Shakti Peethas (Tantra Peethas) of India

Shakti Peethas (Tantra Peethas) of India

By Dr.K.K.Debnath                                                                                       January 2011

Acknowledgements: In this article, author has tried to capture all pertinent information relating to Shakti Peethas, their location, accessibility, etc in most cases in and around India. The author is grateful to various authorities/agencies on their books and articles on Tantra and other Indian literatures, without which it is not possible to compile the information on Sakti Peethas.

Chapter I:  Introduction about Tantra/Shakti Sadhana

It is a “Non-Vedic beliefs and practices that emphasized the existence in man of divine powers that could be activated and experienced by means of special spiritual procedures.” However, it was adapted and adopted by Hinduism at a later stage.

Chapter II: The Mythological Story of Hindu Literature

When Sati, the wife of Shiva and the first incarnation of Parvati, Sacrificed herself at a yagna performed by her father King Daksha; a very distraught Shiva started dancing with her body. The world was terrorized from this Tandava Nritya and to stop the devastating penance, Vishnu used his Sudarshan Chakra (The whirling knife on his finger tip) and completely cut up Sati's Body in several pieces. Wherever her body parts fell, a temple was erected to commemorate different manifestations of Shiva and Parvati and became a Hindu pilgrimage. They are called Peetha or Sakti Peethas. Sati is also called Devi or Shakti (Strength). These temples are scattered from present day Pakistan, India, Sri Lanka, Bangladesh and Nepal.

Chapter III: Religious Tradition of Bengalis and ancient Bangadesh

Traditionally it is observed that Bengalis are culturally inclined to Shakti Sadhana. They built a Kali Bari where they are in a position to do it, irrespective of the place. This is true for all Bengalis, who are believer of faiths originated in Indian subcontinent. The Kali Puja is basically a Shakti Sadhana, which is also known as “Dakhshinachari Tantra Sadhana” and also known as Shakti Sadhana. Ancient Bangadesh means the area of the Valley formed by River Ganga and River Brahmaputra and little part of present MP, as specified in ancient Indian literatures.

Chapter IV: Shakti Peethas

There are about 55 Shakti Peethas or Centers of Shakti spread over present India, Bangladesh,

Nepal, Pakistan and Sri Lanka. However there are differences of opinion.. Out of all Shakti Peethas, 4 are known as Adi Shakti Peethas, which are in and around ancient Bangadesh (comprising of Present West Bengal of India; Kamrup at present with Assam of India; Part of present Bihar of India; Tripura of India and present Bangladesh) and Orissa. Besides this, around 50% of total Shakti Peethas are found to be in ancient Bangadesha. This only indicates the Shakti culture of Bengalis. We find a variation and difference in opinion. It may be primarily due to lack of proper historical records and documents.

The chapter is divided in to three sections as follows:

1)      Section I: This section depicts details on Adi Shakti Peethas .

2)      Section II: This section describes the details of Shakti Peethas in ancient Bangadesh (comprising of Present West Bengal of India; Kamrup at present with Assam of India; Part of present Bihar of India; Tripura of India, part of present MP and present Bangladesh).

3)      Section III: In this section Sakti peethas located in adjoining/neighboring areas of ancient Bangadesh.

4)  SectionIV: This section contains the details of other Shakti Peethas

Efforts have been made to furnish the details on location/place, importance/belief and how to reach the place, wherever possible.   

Section I: Four Adi Shakti Peethas

The great religious texts like the Shiva Purana, the Kalika Purana and the Asta Shakti recognize four major Shakti Peethas (centers), like Bimala (Pada Khanda, Inside Puri Jagannatha Temple), Tara Tarini (Stana Khanda, Breasts, Near Berhampur, Orissa), Kamakshi (Yoni Khanda, Near Guwahati, Assam) and Dakhina Kalika (Mukha Khanda, Kalighat, West Bengal) originated from the limbs of the Corpse of Mata Sati. The Asta Shakti and Kalika Purana clearly say (IN SANSKRIT):

Bimala Pada khandancha,
Stana khandancha Tarini (Tara Tarini),

Kamakhya Yoni khandancha,
Mukha khandancha Kalika (Dakhina Kalika)
Anga pratyanga sanghena
Vishnu Chakra Kshyta nacha……..

1. Puri Jagannatha, Puri at Orissa: For Sakta Tantric Jagannatha is Bhairava and Bimala is Bhairavi. In the month of Asvina, during the Durga Puja, animal sacrifice is made before goddess Bimala which is the only of its kind in the otherwise bloodless rituals performed in the temple. The holy food offered to Shri Jagannatha is sanctified only after it is presented to Bimala and then acquires the character of Mahaprasad. According to historians, it was originally a Buddhist shrine; this was converted to Vaishnava shrine at a later period. The Goddess Bimala, a manifestation of the Mother Goddess and considered as Shakti of Lord Jagannatha.  

Puri is a prime Hindu pilgrimage centre located in Orissa. It is famous for Rath Yatra held in the month of Sravana. The place is well connected by Rails. Pilgrims may get down either at Bhubaneswar or at Khurda road Jn. on Main Howrah Chennai railway line and go to Puri by road or by Train.

2. Tara Tarini, Raipura, Ganjam; Orissa: It is said that the breasts of Sati fell at the Kumari Hills where the famous Tara Tarini Shakti Pitha has stood. It is said that the breasts of Sati fell at the Kumari Hills

Tara-Tarini Temple is on the Top of the Kumari hills on the bank of River Rushikulya near Purushottampur in Ganjam District. It is one of the most Prominent ancient Shakti peetha or Tantra Pitha of Orissa and this Pitha is among four of most important Shakta centers in India and Orissa has been considered to be one of the most important Shakti centre. According to historians and researchers, it was originally a Buddhist Tantric temple. Historically Tara and Tarini both are Buddhist Goddesses.

The Goddesses Tara-Tarini has been regarded as the presiding deity (Ista-Devi) in almost every house in South Orissa. This important and famous Temple is situated on the top of the Kumari hill or popularly known as Tara-Tarini Pahad (Hill). The height of the hill is about 708 ft. and it has spread over 180 Acres of land surrounded by natural beauties. The picturesque panorama of the temple and the river Rushikulya gives enormous pleasure and exciting experience of nature and divinity to each pilgrim or visitors and often enchant its mind and soul. You have to climb 999 steps on the front side of the hill leading to the temple or can reach at the top through a pucca road for vehicle on the backside of the hill. Provisions of electricity, drinking water and a small market complex at the site with articles for worship are there to enhancing the facilities.

The Temple is small but beautiful one and famous Shrine of Tara-Tarini. Worship at this important Shakti Pitha has been continuing since time of immemorial. Two stones has been anthropomorphized by the addition of gold and silver ornaments and shaped as human faces are the main Shrine of this temple which represents the Goddesses Tara and Tarini. One can find two fully celebrated and beautiful brass heads as their Living Idols (Chalanti Protima) have been placed in between two Main shrines. It has been said that from a tribal cult Tara-Tarini have been transformed into Shakti cult through the process of Brahminization, as the name Tara was the Primordial deity of the Mahayana Buddhist Pantheon , indicates Buddhist influence at the Tara - Tarini Peetha.

How to Reach: The Tara-Tarini Pitha is situated at a distance of 32 Kms towards north of Berhampur on the south bank of river Rushikulya near Purushottampur. The Distance of Tara-Tarini Hill is from Jagannatha pur on N.H.-5 is about 22 K.M and you can find Cars to reach there. The National High way is connecting Kolkota to Chennai. From Humma on Chilika it will be about 35 Kms. and from Berhampur it is 32 KMs.

3. Kamakhya Kamroop, at present Assam

Devi's yoni fell here and the idols are Devi as Kamakhya (personification of love) and Shiva as Umananda.

The Kamakhya Temple is a Shakti temple situated on top of the Nilachal Hill in western part of Guwahati city in Assam on the northern banks of the river Brahmaputra (the son of Brahma), India. It is the main temple in a complex of individual temples dedicated to different forms of the mother goddess as the Dasa Mahavidya, including Bhuvaneshvari, Bagalamukhi, Chinnamasta, Tripura Sundari and Tara. It is an important pilgrimage destination for general Hindu and Tantric worshipers.

