SHAKTI WORSHIP IN KARNATAKA

SHAKTI WORSHIP IN KARNATAKA

The Indian system of beliefs refers to the female aspect of divinity as Shakti - or the manifestation of energy. Parvati - the consort of Shiva or Lakshmi the consort of Vishnu are enshrined in temples all over India. Some of these shrines are referred to as Shakti Peethams, (the sites where the parts of Sati's body fell as in the legend of Daksha's yagna). Others are ancient shrines closely tied to local legends and beliefs. ‘Shakti’ is deemed to be the primeval source of all energy. She is also known as ‘dEvi’ or ‘ambA’. Folklore has its own multiple variations of the mother Goddess. Mother worship or Shakti worship is a phenomenon practiced all over the world and Karnataka is no exception. This worship is not region specific and cuts across geographical and linguistic boundaries. This practice is different from that of worshipping a female deity as a consort of a male God even though pArvati and lakshmi are perceived as ‘shaktidEvatA’s. The devotees of Shakti believe that mother Goddess is the most supreme power and all others are subordinate to her. The followers of this belief system are called ‘shAkta’s and their cult is known as ‘shAkta pantha’.

Different manifestations ‘shakti’ emphasize different aspects of her personality. As Rajarajeswari or Kamakshi, she is the Universal mother. As Uma or Parvati, she is the gentle consort of Shiva. As Meenakshi - she is the queen of Shiva. As Durga, she rides the tiger, and bears weaponry. In the angry and terrifying form of Kaali, she destroys and devours all forms of evil. As Kaali, she is also the personification of time, her dark form being symbolic of future which is beyond our knowledge. Tantric worship involving chants, gestures and yantras (geometric shapes) also govern the worship of Shakti. Local forms of Shakti, not conforming to agamic or tantric rules are also widely prevalent throughout the length and breadth of the region. Srichakra is a symbol of ‘shakti.

There are many places in Karnataka which are seats of ‘shaktipUje’. shirasingi, bAdAmi, sirsi, (mArikAmbA) uccangidurga, savadatti, (yellamma) (rENukA) candragutti, huligi, cincili, Mysore, (cAmuNDi) Sringeri (shArade), mALacidEvi pITha of hosUr, mahAlakshmi temple at doDDagaddavaLLi and mangLUru (mangaLA dEvi) are some of them. mahAlakshmi temple in Kollapura and BavAni temple in tuLajApura are in Maharashtra. However, they have a huge number of devotees in Karnataka. Some of them are tribal Goddesses. The icons of ‘saptamAtrukA’s and ‘lajjAgauri’ found all over Karntaka prove that this cult was widely prevalent. Scholars have opined that the worship of folk deities and agricultural activities are intimately connected with ‘shakti worship’. Other religions are also affected by this practice. The presence padmAvati yakshi in Jainism and tArA Bagavati in Buddhism are significant. The installation of ‘srI cakra’s by Shankarcharya at Shringeri and kollUru also prove this contention. Karaga celebrated in Bangalore and a few other places worships Draupadi as an incarnation of shakti.

‘Shakti worship’ and similar religious practices have a long history in Karnataka. These practices which were essentially non-castist and gender neutral were gradually assaulted by Vaidic systems of hegemony. There was a running feud between the ‘shakta’s and the Vaidic forces. Shaktas could gain entry into religious and royal portals. Tantric worships were conducted by many kings belonging to Rashtrakuta, Sevuna and Chalukya dynasties. Many titles held by these kings support this. These kings have sanctioned generous grants of land for ‘kanyApUje’ and ‘yOgiNIpUje’. Inscriptions found at kOlAramma temple at Kolar have documented it. Many temples practiced regular worship in public and tantric-Agamic worship behind the veil of secrecy. Some of the philosophical songs (tattvada pada) composed by saints such as akkamahAdEvi and shishunALa shariff are influenced by this tantric cult.

Even Jainism and Buddhism are influenced by the ShAkta cult. The ‘yApanIya’ branch of Jainas avers that women also are eligible for salvation and they were present in places like belagaum, bijApura, tumkUr and maisUru. The ‘jvAlAmALini cult’ is associated with Jaina Shakta pantha. The jvAlAmAlini temple built in Navalagunda by jayakIrti and and the basadi built by lacciyabbe in Savadatti are significant. PadmAvati, kUSmAnDini and jvAlAmAlini are Jaina Shakta Goddesses.

The ‘vajrayAna’ sect in Buddhism is tantric in origin and ‘mantrayAna’ a secretive sub sect of vajrayAna practices dEvi worship. It is said that ‘kadari’ near Mangalore and Shringeri were Buddhist tantric bases long ago. tArA Bagavati temples were present in places such as DambaLa and kOLivADa in Karnataka.

Tantric Shakti worship in Karnataka is not merely a page from history. It is still being practiced in small isolated pockets although in a secretive manner. However people throng to many of these seats and perform regular worship.