Dakshinakali Temple

Dakshinakali Temple

Dakshinakali Temple is a temple of Maa Dakshin Kali in Kalika Devi Sahi, Shrikshetra Puri. Legend has it that Puri was originally divided into seven Sahis and forty-seven Kandis. Kalika Devi Sahi is one of those Sahis. The goddess Kalika is the first of the Sahi Sahis and her presiding deity is the South Kalika. The temple of Dakshini Kali is located on the left side of the road from Singhadwar to Swargadwar. The height of the temple is about fifty feet, but the ground seems to be located on an altar or wheel, even if it is underground. The front door of the temple stretches to the east. But to get here you have to cross 11 + 5 = 16 steps from the north and west. A short distance from the front door is a statue of Jagmohan Singh. In addition, to the north and east of Jagmohan, there is a wide wheelbarrow or mandapa. This includes restaurants. There is a mandapa or wheel on the west side of the temple. Even if it is open, the upper part is covered with a roof, and it is said to be the palace of the goddess attached to its temple. To enter the temple from the front gate of the idol, one has to enter the temple through another grave and Gumuti gate. The goddess is made of black marble. So this is a gem. The statue is one and a half feet high and one foot wide. Goddess Shabasana is not a corpse. He has jewels and crowns on his head, a sword in his upper right hand, a sword in his lower right hand, a cup in his left upper hand, a head in his left hand, and a head in his left hand. The right foot is long while the left foot is the founder on it. The goddesses are Chaturbhuja and Trinetra. To his left is the eternal gender. Bimala is located on the south side of the front gate and Bhubaneswar on the left. Barahi to the south of the fence, Ganesha to the west and Narasimhi to the north.

Lion faces, Ganges and shadows on the south, Tiger faces, Yamuna and Maya on the left. Ganesha is in the middle of the upper and Mahalakshmi in the south and Saraswati in the left. The Mahakaleshwar Temple is located in the northeast corner of the temple fence. The outer fence of the South can be circumscribed. Dakshini Kali did not have a daily Pakistani meal. All he had to offer was his daily routine. But now the Sreedakshinakali Trust has arranged a Ghritapak Trikal Puja. Among the previous offerings, the Jagannath Trust (1) increases ballabh (big) and four big kora, (2) raises morning incense, raises khechdi and raises vegetables, (3) raises ore in the midday incense and raises water in the evening incense, (4) Amalu. Despite all this, the morning incense and the midday incense do not come daily. During the Ashwin sixteenth puja, daily (1) my mother was five, one (2) a bee eating a large, (3) a small five being a kora, (4) a whole incense, one fourth, an enduri fourth, and one vegetable, (5) a midday incense. Marichipani is one and the mug is one, (6) In the evening incense there is a system of curds and vegetables and it has been a regular practice to this day. The sixteenth puja is performed by the administration of the Shree Gannath Temple by the Baraniya Brahmins and the devotees are provided with the Chandipatha (by the administration of the Shree Gannath Temple) for sixteen days. In addition, during the Saptapuri menstruation, orders are received from Jagannath to Sreedakshinakali, as well as orders from Dakshinakali are set up in the kitchen of the shrine and Satpuri is enjoyed in the shrine. Like the goddess Srivimala Devi, who is located within the walls of the temple, the devotees had no rituals other than the sixteenth-day worship, and the devotees of the outer shrine, along with the food of the above Shree Gannath temple, were in touch with the devotees. Khai and yoghurt are considered his favorite foods. On the seventh day of the sixteenth day, on the eighth and ninth days of the month, and on the day of the Kali Puja of the month of Kartik, there is the provision of Sankhudi and Amish. Although it has a Basanti Nabapatrika Puja provision, it does not suffer.

As the main gate of the temple faces east, it is natural for the face of the goddess to be to the east. Dakshinakali’s religious status, rituals and rituals and meditation are not complementary to Dakshinakali. Moreover, the goddess of the south of Shri Jagannath is not Birajati. Therefore, the doubts of the devotees in the proper naming of the goddess are not justified. Therefore, the past location of the goddess and the past location of the shrine are certainly significant. Devotees in public view Balabhadra, Subhadra and Jagannath on the Ratna throne of Shrikshetra, Niladri, Srimandir, Sritirtha and Sreejagnath Sabarjan Baditi Sree Mandir, while Sudarshan, Bhudevi, Sridevi and Madhav are enthroned. There is no restriction on any devotee approaching the throne and visiting the Saptadha idol and worshiping the devotee. However, in the verse, Shankaracharya praises Shri Gannath, who is the same (inseparable) with the combination of the three gods, Balabhadra and Subhadra. The totality of the trinity is Sripurusottam. The Purusottama idol has existed in three separate statues since the reign of Keshari or the Ganges. Theologians point to Shankaracharya worshiping Shri Gannath as Shiva. The imagination of the Trinity is differently expressed by the Shakti. According to them, Sribalbhadra Ugratara, Bhubaneswari Subhadra and Jagannath are Dakshini Kali. That is why it is said:

Ugratara Shulpani: Subhadra Bhubaneswari
Niladrau Tu Jagannath: Sakhshyat Dakshina Kalika.

This suggests that since Shrikshetra was a powerhouse, the worship of Tara, Bhubaneswari and Kali was on the throne before the worship of Sripurusottama. It is said to have been accepted and worshiped by traditional Hindu and Buddhist monks. Of these, the idols are placed by the Mahalakshmi and Vimala pilgrims in a separate temple between the walls of the temple, while at the beginning of the Gangetic dynasty, Dakshinakali is installed in another temple (which is not within the walls of the temple).
The worshiped Kalika is now Dakshinakali in this remote place. The idols of the goddess may come to the Majana mandapa while the moving idols in the south house go through the south gate of Jagmohan for the necessary obedience, but this is not the way of movement of any other idols in the gem throne. Even though the hanging mandapa is very close to the gate, the gods and goddesses do not travel this way during the hanging. It is also worth noting that the timbers dumped during the renovation are taken this way. In addition, the Lion Gate of the inner enclosure faces south, while the Gajapati Maharaj enters the temple through the south gate for the Devadasharna. From the second century BC to the eighth century AD, the Buddhist culture, rather than the Brahminical culture, was pervaded by the Shrikshetra and the Shrimandir, and the culture was divided into Hinayana and Mahayana.

Therefore, there is no doubt that the goddess Bhairavi, who was worshiped by the Buddhists, is today. It is not strange that the devotee Bhairavi, who was facing south, later became a Dakshinakali in Brahmanical civilization. The goddess has been relocated to the present Dakshinakali temple as a result of the demolition or demolition of this south-facing temple during or before the construction of the visible shrine, and her Bhairav ​​Mahakala Ru Pe is worshiped on the left. The Mahakaleshwar temple is built in front of the ancient south-facing temple and in front of the Andhra Pradesh area of ​​Bhairab. The Mahakaleshwar is worshiped as Mahakaleshwar in the form of Bhairav ​​Shivalinga, just as Kshetrapala Bhairav ​​became a powerful Shivalinga. Such verses are found in later literature or Tantra scriptures as the idol of Jagannath was replaced by Dakshinakalika after the construction of the visible shrine in later times. Dakshinakali’s Manibigraha has been relocated from the shrine and has not returned to the shrine as there is no return policy to the east. As a result, the temple has been transformed into a place of worship for the worship of Sreedakshinakali, and there is some agreement with Sreedakshinakalika in the direction of the color, costume, seed mantra and worship of Shri Gannatha.




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