This is a famous pilgrimage for women seeking fertility or love. The temple is supposedly built by Kamdev, the god of love. The Umananda temple is nearby in an islet on the river. It has many pet monkeys.

Historically, it was a famous Buddhist Tantra Peetha.  At a later stage, it became the place of Sadhana of Lord Matsyendranath Nath and a temple was made. He was the great Guru of Lord Gorokhsha Nath, and the founder of “Kula System” of Tantra in Bengal. The temple was renovated by Cooch Bihar Kings.

The current temple structure was constructed in 1565 by Chila Rai of the Koch dynasty in the style of medieval temples. The form of the earlier structure, destroyed by the Kala Pahar, is unknown. The current structure has a beehive-like shikhara with delightful sculptured panels and images of Ganesha and other Hindu gods and goddesses outside.

The temple consists of three major chambers. The western chamber is large and rectangular and is not used by the general pilgrims for worship. The middle chamber is a square, with a small idol of the Goddess, a later addition. The walls of this chamber contain sculpted images of Naranarayana, related inscriptions and other gods. The middle chamber leads to the sanctum sanctorum of the temple in the form of a cave, which consists of no image but a natural underground spring that flows through a yoni-shaped cleft in the bedrock. During the Ambuvaci festival each summer, the menstruation of the Goddess Kamakhya is celebrated. During this time, the water in the main shrine runs red with iron oxide resembling menstrual fluid.

It is likely that this is an ancient Khasi sacrificial site, and worshiping here still includes sacrifices. Devotees come every morning with goats to offer to Shakti.

The Kalika Purana, an ancient work in Sanskrit describes Kamakhya as the yielder of all desires, the young bride of Shiva, and the giver of salvation. Shakti is known as Kamakhya.

The Kamakhya Temple in Assam symbolizes the "fusion of faiths and practices" of Brahmanism and non-Aryan elements in Assam .The different names associated with the goddess are names of local Aryan-Brahmanism and non- Brahmanism goddesses. The Yogini Tantra mentions that the religion of the Yogini Pitha is of Kirata origin. According to Assamese literature, there existed a tradition among the priests established by Naranarayana that the Garos, a matrilineal people, offered worship at the Kamakhya site by sacrificing pigs.

The goddess is worshiped according to both the Vamachara (Left-Hand Path) as well as the Dakshinachara (Right-Hand Path) modes of worship. Offerings to the goddess are usually flowers, but might include animal sacrifices. In general, female animals are exempt from sacrifice, a rule that is relaxed during mass sacrifices.

According to the Kalika Purana, Kamakhya Temple denotes the spot where Sati used to retire in secret to satisfy her amour with Shiva, and it was also the place where her yoni fell after Shiva danced with the corpse of Sati. However, this is not corroborated in the Devi Bhagavata, which lists 108 places associated with Sati's body, though Kamakhya finds a mention in a supplementary list. The Yogini Tantra, a latter work, ignores the origin of Kamakhya given in Kalika Purana and associates Kamakhya with the goddess Kali and emphasizes the creative symbolism of the yoni.

4.  Kalighat (Calcutta) at West Bengal

Devi's four small toes from her right foot fell here and the idols are Devi as Kali and Shiva as Nakulish or Nakuleswar. Famous pilgrimage located in Calcutta in the state of West Bengal. Kali is described as dark complexioned form of Shakti who has taste for blood and death. She rules over the cremation sites and is worshipped by devotees on a dark and moon less night. She is most popular deity of Bengal. Kali is the female version of Kala or end of time. As per historical records Lord Gorokhsha Nath, a great religious and social reformer, who converted left hand Tantra to right hand Tantra, by transforming the Tantric Kula Bhairavi in to mother Goddess.  His Guru Lord Matsendra Nath was the founder of Kula System in Bengal. One of his disciples Chourangi Nath used to look after this temple and his seat was named as Chourangi and the road from ashram to temple was named as Chourangi road.

Section II: Peethas Located in ancient Bangadesha

1. Attahas (laughter) /Maa Fullora Birbhum (at present West Bengal)

Devi's lower lips fell here and the idols are Devi as Fullara (Blooming) and Shiva as Bhairabhvishesya (Lord of the universe). The place is in Bengal near Birbhum. Image of Devi and the Shiva temple is next to the Devi temple. It is a major pilgrimage and tourist attraction.

We need to go from Birbhum to Ahmedpur to Labhpur (6.5 miles). Attahas is just East of Labhpur, around 115 miles from Kolkata. The temple of Bhairab is beside the temple of Fullora. The deity is made of stone. It is so large that the lower leap of the goddess is about 15 to 18 feet wide.

2.  Maa Bahula of Katoa, Bardhaman (at Present West Bengal)

Devi's left arm fell here and the idols are Devi as Bahula (Abundant) and Shiva as Bhiruk (who is also Sarva Siddhi Dayaka). Arrive at Katoa rail station and then go to Ketugram which is a pilgrimage.

3. Bakreswar of   Birbhum (at present West Bengal)

Devi's mind or the centre of the brows fell here and the idols are Devi as Mahishamardini (the slayer of Mahishasur or Durga) and Shiva as Bakranath. It is near to Ahmedpur station. There are seven hot springs and also the Paphara (remover of sins) river. The Mahamuni Ashtabakra found enlightenment here. On Shivaratri night a grand Mela (fete) is celebrated here.

4. Bhavanipur or Karota (river) at Nator of present Bangladesh (ancient Bangadesh)

Devi's left seat or her clothing fell here and idols are Devi as Aparna (the one who ate nothing, not even leaves) and Shiva as Bhairabha (Destroyer of fear). The temple of karatoya is situated at village Bhavanipur, 28 Kms from Sherpur in Bogura district, Bangadesha.

The King of Nator and his grandson the Maharajah Ramakrishna used to meditate here. The seat, the yognakunda and five skulls are still there. In the month of Baisakha according to the Bengali calendar, there is a large fete or Mela organized here to celebrate Ramanavami or Deepanwita.

5. Bivasa – Midnapur (at present West Bengal)

Devi's left ankle fell here and the idols are Devi as Bhimarupa and Shiva as Sarvananda. It is situated in Tamluk of Midnapur district of West Bengal.

6. Chattagram (also called Chattal) at present Bangladesh (ancient Bangadesh)

Devi's right arm fell here and the idols are Devi as Bhavani (Devi) and Shiva as Chandrasekhar (the one who has the moon as the crown). It is said that Mahadeva has himself pronounced that he would visit Chandrasekhar Mountain regularly during Kali Yuga. The famous Chandra Nath Temple on the top of the hill is the Bhairava temple of this Shakti Peetha. This is near Sitakunda station, Chattagram in Bangladesh.

7. Jayanti (jayantia) at present Bangladesh  (ancient Bangadesh)

Devi's left thigh fell here and the idols are Devi as Jayanti and Shiva as Kramadiswar. Jayanti is situated at Kalajore Baurbhag village of Falzur Pargana under Jayantia Thana of Sylhet district, Bangladesh. This Shakti Peetha is locally known as Falizur Kali Bari.

Other Versions:

Adorned by mountains, forests and a river, Jayanti is a quiet little village 11 km. away from Alipurduar, Jalpaiguri District of West Bengal. Tall forests of Sal, Segun, Simul, Palash and Sirish trees hide the mountains and sky, while the sparkling Jayanti River flows beneath. Though normally accessible, the pathways may become difficult to negotiate during the monsoon.

A two-hour trek takes one to the top of a hill from the Jayanti Railway station, where there is a Sati Temple. There is also a Mahakaal Temple in three adjacent caves. In the first cave there are idols of the Brahma-Vishnu- Maheshwar trinity, in the second there is one of Lord Shiva, and in the third, that of Goddess Mahakali.

8. Jessore / Yashohar/ Yashor in present Bangladesh (ancient Bangadesh)

Devi's centre of the hands fell here and the idols are Devi as Jashoreswari and Shiva as Chanda (Moon or the one who holds the moon). Jashoreswari, situated at Ishwaripur, Shyamnagar, district Satkhira, Bangladesh. The temple complex was built by Raja Pratapaditya, whose capital was Ishwaripur.

