Lakshmi Purana: A Tale of Divine Defiance Against Caste and Gender Boundaries

A Pattachitra by Om Prakash Jena depicting women performing the rituals of Manabasa Gurubara

Jhoti Chitas hold a central place in the celebration of Manabasa Gurubara.

A woman is undoubtedly divine, a manifestation of Narayani herself. Yet is Narayani merely a mortal woman? Never! A woman transcends the ordinary; she embodies the invisible forces of creation, preservation, and destruction. It is for this reason that the cultural and spiritual essence of Odisha celebrates her as Mother—sometimes as Kamala, sometimes as Vimala. Anchored in her divine presence, the children of Utkala derive sustenance for their lives, seek education, and pour out their sorrows and aspirations at her feet.

She is the guardian of tradition, yet the clarion of change. From poetic verses to real-life struggles, the woman has always been the vanguard of transformation. In our discourse, the focus remains on the divinely inspired story of Mother Narayani and the narrator Balaram Das, whose literary genius earns him a rightful place as one of humanity’s earliest feminists. As the eldest of the Panchasakhas, Balaram Das not only led an epoch-making literary movement but also redefined Odia identity by infusing a sense of self-reliant cultural pride.

Composed in the 15th century, Balaram Das’s Lakshmi Purana is not just a devotional scripture but a profound social commentary—an epic infused with fragrant reformist zeal. Written in mellifluous verse, this bhakti-laden text occupies a sacred space in every Odia household, recited and revered every Thursday during the month of Margashirsha.

The Universal Mother and Her Devotion to All

The Mother belongs to all—be it the smallest of creatures or the mightiest of humans. Through her grace, creation thrives harmoniously. She is the pivot of Puri, the grand temple, and the cosmic shrine of Srimandira. But could Puri, the Srikshetra, survive without her? It is this unthinkable vacuum that lies at the heart of the Lakshmi Purana.

The narrative portrays Lakshmi as the destroyer of poverty and a champion of devotion untainted by caste or creed. Her love transcends societal divisions, as seen when she visits the house of a humble Chandala woman and blesses her with immeasurable wealth. However, such actions are condemned in a rigidly stratified society, leading to an extraordinary episode—Lakshmi is defenestrated from the temple by Lord Jagannath himself, obeying his brother Balabhadra’s command.

Unable to tolerate this affront, Lakshmi abandons the temple, leaving behind all her ornaments. She curses Jagannath, vowing to teach him a lesson. What unfolds is a tale of divine justice and moral awakening.

A Story of Reform Veiled in Simplicity

Though the Lakshmi Purana appears as a simple tale, its every thread is woven with reformist intent. Beginning with a dialogue between sage Narada and King Parikshit, the story intertwines Odisha’s sacred lore with progressive ideals, making it resonate deeply with the masses.

The text fearlessly exposes the entrenched evils of caste and gender discrimination in society. For instance:
"Behold the audacity of Lakshmi!
She enters the house of a Chandala woman,
Unwashed and unworthy,
She dares to set foot in the temple."

Such verses starkly highlight the societal rigidity of caste prejudice. Equally glaring is the lamentable position of women, captured in lines such as:

"She serves as the footstool of men,
Even with a thousand virtues,
A woman’s worth is negligible."

Yet, the Lakshmi Purana is no mere exposé. It is a beacon of resistance, courageously uprooting the ugliness it portrays. Lakshmi’s act of leaving the temple is not one of despair but a declaration of her autonomy. She adorns herself with the jewels of self-respect and builds her own dwelling, defying societal expectations.

Lakshmi’s Journey: A Feminist Manifesto

When Lakshmi abandons Srimandira, she does not retreat to her father’s house in shame. Instead, she constructs her own abode—a bold metaphor for reclaiming agency. Balaram Das poignantly depicts her casting aside material wealth, retaining only the ornament of her self-worth. This act reverberates as a powerful message to both the oppressors and the oppressed.

The profound curse of Maa led to a scenario where even Lord Jagannath and Balabhadra were compelled to beg for twelve years. Through Maa’s decree, various entities—be it Betala, Mother Sarada, Nidra Devi, Agni Dev, or Pavan Dev—manifested in diverse forms as instruments of the curse, inflicting hunger and hardship upon the deities. This episode stands as a poignant lesson to society, illustrating the impartiality of Maa’s justice, where no one, not even gods, is exempt.

Through this, Maa delivered a stern warning to those who perpetuate oppression—be it slavery, injustice, humiliation of women, or the rigid maintenance of caste hierarchies. She emphasized the equality of all beings before her divine justice, be they human or divine.

In Maa’s words:
"If Lord Jagannath no longer searches for me,
if men continue disgracing women...
if He (Jagannath) builds a home without me without disdain,
In the Kali Yuga, men will continue dishonouring women."

These lines reflect a powerful feminist voice advocating for societal reform. At the same time, Maa repeatedly referred to herself as Chandaluni (one of the lowest untouchable castes), cautioning the lords, who arrive at her abode as beggars driven by hunger. Despite her self-deprecation, it was ultimately from this Chandaluni that the divine siblings accepted food, sustaining their lives.

In the concluding chapter of this tale, when Maa forgave the lords for their actions, she placed a condition before Lord Jagannath:

"The Mother of the World declared:
Let this be truth—
Brahmins and Chandals shall eat together.
Brahmins shall eat prasad by snatching from the Hadi (untouchables),
And they shall wipe their hands on their heads after eating.
Only when everyone eats and wipes their hands on their heads
I Will return to the great temple."

This proclamation boldly challenges the caste-based practices of the time. Though it may not have sparked a widespread revolution, it unequivocally highlighted the need for equality and justice. Maa’s actions laid the foundation for humanitarian consciousness in Utkal, where she envisioned a society free of discrimination, treating everyone with the same dignity. This timeless legend flows like a lifeblood through the veins of Kalinga, imparting the eternal lesson of equality to all generations.

In conclusion,

Odisha, though part of India’s caste-ridden mainland, has long grappled with caste in various forms. However, unlike other regions where caste dominates all aspects of life, Odisha remains relatively less polarized. The enduring influence of the Jagannath tradition which was praised by revered by figures like Adi Shankaracharya and Guru Nanak, along with a history of resistance against invasions and tantric rituals, has created a society where caste exists but does not always divide. Yet, caste-based issues persist, albeit with less intensity than in many other states. The Lakshmi Purana plays a vital role in reducing these class divides, and its greater popularization could be key in addressing caste-based discrimination and gender sensitisation in a more profound and lasting way.

~ Hariomm Pati 

hariommpati@gmail.com