Wednesday, May 4, 2011
"JAGANNATH SWAMY NAYANPATH GAMI BHABHA TUME"
In the minds of the millions of Indians, Orissa is the land of Jagannath. The name Jagannath literally means “Lord of the Universe.” It is one of the most sacred pilgrimage spots in India and it is also one of the four Dhamas of the divine that lie on the four directions of the compass. The Jagannath temple in Puri was built approximately 1135-1150 by King Chodaganga Deva of the Eastern Ganga dynasty and finished by his descendant, Anangabhima Deva, during the 12th century. This was during the classical period of temple building in Orissa (approximately the eighth through thirteenth centuries). One of the most revered of all temples of Lord Vishnu is the Lord Jagannath Temple in eastern India.
It was built in its present form in 1198 and is protected by two surrounding walls. The conical tower of the temple is 58 mt high on which the flag and the wheel of Lord Vishnu can be seen.
The temple is dedicated to Jagannath, who is identified by his devotees with Krishna. It is also dedicated to Balabhadra and Subhadra, the brother and sister, respectively, of Jagannath. These three together are the principal deities of the temple, whose images reside in the temple's sanctuary. Like the Lingaraja temple in Bhubaneshwar, this temple too is not open for Non-Hindus who contend themselves by viewing it from outside it's precincts.
It was built in its present form in 1198 and is protected by two surrounding walls. The conical tower of the temple is 58 mt high on which the flag and the wheel of Lord Vishnu can be seen.
The temple is dedicated to Jagannath, who is identified by his devotees with Krishna. It is also dedicated to Balabhadra and Subhadra, the brother and sister, respectively, of Jagannath. These three together are the principal deities of the temple, whose images reside in the temple's sanctuary. Like the Lingaraja temple in Bhubaneshwar, this temple too is not open for Non-Hindus who contend themselves by viewing it from outside it's precincts.
Tuesday, May 3, 2011
THE LEGEND OF SRI JAGANNATHA & PURI
Puri is an ancient shrine, enshrining Krishna - Jagannath in the form of a wooden image. There is a legend about the construction of the Jagannath temple and installation of three deities therein. According to this legend in the Satya Yuga there was a king "Indradyumna", in Malava . He was a great devotee of Vishnu. Once he had vision of "Nilamadhava Vishnu" in his dream. Next day he sent emissaries in four direction to find out where the image, he dreamt of, was being worshipped. Brahmin Vidyapati was sent to the east. He came to "Utkala(ODISHA)" and entered a Savara village.He took shelter in the house of the Savara King "Visvavasu".His daughter Lalita fell in love with Vidyapati who had to marry her so that he might get information about Nilamadhava through his wife. Savara king Visvavasu used to go to the forest every morning to worship Nilamadhava installed in "Niakandara" (Blue cave)
. Vidyapati preesed his wife to request her father to allow him to see Nilamadhava. Visvavasu agreed on the condition that Vidyapati will be taken to the shrine and brought back therefrom with a blindfold.When Vidyapati heard this proposal he requested his wife to arrange something so that he may subsequently know the path. Lalitha gave him some sesame seeds to be scarred on the side of the road he followed so that he might know the path when sesame plants grew up during the rains.
Accordingly Vidyapati was taken to Nilakandara where he had the luck of witnessing Nilamadhava. But when Vasu Savara offered the food to the deity, he did not take it as usual. At this Vasu Savara was much dismayed. At this time he heard someone saying from the air, “we would no longer continued to be worshipped by you. Vasu, we will change the present Nilamadhava form and assume Daru form. We shall be worshipped in the temple by Raja "Indradyumna. Hearing this voice of God, Vasu Savara came back with Vidyapati with a heavy heart.Then Vidyapati bade farewell to his wife and father-in-law and started to convey the news to Raja Indradyumna. On hearing the news, Raja Indradyumna at once started with his retinue for Utkal tosee Nilamadhava. On reaching Nilakandara he found it vacant. But a voice from the air told him to construct atemple on Nilasaila (Blue mountain)(Now known as PURI).Accordingly Raja started construction of a big temple. When it was completed he went to Brahmaloka to invite Brahma to consecrate the temple. He had to wait for nine yugas till Brahma finished his meditation. The temple became buried in sand in his absence.
In the mean time a new dynasty ruled in Utkala. "Galamadhva", a king of that dynasty, detected the presence of the temple buried under the sand. When he got the sand removed a beautiful temple was revealed. He was considering to install images in the temple when Indradyumna with Lord Brahma appeared before him. There was a tussle between Galamadhava and Indradyumna over the ownership of the temple. However, Lord Brahma decided in favour of Indradyumna and asked Raja to install deities in the temple.
The raja was at loss where to find the deities. At night God told him in dream that He would be floating in the sea in form of log of wood. Then he employed thousands carpenters to make deities but they failed ,as their instrument did not work against the wood. At last an old carpenter came and said he would make images in 21 days on the condition that he would remain completely shut up inside the temple for the period Raja consented, But on the expiry of two weeks the Queen became anxious since no sound came out of the temple. She thought that the carpenter was dead. She pressed the king to open the door. The king yielded and opened the door. He found three images in unfinished state. The Raja was sorry but the God told him that he wanted to assume that Bauddha form in Kali age. The King did discover the log of wood. Vishnu and Vishwakarma appeared in the form of artistes and prepared images of Krishna, Balarama and Subhadra from the tree. The wooden images being worshipped are renewed during special occasions.Interestingly, the Rig Veda refers to Purushottama in the form of a wooden image, prepared from a log of wood floating on the ocean. Puri is also referred to in the Bhrama purana.
. Vidyapati preesed his wife to request her father to allow him to see Nilamadhava. Visvavasu agreed on the condition that Vidyapati will be taken to the shrine and brought back therefrom with a blindfold.When Vidyapati heard this proposal he requested his wife to arrange something so that he may subsequently know the path. Lalitha gave him some sesame seeds to be scarred on the side of the road he followed so that he might know the path when sesame plants grew up during the rains.
Accordingly Vidyapati was taken to Nilakandara where he had the luck of witnessing Nilamadhava. But when Vasu Savara offered the food to the deity, he did not take it as usual. At this Vasu Savara was much dismayed. At this time he heard someone saying from the air, “we would no longer continued to be worshipped by you. Vasu, we will change the present Nilamadhava form and assume Daru form. We shall be worshipped in the temple by Raja "Indradyumna. Hearing this voice of God, Vasu Savara came back with Vidyapati with a heavy heart.Then Vidyapati bade farewell to his wife and father-in-law and started to convey the news to Raja Indradyumna. On hearing the news, Raja Indradyumna at once started with his retinue for Utkal tosee Nilamadhava. On reaching Nilakandara he found it vacant. But a voice from the air told him to construct atemple on Nilasaila (Blue mountain)(Now known as PURI).Accordingly Raja started construction of a big temple. When it was completed he went to Brahmaloka to invite Brahma to consecrate the temple. He had to wait for nine yugas till Brahma finished his meditation. The temple became buried in sand in his absence.
In the mean time a new dynasty ruled in Utkala. "Galamadhva", a king of that dynasty, detected the presence of the temple buried under the sand. When he got the sand removed a beautiful temple was revealed. He was considering to install images in the temple when Indradyumna with Lord Brahma appeared before him. There was a tussle between Galamadhava and Indradyumna over the ownership of the temple. However, Lord Brahma decided in favour of Indradyumna and asked Raja to install deities in the temple.
The raja was at loss where to find the deities. At night God told him in dream that He would be floating in the sea in form of log of wood. Then he employed thousands carpenters to make deities but they failed ,as their instrument did not work against the wood. At last an old carpenter came and said he would make images in 21 days on the condition that he would remain completely shut up inside the temple for the period Raja consented, But on the expiry of two weeks the Queen became anxious since no sound came out of the temple. She thought that the carpenter was dead. She pressed the king to open the door. The king yielded and opened the door. He found three images in unfinished state. The Raja was sorry but the God told him that he wanted to assume that Bauddha form in Kali age. The King did discover the log of wood. Vishnu and Vishwakarma appeared in the form of artistes and prepared images of Krishna, Balarama and Subhadra from the tree. The wooden images being worshipped are renewed during special occasions.Interestingly, the Rig Veda refers to Purushottama in the form of a wooden image, prepared from a log of wood floating on the ocean. Puri is also referred to in the Bhrama purana.
PURI "SRI MANDIR"
The celebrated Temple of Lord Jagannath now existent at Puri was constructed by Raja Ananta Varman Chodaganga Dev in 12th century A.D. The wooden images of Jagannath Balabhadra and Subhadra were installed in that temple. The management of the temple continued under the Hindu rulers till 1558, when the State of Orissa was conquered by the Afghan Nawab of Bengal and the temple was attacked by the Afgan General ‘Kalapahad’. Then, an independent Khurda kingdom was established by Ramachandra Deb, who assumed the management of the temple. He consecrated the temple and reinstalled the deities. Raja Mansingh, a General of the Mughal King Akbar, defeated the Afghans and annexed Orissa in to the Mughal dominion. It remained under the Mughals till 1751 A.D. Till 1760, the temple continued under the Khurda Raja, who was paying tribute to Mughals and Marhattas. Marhattas took up direct management of the temple till 1803. The Britishers annexed Orissa into British empire in 1803 and allowed Puri Raja to manage the temple. The position continued till 1947.
HISTORY OF PURI "SRI MANDIR"
There is a wheel on top of the Jagannath Temple made of an alloy of eight metals (asta-dhatu). It is called the Nila Chakra (Blue Wheel), and is 3.5m (11 ft 8 in) high with a circumference of about 11m (36 ft). Every day, a different flag is tied to a mast attached to the Nila Chakra. Every Ekadasi, a lamp is lit on top of the temple near the wheel.There are four gates: the eastern Singhadwara (Lion Gate), the southern Ashwadwara (Horse Gate), the western Vyaghradwara (Tiger Gate), and the northern Hastidwara (Elephant Gate). There is a carving of each form by the entrance of each gate. The Lion Gate, which is the main gate, is located on Grand Road.
Thirty different smaller temples surround the main temple. The Narasimha Temple, adjacent to the western side of the Mukti-mandapa, is said to have been constructed before the present temple.
Thirty different smaller temples surround the main temple. The Narasimha Temple, adjacent to the western side of the Mukti-mandapa, is said to have been constructed before the present temple.