9. Kanchidesh (Konkaal or Skeleton) at Bolpur – Bardhaman, present West Bengal

Devi's skeleton fell here and the idols are Devi as Devagarbha and Shiva as Ruru.  The name Kanchi means very thin bamboo branches, which is like kankal or skeleton, so the name Kanchidesh appeared. The place is known as Kankali tala. The Devi is locally known as Kankaleshwari. There is a well for worship, on the banks of Kopai or Kopar River 10 km towards north-east from Bolpur station of district Birbhum, West Bengal.

Other Views: Kanchipuram, a very famous pilgrimage spot, is situated in Tamil Nadu and is very widely known for the spiritual powers of the Devi Kamakshi. This is one of the Pancha Budha Shrines situated in Tamil Nadu and represents the earth form. The Shiva is called “Ekambara Natha”. Kanchi is also famous for the Kanchi Kamakoti Mutt, from where the Great Sage Sri Sri Chandrasekarendra Saraswati (also affectionately called as “Sri Maha Perival”) enshrined his blessings to the thousands of devotees thronging the mutt for a glimpse of him.

However, it cannot be a Shakti Peetha due to the fact that Lord Adi Sankara converted all the Buddhist monks/intellectuals of Kanchipuram University in to Brahmanism/Vedic religion and made it a seat for himself. This university was built by King Asoka in line with Taxila University.

Therefore the famous Devi Kamakshi must be originally Buddhist tantric goddess which was converted and renamed as “Goddess Kamakshi”.

10. Khirgram (Yogadaya) at Bardhaman, West Bengal

Devi's right big toe fell here and the idols are Devi as Yogadaya and Shiva as Khirakantha. Take Eastern Indian Railway to Bardhawan station. Take Bardhawan Katoa Rail to Nigam station. Nigam station to Khirgram (village) is 2 miles. A mela (fete) is held during Baisakha Sankranti.

It is also widely opined that this is the same as the Chintapurni Temple, where the toes of Sati goddess had fallen being cut off by the Chakra of Lord Vishnu when he was cutting away the pieces of Sati's dead body carried by Lord Siva during Tandava Nritya.

The Pindi represents Sati's feet and is a manifestation of her. Chintapurni Devi is believed to fulfill the desires of a person who comes there and devotedly worships her. The Mantra repeated in the Puja is said to have been revealed by the Devi herself when she appeared in human form.

11. Kirit – Ajimganj, Murshidabad in present West Bengal

Devi's crown or headdress fell here and idols are Devi as Vimala (Pure) and Shiva as Sangbarta.  It is situated at Kirit at Kirit Kona village, 3 km from Lalbag Court Road station under district Murshidabad, West Bengal, India. Take the train to Ajimganj. The temples are on the shore of the Ganges near Batnagar.

12. Magadha (Patna) at Shrihatta at present Assam (Ancient Bangadesha)
Devi's right thigh fell here and the idols are Devi as Sarvanandari and Shiva as Bomkesha. Inside Shrihatta at Jayanti pargana near the base of the Kahshia Mountain Devi's legs are placed here. One has to go from Shrihatta to Kanaier ghat by boat and then walk 2 miles..

Other version says it is at Patna may be due to the name “Magadha”.

13. Manav Kschetra (Field) Kogram, Bardhaman at present West Bengal

Devi's right hand or palm fell here. Idols are Devi as Dakhshayani (Durga) and Shiva as Amar (Immortal). Take train from Howrah station to Guskar station and then a few miles to Kogram. Mahadeva is considered Siddhidayaka or provider of all wishes. Other Version says it is Manas, located at Tibet near Mansorovar.

14. Mithila at present Bihar ( ancient Bangadesh)

Devi's left shoulder fell here and the idols are Devi as Mahadevi (Devi) and Shiva as Mahodara (the big belied one). This is near Janakpur station (Present Bihar). According to ancient literature, Mithila was a part of Ancient Bangadesh.

15. Nalhati in Birbhum, West Bengal 

Devi's vocal pipe fell here and the idols are Devi as Kalika (Durga) and Shiva as Yogesh. The temple is known as "Nalateshwari Temple", near Nalhati station of Birbhum district, West Bengal. One needs to go by train to Nalhati Railway station from Howrah station (145 Km) and then by Rickshaw to temple.

16. Nandipur at Birbhum, West Bengal

Devi's necklace fell here and the idols are Devi as Nandini and Shiva as Nandikishore. The temple is locally known as "Nandikeshwari" temple. Nandipur is now in Saithia Town. The temple is only 1.5 km East of Saithia rail station (120 miles from Kolkata) under a banyan tree within a boundary wall, Birbhum district, West Bengal.

17. Shrihatta, Bangladesh (ancient Bangadesh)

Devi's nape of the neck fell here and the idols are Devi as Mahalakshmi (The goddess of prosperity and wife of Mahavishnu) and Shiva as Sarvananda (The one who makes everyone happy). Devi's temple is Near Shrihatta town and Shiva's temple is near Jainpur. Shivaratri and Ashokashtami are celebrated with a Mela (carnival). Take train from Calcutta to Goalanda and steamer to Kechuaganj. Then either take a boat or walk about five miles.

18. Sone (near Sone River) at present MP Sate

 Devi's left hips fell here and the idols are Devi as Narmada and Shiva as Vadrasen. The place is located in present MP state.

19. Sunanada (Sugandha) at Barisal, Bangladesh (ancient Bangadesh)

Devi's nose fell here and idols are Devi as Sunanada (Pleasing) and Shiva as Traimbak (Rudra). Devi's temple and Shiva's temple are situated in a village called Ponabalia on the banks of the river Sunanda. It is under Shikarpur or Shivahri Karpur village, Gournadi, about 20 Kms from Barisal town. The nearest railway station is Jhalkati. A large numbers of worshippers visit this place during Shiva chaturdashi day of March.

20. Tripura (ancient Bangadesha)

Devi's right foot fell here and the idols are Devi as Tripurasundari and Shiva as Tripuresh. Devi is grantor of all wishes or Sarvavishta pradyani. It is situated at the top of the hills known as Tripura Sundari temple near Radhakishore pur village, a little distance away from Udaipur town, ancient capital of Tripura.

21. Trisnota (Tristrota) at District Jalpaiguri, West Bengal

Devi's left feet fell here and the idols are Devi as Bhramari (Bumblebee) and Shiva as Iswar (God).  It is situated on the banks of Tista River in Shalbari village of Falakata in Jalpaiguri district in West Bengal.

22. Ujaani at Bardhaman District, West Bengal

Devi’s right wrist (Elbow) fell here. Devi is worshiped as “Mangala chandika” and Shiva as “Kapilambar”. The place Ujaani is 16 Kms from Guskar Station under Bardhaman district of West Bengal.

23. Vaidyanath at Deoghar in Jhar Khand state (Ancient Bangadesh)

Devi's heart fell here and the idols are Devi as Jaidurga (Victorious Durga) and Shiva as Vaidyanath. It is in Present Bihar. Joshidi is the train station. One of the only 12 Jyotir Linga Shrines dedicated to Lord Shiva throughout India is here.

Section III: Peethas in adjoining/neighboring areas of ancient Bangadesh.

1. Gandaki (river), Nepal

Devi's right cheek fell here and the idols are Devi as Gandakichandi (the one who overcomes obstacles or Gondi) and Shiva as Chakrapani (Holder of the discus). It is a famous pilgrimage centre. It is adjacent to Mukti Nath temple (Tantric) at Nepal.

2. Prayag (three rivers meet here) or Allahabad

Devi's ten fingers fell here and the idols are Devi as Lalita (beautiful). Another name is Alopi and Shiva as Bhava. Near Tribeni ghat there is Banitirtha ghat, Allahabad is the Railway station. As per Jaina and Vedic literature the first Jaina Tirthamkar Bhagawan Brishav Nath or Adi Nath was a prince of Prayag.

3. Varanasi (Benaras) or Kasi the place of Shiva and Adi Nath

Devi's earrings (Kundal) fell here and the idols are Devi as VishwaLakschmi (The provider of wealth to all) and Shiva as Kala (Time or the end of time). It is a famous pilgrimage in UP and one of the oldest cities in the world. The Puranas say that this city exists even after the Pralaya. The famous place ‘Manikarnika’ is located here and named so because the ear ring of goddess was like pearl (Mani).

