Indian Culture and society


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An Ādiśaiva Brāhmaņa who served at a temple at Simhapuri mentioned to us about a Bhadrakālī temple his patriline is associated with.

On most days, she would receive worship in the Saiddhāntika fashion, being seen as the consort of Vīrabhadra, whose Tattva placement is between Prakrti and Guņa tattvas. Her liturgy is Samskrta and the praxis is Āgamika, an “Ārya” evolute ultimately rooted in Vaidika and Sāńkhya thought.

On some days, the Ādiśaiva priests will leave and another class of priests will temporarily take over the temple and offer her blood sacrifice in the sanctum sanctorum and clean it up before the Ādiśaiva Brāhmaņas take over the service.

She blesses both classes of priests and they both have experiences with her.

There are examples of how Kairata tribal praxis was adopted as the ultimate religion of Śakti and how Jagannātha’s original Mūrti is expressly acknowledged in the Skāndapurāņa as being the original prerogative of Śābara tribals alone (I mean, anyone who is honest to himself and not dumb will be able to figure this out himself with one look at the Mūrti) before Jagannātha allowed it to become an object of Vaidika-Tāntrika worship for the good of all.

This is why I am comfortable with the idea that completely different ethnolinguistic groups melded their rites and lores into the melting pot of Hindudharma. Today, Jagannātha responds to two different ritual systems which evolved in parallel and both of which WORK before him.

This is an object of wonder. There is little else like this elsewhere in this world.

Hindus should be perceptive enough to appreciate this. Others should be humble enough to acknowledge this.
 

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