ARCHITECTURE OF PURI "SRI MANDIR"
The architecture of the temple follows the pattern of many Orissan temples of the classical period. The main "shikhara", or tower, rises above the inner sanctum where the deities reside. Subsidiary shikharas rise above ante-halls. The temple complex is surrounded by a wall, on each side of which (that is, east, south, west, north) is a Gopura or gate, over which rises a pyramid-shaped roof. The Jagannath temple is one of the largest in Orissa & in India also. The temple complex covers several square blocks and contains dozens of structures, including a mammoth kitchen. Truly, the Jagannath temple at Puri is an architectural and cultural wonder.
The main temple structure is 65m (214 feet) high and is built on elevated ground, making it look more imposing. The temple complex comprises an area of 11 acres and is enclosed by two rectangular walls. The outer enclosure is called Meghanada Prachira, 200m (665 ft) by 192m (640 ft). The walls are 6m (20 feet) high. The inner wall is called Kurmabedha, 126m (420 ft) by 95m (315 ft). The walls were built during the 15th or 16th century.
This temple is said to have the largest kitchen in the world, and feeds thousands of devotees daily. The kitchen can prepare food for 100,000 people on a festival day and 25,000 is not unusual on a normal day. There are thirty-six traditional communities (Chatisha Niyaga) who render a specific hereditary service to the deities. The temple has as many as 6,000 priests.
There is a wheel on top of the Jagannath Temple made of an alloy of eight metals (asta-dhatu). It is called the Nila Chakra (Blue Wheel), and is 3.5m (11 ft 8 in) high with a circumference of about 11m (36 ft). Every day, a different flag is tied to a mast attached to the Nila Chakra. Every Ekadasi, a lamp is lit on top of the temple near the wheel.There are four gates: the eastern Singhadwara (Lion Gate), the southern Ashwadwara (Horse Gate), the western Vyaghradwara (Tiger Gate), and the northern Hastidwara (Elephant Gate). There is a carving of each form by the entrance of each gate. The Lion Gate, which is the main gate, is located on Grand Road.
Thirty different smaller temples surround the main temple. The Narasimha Temple, adjacent to the western side of the Mukti-mandapa, is said to have been constructed before the present temple.
The main temple structure is 65m (214 feet) high and is built on elevated ground, making it look more imposing. The temple complex comprises an area of 11 acres and is enclosed by two rectangular walls. The outer enclosure is called Meghanada Prachira, 200m (665 ft) by 192m (640 ft). The walls are 6m (20 feet) high. The inner wall is called Kurmabedha, 126m (420 ft) by 95m (315 ft). The walls were built during the 15th or 16th century.
This temple is said to have the largest kitchen in the world, and feeds thousands of devotees daily. The kitchen can prepare food for 100,000 people on a festival day and 25,000 is not unusual on a normal day. There are thirty-six traditional communities (Chatisha Niyaga) who render a specific hereditary service to the deities. The temple has as many as 6,000 priests.
There is a wheel on top of the Jagannath Temple made of an alloy of eight metals (asta-dhatu). It is called the Nila Chakra (Blue Wheel), and is 3.5m (11 ft 8 in) high with a circumference of about 11m (36 ft). Every day, a different flag is tied to a mast attached to the Nila Chakra. Every Ekadasi, a lamp is lit on top of the temple near the wheel.There are four gates: the eastern Singhadwara (Lion Gate), the southern Ashwadwara (Horse Gate), the western Vyaghradwara (Tiger Gate), and the northern Hastidwara (Elephant Gate). There is a carving of each form by the entrance of each gate. The Lion Gate, which is the main gate, is located on Grand Road.
Thirty different smaller temples surround the main temple. The Narasimha Temple, adjacent to the western side of the Mukti-mandapa, is said to have been constructed before the present temple.
THE APPEARANCE OF LORD JAGANNATHA
The significance of Jagannatha Puri and the story of how the Deities first appeared goes back many hundreds of years to the time of King Indradyumna, who was a great devotee of Lord Vishnu. It is related that one time in his court the King heard from a devotee about an incarnation of Lord Vishnu, named Nila-madhava. (Nila-madhava is the Deity form of Lord Vishnu.) The King very much wanted to see this form of the Supreme and sent many Brahmanas to search for Nila-madhava. All came back unsuccessful except for Vidyapati, who did not come back at all. He had wandered to a distant town which was populated by a tribe of people known as Shabaras of non-Aryan heritage. He had stayed in the house of Visvasu, and later, at Visvasu's request, married his daughter, Lalita.
After some time Vidyapati noticed that Visvasu would leave the house every night and return at noon the next day. Vidyapati asked his wife about this. Though her father had ordered her not to tell anyone, she told Vidyapati that Visvasu would go in secret to worship Nila-madhava. After repeated requests, Vidyapati finally got permission to go see Nila-madhava, only if he went blindfolded. But Vidyapati's wife had bound some mustard seeds in his cloth so that a trail could be left to follow later. When they reached the shrine, Vidyapati saw the Deity Nila-madhava after the Shabara took off the blindfold, and he felt great ecstasy.
The story continues to relate that while Visvasu was out collecting items for worship, Vidyapati saw a bird fall into the nearby lake and drown. The soul of the bird suddenly took a spiritual form and ascended back to the spiritual world. Vidyapati wanted to do the same and climbed the tree to jump in the lake. Then a voice from the sky declared that before he jumped he should tell Indradyumna that he had found Nila-madhava.
When Visvasu returned to worship the Deity, Nila-madhava spoke and said that He had accepted the simple worship from him for so many days, but now He wanted to accept the opulent worship that would be offered by King Indradyumna. When Vidyapati went back to tell the King, Indradyumna immediately went to find Nila-madhava but could not locate Him. So the King arrested Visvasu, but a voice told him to release the Shabara and that he should build a temple on top of Nila Hill where the King would see the Lord as Daru-Brahma, the wooden manifestation of the Absolute.
After great endeavor, King Indradyumna built the temple at Sri Kshetra, now known as Jagannatha Puri, and later prayed to Lord Brahma to consecrate it. However, Lord Brahma said that it was not within his power to consecrate the temple since Sri Kshetra is manifested by the Supreme's own internal potency and is where the Lord manifests Himself. So Brahma simply put a flag on top of the temple and blessed it, saying that anyone who from a distance saw the flag and offered obeisances would easily be liberated from the material world. Nonetheless, after much waiting the King became anxious since Nila-madhava had not manifested Himself. Thinking his life was useless, the King decided he should end his life by fasting. But in a dream the Lord said that He would appear floating in from the sea in His form as Daru-brahman.
The King went to the shore and found a huge piece of wood that had the markings of a conch, disc, club, and lotus. This was "Daru-Brahma". But try as they might, the men could not budge the wood. In a dream the Lord spoke to the King and instructed him to get Visvasu and put a golden chariot in front of Daru-brahman. After doing this and forming a kirtana party to chant the holy names, and praying for Daru-brahman to mount the chariot, Daru-brahman was easily moved. Lord Brahma performed a sacrifice
(MAHA YAGNYA) where the present temple now stands and installed a Deity of Lord Narasimhadeva, the Deity that is now on the western side of the temple.
From the wooden Daru-Brahma, the King requested many expert carvers to carve the form of the Deity, but none could do so for their chisels immediately broke when they touched the wood. Finally the architect of the demigods, Visvakarma, (some say the Lord Himself) arrived as an old artist, Ananta Maharana, and promised that he would carve the Deity form of the Lord inside the temple in three weeks if the King would allow him to work behind closed doors. But after 14 days the King became very anxious because he could no longer hear the sounds of the carving. Finally he could stand it no more. On the advice of the queen he personally opened the doors of the temple to see what was happening. Then he saw the forms of Lord Jagannatha, Lord Balarama, and Lady Subhadra. But because the King had opened the doors sooner than he was supposed to, the Deities were not completed; Their feet and hands had not yet been carved. Thus, the Supreme manifested Himself in this form.
The King felt he had committed a great offense for having opened the doors before the allotted three weeks had passed, so he decided to end his life. But in a dream Lord Jagannatha told the King that though he had broken his promise, this was just a part of the Supreme's pastimes to display this particular form. The King was told that this form, even though it appeared to be incomplete, was actually the form of the Lord that was meant to be worshiped in this age of Kali-yuga. Occasionally the King could decorate the Deity with golden hands and feet. Yet those devotees filled with love would always see the form of Lord Jagannatha as the threefold bending form of Syamasundara, Krishna, holding a flute. Thus, the Supreme appeared in this form so that people could approach and see Him, especially as He rides through town on the huge carts during the Ratha-Yatra festival.
After some time Vidyapati noticed that Visvasu would leave the house every night and return at noon the next day. Vidyapati asked his wife about this. Though her father had ordered her not to tell anyone, she told Vidyapati that Visvasu would go in secret to worship Nila-madhava. After repeated requests, Vidyapati finally got permission to go see Nila-madhava, only if he went blindfolded. But Vidyapati's wife had bound some mustard seeds in his cloth so that a trail could be left to follow later. When they reached the shrine, Vidyapati saw the Deity Nila-madhava after the Shabara took off the blindfold, and he felt great ecstasy.
The story continues to relate that while Visvasu was out collecting items for worship, Vidyapati saw a bird fall into the nearby lake and drown. The soul of the bird suddenly took a spiritual form and ascended back to the spiritual world. Vidyapati wanted to do the same and climbed the tree to jump in the lake. Then a voice from the sky declared that before he jumped he should tell Indradyumna that he had found Nila-madhava.
When Visvasu returned to worship the Deity, Nila-madhava spoke and said that He had accepted the simple worship from him for so many days, but now He wanted to accept the opulent worship that would be offered by King Indradyumna. When Vidyapati went back to tell the King, Indradyumna immediately went to find Nila-madhava but could not locate Him. So the King arrested Visvasu, but a voice told him to release the Shabara and that he should build a temple on top of Nila Hill where the King would see the Lord as Daru-Brahma, the wooden manifestation of the Absolute.
After great endeavor, King Indradyumna built the temple at Sri Kshetra, now known as Jagannatha Puri, and later prayed to Lord Brahma to consecrate it. However, Lord Brahma said that it was not within his power to consecrate the temple since Sri Kshetra is manifested by the Supreme's own internal potency and is where the Lord manifests Himself. So Brahma simply put a flag on top of the temple and blessed it, saying that anyone who from a distance saw the flag and offered obeisances would easily be liberated from the material world. Nonetheless, after much waiting the King became anxious since Nila-madhava had not manifested Himself. Thinking his life was useless, the King decided he should end his life by fasting. But in a dream the Lord said that He would appear floating in from the sea in His form as Daru-brahman.