4. Vrindavana

Devi's hair fell here and idols are Devi as Uma (Devi) and Shiva as Bhootesh (or provider of all desires). It was Play ground of Lord Krishna and the gopis. The vana or forest or garden is where the young Krishna grew up in the home of Yasoda the wife of a cow herd. Krishna was capable of amazing feats and saved the village from many perils such as the Naga Kaliya and the great rage of Indra by holding up a mountain above the village. But his time was mostly spent with the beautiful gopis or cow girls with whom he had many affairs. The principle of illicit love is the basis of this aspect of philosophy where a person harbors a secret love for god which he cannot reveal to others.

Section IV: Other Shakti Peethas

1. Amar Kantak, M.P.

There are varying opinions on whether AmarKantak or Kalmadhava is the perfect spot. The most adapted view is for AmarKantak, is the originating point of River Narmada and is situated in Madhya Pradesh. It is also said that Devi's right hips fell here and the idols are Devi as Right Nipple Asitananda Kali and Shiva as Asitananda.

2. Amarnath at Amarnath Cave, Kashmir

Devi's Neck (throat) fell here and the idols are Devi as Mahamaya (the great Illusion) and Shiva as Trisandhyasvar. This is famous for pilgrimage of Amarnath temple. There is a Shiva lingam of glacial ice which expands and contracts with the seasons.

3. Bhairava Parvat at Ujjain, MP

Devi's upper lips fell here and idols are Devi as Avanti (Modest) and Shiva as Lambakarna (Long eared one). It is located This is located at Bhairava hills on the banks of Shipra River a little distance from Ujjain town, in Madhya Pradesh near Ujjain.

4. Chitrakoot at Ramgiri hills, MP

The right breast of Devi Shivani fell here (another opinion is that her Nala or Jaghanasti or Bone of the Abdomen fell here) and the idols are Devi as Shivani (the wife of Shiva) and Shiva as Chanda. This is located in Madhya Pradesh near Katni Railway station.

5. Dantewada at Baster, Chhattisgarh

Devi’s daanta (teeth) fell here. Devi is worshipped as Danteshwari (Kuldevi of Baster State) and Shiva as Kapali Bhairava. The place is about 80 km's from Jagdalpur Chhattisgarh. The place has come to limelight due to recent Maoist movement.

6. Godavari Tirtha or Sarva Shaila, Andhra Pradesh

Devi's left cheek fell here and the idols are Viswamatrika (mother of the world) and Shiva as Viveshi Dandapani (the one who holds a staff). The famous Koti Lingeswar temple is on the banks of Godavari River near Rajahmundry, Andhra Pradesh, India

7. Hingula or Hinglaj, Pakistan

Devi's mind or brain fell here and the idols are Devi as Kotari (Brahmarandhra Kottawisha Bhairavi) Durga and Shiva as Bhimlochan (Triple eyed or the third eye).

The location is in a cave on the western part of Pakistan near Karachi and is about 90 miles away from Karachi. The road from Karachi to Hingula (Hinglaj) is alongside the Arabian Sea. Usual Transport is Camel or Camel driven cart. A beam of light can be seen within the dark cave, where the temple is located.

8. Jalandhar, Punjab

The left breast of Devi fell here and the idols are Devi as Tripurmalini (Durga) and Shiva as Bhisan (Gruesome). Jwalamukhi is the nearby Tirtha and train goes from Delhi to Jalandhar. There is Devi Talab (Pond) in Jalandhar, a large masonry tank sacred to Hindus.

There is also a very famous Shiva temple in Jalandhar, the temple is a blend of Muslim Hindu architecture situated at Gur Mandi near Imam Nassir mausoleum dates back to the Lodhi Era. It is believed to be built by the Nawab of Sultanpur Lodhi. The main gate was built in the style of a mosque while the rest of the building in Hindu style. There is a legend that when Jalandhar was in Nawab territory he had eyed a newly married Hindu girl who was a devotee of lord Shiva and Lord Shiva in the form of a serpent saved her honour. Awed by the appearance of this serpent the Nawab apologized to the girl and built the temple on her bidding.

9. Janasthan, Panchavati, Nasik, Maharashtra

Devi's chin fell here and the idols are Devi as Bhramari (female Bumble bee or attendant of Durga) and Shiva as Vikrakatakkha (one with the crooked eyes or look). Other names are Devi as Chibuka (the one with the chin) and Shiva as Sarvasiddhish (the one who can fulfill all desires). Bhramari Devi is a dark goddess identified as another form of Kalika and said to be "as brilliant as a million dark suns". She is surrounded by black bees and holds black bees in the first of her hands, others of which are in the "boon-granting" and "fear-allaying" gestures. She destroys egoistic demons while her bees make the seed-Mantra "Hring" sound.

10. Jwalamukhi, Kangra at Himachal Pradesh

Devi's tongue fell here and the idols are Devi as Ambika (Mother) and Shiva as Unmatta Bhairava (Furious). This is located near Jalandhar in Punjab. One can hire a local transport from

Jalandhar to Jwalamukhi. It is 34 Kms south of Kangra in Himachal Pradesh.

The Temple of Siddha Jwalamukhi Devi is an astounding sacred power point, an adventure unto itself. Within Jwalamukhi is an archaic sanctuary to the tongue of Kali, the source of the flame of transformation. The sanctuary contains a shallow pool of water. Floating above the water is perpetual natural-gas-fueled blue flames. Kangra, in Himachal Pradesh,

11. Kanyakumari at Tamil Nadu

Devi's back fell here and the idols are Devi as Sharvani and Shiva as Nimisha. There are varying opinions about whether this is Kanyasharm or Kalikashram or Kanyakumari. There is a Bhadra Kali temple within the precincts of Kumari temple. Other view: It also thought to be situated in Chittagong, Bangladesh.

12. Kolhapur or Karavipur or Shivaharkaray, Maharastra

Devi's three eyes fell here and the idols are Devi as Mahishmardini (Durga the destroyer of Mahishashur) and Shiva as Krodhish (the one who can be angry). Kolhapur also houses the famous Mahalakshmi Temple.

13. Kurukchetra, Haryana

Devi's right ankle fell here and the idols are Devi as Savitri or Sthanu and Shiva as Aswanath.

Kurukchetra is the fields belonging to the Kuru family where the battle of the Mahabharata was fought between the Kurus and Pandus.

14. Manivedika, Pushkar at Rajasthan

Devi's middle of the palms fell here and the idols are Devi as Gayatri (Saraswati) and Shiva as Sarvananda (the one who makes everyone happy). The place is also varyingly referred to as “Manibandha “or “Manivedika”.

15. Nellore at Sri Lanka

Devi’s feet bells (Nupur or Anklet) fell here and the idols are Devi as Indrakschi and Shiva as Rakchaseswara. Indrakschi was created and worshipped by Indra in person. The Lord here was worshipped by the Demon King Ravana, who was the Ruler of Sri Lanka.

However Nellore is now at Andhra Pradesh, thus there is confusion. However it is most likely at Andhra Pradesh as Andhra is heavily influenced by Tantra and Nellore is a district of Andhra Pradesh.

16. Pancha Saagar – Place not known

Panchasagar - Devi's lower teeth fell here. Idols are Devi as Barahi and Shiva as Maharudra (the angry one). It is believed at a place near to Hardwar.

17. Pashupatinath, Kathmandu of Nepal

Devi's two knees fell here. Idols are Devi as Guhyeshwari Mahamaya and Shiva as Kapali Bhairava. This again is a very famous pilgrimage spot and located in Nepal.

18. Prabhas, Girnar Hills at Maharashtra

Devi's stomach fell here and the idols are Devi as Chandrabhaga (Throne of the moon) and Shiva as Bakratunda (the one with the bent staff). This is near Bombay (now Mumbai) here a launch/steamer goes to Bharoal (also Veroal) which is near to Prabhas (also Provas).

There is another way to Prabhas all thru by train. Very close to this place is the famous Som Nath Temple, which is very ancient.

19. Ratnabali, Chennai at Tamil Nadu

Devi's right shoulder fell here. Idols are Devi as Kumari (Durga) and Shiva as Bhairava (Remover of fear). This place is supposedly located near Madras (now Chennai) in Tamil Nadu.

Other views: Ratnabali is on the banks of Ratnakar River at Khanakul; district Hooghly, West Bengal, and India.

