The evolution of mankind and birth of civilization have brought in a form and a concept of worship. Beginning with nature worship, man’s search for solace drove him to a peaceful riverside, an isolated hillock or a deep dense forest during Thretha Yuga. Subsequently, in Dwapara Yuga, a form of conceptualized worship in the form of Yaga and Yagna came into vogue.
Kali Yuga brought in another form of worship, namely, idol worship to the fore. During this period and under the influence of Atharva Veda, rituals and animal sacrifice came into practice. People began to transform their energy for selfish gains through evil spirits. Many cults sprang up, occultism made way for vamachara approach for achieving man’s sinister motive to become super human. These ulterior acts brought in chains of reaction to their karma or deed due to which the common people began to suffer.
These acts of sin perpetrated on the nature have to be set right at any point of time and this concept of correction and its implementation is called ‘PUNARUTTHANA’. Prakriya is one of the major ingredients in this gargantuan process.
These acts of sin perpetrated on the nature have to be set right at any point of time and this concept of correction and its implementation is called ‘PUNARUTTHANA’. Prakriya is one of the major ingredients in this gargantuan process.
People throng in large numbers to participate in the ‘Prakriyas’. In the course of prakriyas, Swami performs the act of ‘chaithanya uddheepana’ through his enormous sankalpa shakthi, in consonance with the wish of Almighty. The whole process begins auspiciously with the pooja at night and a prayer by Swami to the Goddess before embarking on the noble task entrusted upon him by her. Then, Swami invokes the presence of divine ‘chaithanyas’ and ‘athmic chaithanyas’ of great sages, who in the past could not get merged into “OMKAR”, the absolute or the supreme, even after completion of the specific assignments, for which they were consecrated. Usually, these ‘chaithanyas’ will be associated or attached with either the human beings or the celestial entities. During the prakriya, these spirits, i.e. ‘chaithanyas’ manifest themselves through certain individuals, which again is as per the divine influences only. Then Swami releases such spirits from the bond, by identifying the root cause for the hitch, based on divine vision and providing solution through his ‘adyathmic’ energy, in the presence of ‘Jaganmatha’.
Swami propagates the supremacy of Parashakthi, the Parabrahma Swaroopi and the mother of triumvirate, Brahma, Vishnu and Maheshwara. All other deities worshipped throughout the country in tens and thousands of temples are either incarnations or inceptions by the above, in the form of Shakthis, for the attainment of certain objectives towards ‘loka kalyana’ but have not returned to their abode of origin.
Situated in the suburbs of Mangalore city, the kshetra is spread over an area of 3,200 sq. ft. At the centre stage is the house turned shrine, with a built-in area of 800 sq. ft. One may be wondering at the way the devotees numbering more than 2000 squeeze in together and stay fully alert overnight and the following day, observing the prakriya in utmost silence and waiting for the mesmerizing oratory from Swami, to be followed by “Parihara”. It has to be seen to be believed. The unflinching faith, coupled with inquisitiveness and the urge to cleanse oneself of all the past mistakes, spanning across previous ‘janmas’ (rebirths) are the driving forces for their endurance. Everything else pales in comparison to the benefits accrued in the process. Those attending the ‘prakriyas’ and the ‘parihara kriyas’ find a distinct change in their inner self, attain serenity and develop a faith in the all pervading Parashakthi. The inborn quest for peace and ‘aloukik’ consolation in human beings naturally draws them towards the kshetra.
Perhaps, this is the only place wherein individual’s grievances are heard in rapt attention, counseled accordingly and apt solution is offered, that too, free of cost. “Mother Goddess seeks no vows or rewards for the panacea conferred on you at the time of atonement, i.e. ‘No Harake’ and ‘No Kanike’. All she wants is a few drops of tears of repentance for the mistakes committed knowingly or unknowingly in the present or past life, which will wash away all your sins. That in itself is as good as penance”, Swami advises the devotees and continues, “Except your unfailing faith, bring nothing. Take away the bountiful of her grace.”
Yet, the devotees volunteer to help in the routine work of the kshetra. Discipline is maintained, food is cooked and served for the people visiting the kshetra, and the volunteers do all these selflessly. In a true democratic sense, this Kshetra is ‘of the people, for the people and by the people’.