The King went to the shore and found a huge piece of wood that had the markings of a conch, disc, club, and lotus. This was "Daru-Brahma". But try as they might, the men could not budge the wood. In a dream the Lord spoke to the King and instructed him to get Visvasu and put a golden chariot in front of Daru-brahman. After doing this and forming a kirtana party to chant the holy names, and praying for Daru-brahman to mount the chariot, Daru-brahman was easily moved. Lord Brahma performed a sacrifice
(MAHA YAGNYA) where the present temple now stands and installed a Deity of Lord Narasimhadeva, the Deity that is now on the western side of the temple.
From the wooden Daru-Brahma, the King requested many expert carvers to carve the form of the Deity, but none could do so for their chisels immediately broke when they touched the wood. Finally the architect of the demigods, Visvakarma, (some say the Lord Himself) arrived as an old artist, Ananta Maharana, and promised that he would carve the Deity form of the Lord inside the temple in three weeks if the King would allow him to work behind closed doors. But after 14 days the King became very anxious because he could no longer hear the sounds of the carving. Finally he could stand it no more. On the advice of the queen he personally opened the doors of the temple to see what was happening. Then he saw the forms of Lord Jagannatha, Lord Balarama, and Lady Subhadra. But because the King had opened the doors sooner than he was supposed to, the Deities were not completed; Their feet and hands had not yet been carved. Thus, the Supreme manifested Himself in this form.
The King felt he had committed a great offense for having opened the doors before the allotted three weeks had passed, so he decided to end his life. But in a dream Lord Jagannatha told the King that though he had broken his promise, this was just a part of the Supreme's pastimes to display this particular form. The King was told that this form, even though it appeared to be incomplete, was actually the form of the Lord that was meant to be worshiped in this age of Kali-yuga. Occasionally the King could decorate the Deity with golden hands and feet. Yet those devotees filled with love would always see the form of Lord Jagannatha as the threefold bending form of Syamasundara, Krishna, holding a flute. Thus, the Supreme appeared in this form so that people could approach and see Him, especially as He rides through town on the huge carts during the Ratha-Yatra festival.
Monday, December 27, 2010
NABA KALEBAR YATRA OF SHRI JAGANNATH
The Naba Kalebar Yatra of Lord Jagannath occurs only every twelve years. Sometimes as many as 500,000 come from all parts of lndia and the world to see this great festival. The budget exceeds $500,000, ten times that of the annual Chariot Festival, Rath-Yatra. In this special year, not only are new chariots for the three deities of Jagannath, Balabhadra, and Subhadra made, but so also are the deities themselves. Many rituals are performed In connection with this transformation from the old deities to the new. The actual rites to be followed can be traced back to ancient Sanskrit manuscripts written on palm leaves. These are kept in the temple and the three head priests have the sole responsibility of reading and interpreting them.
They are:
1. Niladri-Mahodaya - Niladri means "Blue Mountain", and Mahodaya means "Great Rising". It deals with the origin of the temple.
2. Rudra-Jamala - Rudra refers to Lord Shiva and jamala is a book of rituals. It tells of the rituals connected with the deity Balabhadra.
3. Tantra-Jamala - Tantra refers to esoteric forms of worship, mystic practices having spiritual power. In it are contained many diagrams that draw these powers down through their visual forms. Every day in the temple such diagrams are drawn in front of the deities where the offering of food is placed. It also contains instructions on the worship of Subhadra.
4. Brahma-Jamala - This deals with the rituals to be followed in the worship of Lord Jagannath.
The exact date of these palm leaf manuscripts is undetermined. It is known that ancient sages wrote them after attaining deep meditative states, and did not consider themselves the authors. The following rituals of transformation have been drawn from these sources and are given in the actual sequence that they are performed in the temple. Up to the present time they have been kept as well-guarded secrets inside the temple community itself. It is not usually permissible to discuss these sacred rites with outsiders.
As Jagannath must be made of wood, at the time of Naba Kalebar Yatra the priests must first locate an appropriate tree. No ordinary tree can be used. Certain extraordinary requirements must be met.
* In the palm leaf manuscript Niladri-Mahodaya, it is stated that the holy tree will be found in a particular village every 12 years. The name of this village is actually given for every 12 year cycle. Suppose the year is 1996. The name of the village where the wood will be found has been mentioned thousands of years before. But for verification, it must also be confirmed in a dream revealed to the head priest while on the search.
* Only the Neem tree is suitable for carving the deities. Its Sanskrit name is Daru. One of the main slokas to Lord Jagannath ends with this prayer:
Brahma-daru namami
Brahma-daru-namami
Brahma-daru-namami.
1. The search party which will go to find the holy tree out. of which the new Jagannath will be carved must consist of 1 member of the Pati Mahapatra family, 20 Dayitapatis,1 Lenka, 9 Maharanas, 16 Brahmanas, 3 Deulakaranas, 30 police officers, and 2 inspectors of police.
2. This function will start after the big midday meal is offered to the deities.
3. The blessings of Lord Jagannath must first be given. On this day a twelve foot garland, called Dayana-Mala, is offered to each of the three deities. The head priest of the temple will give the Dayana-Mala of Lord Jagannath to the oldest member of the Pati Mahapatra family. He will lead the procession on foot, carrying this huge mala in his arms or on his head. On finding the sacred tree, the garland is placed on top of a coconut offering in front of the holy lire.
4. Descendants of the Bitarachha Mahapatra family, Dayitapaties, and the Pati Mahapatra will bind a piece of Jagannath's garments on their heads as a turban, indicating that Lord Jagannath Himself is going with them.
5. The Mekap family of the temple will touch Lord Jagannath's sandals to the foreheads of all members of the search party.
6. Another priest in the temple of the Pattajotchi Mahapatra family will give cloth used by Jagannath to the Lenka family representative and the nine Maharanas who accompany the group. They are the actual carpenters who build the new chariots every year and who will make the new Jagannath deities as well. They are descendents of the first wood carver who sculpted the original Jagannath for King Indradyumna in ancient times. It is said this man was a divine being sent for this one task only. He agreed to carve the deities on the condition, that he would not be disturbed until he was finished. The king became impatient and before two weeks were over, he opened the door. The sculptor immediately vanished, leaving the deities half-made, and so it is that this half-made form is worshipped today. The Lenka and Maharanas also wear cloth from Jagannath as a turban on their heads.
7. The procession begins from the altar in front of the deities. Then it proceeds to the palace of the king half-way down the Grand Road of Puri to receive the king's permission to go.
8. The procession continues to the gardens of the temple, known as Jagannath- Ballabha, a ten minute walk down Grand Road from the King's palace. They stay here for two days to do meditation and prayer. All their needs during their stay are provided for by the head of this monastery.
9. After two days, the search party starts out for Kakatpur, a village about 50 miles from Puri on the road to Konark via the town of Pipli. They may rest in a monastery known as Deuli Matha if they are tired. It is some 30 miles from Puri. The group must go first to Kakatpur, because the only temple to Mother Vimala outside the temple itself is located there. She is Vimala, but her name is Mangala, meaning "Auspicious One". After reaching the village, they take rest for several days while the oldest dayitapati sleeps inside the temple. He must have a dream during this stay in which goddess Mangala tells him the exact location where the trees can be found. The tree for each of the four deities will be in a different place.
10. When the search party locates the places, they may find many trees, but the sacred symbols will be found on only one. The search may take from fifteen days to one month. During this time, they eat the prasada of goddess Mangala, and sometimes provision is made for MAHAPRASAD to be brought from Puri. They go back to the Vimala temple at night to sleep.
11. When the tree is found, a great holy fire sacrifice is performed there to invite all the gods and goddesses to come and give their blessings at this auspicious time.
12. Nearby they must construct a small thatched hut in which they will now reside.
13. After the day of the fire sacrifice the actual cutting of the tree can begin. The Pati Mahapatra will touch the tree to be used for Lord Jagannath with a golden axe. Then the Dayitapati will touch it with a silver axe. Lastly, the head wood carver of the Maharana family will touch it with an iron axe. During the tree cutting, the 108 names of God will be chanted. These will be different names of Patala Nrusingha, who was worshipped before the appearance of Jagannath. His name is recited at all auspicious moments because He saves devotees from all problems; prayer to Him ensures that all will end well.
14. The whole uncut trunk of the tree is then brought to the temple. It is placed on a wooden cart made at Jagannath Temple for this occasion and dragged back to the temple by the Dayitapatis with the help of the other members of the group.
15. The logs are kept inside the temple in a place known as "Koili Vaikuntha". Koili means "burial ground" and Vaikuntha means "Heaven". It is the place where the old deities will be buried and the new ones made. It is located near the Elephant Gate on the north side of the temple.
16. The three oldest wood carvers will be the main sculptors for the deity of Lord Jagannath. Three others will do Subhadra: and three others, Balabhadra. More than 50 others will assist, and also do Sudarshan.
17. Nobody is allowed to go to this place during these 21 days or so when the new deities are being made, not even the head priest of the temple. There is a very strong door and thick outer walls. The carpenters close the door from inside and work all day, although it is open to the sun overhead. The wood carvers are not allowed to eat. or drink water inside this holy place, so they go to the temple courtyard to eat and sleep at night During these 21 days they do not leave the temple.
18. Devotional songs will be sung outside the main door of the Koili Vaikuntha day and night throughout, this period. Such constant singing of devotional songs is called "Akhanda-Bhajana". While this is done by devadasis and temple musicians, slokas from the Vedas are chanted continuously by brahmana or priests.
19. When the new deities, are made, they will be carried inside the inner sanctum of the temple and placed in front of the old deities, facing them. At this time nobody can go inside for darshan, not even the temple priests. The three new deities are carried inside only by descendants of the "Dayitapati" family. Once they are safely inside, only the three eldest Dayitapati members can stay. No puja is done at this time, no food is offered. Of the four deities Jagannath's height is 5' 7", and His outstretched arms measure 12 ft. across. He weighs so much that when they carry Him, 5 persons must be on each arm, 20 on His backside, and more then 50 in front pulling. Balabhadra is a bit lighter. His height is 5' 5" and His arms are also 12 ft. across. Subhadra is less then 5', and light. Sudarsana is in a long log-shaped form only. However, this log is 5' 10" in length.