20. Sri Sailam of Mallikharjuna Hill, Andhra Pradesh

Part of Devi’s neck fell here. This place is located in Andhra Pradesh and is a very famous pilgrimage spot. Lord Shiva is called as “Mallikharjuna Swami” and Parvati or Amba Devi is known as “Brahmara Ambika”. This is a very famous divine place where one of the only 12 Jyotir Linga Shrines dedicated to Lord Shiva is established. Other Views: Shri Shaila is situated at Jainpur village, near Gotatikar, towards north-east 3 km from Sylhet town, Bangladesh. Devi is worshipped as “Mahalakshmi” and Shiva as “Sambaranand”.

 21. Shriparvata near Ladakh in Nepal

Sole of Devi's right foot fell here. Idols are Devi as Shri Sundari (beautiful) and Shiva as Sundaranand (the handsome one) Bhairava. The place is situated near Ladakh in Nepal.

22. Suchindram of Kanya Kumari, Tamil Nadu

Devi's upper teeth fell here. Idols are Devi as Narayani and Shiva as Samhar/Sanghar. They are worshipped in a Shiva temple at Shuchi Tirtham 11 km on Kanyakumari Trivandrum road, Tamil Nadu, India. This place is near the southernmost tip of India, Kanyakumari in Tamil Nadu.

23. Ujjain at Madhya Pradesh (MP)

Devi's elbows fell here and the idols are Devi as Mangalchandi (Durga) and Shiva as Siddhidayaka Kapilambar (one who wears the brown clothes).

24. Virat (Present Jaipur) of Rajasthan

Devi's small toes (leg fingers) of the feet fell here. Idols are Devi as Ambika and Shiva as Amrita (nectar of immortality).

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Development of Vedic social system of casteism in Bengal

          Development of Vedic social system of casteism in Bengal

By Dr. K.K. Debnath (drkkdebnath@gmail.com)

Acknowledgements:  The author wishes to express his gratitude to various historians  for their various books and articles, which helped author to collect these data, used for analysis in this article. Author referred approximately 45 books in this regard, on ancient history of India, various religious books including Vedas, Upanishads, and Gita. Author sincerely expressed gratitude to all of them.

Abstract

In this article Vedic and Non Vedic social system is discussed and analysed the background of Varna pratha/Caste System of Bengal.

It is observed that a lot of myths have been created that high caste Bengalis are outsiders and descendent of Aryans, who were the originator of Vedic civilization.

A detailed structured analysis has been made and carried out particularly of high class Brahmins of Bengal with respect to the development of casteism.

It is noticed from this analysis that there was no caste system until the arrival of Sena Kings in Bengal at 11^th century AD, even though Bengal was a place where Upanisadic philosophy, Jain Philosophy, Buddhist philosophies and other Vratya philosophies were developed, by Vratya people, who later on embraced/converted/adopted Vedic Social system due to its intrinsic/hidden benefits for upper class people by accepting its authority, while keeping their own traditional practices.

This article is divided in to various sections each detailing about a particular aspect and finally the analysis is made in an integrated way.

Genesis of Division of Labour in human society:

It is a natural phenomenon that any administrative system, whether it is an industrial system, or a political system or any social system, the system of control normally looks similar to that of pyramidal structure. That is to say that at any organization there is a supreme head, followed by few assistants and each of these few assistants is further assisted by a few more and like this, the control or governance follows from top to down level.

This is also the fundamental principle towards the development of famous ABC rules for effective Resource Management control system in any organization.

The ABC theory states that in any resource utility system, there are hardly few resources estimated around 5% of the total resources whose contribution or value addition is 60% of the total resources. These are called A-class resources and utmost care is given to these few resources. This is due to the reason that almost 60% of the contribution depends on these few resources and also maximum benefit is earned from these mearge resources. Next important resource defined as B-class resource, which constitutes the next 20% value of the total contribution. The numbers of such resources are also found to be approximately 10% of the total number of resources. The 3^rd category of resources are defined as those items, whose contribution with respect to total contribution is moderate, but number wise may be significant. The Nos. of resources in this category is thus comes to 25% while the value of contribution approximately at 15% of total value. These numbers of resources are called C-class resources. The last category of resources can be defined as D-class resorces and their contribution in terms of value comes at 5% Approximately, while in terms of population it constitute 60% of total population.

However, if resources fall under A-class does it mean that the same resource will remains under A-class category forever?

The answer is may be or may not be, it will continue to remain, as long as it continue to dominate the total contribution (value addition) otherwise it may fall under B or C category.

In similar way, resources coming under B or C category may also come under A- category depending upon the contribution to the total contribution (value addition to the organization).

Thus, any resources may not continue to remain at a fixed position permanently. It totally depends on its contribution to the organization/Institute/society/State/Country.

 In case, there is no contribution from a resource, which was earlier classified under A-category, may become an obsolete resource in future and come out of the slot of ABC analysis of useful resources. These obsolete resources, which  now becomes a liability may be classified under one more category called as “E” category of resources. Therefore based on Utilisation, resources may be classified as under:

A-class: These 5% of the resources, whose contribution is 60% in terms of total contribution with respect to value, are called as A-class resources.

B-class: The next 10% of the resources, whose contribution are 20% in terms of total value; are called as B-class resources.

C-class: The next 25% of the resources, whose contribution are 15% in terms of total value; are defined as C-class resources.

D-class: The next 60% of the resources, whose contribution are only around 5% of total

                Value, are defined as D-class resources.

E-class: The resource which becomes contribution less or becomes a liability in the organization is termed as E-class resources.

This is found to be true for all resources, be it human resource or material resource of any society /community etc. This is universally true in human society, whether the society or community is Aryans, Non-Aryans or Mongolian.

In every community there exists a small minority of intellectuals, like creative thinkers, scientists etc., which constitute the think Tank or brain of the society. Statistically their strength is found to be around 5% with respect to the total population. This small group of people makes the policy and rules of the society, to keep the society intact towards the upliftment and development of people and society; as guide, philosopher, policy makers etc.

Their contribution to the society is maximum and critical in terms of value addition. These people may be referred as A-category people of the society.

The next category of people can be termed as administrators, executives, managers etc. These people are responsible to execute the policy, administer the policy and protect the policy or rules as defined by the A-category of people. These people have to be very courageous and brave to overcome the hurdles to execute and govern the task, laid down by the policy makers, whether it is internal affairs or external affairs of the society. They are therefore subjected to maintain the integrity of the society or nation from external threats and also from the internal trouble creators towards peace and harmony of the society/state/country. These groups statistically found to be comprise of 10% of the total population of the society and enjoy the status only next to A-category people. These 10% people may be called as B-category people of the society.

To execute the policy the society needs financial resources. Therefore, there is a need for the people, towards the necessary supply of this resources and facilities for the establishment. Towards the establishment of facilities there is need of money and its proper management. There are some people who normally control the financial affairs of the society and handles trade, commerce, and industry and also preserve material wealth towards the development and further progress of the society. Statistically, the strength of this group is estimated around 25% of the total population. This group of society may be referred as C-category of people.

The rest 60% of the total population, who also contribute to the society through their labour, may be referred as D-category of people. They constitute the typical work force of the society.

These four categories of people are the primary constituents of any society or organization or institution under normal and natural condition. These four categories now are named as Brahmins for A-category, Kshatriyas for B-category, Vaishyas under C-category and Sudras under D-category. In the human society humans are also resource, thus they are defined in line with above natural principle as:

1. Brahmin: This was the intellectual community and was placed at the highest rank in the society. They were the priest community and were entitled to study and learn Vedic rules/rituals and preach accordingly. These people were supposed to know “Brahma” and live on “Brahma” They were the social administrators and were in the ministerial and advisory posts for kings. They were the policy/rule makers and kings were to execute these rules over the society.
2. Kshatriya: This was defined as the martial/military community. Their role was to look after the defence of their state/country. These people were supposed to look after the “Kschetra” and protect it from others.”Kschetra” means Area of Land. They were also to look after the political administrative affairs with the help and guidance of minister, as per the rules formed by Brahmins. They were ranked as number two. i.e. next to Brahmins in the society
3. Vaishya: This was the community of Traders of Business people. They were supposed to help Kings in financial affair. These people were supposed to look after “Vishaya” means wealth. This community was ranked as third or next to Kshatriyas community.

4. Sudras: This was a community of people of working class and known as Labour community. They were at the lowest category of the society. They were supposed to work for other three communities for the benefits of the society.

