhagavata, Sri Rama performed Ashwin Durga Puja (instead of spring) before killing Ravana. Since the gods are said to be asleep between Ashadha and Kartika, worship in Ashwin was called “Akal Bodhan” (untimely invocation).
By meditation, Rama saw Durga as a girl (Kumari) resting on a Bilva branch. Following Brahma’s guidance, he began Kalparambha on Shasthi and Sodashopachara Puja on Saptami. Still, the Goddess remained asleep. On Ashtami he invoked Yoginis but she did not awaken.
Finally, at the juncture of Ashtami-Navami (48 minutes almost, Sandhi Kshana), Rama performed Sandhi Puja, invoking Chamunda to awaken Durga. Worship with 108 blue lotuses was offered, and Durga revealed herself in the form of Kumari. Hence began the tradition of Kumari Puja on Mahanavami.
Scriptures say: “All women are forms of the goddess.” Every maiden up to age sixteen before puberty is considered sacred and worshipped as Kumari. Sri Ramakrishna Paramahansa and Swami Vivekananda also widely promoted Kumari Puja. Some Odia traditions call it “Kumari Lakshmi” worship, adorning young girls as the living goddess.
Rituals of Durga Puja
Mritaharana (Clay Gathering): Begins on Navami after Janmashtami, from sacred places or riverbanks, used to make idols.
Mahalaya: The day idols are painted and rituals commence, marking the prior fortnight before Puja. Actual Puja lasts from Shashthi to Dashami.
Shashthi: Alpona and rituals at the Bilva tree, eyes painted on the idol (Chakshu Daan), and life-infusion mantras (Prana Pratishtha).
Saptami: Nabapatrika Puja invocation of nine sacred plants representing Durga. Mahasnan bathing ritual and recitation of Devi Mahatmya with homa.
Ashtami: Main Sandhi Puja with symbolic animal offerings (earlier animals, now gourds, cucumbers, etc.). Women present cloth, jewelry, cosmetics to the Goddess and wear new clothes.
Navami: Offerings of fish to the Goddess at many pandals, especially.
Dashami: Immersion of idols, final worship (Aparajita Puja). Women play with vermilion (Sindoor Khela), bid the Goddess farewell like a daughter leaving her father’s house, and village women cry ritualistically. Main dish of the day is curd and rice gruel (Dahi Pakhala).
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