20. Only the three oldest members of the Dayitapati family are present inside the temple on the most holy day of the Great Transformation Rite. Lord Jagannalh was worshipped by them first, so only they can transfer "The Brahma" from the old deities to the new. Not even the usual head priest who attends to Lord Jagannath can be present.
This ceremony takes place three days before the great Chariot Festival.
The three Dayitapatis must be blindfolded.
They must bind a piece of Lord Jagannath's cloth around their hands before the transfer can begin.
They should not have shaved since the first day of the search party procession.
This is considered to be the disappearance ceremony of Jagannath also.
Traditionally, after a member of the family passes away, the son does not shave for ten days, out of respect for the deceased. The house is also whitewashed after the death of any family member. So all Dayitapati families whitewash their houses at this time, as Lord Jagannath is considered the head of their household.
The children and all Dayitapati family members wear new clothes on this day of the "transfer". This rite is considered to be the most auspicious ritual of all in Jagannath Temple. It is this ceremony itself that is the actual "Naba Kalebar Yatra", or "Transformation Cermony" of Lord Jagannath. The three Dayitapati members fast and meditate the whole day inside the temple. Only after midnight does the transfer of the "Life Force" occur, and that in total silence. When asked of their experience at this time, the Dayitapatis say, "It is very difficult to express what Brahma is. It can't be seen or touched. Our eyes are blindfolded and our hands are covered with cloth when we carry it. Yet a powerful feeling is very much present, like a rabbit jumping in our hands. This is our experience. Beyond this, exactly what this Brahma is that is so powerfully felt, nobody is able to say".
21. The old deities are carried on the shoulders of the Dayitapatis and buried in the Koili Vaikuntha before dawn. It is felt Brahma should not be burned in the usual cremation cermony. The old deities were the abode of Brahma for at least 12 years, even though Brahma is not present there now. So they arc simply buried, and not burned. There are three separate graves for the three deities, but the entire previous Jagannaths are laid to rest in the same grave, one on top of the other. At other times of the year devotees may go inside the Koili Vaikuntha, but the actual spots of the graves are unmarked.
22. It is said that if anybody from outside this select group happens to see any of this ceremony, be it from a roof top or otherwise, they will surely die. For this reason, the government of Orissa orders a full blackout of light for this one night in the whole town of Puri.
23. On the morning of the second day, the town of Puri will seem lifeless, as if in mourning. The beloved old forms of Lord Jagannath, Balabhadra, and Subhadra are now gone, and people have yet to see the new ones.
24. The new deities are immediately seated on the altar, known as "Ratna-Singhasana". On this second day, the daily routine of the temple finally begins again, after a lapse of nearly 58 days. Sweet-smelling flower garlands and new garments are given to the new deities, food is offered, and puja is done. Devotees can again come inside for darshan.
25. On the third day, the new deities emerge from the temple for the biggest Chariot Festival of all. The annual Chariot Festival may draw 50,000 people, but on this most sacred occasion, more then 500,000 people will be present. Naba Kalebar Yatra is so holy, it draws more people to it every 12 years than any other festival of India, except the grand Kumbha Mela, which draws slightly more and is held every 12 years in Prayag, Allahabad.
26. The last Naba Kalebar Yatras occurred in the year till now are- 1969, 1978, 1969, 1996 In the year 1996 the wood for Sudarsana was collected from Baharana village near Nimapara, about 60 miles southeast of Puri. The wood for Balabhadra was collected from Bhakara Sahi, a street in the village of Banamalipur, which is 70 miles south of Puri. Subhadra's holy wood came from Govindapur village, which is 80 miles south of Puri in the same district, as Banamalipur, but some 20 miles further. Lord Jagannath's holy wood was collected from Tapanga village, near Khurda Road, which is 90 miles west of Puri. All the four sacred logs of wood had the four sacred signs imprinted on their bark. The next Naba Kalebar Yatra will be held probably in the year 2015. It will be announced to the devotees at the time of Car Festival one year before. The actual location where the wood for the deifies will be found will again be revealed in a dream, as it has happened for centuries.
They are:
1. Niladri-Mahodaya - Niladri means "Blue Mountain", and Mahodaya means "Great Rising". It deals with the origin of the temple.
2. Rudra-Jamala - Rudra refers to Lord Shiva and jamala is a book of rituals. It tells of the rituals connected with the deity Balabhadra.
3. Tantra-Jamala - Tantra refers to esoteric forms of worship, mystic practices having spiritual power. In it are contained many diagrams that draw these powers down through their visual forms. Every day in the temple such diagrams are drawn in front of the deities where the offering of food is placed. It also contains instructions on the worship of Subhadra.
4. Brahma-Jamala - This deals with the rituals to be followed in the worship of Lord Jagannath.
The exact date of these palm leaf manuscripts is undetermined. It is known that ancient sages wrote them after attaining deep meditative states, and did not consider themselves the authors. The following rituals of transformation have been drawn from these sources and are given in the actual sequence that they are performed in the temple. Up to the present time they have been kept as well-guarded secrets inside the temple community itself. It is not usually permissible to discuss these sacred rites with outsiders.
As Jagannath must be made of wood, at the time of Naba Kalebar Yatra the priests must first locate an appropriate tree. No ordinary tree can be used. Certain extraordinary requirements must be met.
* In the palm leaf manuscript Niladri-Mahodaya, it is stated that the holy tree will be found in a particular village every 12 years. The name of this village is actually given for every 12 year cycle. Suppose the year is 1996. The name of the village where the wood will be found has been mentioned thousands of years before. But for verification, it must also be confirmed in a dream revealed to the head priest while on the search.
* Only the Neem tree is suitable for carving the deities. Its Sanskrit name is Daru. One of the main slokas to Lord Jagannath ends with this prayer:
Brahma-daru namami
Brahma-daru-namami
Brahma-daru-namami.
1. The search party which will go to find the holy tree out. of which the new Jagannath will be carved must consist of 1 member of the Pati Mahapatra family, 20 Dayitapatis,1 Lenka, 9 Maharanas, 16 Brahmanas, 3 Deulakaranas, 30 police officers, and 2 inspectors of police.
2. This function will start after the big midday meal is offered to the deities.
3. The blessings of Lord Jagannath must first be given. On this day a twelve foot garland, called Dayana-Mala, is offered to each of the three deities. The head priest of the temple will give the Dayana-Mala of Lord Jagannath to the oldest member of the Pati Mahapatra family. He will lead the procession on foot, carrying this huge mala in his arms or on his head. On finding the sacred tree, the garland is placed on top of a coconut offering in front of the holy lire.
4. Descendants of the Bitarachha Mahapatra family, Dayitapaties, and the Pati Mahapatra will bind a piece of Jagannath's garments on their heads as a turban, indicating that Lord Jagannath Himself is going with them.
5. The Mekap family of the temple will touch Lord Jagannath's sandals to the foreheads of all members of the search party.
6. Another priest in the temple of the Pattajotchi Mahapatra family will give cloth used by Jagannath to the Lenka family representative and the nine Maharanas who accompany the group. They are the actual carpenters who build the new chariots every year and who will make the new Jagannath deities as well. They are descendents of the first wood carver who sculpted the original Jagannath for King Indradyumna in ancient times. It is said this man was a divine being sent for this one task only. He agreed to carve the deities on the condition, that he would not be disturbed until he was finished. The king became impatient and before two weeks were over, he opened the door. The sculptor immediately vanished, leaving the deities half-made, and so it is that this half-made form is worshipped today. The Lenka and Maharanas also wear cloth from Jagannath as a turban on their heads.
7. The procession begins from the altar in front of the deities. Then it proceeds to the palace of the king half-way down the Grand Road of Puri to receive the king's permission to go.
8. The procession continues to the gardens of the temple, known as Jagannath- Ballabha, a ten minute walk down Grand Road from the King's palace. They stay here for two days to do meditation and prayer. All their needs during their stay are provided for by the head of this monastery.
9. After two days, the search party starts out for Kakatpur, a village about 50 miles from Puri on the road to Konark via the town of Pipli. They may rest in a monastery known as Deuli Matha if they are tired. It is some 30 miles from Puri. The group must go first to Kakatpur, because the only temple to Mother Vimala outside the temple itself is located there. She is Vimala, but her name is Mangala, meaning "Auspicious One". After reaching the village, they take rest for several days while the oldest dayitapati sleeps inside the temple. He must have a dream during this stay in which goddess Mangala tells him the exact location where the trees can be found. The tree for each of the four deities will be in a different place.
10. When the search party locates the places, they may find many trees, but the sacred symbols will be found on only one. The search may take from fifteen days to one month. During this time, they eat the prasada of goddess Mangala, and sometimes provision is made for MAHAPRASAD to be brought from Puri. They go back to the Vimala temple at night to sleep.
11. When the tree is found, a great holy fire sacrifice is performed there to invite all the gods and goddesses to come and give their blessings at this auspicious time.
12. Nearby they must construct a small thatched hut in which they will now reside.
13. After the day of the fire sacrifice the actual cutting of the tree can begin. The Pati Mahapatra will touch the tree to be used for Lord Jagannath with a golden axe. Then the Dayitapati will touch it with a silver axe. Lastly, the head wood carver of the Maharana family will touch it with an iron axe. During the tree cutting, the 108 names of God will be chanted. These will be different names of Patala Nrusingha, who was worshipped before the appearance of Jagannath. His name is recited at all auspicious moments because He saves devotees from all problems; prayer to Him ensures that all will end well.
14. The whole uncut trunk of the tree is then brought to the temple. It is placed on a wooden cart made at Jagannath Temple for this occasion and dragged back to the temple by the Dayitapatis with the help of the other members of the group.
15. The logs are kept inside the temple in a place known as "Koili Vaikuntha". Koili means "burial ground" and Vaikuntha means "Heaven". It is the place where the old deities will be buried and the new ones made. It is located near the Elephant Gate on the north side of the temple.
16. The three oldest wood carvers will be the main sculptors for the deity of Lord Jagannath. Three others will do Subhadra: and three others, Balabhadra. More than 50 others will assist, and also do Sudarshan.