Each of these above groups can be further subdivided based on the theory as stated above and further Sub-categories or classes can be derived among each category separately.

Social System:

Aryan/Vedic Social System

Rig-Veda mentioned at 3rd Mandala, 59th Sukta at 8th Sloka about 5 different Varnas. Again same Rig-Veda mentioned at 10th Mandala, 90th Sukta (which is known as famous Purusha Suktam) about the origin of four Varnas/castes namely Brahmins, Kshatriyas, Vaishyas and Sudras. At a later date we find in all post Vedic literature that it got converted as heredity wise, probably by taking the cue from Rig Veda.

Non-Aryan/Non-Vedic social system

Non-Vedic/Non-Aryan or Vratya civilizations are Jainism, Buddhism, Saivaism Nathism, Ajeevakas etc.The Vratya religions used to recognise the divisions of labour depending on the natural ability and liking/interest of the individual as Brahmin, Kshatriya, Vaishya and Sudra.

Vratya civilizations do not recognize the division of Labour based on heredity or as a birth right of the people. This civilization believed on the ability of an individual, not as a father's son. The Hallmark of Vratya society was castelessness.

Establishment of Vedic social system

Reason for acceptance of Vedic social system

Initially at the primitive stage, these groups or categories of labour were formed according to the ability and interest of the individuals. Anyone who could compose hymns (poems), which attracted the attention of people and became popular and also commanded the admiration of people, was honoured with the title "Brahmin". A man who rose to the distinction in the profession of arms was eulogized as "Kshatriya" and so on. The word Brahmana or Kshatriya had no bearing on caste consideration, i.e. it had no bearings on the birth of the individuals.

Hence, a person born to a C-category parent also could become an A-category citizen and vice-versa according to the ability.

Thus a Sudra male could rise to level of a Brahmin and a Brahmin boy by birth also could fall to the level of Sudra, due to their virtue. This is the natural beginning towards formation of any society, which is observed among tribal community, where everything belongs to the community.

In course of time, family concept appeared, rules and regulations were introduced for living as a member of family and also as a member of the society in safe condition with dignity and honour. In course of time dilution took place in this labour system; this was accelerated due to the tendency to protect the interest of individual and his descendents. In course of time the theory of monopoly was developed as it was found to be advantageous and beneficial to A-category people. However, the policy could not be implemented without the help of the executive or the king and his associates (i.e. the other executives, administrators, Governors Etc.)

Therefore, the chief executive was elevated with the highest authority and a policy was made that the son of a king would be the natural successor of the king, which was of tremendous advantageous and beneficial to the King and by this, the dispute for the future king was eliminated.

Thus, came the ruling that son of a chief executive would also become a chief executive and automatically followed by that the son of Brahmin would also became a Brahmin and so on.

The chief executive officer was titled as king and declared as the representative of God or simply as God for protection of the society. By this method, king was isolated from the rest of the people of the society. Next in the line were executives, since without them the rules/policies could not be executed, and as a result they got the status next to A-category. This process continued to the grass-root level of the society and thus the caste system was firmly established in the society. However, there were people or groups of people, who were against this theory of casteism or monopoly. The sprit and hallmark of the Non-Vedic society viz. Vratyas and were castelessness. Therefore, the conflicts started between the people, who are for casteism and who were against casteism.

Historically, Buddhists, Jains and Ajeevakas, Nathas were found to be strong opponents of casteism. Among them Buddhism not only was opponent but they really fought against casteism. As a result they became the main enemy and target of Brahmanism, who were the staunch followers of casteism.

However, it became impossible for those Brahmins to establish the caste system without wiping off the Buddhists. For this purpose, there was a need of support from king B-category and C-Category people.

Thus it could be seen from the various historical facts that Caste system or Varnashrama system gained real strength only when Brahmins (A-category) and Kshatriyas (B-category) joined hands together.

Historians opine that from the time of Samudragupta to the time of Sankaracharya, there were persistent efforts of Vedic Brahmins to establish their authority by liquidating Buddhism completely. It is said that Sankaracharya put the final blow on Buddhism. However, Buddhism could not be perished and were in existence even after the period of Sankaracharya but their power was reduced to almost nil at most of the parts of India due to migration of intellectuals from non Vedic faith to Vedic faith due to immense intrinsic benefits. Finally Shree Chaitanya Mahaprabhu cremated the rest of the Buddhism at Varanasi, during 14th century A.D.

Gradually Brahmanism grew by destroying Buddhism and Jainism and Ajeevakas with the help of Kings and Merchants and simultaneously by assimilating the tenets of these religions and cultures.

Some of the notable historical events are described below, how the AIDS of casteism in the name of Vedic religion as supreme religion was spread in India:

1. The famous Saivas Appara and Tirugnana Sambandar with the connivance of the Queen and the Chief Minister managed to convert the Great King Mayura varman from Jainism to Saivaism, and on the day of conversion 8000 Jain monks were beheaded. Even today, this incident is celebrated at Madurai temple. Further to this, the image of Tirugnana Sambandar was installed in all temples for worship due to this great achievement
2. Nambi Andar Nambi at 10th century AD and Sekkizhar of 12^th century AD considered the act of converting the king to Saivaism and slaughter of Jain monks as "heroic" deed of great victory of Saivaits.
3. Tirumangai Alwar became famous for the stealing of Gold idol of Buddha from a Buddhist temple at Nagapattinam and for building the famous Sriranganatha temple with these stolen properties.
4. There are many incidents where Buddhist/Jain temples were converted to Hindu temples. Few of them are quoted below :

                      I.    The present Hindu temple of Tiruchanam near Kuzhithurai was originally a Jain temple. This temple contains idols of Parshwanath, Mahavir and Padmavati Devi.

                    II.    The Nagaraja temple at Nagarcoil was also a Jain temple, which was converted to Hindu temple.

                   III.    The   Kallil cave temple near Perumbavoor was originally a Jain temple. .

                  IV.    The Mudiumpalli temple was originally a Jain temple. The Jain goddess Padmavati was converted as Goddess Bhagavati.

                    V.    Kapoteswara temple at Chezarla in Andhra Pradesh was converted to Hindu temple   around   5^th/6^th century   AD.

                  VI.    The Tagara temple at Sholapur of Maharashtra was originally a Buddhist temple. But converted to Hindu temple during 5th century AD.

                 VII.    According to Jaina literature the famous Tirupati Temple of Lord Venkateshwara was originally a Jaina temple. It was dedicated to Jaina Tirthamkar “Neminatha”. It is also believed that the present idol of Lord Venkateshwara was actually idol of “Neminatha. This was converted into a Brahmin temple.

According to historians, there is no existence of Tirupati temple in ancient period, whereas Kalahasthi and Srisailam temple were famous in those periods. This Tirupati temple came into prominence during the period of Krishnadev raya of Vijaya Nagar Dynasty of Karnataka around 16^th century AD.

In a similar way at north India too, there are examples, where Buddhist temples were converted to Hindu temples and Buddha was converted as Vishnu or Buddha was made as an incarnation of Vishnu. The classic one of this is the conversion of famous Buddhist temple of Gaya and conversion of Buddha as Vishnu. At this temple every Hindu is required to offer Pindadanam at the lotus feet of Buddha in the name of Vishnu towards relieving of the soul of their ancestors to merge with the universal soul.

The present temple of Kala-Bhairava or Mahakala near Bodhgaya was originally a Buddhist temple. The idle of Buddha in the form of a Bauddha Bhikhsu made of black stone had been converted as an idle of Mahakala.

The world famous Pashupatinath temple of Kathmandu was also originally a Buddhist temple which was converted at later stage into a Saiva temple.

The Anantasayana posture of Lord Vishnu was actually that of Buddha and modified to the present form. This conversion probably took place during 500 AD during the period of Guptas. No record or any idol of Vishnu was found in Hindu literature prior to 500 AD.

The famous Chinnamasta Goddess, Goddesses Tara and Tarini of Bengalis/Oriya were originally Buddhist Tantric Goddesses, which were converted as Hindu Goddess. At present they represent a form of Shakti Goddess Kali.

Earlier to Buddhism, no evidence of Sudarshan chakra of Vishnu or Krishna could be traced in Brahminic literature. Buddhism actually introduced the dharma chakra in their religion. During the period of King Ashoka, it was known as Ashoka chakra. Later on Brahmanism borrowed it from Buddhism and made Buddhism to perish from India.