17. Nobody is allowed to go to this place during these 21 days or so when the new deities are being made, not even the head priest of the temple. There is a very strong door and thick outer walls. The carpenters close the door from inside and work all day, although it is open to the sun overhead. The wood carvers are not allowed to eat. or drink water inside this holy place, so they go to the temple courtyard to eat and sleep at night During these 21 days they do not leave the temple.
18. Devotional songs will be sung outside the main door of the Koili Vaikuntha day and night throughout, this period. Such constant singing of devotional songs is called "Akhanda-Bhajana". While this is done by devadasis and temple musicians, slokas from the Vedas are chanted continuously by brahmana or priests.
19. When the new deities, are made, they will be carried inside the inner sanctum of the temple and placed in front of the old deities, facing them. At this time nobody can go inside for darshan, not even the temple priests. The three new deities are carried inside only by descendants of the "Dayitapati" family. Once they are safely inside, only the three eldest Dayitapati members can stay. No puja is done at this time, no food is offered. Of the four deities Jagannath's height is 5' 7", and His outstretched arms measure 12 ft. across. He weighs so much that when they carry Him, 5 persons must be on each arm, 20 on His backside, and more then 50 in front pulling. Balabhadra is a bit lighter. His height is 5' 5" and His arms are also 12 ft. across. Subhadra is less then 5', and light. Sudarsana is in a long log-shaped form only. However, this log is 5' 10" in length.
20. Only the three oldest members of the Dayitapati family are present inside the temple on the most holy day of the Great Transformation Rite. Lord Jagannalh was worshipped by them first, so only they can transfer "The Brahma" from the old deities to the new. Not even the usual head priest who attends to Lord Jagannath can be present.
This ceremony takes place three days before the great Chariot Festival.
The three Dayitapatis must be blindfolded.
They must bind a piece of Lord Jagannath's cloth around their hands before the transfer can begin.
They should not have shaved since the first day of the search party procession.
This is considered to be the disappearance ceremony of Jagannath also.
Traditionally, after a member of the family passes away, the son does not shave for ten days, out of respect for the deceased. The house is also whitewashed after the death of any family member. So all Dayitapati families whitewash their houses at this time, as Lord Jagannath is considered the head of their household.
The children and all Dayitapati family members wear new clothes on this day of the "transfer". This rite is considered to be the most auspicious ritual of all in Jagannath Temple. It is this ceremony itself that is the actual "Naba Kalebar Yatra", or "Transformation Cermony" of Lord Jagannath. The three Dayitapati members fast and meditate the whole day inside the temple. Only after midnight does the transfer of the "Life Force" occur, and that in total silence. When asked of their experience at this time, the Dayitapatis say, "It is very difficult to express what Brahma is. It can't be seen or touched. Our eyes are blindfolded and our hands are covered with cloth when we carry it. Yet a powerful feeling is very much present, like a rabbit jumping in our hands. This is our experience. Beyond this, exactly what this Brahma is that is so powerfully felt, nobody is able to say".
21. The old deities are carried on the shoulders of the Dayitapatis and buried in the Koili Vaikuntha before dawn. It is felt Brahma should not be burned in the usual cremation cermony. The old deities were the abode of Brahma for at least 12 years, even though Brahma is not present there now. So they arc simply buried, and not burned. There are three separate graves for the three deities, but the entire previous Jagannaths are laid to rest in the same grave, one on top of the other. At other times of the year devotees may go inside the Koili Vaikuntha, but the actual spots of the graves are unmarked.
22. It is said that if anybody from outside this select group happens to see any of this ceremony, be it from a roof top or otherwise, they will surely die. For this reason, the government of Orissa orders a full blackout of light for this one night in the whole town of Puri.
23. On the morning of the second day, the town of Puri will seem lifeless, as if in mourning. The beloved old forms of Lord Jagannath, Balabhadra, and Subhadra are now gone, and people have yet to see the new ones.
24. The new deities are immediately seated on the altar, known as "Ratna-Singhasana". On this second day, the daily routine of the temple finally begins again, after a lapse of nearly 58 days. Sweet-smelling flower garlands and new garments are given to the new deities, food is offered, and puja is done. Devotees can again come inside for darshan.
25. On the third day, the new deities emerge from the temple for the biggest Chariot Festival of all. The annual Chariot Festival may draw 50,000 people, but on this most sacred occasion, more then 500,000 people will be present. Naba Kalebar Yatra is so holy, it draws more people to it every 12 years than any other festival of India, except the grand Kumbha Mela, which draws slightly more and is held every 12 years in Prayag, Allahabad.
26. The last Naba Kalebar Yatras occurred in the year till now are- 1969, 1978, 1969, 1996 In the year 1996 the wood for Sudarsana was collected from Baharana village near Nimapara, about 60 miles southeast of Puri. The wood for Balabhadra was collected from Bhakara Sahi, a street in the village of Banamalipur, which is 70 miles south of Puri. Subhadra's holy wood came from Govindapur village, which is 80 miles south of Puri in the same district, as Banamalipur, but some 20 miles further. Lord Jagannath's holy wood was collected from Tapanga village, near Khurda Road, which is 90 miles west of Puri. All the four sacred logs of wood had the four sacred signs imprinted on their bark. The next Naba Kalebar Yatra will be held probably in the year 2015. It will be announced to the devotees at the time of Car Festival one year before. The actual location where the wood for the deifies will be found will again be revealed in a dream, as it has happened for centuries.
Wednesday, December 1, 2010
THE RATH -YATRA FESTIVAL
During the Ratha-Yatra festival is the most popular time to go to Jagannatha Puri. This is usually in July when it is very hot. But thousands upon thousands of pilgrims flock to Puri to take part in this auspicious event, which is said to have been celebrated for thousands of years, making it one of the oldest and one of the biggest religious festivals in the world. This is the time when the Deities come out of the temple for all to see. It is also the time when as many as a million people gather in this small city with one purpose: to show their faith and devotion to God in the form of Lord Jagannatha.
As big as this festival is, it can be quite expensive. The only festival in the world that is bigger than the "Kumbha Mela" festival that draws many more millions of people. The Ratha-Yatra festival is financed primarily by the Orissan government with an annual budget of Rs.2,300,000 which is a very large sum for India. But with the number of pilgrims that come to Puri each year, the temple and surrounding businesses also are benefited with the extra financial income.
The actual construction of the carts begins two months before the festival day, on the third day of the bright fortnight of Vaisakha (April-May). More than 600 trees, or 400 cubic meters of wood, are needed for the construction, taken from the local forests along the banks of the Mahanadi River. Using the same simple tools and procedures as they have for the past hundreds of years, once the basic elements are made, such as the wheels, then the actual construction begins only a few weeks before the festival. When I saw the carts a few days prior to the festival, I doubted that they would be finished in time. However, the construction crew works on them night and day, and everything was ready the day before the festival.
In the main road in front of the temple huge stacks of wood are used to assemble the three chariots which will reach up to three storeys tall and will roll on wheels, each eight feet high. The chariots are painted with bright colors and the tops are covered with red, black, yellow, or green canopies. The colors signify which chariot is for which Deity. Lord Jagannatha uses red and yellow, Lord Balarama uses red and green, while Subhadra uses red and black. The Deities are also painted with particular colors that mean something. Jagannatha's blackish color represents faultless qualities; Balarama's white color signifies enlightenment; and Subhadra's yellow color signifies goodness.
Each cart is different. The cart of Lord Jagannatha is called Cakradhvaja or Nandigosha, which means tumultuous and blissful sound. Using 16 wheels, it rises 45 feet tall, and weighs 65 tons. It also carries a figure of Garuda on its crest, and is drawn by four white wooden horses. Balarama's cart is called Taladhvaja, meaning the sound of significantly powerful rhythm. It has 14 wheels, and is drawn by four black wooden horses. It carries Hanuman on its crest. Subhadra's cart is called Padmadhvaja or Darpadalan, which means destroyer of pride. It has a lotus on its crest, uses 12 wheels, and is drawn by four red wooden horses. After the Ratha-Yatra festival the wood from the carts is used as fuel for the big kitchen in the temple, which can last up to nine months.
About two weeks before the festival, the Deities of Jagannatha, Balarama, and Subhadra are given a ritual bath, which is performed on the front main wall of the temple, which allows everyone to observe it from the street below, or one of the surrounding buildings. This is called the Snana-Yatra. After this They play the pastime of getting a cold. They are then taken to a designated area and given special treatments and offerings. They may also be repainted at this time. About every 12 or 19 years the bodies of the Deities are replaced with new ones carved from a ritualistically selected Daru-Brahman in the form of a nima tree. This is known as the "Nava-Kalevara" festival. It occurs when there is a leap (additional) month in the Vedic calendar that appears between Snana-Yatra and Ratha-Yatra. This was last performed in 1996, 1977, and 1969. After such an occurrence, the crowd that attends the Ratha-Yatra in Puri expands from the usual 700,000 or so to as many as two-and-a-half million.
As the Ratha-Yatra festival draws near, thousands of pilgrims come to Jagannatha Puri, but as many as a million or more people may be in town on the day of the festival. Some are top officials in the Indian government or other VIPs. Many people begin arriving in front of the temple near the carts on the morning of the festival. At first it is very interesting to wander about looking at the nicely decorated carts and all the pilgrims who have attended. But then the police begin cordoning off the area around the carts. Then there are only certain areas where people can get between the carts and the buildings. This creates bottlenecks which can be very dangerous when too many people are pushing on each other trying to get through. I saw people begin to panic at times because of the pressure on them, and worried mothers had to hold their babies above the crowd to make sure they did not get crushed.
The Ratha-Yatra festival can be both spiritually ecstatic and physically exhausting. Though July is in the monsoon season, if the rains have not arrived yet, it gets very hot. When it is hot, you will be soaked with sweat a few hours after the sun comes up. In fact, from where I was, I saw dozens of people who had collapsed from the heat and had to be carried away from the crowd on stretchers. The heat can take a lot out of you, especially when in a crowd of many thousands. So it is best to have a source of water with you, like a canteen.
A good place to be during the festival, if you do not want to be on the street amongst the people, is on a rooftop. But you have to make reservations and pay for your seats several days in advance. Even then there may not be any guarantee that you will get the seats you want.
I have been at Jagannatha Puri to attend two Ratha-Yatra festivals. At each one things happened at different times of the day. In 1999 it was around eleven in the morning when the temple priests came out to sanctify the carts. In 2001, everything got started much earlier, and the priests came out before 9 AM. They walk up the gangplanks to the platform on the cart and sprinkle holy water around while circumambulating it three times and chanting specific mantras for purification. Later, the priests bring out the small Deities that will also ride on the cart.
When the big Deities are brought out, first there is Lord Balarama, then Godess Subhadra, and then Lord Jagannatha. Each time excitement suddenly fills the air and many men blow conchshells and bang on drums and cymbals to announce the arrival of the Deities at the main gate of the temple complex. Then the smiling face of Lord Balarama appears through the doorway and the crowd shouts and chants, "Jai Balarama. Baladeva ki jai!" Generally, however, unless you are situated on a tall building, you cannot see the faces of the Deities because there are so many assistants that help move Them. But you can easily see the huge headdress They wear. Once the Deity is on the cart, the headdress is torn off and distributed amongst the people as prasada.
Daitas, strongly built men who lift the Deity, carry Lord Balarama. It is described that they move Him from one large cotton pillow to another. Lord Balarama is five feet and five inches tall and has an arm span of 12 feet. When carried, there are five men on each arm, with up to 50 men pulling in front and 20 offering support in the back. All of these carriers are Daitas, members of the "Daitapati" family who are descendants of Visvavasu. Gradually, taking about a half hour or so, Lord Balarama moves from the temple gate to the chariot and is placed on it so everyone in the crowd can see Him. Then Subhadra, who is less than five feet tall, is also carried from the temple to Her chariot. And finally Lord Jagannatha is brought out. He is five feet and seven inches tall with an arm span of 12 feet, and also needs many assistants to be moved.
In 1999 it was around two o'clock, when the King of Puri arrived in a procession, walked up the planks to the platform and swept the cart with a gold handled broom, and then sprinkles sandalwood scented water on them. He circumambulates the platform three times and is assisted by the priests. He does this to each of the carts. In 2001, however, this took place around 10 AM, and everything that year happened in a much more timely manner.
It should be pointed out here that the way the King sweeps the carts is an example of how the festival has changed over the years. If you read accounts of the Ratha-Yatra festival as described in the "Caitanya-Caritamrta", there are some major differences in the festival we find today compared to 500 years ago. The King used to sweep the street in front of the carts as they paraded down through the town. The reason he no longer does this is related in a story I was told. It seems that at one time years ago a King of Puri, Purusottama Dev, was to marry a princess who was the daughter of a king, Maharaja Sallwo Narasingha, from the district of Kanchi. When the Ratha-Yatra festival was to take place, the father of the princess was invited, but sent his minister Chinnubhatta Godaranga instead. When he attended, the King of Puri performed the devotional tradition of sweeping the road in front of the carts. The visiting minister, however, rather than being impressed with the devotion of the King for Lord Jagannatha, did not approve of him sweeping the road, even if it was for the Lord. When he reported this to King Sallwo Narasingha, the king objected to the idea of his daughter marrying the King of Puri since he was merely a street sweeper. Purusottama Dev was extremely angry that he, as the servant of Lord Jagannatha, would be insulted for his service like that. So he gathered his troupes and went to Kanchi to teach King Sallwo a lesson. Unfortunately, King Purusottama Dev was badly defeated.
On returning to Puri in such a downcast mood, he stopped at the simple cottage of "Saikatacharya", a great ascetic, householder devotee of Lord Jagannatha. This devotee pointed out that the King had forgotten to ask permission from Lord Jagannatha before he went to attack King Sallwo. With this realization, the King returned to Puri and visited the temple of the Lord, crying over his defeat, asking why the Lord had let this happen. He spent the night in the temple, and with doors closed, before the night came to an end, the King heard a voice asking why he was so distraught over such a simple thing. The voice said to go gather his troupes again, and that we two brothers, Jagannatha and Balarama, would go along to fight on the King's behalf. As the news spread, many people, both old and young, joined the King's forces to fight with Their Lordships. However, as they went, the King was filled with some doubts whether Their Lordships were really going with him.
While the King and his army went onward, far ahead were two soldiers that rode on one black horse and one white horse. They stopped to quench Their thirst at a small village near Chilika Lake by buying some yogurt from a devotee named "Manika". She offered Them yogurt, but when she asked for payment, they said They had no money. Instead They gave her a jeweled ring and told her to give it to King Purusottama Dev, who would then give her payment.
After some time, the King caught up to the lady, who flagged him down to give him the ring and asked for payment for the soldiers' drink. The king was shocked to see the ratnamudrika ring of Lord Jagannatha and then regained his confidence that, indeed, Their Lordships had certainly come with him. In payment for the ring, the king gave her the whole village, which is still named "Manikapatna". After this the king and his troupes were victorious over King Sallwo, and he also took King Sallwo's daughter as well. However, he did not marry her after the insult her father had given him. He instructed his minister to see that she get married to a qualified sweeper. After one year, at the next Ratha-Yatra, the King again performed his sweeping ceremony. At that time, the king's minister announced that the king was the most qualified sweeper, since he swept for Lord Jagannatha, and that the princess, Padmavati, should marry him. Then Maharaja Purusottama Dev married the princess and she later gave birth to a great devotee of Lord Caitanya, who became known as "King Prataparudra". Anyway, at some point after this, the King of Puri discontinued sweeping the streets and now sweeps the carts.
The festival parade also used to start in the morning and then stop at noon near the "Jagannatha Vallabha Gardens" where the Deities would get offerings of food, worship, etc., from the many devotees. There would also be many groups of people singing devotional songs, and though you will still see some people in kirtana groups, there were very few in 1999, while there were several big kirtana parties in 2001, including a large one consisting of the devotees from the Iskcon temple in Mumbai.
After the King has swept the carts, they quickly begin to disassemble the gangplanks that lead up to the cart and begin to fasten the wooden horses that point the direction. Many thousands of devotees surround the carts and the people in the front take up the long, thick ropes to pull the chariots down the main road to the "Gundicha temple", where the Deities stay for a week. Then the leaders on the carts that ride near the wooden horses direct those who are pulling the ropes to take up the slack. When everything is ready, a whistle is blown by the chariot driver and a hundred people on each of four ropes begin to pull. Then the numerous priests and assistants on the carts that ride along begin to bang on the gongs and cymbals, and suddenly the cart lurches forward and begins to move.
Once the carts get going, you mostly hear the spectators simply shout out, "Jay, Jai Jagannatha," and raise their hands in the air and watch the cart go by. Many police have to guard the chariot wheels to make sure no one gets too close and is crushed under them. In 1999 it was after five o'clock before Lord Balarama's cart got started and loudly rumbled down the road and soon reached the Gundicha temple. In 2001 it started by about 10:30 AM or so. Subhadra's cart began to move a while later.
Lord Jagannatha's cart did not get started until after six o'clock in 1999, which was quite late, but got started by 11 AM in 2001. However, both times it did not make it to the Gundicha temple until the next day. The people pulled it about two-thirds of the way before it almost ran into some shops on the side of the road. So Lord Jagannatha spent the night wherever the cart had stopped. The following morning the people redirect the cart and continued with the Ratha-Yatra to finish pulling it to the Gundicha temple about two miles down the road from the main temple where the Deities stay for a week before returning to the temple in a similar parade.
Sometimes the chariots mysteriously stop, though everyone is pulling hard. In fact, it is not unusual, as in the case of this festival, that a chariot may stop completely and stay there overnight and then continue the next day. Sometimes if there is difficulty, the local government minister will pray to Lord Jagannatha for forgiveness from whatever offenses the residents of the town may have committed. Then the chariots begin to move again as if they move only by the will of Jagannatha.
The parade is a fascinating event in which to participate and see. But when the chariots get rolling, the crowd gets very intense. You either have to get out of the way to let them by, or struggle, as you get pushed this way and that, to move with the crowd as it goes with the cart. Many people try to pull the ropes and it is not easy, and can be dangerous, to get a place nearby.
The Deities spend the first two nights on the carts outside the Gundicha temple, or wherever else They may be if They do not make it there the first night. During this time, pilgrims can climb up on the carts and see the Deities very closely and even embrace Them. But the priests are quick to charge everyone a certain number of rupees for this opportunity, which makes for a very good business for the priests. When I climbed a cart and was about to give a "donation," as many as five of the attendants grabbed the money at once before I let go of it. And when I did not let go of it right away, they started to get very angry. This was after I had been assured that I could climb the cart to see the Deity of Godess Subhadra and there would be no charge, and I would also be allowed to take a photograph. I indeed was allowed to see Godess Subhadra and even embrace Her, which is a rare event for any pilgrim. But after I had given my donation, I took out my camera to take a photograph and a guard immediately came over and objected and ordered me to get down off the cart. So that brought an abrupt end to the episode. Nonetheless, if one can overcome this businesslike atmosphere, it can still be a very devotional and memorable event. And you can also go up on the carts of Lord Jagannatha and Lord Balarama as well, if you can handle the crowds and the many priests who ask for donations, or who want to direct people, sometimes forcefully with the use of sticks. Some people simply stay on the ground and offer prayers and small ghee lamps from a distance. Others climb all three carts to get the personal darshan of all three Deities.
The Deities are then taken inside the Gundicha temple only on the third night. After the Deities' stay at the Gundicha temple, They return a week later to the main temple in a similar parade that is attended by fewer people. This can be a time when you can get much closer to the carts and walk more easily with the parade, providing you have time to stay in Puri for this event. Again, the Deities come out of the Gundicha temple as before and are placed on the carts with much fanfare from the devotees. Then again the King of Puri comes to cleanse the carts, and shortly thereafter the carts are ready to be pulled in a most festive parade back to the main temple. The return trip usually happens all in one day. However, again the Deities stay outside on the carts for two nights, allowing everyone who wants to climb up on the cart for a close darshan. Then on the third night there is the "Suna Besha" festival in which the Deities are dressed in gold outfits. Again, the city becomes extremely crowded as people want to see the Deities in the golden ornaments. These include gold crowns, hands and feet, golden peacock feather, gold earrings, different golden necklaces, and ornaments such as a silver conch and gold disk for Lord Jagannatha and golden club and plow for Lord Balarama. These are all solid gold, and all together weigh up to one ton.