The practice of running schools, libraries, hospitals, attached to temples and Mathas were ail originated from Buddhism and practiced by them. These were too copied by Brahmanism from Buddhism. Earlier to this Vedic learning was primarily found to be family oriented. Buddhism was the first religion to make public institutions like Mathas for education to common people. The establishment of Mathas by Lord Sankaracharya is the living example towards this

The educated persons or poets who encouraged Varnashrama system were declared as Brahmins and other people were classified according to their social status. Thus Adikavi Valmiki, Vyasa deva etc got the status of Brahmins in Brahminic Literatures. It is opined by historians, researchers that during the restructuring of the society at the time of downfall of Buddhism, Jainism, some member of a family became Brahmin, while others fall under different categories of caste etc. according to their profession and social status.

It is also stated by Historians. Researchers, that during the reorganization of the society, poor Brahmins were classified as Sudras, whereas other rich and powerful people were declared as Brahmin, Kshatriya, Vaishya according to their influence or purchasing capability in the society. The people, who opposed this Varnapratha system, became the enemy of the kings and other supporters of Varna system and ultimately fallen under category of Sudra and Untouchables.

As per historians, there is a community in south India by name "Panas". Today these people belong to Harijan or Untouchable Community; However people of Panas' community were more respected than Brahmins during 400 AD. They became equal with Brahmins around 500 AD. Many educated Panas and Poets declared themselves as Brahmins during the reorganization of society towards casteism. The Panas who opposed casteism were placed out of Brahminical society and today referred as Harijans. It is interesting to note that Malayalam Brahmins are all Namboodiri Pada Brahmins. The use of Pada was found only among Buddhists; does it mean that these Namboodiris were Buddhists at earlier period?

In north India, the communities like Valmikis, Mouryas, Vyasas, Mallas, Kapilas, Nishads etc. in a similar manner (like Panas) became Sudras/Untouchables and now belongs to Harijan community.

It may be noticed that the ruling dynasty that had supported this Brahmanism policy of casteism and worked to establish caste based social system had been highly praised and their period was glorified and termed as golden period in our Indian literatures documented by people of Brahminic system.

Thus, the period of Gupta Dynasty of Magadha, Sena Dynasty of Bengal, Cholas, Pandians and Kulasekara dynasties of South India were declared as golden periods in Brahminic literatures. However, the fact is that the period of Mauryas of Magadha, Palas of Bengal, and Harsha of Kanauj and Pulakeshi of Andhra were much more powerful and glorious than Guptas & Senas.

During the re-organization of social system, the Buddhist and other Vratya literatures were completely burnt; their establishment and Mathas were destroyed. Their temples were converted to the temples of Brahmanism. It is said that the educational and cultural centre of Buddhism, the famous Nalanda University was burnt for more than a week. At a later date Muslim fundamentalists also did the similar things by destroying/converting Hindu temples into Mosques.

In the south, King Asoka built Kanchi Puram University, which was a Buddhist educational centre. Intellectuals of south and other places used to study and teach there. This was captured by Lord Sankaracharya by defeating the intellectuals of Kanchi and got the credit to convert them from Buddhism to Brahmanism. As a result the associated mathas in towns and villages was converted to Brahminic temple and all people were brought under the control of Brahmanism fold and thus Adi Sankar became famous as the Killer of Buddhism from India.

On the other hand, to bring the people under the fold of Brahmanism most of the Vratya tradition & practices were accepted under the new socio-religious system. All the Gods and Goddess were mapped with Brahminical God and Goddess.

Thus on the ruins of the Vratya system, the Brahminical system was born in the name of Hinduism. Keeping these in mind, the casteism in Bengal has been analyzed.

The geographical Location of high class Brahmins of Bengal:

In Bangadesha Upaddhyas with surnames as Mukhopaddhaya, Chottopaddhaya, Bondopaddhaya and Gongopaddhaya are known as the Brahmins of higher class and other Brahmins ranked below them in social status and during Christian period, it was modified these surnames to the liking of Christian rulers as Mukherjee, Chatterjee, Banerjee and Ganguly respectively.  At a later date further divisions were made depending on their place of working and settlements also. Most of them are found to be in Radha or Radh area of Bengal, consisting of Bardhaman, Birbhum, Hooghly (along the bank of Ganga River) and surrounding areas. They are known as Kulin Brahmin.

Story of family dictionary of high class Brahmins of Bengal:

The Family dictionary made by them at a much later date says, they were originated from Kanauj, which was famous as one of the centre for Vedic learning. The story says, a King by name Adi Sur requested the King of Kanauj to depute few Brahmins from his kingdom to Bengal to perform Vedic Yagnas and rituals as there was no Vedic Brahmin available in this country. Accordingly learned Vedic Brahmins were deputed to Bangadesha and few Kayastha families were also deputed as servants to these Brahmins. The present generation of Kulin Brahmins and Kulin Kayasthas are descendents of those migratory Brahmins and Kayasthas respectively.

The genesis of Gaur Brahmins of North and Western India are found to be in Gaur-Bangla. As per brahminical literatures, their ancestors were invited by Parikshit the grandson of Arjuna to perform ‘Yagna’. They did not return and settled there and spread over north and western India.

Honourable Titles of Brahmins in Vedic and non Vedic society

Spiritually enlightened person:

Vedic system: They were honoured as Hrishi, Maharshi, and Brahmarshi as well as Rajarshi, Devarshi etc.

Vratya System: There were honoured as Mouni and Muni (who used to remain silent -Jains), while others were honoured as Siddha (of Highest calibre), Saddhya (of Good calibre) and Kastha (celibacy at the initial period).

Intellectual person:

Vedic System: Intellectuals of lower order or beginners were called as Upaddhaya. Intellectuals/specialists of high order were honoured with title of Acharya.

Vratya System: It was opposite to that of Vedic System. Intellectuals of lower order or beginner were called as Acharya while Intellectuals/specialists of high order were honoured as Upadhyaya.

Spiritual and religious developments in Bengal

Historically the eastern part of India and in particular ancient Bangadesha is found to be origin and developments of various philosophies of India.

Jainism, the most ancient religion of India had its roots here, Upanisadic philosophies were composed at Mithila of ancient Bangadesha. Again Vira bahu/Bhadra Vahu the famous Jain muni and guru of Great king Chandragupta Maurya, belonged to Karna-Subarna (ancient Gaur) of Bengal, next we find Gaura pada, who had written the explanatory note on Upanishads (Known as Gaudapada Karika). Gaura pada was the grand guru of Bhagawan Adi Sankar, who was the founder of Addaitavad. After Gaura pada, we find another socio-spiritual religious leader in Lord Matsendra Nath. He along with disciple Siva Gorokh Nath changed the old tantric system of using female for tantric spiritual power, and placed the female in to the position of Mother. He founded the Sakti system or Kula system. As a result of these, 51 Sakti Peethas were established. It can be noticed that Bengalis are primarily worshiper of Maa Kali (Goddess of Sakti), even though at a later date they adopted Vaishnavism due to the influence of Chaitanya Mahaprabhu.

Location of 51 Tantra Peethas/Sakti Peethas

In Modern Hindu literature, 51 Sakti Peethas are mentioned. Historically out of these 51 Peethas almost 24 Peethas are found to be in ancient Bangadesha and 7 are around Bangadesha. These are the figures which speak of tantric features of Bengalis. It is also very interesting to note that out of these 51 Peethas; only 4 are recognized as Adi Sakti Peethas. These 4 Adi Sakti Peethas are 1) Godess Tara-Tarini, located in Ganjam district of Orissa, 2) Devi Vimala of Jagannatha Puri, 3) Maa Kamakhya of Kamroop and 4) Maa Kalika of Kalighat, Kolkata. The 1st three were originally Buddhist centre as per historians.

It is equally interesting to note that Matsendra Nath was associated with Kamakhya Peetha and it was his sadhana Kschetra.  It was probably Matsendra Nath who was responsible to transform this Peetha from Buddhist Tantra Peetha to Saiva-Sakti Tantra Peetha.

Next en route falls Kali Ghat, historically it is accepted that Gorokh Nath was the founder of this Peetha, and one of his disciple Chourangi Nath was placed as the in charge of this Peetha.

Going south west we find Devi Vimala of Puri and Tara Tarini of Ganjam, again Buddhist tantra Peetha, which was transformed as Shiva Sakti Peetha.

However, out of 25 Sakti Peethas spread over Bangadesha, around 9 to are found to be only in Radha area (Bardhaman, Birbhum and Hooghly districts and adjoining area)

Educational/Cultural Centres

Vedic educational Centre: There were five Vedic centres and accordingly the Vedic Brahmins were categorized under the name of these centres. These are Utkala (Puri-Orissa), Gaura (Bangadesha), Mithila (Bangadesha), Kanauj (UP), and Sara Swat (Western Ancient Hindustan). Education was limited to people who were Brahmin by caste (exceptions are ignored).

Buddhist educational Centre: There are many Buddhists educational centres, notables among them are Nalanda (Adjacent to Ancient Banga Desha), Vikram Sila (Bangadesha), Odanto Puri (Banga Desha), and Taxila (Punjab), Kanchipuram (Tamil Nadu). Education was open to all, irrespective of caste.

Development of Varnapratha system in Bengal

Under the circumstances as explained above, an analysis has been carried out in the following sections.

1) High class Bengali Brahmins or Kulin Brahmins are found to be concentrated in Radha area of Bangadesha. As per their family dictionary their ancestors had migrated from Kanauj (UP) on behest of King Adi Sur, the reason was given that there were no Vedic Brahmins in Bengal.

This is found to be in contradiction due to the following reasons:

a) There was no king found in history of Bengal or Radha area by name Adi Sur. It appears to be hypothetical to impress upon the common people.

b) The similar migration theory also can be seen in case of Gouria Brahmins of North and western India. According to the literature, King Parikshit, the grandson of Arjuna of Mahabharata, invited these Gouria Brahmins from Bangadesha to perform Yagna, as there were no Vedic Brahmins available at Hastinapura. This contradicts the basis of Bengali Kulin Brahmins. This is another story which only points out that they did not want to be treated as a commoner and to prove that they are above them as representative of God or for some unknown reason to enhance their prestige in the society.

c) It also contradicts the theory that there were no Vedic intellectuals in Bengal as Mahabharata war took place long long back then the king Adi Sur period. Therefore these stories are blatant lies and propagated only to control the society effectively.

2) Let us look at the surnames and tiles of these high class or Kulin Brahmins. They are all Upaddhayas, and historians opined that at a later date it was prefixed by Mukho, Chotto, Bondo, Gango, according to the name of the village.

They are known as high class Brahmins in social structure, on the other hand Upaddhayas belong to low class Brahmin as per Vedic culture, and Acharyas are treated as high class Brahmins in Vedic system. This leads to another contradiction. On the other hand in Buddhist social system Upaddhayas were the highest class of intellectuals and Acharyas ranked below them. This pointed the origin of Bengali Kulin Brahmins towards Buddhist religion instead of Vedic religion.

They might have changed their place of living during the down fall of Buddhism and embraced or defected to Vedic religion for obvious reasons.

3) Historically it is proved that Buddhism was the originator of Tantra, Mantra and Yantra. The credit for this development goes to Mahayani Buddhists. According to historians at a later date Saivaism, Jainism, Vaishnavism and at the end Vedic people also adopted tantra due to its immense popularity. At this stage there was not much difference among Buddhist Tantric, Saiva Tantric and tantric of other religions and faiths. Thus we find Bhairava and Kaal Bhairava are still being worshiped by Buddhists, Jains and Vedic people. In course of time Lord Matsendra Nath and Siva Gorokh Nath changed the previous concept and mode of Sadhana, and placed female as mother character, in place of Bhairavi the female consort of Bhairava for tantric activities. Lord Matsendra Nath and Shiva Gorokh Nath, both were Nath Saiva or Nath Koula. It may be noted that Lord Siva is called as a Maha Koula. Lord Matsendra Nath was credited as the founder of Kula (Sakti) sect of India. The social followers of Matsendra Nath were known as Kulin (worshipers of Sakti, the mother Godess).

During this period, Maa Kamakhya of Kamroop (Seat of Sadhana of Matsendra Nath), became famous and in Tantra/Sakti literature is described as one of four Adi Sakti Peetha. Next was Maa Kali of Kalighat founded by Siva Gorokh Nath, another Adi Sakti Peetha. Godess Chinna Masta, the Buddhist Goddess became Kula/Sakti Godess. Same way goddess Vimala Devi of Puri, and Maa Tara Tarini of Buddhists became Sakti Goddesses. These four  are  known as  Adi Sakti Peethas.

The influence of this Kula sadhana in Radha area can be observed by the heavy concentration of Sakti Peethas in this area and about 10 Sakti Peethas out of 51 Sakti Peethas are found in this Radh area. This could not be made possible unless the intellectual, influential people of this area became the patrons of Kula sadhana. These people probably became popular as Kulin, due to their belonging to Kula sect.

4) Let us look at the various educational centres of both Vedic and non Vedic religions. Out of five Vedic educational centres two are located in Bangadesha (Gaura and Mithila), 3^rd one is at Puri adjoining Bangadesha and 4^th one at central UP, only the last or 5^th one was at Punjab. All the Brahmins of north India are classified under these categories as Utkali Brahmins, Maithili Brahmins, Kanauji Brahmins and Sara Swat Brahmins. This is not possible if Vedic Brahmins were not available in Bengal.

Towards, Buddhist educational centres again, it is observed that majority of them are located in this Bangadesha. Nalanda is adjacent to Bangadesha, Vikramashila and Odanto Puri in Bangadesha. Only Taxila and Kanchi Puram are found to be at outside Bangadesha.

Therefore there was no shortage of intellectuals of any religions in this Bangadesha, at any point of time.

5) The Vedic social system is found to be highly beneficial to powerful and influential people of the society. These people were the backbone towards the establishment of Caste system. The greatest advantage of caste/Varna system is that, it protects the interest not only of them but also for their children and future descendents in a permanent way.

Therefore, the future of a son of a King is fixed; the future of a son of Brahmin is also determined, irrespective of their quality and ability. This is not possible in a Vratya system, where a person is designated according to his qualities.

Thus, even though Vratya social system is more rational and more competitivel, it could not survive as it is not suitable and beneficial for a parent to protect the interest of their own children. It is very natural for a parent to look the benefits and interests of their children. This natural flow of love and affection of parent towards his own children made Vedic social system stronger and ahead of Vratya social system at any point of time.

The rational mindset of Bengalis made them to be closer to non-Vedic or Vratya system. Because of this strong background, the casteism could not be traced in Bengal until 12th century AD prior to Sena dynasty, even though it was firmly established in Madhya Desha (i.e. in present Bihar & UP), from the time of Gupta Dynasty during the 3^rd century AD.

It also can be observed that Varnashrama System of Bengal does not conform to Vedic Varnashrama system. Besides this, the caste system in true sense is neither strong in Bengal nor it conforms the Vedic rules. Most of the Bengalis are found to be either Brahmin or Baidyas or Kayasthas or Sudras, not as Brahmin, Kshatriya, Vaishya and Sudra.

Thus the society was completely divided into various castes and sub castes and these preachers of Casteism had no problem in controlling the society using the policy of divide and rule. These phenomenons were occurred throughout India, whether it was north or south or west or east. The king, who was placed as God or representative of God found himself and his descendents at the best place of the society and they in turn supported the Brahminic system, Vedic social rules in the society, for their own interest.

It can be noticed that the King/Dynasty who had patronised Brahminic rules and help these elites to establish caste system, had been praised and their period was glorified and termed as golden period in India as per literatures written by them. This is found to be true for Gupta dynasty of Magadha, Sena Dynasty of Bengal, Chola dynasty, Pandian dynasty and Chera dynasty of south, Even though the period of Mauryas (Chandragupta Maurya, Bindusara and Ashoka) of North India, Harsha of Thaneshwar and Kanauj, Shasanka and Palas of Bengal were much more powerful and glorious than Guptas and Senas. The Sena Kings themselves were followers of Brahminic rules and hence there was very little problem to establish the Brahminic rules of Casteism.

This is how Sena kings (Ballala Sena and Laxman Sena) established the caste system in Bengal and as a reward for this achievements, their period was termed i\as Brahminic literature as Golden period of Bengal.

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