No one is allowed on the carts for the gold festival except for the intimate servants of the Deities. The way the crowd works for this festival is that they approach the carts from the main road. The closer to the carts you get, the thicker the crowd becomes. You are then directed by numerous police to walk with the crowd around the front of the carts and then down a side street. The police will also not let you stop along the lanes, but make sure everyone keeps moving. As you walk, you can then look toward the Deities to see Them in Their unique gold ornaments. They look especially powerful dressed as They are like this. Your darshan is only as long as it takes for the crowd to move, and then you must continue on, or come back around again, all of which can take an hour to make it through the crowds. Then as you come back around, the street is divided into two lanes, one for those approaching the carts and the other for those leaving. So you have to continue a ways away before you can begin to come back around. Getting directly in front of each of the carts is the only way you can have a direct line of sight toward the Deity during this event.
After this, the Deities stay on the carts one more day and are then taken into the main temple the following evening, as They were when taken into the "Gundicha Temple". Then the Ratha-Yatra festival is completely finished until next year.
THE INTERNAL MEANING OF THE RATH-YATRA FESTIVAL
The meaning of the Ratha-Yatra parade is steeped in religious sentiment. The form that Lord Krishna takes as Jagannatha is the manifestation of His ecstasy that He feels when He leaves the opulence of His palaces in Dwaraka, represented by the Puri temple, to return to the town of Vrindavan and the simple and pure spontaneous love the residents there have for Him. Thus, there is no difference between Lord Krishna and Lord Jagannatha. So in the mood of separation from His loving devotees, Jagannatha mounts His chariot and returns to "Vrindavan", which is symbolically represented by the "Gundicha Temple". In this way, the esoteric meaning of the Ratha-Yatra parade is that we pull the Lord back into our hearts and rekindle the loving relationship we have with Him. Many great poems and songs, such as "Jagannatha-Astakam", have been composed describing the event and the highly ecstatic devotional mood one can enter while participating. Many verses are also written in the "Caitanya-Caritamrita" that describe the pastimes Sri Caitanya Mahaprabhu had during these Ratha-Yatra festivals 500 years ago.
To explain the internal meaning of Ratha-Yatra further, Lord Jagannatha is the embodiment of Lord Krishna's love for "Radharani". While Lord Krishna was living in Dwaraka, he felt great separation from Radharani and the residents of Vrindavana. On the day of one solar eclipse, He traveled to Kuruksetra with His brother Balarama and His sister Subhadra on His chariot. There He met Radharani and other residents of Vrindavana, all of which wanted to take the Lord back to Vrindavana. While traveling and thinking of this meeting, He entered Mahabhava, the highest sentiments of loving exchange. In that state, His eyes dilated like fully bloomed lotuses, and His hands and legs retreated into His body. In this way, the form of Lord Jagannatha is called "Radha-Viraha-Vidhura", the separation from Radharani, and also "Mahabhava-Prakasha", the manifestation of Mahabhava for Radharani. Lord Caitanya was the embodiment of Radharani's love for Lord Krishna. So Lord Caitanya taking Lord Jagannatha from the main temple to the Gundicha corresponds to Radharani's wanting to take Lord Krishna from Dwaraka back to Vrindavana, the place of spontaneous and ecstatic love of God.
It is also explained that by participating in this festival, chanting and dancing, or helping pull the ropes of the chariots, one becomes free of many lifetimes of karma. One can even become liberated due to the spiritual potency of Lord Jagannatha's presence. One of the ways this happens is explained as follows: at the very end of one's life when the memories of his activities pass through the mind, when he remembers the amazing Ratha-Yatra festival his mind stops and focuses on that event. Thus, he dies thinking of Lord Jagannatha and is liberated from material existence and returns to the spiritual world, just like a yogi is transferred to the spiritual strata when his mind is fixed on the Supersoul at the time of death. This is why thousands of pilgrims come to Jagannatha Puri every year for Ratha-Yatra.
As big as this festival is, it can be quite expensive. The only festival in the world that is bigger than the "Kumbha Mela" festival that draws many more millions of people. The Ratha-Yatra festival is financed primarily by the Orissan government with an annual budget of Rs.2,300,000 which is a very large sum for India. But with the number of pilgrims that come to Puri each year, the temple and surrounding businesses also are benefited with the extra financial income.
The actual construction of the carts begins two months before the festival day, on the third day of the bright fortnight of Vaisakha (April-May). More than 600 trees, or 400 cubic meters of wood, are needed for the construction, taken from the local forests along the banks of the Mahanadi River. Using the same simple tools and procedures as they have for the past hundreds of years, once the basic elements are made, such as the wheels, then the actual construction begins only a few weeks before the festival. When I saw the carts a few days prior to the festival, I doubted that they would be finished in time. However, the construction crew works on them night and day, and everything was ready the day before the festival.
In the main road in front of the temple huge stacks of wood are used to assemble the three chariots which will reach up to three storeys tall and will roll on wheels, each eight feet high. The chariots are painted with bright colors and the tops are covered with red, black, yellow, or green canopies. The colors signify which chariot is for which Deity. Lord Jagannatha uses red and yellow, Lord Balarama uses red and green, while Subhadra uses red and black. The Deities are also painted with particular colors that mean something. Jagannatha's blackish color represents faultless qualities; Balarama's white color signifies enlightenment; and Subhadra's yellow color signifies goodness.
Each cart is different. The cart of Lord Jagannatha is called Cakradhvaja or Nandigosha, which means tumultuous and blissful sound. Using 16 wheels, it rises 45 feet tall, and weighs 65 tons. It also carries a figure of Garuda on its crest, and is drawn by four white wooden horses. Balarama's cart is called Taladhvaja, meaning the sound of significantly powerful rhythm. It has 14 wheels, and is drawn by four black wooden horses. It carries Hanuman on its crest. Subhadra's cart is called Padmadhvaja or Darpadalan, which means destroyer of pride. It has a lotus on its crest, uses 12 wheels, and is drawn by four red wooden horses. After the Ratha-Yatra festival the wood from the carts is used as fuel for the big kitchen in the temple, which can last up to nine months.
About two weeks before the festival, the Deities of Jagannatha, Balarama, and Subhadra are given a ritual bath, which is performed on the front main wall of the temple, which allows everyone to observe it from the street below, or one of the surrounding buildings. This is called the Snana-Yatra. After this They play the pastime of getting a cold. They are then taken to a designated area and given special treatments and offerings. They may also be repainted at this time. About every 12 or 19 years the bodies of the Deities are replaced with new ones carved from a ritualistically selected Daru-Brahman in the form of a nima tree. This is known as the "Nava-Kalevara" festival. It occurs when there is a leap (additional) month in the Vedic calendar that appears between Snana-Yatra and Ratha-Yatra. This was last performed in 1996, 1977, and 1969. After such an occurrence, the crowd that attends the Ratha-Yatra in Puri expands from the usual 700,000 or so to as many as two-and-a-half million.
As the Ratha-Yatra festival draws near, thousands of pilgrims come to Jagannatha Puri, but as many as a million or more people may be in town on the day of the festival. Some are top officials in the Indian government or other VIPs. Many people begin arriving in front of the temple near the carts on the morning of the festival. At first it is very interesting to wander about looking at the nicely decorated carts and all the pilgrims who have attended. But then the police begin cordoning off the area around the carts. Then there are only certain areas where people can get between the carts and the buildings. This creates bottlenecks which can be very dangerous when too many people are pushing on each other trying to get through. I saw people begin to panic at times because of the pressure on them, and worried mothers had to hold their babies above the crowd to make sure they did not get crushed.
The Ratha-Yatra festival can be both spiritually ecstatic and physically exhausting. Though July is in the monsoon season, if the rains have not arrived yet, it gets very hot. When it is hot, you will be soaked with sweat a few hours after the sun comes up. In fact, from where I was, I saw dozens of people who had collapsed from the heat and had to be carried away from the crowd on stretchers. The heat can take a lot out of you, especially when in a crowd of many thousands. So it is best to have a source of water with you, like a canteen.
A good place to be during the festival, if you do not want to be on the street amongst the people, is on a rooftop. But you have to make reservations and pay for your seats several days in advance. Even then there may not be any guarantee that you will get the seats you want.
I have been at Jagannatha Puri to attend two Ratha-Yatra festivals. At each one things happened at different times of the day. In 1999 it was around eleven in the morning when the temple priests came out to sanctify the carts. In 2001, everything got started much earlier, and the priests came out before 9 AM. They walk up the gangplanks to the platform on the cart and sprinkle holy water around while circumambulating it three times and chanting specific mantras for purification. Later, the priests bring out the small Deities that will also ride on the cart.
When the big Deities are brought out, first there is Lord Balarama, then Godess Subhadra, and then Lord Jagannatha. Each time excitement suddenly fills the air and many men blow conchshells and bang on drums and cymbals to announce the arrival of the Deities at the main gate of the temple complex. Then the smiling face of Lord Balarama appears through the doorway and the crowd shouts and chants, "Jai Balarama. Baladeva ki jai!" Generally, however, unless you are situated on a tall building, you cannot see the faces of the Deities because there are so many assistants that help move Them. But you can easily see the huge headdress They wear. Once the Deity is on the cart, the headdress is torn off and distributed amongst the people as prasada.
Daitas, strongly built men who lift the Deity, carry Lord Balarama. It is described that they move Him from one large cotton pillow to another. Lord Balarama is five feet and five inches tall and has an arm span of 12 feet. When carried, there are five men on each arm, with up to 50 men pulling in front and 20 offering support in the back. All of these carriers are Daitas, members of the "Daitapati" family who are descendants of Visvavasu. Gradually, taking about a half hour or so, Lord Balarama moves from the temple gate to the chariot and is placed on it so everyone in the crowd can see Him. Then Subhadra, who is less than five feet tall, is also carried from the temple to Her chariot. And finally Lord Jagannatha is brought out. He is five feet and seven inches tall with an arm span of 12 feet, and also needs many assistants to be moved.
In 1999 it was around two o'clock, when the King of Puri arrived in a procession, walked up the planks to the platform and swept the cart with a gold handled broom, and then sprinkles sandalwood scented water on them. He circumambulates the platform three times and is assisted by the priests. He does this to each of the carts. In 2001, however, this took place around 10 AM, and everything that year happened in a much more timely manner.
It should be pointed out here that the way the King sweeps the carts is an example of how the festival has changed over the years. If you read accounts of the Ratha-Yatra festival as described in the "Caitanya-Caritamrta", there are some major differences in the festival we find today compared to 500 years ago. The King used to sweep the street in front of the carts as they paraded down through the town. The reason he no longer does this is related in a story I was told. It seems that at one time years ago a King of Puri, Purusottama Dev, was to marry a princess who was the daughter of a king, Maharaja Sallwo Narasingha, from the district of Kanchi. When the Ratha-Yatra festival was to take place, the father of the princess was invited, but sent his minister Chinnubhatta Godaranga instead. When he attended, the King of Puri performed the devotional tradition of sweeping the road in front of the carts. The visiting minister, however, rather than being impressed with the devotion of the King for Lord Jagannatha, did not approve of him sweeping the road, even if it was for the Lord. When he reported this to King Sallwo Narasingha, the king objected to the idea of his daughter marrying the King of Puri since he was merely a street sweeper. Purusottama Dev was extremely angry that he, as the servant of Lord Jagannatha, would be insulted for his service like that. So he gathered his troupes and went to Kanchi to teach King Sallwo a lesson. Unfortunately, King Purusottama Dev was badly defeated.
On returning to Puri in such a downcast mood, he stopped at the simple cottage of "Saikatacharya", a great ascetic, householder devotee of Lord Jagannatha. This devotee pointed out that the King had forgotten to ask permission from Lord Jagannatha before he went to attack King Sallwo. With this realization, the King returned to Puri and visited the temple of the Lord, crying over his defeat, asking why the Lord had let this happen. He spent the night in the temple, and with doors closed, before the night came to an end, the King heard a voice asking why he was so distraught over such a simple thing. The voice said to go gather his troupes again, and that we two brothers, Jagannatha and Balarama, would go along to fight on the King's behalf. As the news spread, many people, both old and young, joined the King's forces to fight with Their Lordships. However, as they went, the King was filled with some doubts whether Their Lordships were really going with him.
While the King and his army went onward, far ahead were two soldiers that rode on one black horse and one white horse. They stopped to quench Their thirst at a small village near Chilika Lake by buying some yogurt from a devotee named "Manika". She offered Them yogurt, but when she asked for payment, they said They had no money. Instead They gave her a jeweled ring and told her to give it to King Purusottama Dev, who would then give her payment.
After some time, the King caught up to the lady, who flagged him down to give him the ring and asked for payment for the soldiers' drink. The king was shocked to see the ratnamudrika ring of Lord Jagannatha and then regained his confidence that, indeed, Their Lordships had certainly come with him. In payment for the ring, the king gave her the whole village, which is still named "Manikapatna". After this the king and his troupes were victorious over King Sallwo, and he also took King Sallwo's daughter as well. However, he did not marry her after the insult her father had given him. He instructed his minister to see that she get married to a qualified sweeper. After one year, at the next Ratha-Yatra, the King again performed his sweeping ceremony. At that time, the king's minister announced that the king was the most qualified sweeper, since he swept for Lord Jagannatha, and that the princess, Padmavati, should marry him. Then Maharaja Purusottama Dev married the princess and she later gave birth to a great devotee of Lord Caitanya, who became known as "King Prataparudra". Anyway, at some point after this, the King of Puri discontinued sweeping the streets and now sweeps the carts.
The festival parade also used to start in the morning and then stop at noon near the "Jagannatha Vallabha Gardens" where the Deities would get offerings of food, worship, etc., from the many devotees. There would also be many groups of people singing devotional songs, and though you will still see some people in kirtana groups, there were very few in 1999, while there were several big kirtana parties in 2001, including a large one consisting of the devotees from the Iskcon temple in Mumbai.
After the King has swept the carts, they quickly begin to disassemble the gangplanks that lead up to the cart and begin to fasten the wooden horses that point the direction. Many thousands of devotees surround the carts and the people in the front take up the long, thick ropes to pull the chariots down the main road to the "Gundicha temple", where the Deities stay for a week. Then the leaders on the carts that ride near the wooden horses direct those who are pulling the ropes to take up the slack. When everything is ready, a whistle is blown by the chariot driver and a hundred people on each of four ropes begin to pull. Then the numerous priests and assistants on the carts that ride along begin to bang on the gongs and cymbals, and suddenly the cart lurches forward and begins to move.
Once the carts get going, you mostly hear the spectators simply shout out, "Jay, Jai Jagannatha," and raise their hands in the air and watch the cart go by. Many police have to guard the chariot wheels to make sure no one gets too close and is crushed under them. In 1999 it was after five o'clock before Lord Balarama's cart got started and loudly rumbled down the road and soon reached the Gundicha temple. In 2001 it started by about 10:30 AM or so. Subhadra's cart began to move a while later.
Lord Jagannatha's cart did not get started until after six o'clock in 1999, which was quite late, but got started by 11 AM in 2001. However, both times it did not make it to the Gundicha temple until the next day. The people pulled it about two-thirds of the way before it almost ran into some shops on the side of the road. So Lord Jagannatha spent the night wherever the cart had stopped. The following morning the people redirect the cart and continued with the Ratha-Yatra to finish pulling it to the Gundicha temple about two miles down the road from the main temple where the Deities stay for a week before returning to the temple in a similar parade.
Sometimes the chariots mysteriously stop, though everyone is pulling hard. In fact, it is not unusual, as in the case of this festival, that a chariot may stop completely and stay there overnight and then continue the next day. Sometimes if there is difficulty, the local government minister will pray to Lord Jagannatha for forgiveness from whatever offenses the residents of the town may have committed. Then the chariots begin to move again as if they move only by the will of Jagannatha.
The parade is a fascinating event in which to participate and see. But when the chariots get rolling, the crowd gets very intense. You either have to get out of the way to let them by, or struggle, as you get pushed this way and that, to move with the crowd as it goes with the cart. Many people try to pull the ropes and it is not easy, and can be dangerous, to get a place nearby.
The Deities spend the first two nights on the carts outside the Gundicha temple, or wherever else They may be if They do not make it there the first night. During this time, pilgrims can climb up on the carts and see the Deities very closely and even embrace Them. But the priests are quick to charge everyone a certain number of rupees for this opportunity, which makes for a very good business for the priests. When I climbed a cart and was about to give a "donation," as many as five of the attendants grabbed the money at once before I let go of it. And when I did not let go of it right away, they started to get very angry. This was after I had been assured that I could climb the cart to see the Deity of Godess Subhadra and there would be no charge, and I would also be allowed to take a photograph. I indeed was allowed to see Godess Subhadra and even embrace Her, which is a rare event for any pilgrim. But after I had given my donation, I took out my camera to take a photograph and a guard immediately came over and objected and ordered me to get down off the cart. So that brought an abrupt end to the episode. Nonetheless, if one can overcome this businesslike atmosphere, it can still be a very devotional and memorable event. And you can also go up on the carts of Lord Jagannatha and Lord Balarama as well, if you can handle the crowds and the many priests who ask for donations, or who want to direct people, sometimes forcefully with the use of sticks. Some people simply stay on the ground and offer prayers and small ghee lamps from a distance. Others climb all three carts to get the personal darshan of all three Deities.
The Deities are then taken inside the Gundicha temple only on the third night. After the Deities' stay at the Gundicha temple, They return a week later to the main temple in a similar parade that is attended by fewer people. This can be a time when you can get much closer to the carts and walk more easily with the parade, providing you have time to stay in Puri for this event. Again, the Deities come out of the Gundicha temple as before and are placed on the carts with much fanfare from the devotees. Then again the King of Puri comes to cleanse the carts, and shortly thereafter the carts are ready to be pulled in a most festive parade back to the main temple. The return trip usually happens all in one day. However, again the Deities stay outside on the carts for two nights, allowing everyone who wants to climb up on the cart for a close darshan. Then on the third night there is the "Suna Besha" festival in which the Deities are dressed in gold outfits. Again, the city becomes extremely crowded as people want to see the Deities in the golden ornaments. These include gold crowns, hands and feet, golden peacock feather, gold earrings, different golden necklaces, and ornaments such as a silver conch and gold disk for Lord Jagannatha and golden club and plow for Lord Balarama. These are all solid gold, and all together weigh up to one ton.
No one is allowed on the carts for the gold festival except for the intimate servants of the Deities. The way the crowd works for this festival is that they approach the carts from the main road. The closer to the carts you get, the thicker the crowd becomes. You are then directed by numerous police to walk with the crowd around the front of the carts and then down a side street. The police will also not let you stop along the lanes, but make sure everyone keeps moving. As you walk, you can then look toward the Deities to see Them in Their unique gold ornaments. They look especially powerful dressed as They are like this. Your darshan is only as long as it takes for the crowd to move, and then you must continue on, or come back around again, all of which can take an hour to make it through the crowds. Then as you come back around, the street is divided into two lanes, one for those approaching the carts and the other for those leaving. So you have to continue a ways away before you can begin to come back around. Getting directly in front of each of the carts is the only way you can have a direct line of sight toward the Deity during this event.
After this, the Deities stay on the carts one more day and are then taken into the main temple the following evening, as They were when taken into the "Gundicha Temple". Then the Ratha-Yatra festival is completely finished until next year.
THE INTERNAL MEANING OF THE RATH-YATRA FESTIVAL
The meaning of the Ratha-Yatra parade is steeped in religious sentiment. The form that Lord Krishna takes as Jagannatha is the manifestation of His ecstasy that He feels when He leaves the opulence of His palaces in Dwaraka, represented by the Puri temple, to return to the town of Vrindavan and the simple and pure spontaneous love the residents there have for Him. Thus, there is no difference between Lord Krishna and Lord Jagannatha. So in the mood of separation from His loving devotees, Jagannatha mounts His chariot and returns to "Vrindavan", which is symbolically represented by the "Gundicha Temple". In this way, the esoteric meaning of the Ratha-Yatra parade is that we pull the Lord back into our hearts and rekindle the loving relationship we have with Him. Many great poems and songs, such as "Jagannatha-Astakam", have been composed describing the event and the highly ecstatic devotional mood one can enter while participating. Many verses are also written in the "Caitanya-Caritamrita" that describe the pastimes Sri Caitanya Mahaprabhu had during these Ratha-Yatra festivals 500 years ago.
To explain the internal meaning of Ratha-Yatra further, Lord Jagannatha is the embodiment of Lord Krishna's love for "Radharani". While Lord Krishna was living in Dwaraka, he felt great separation from Radharani and the residents of Vrindavana. On the day of one solar eclipse, He traveled to Kuruksetra with His brother Balarama and His sister Subhadra on His chariot. There He met Radharani and other residents of Vrindavana, all of which wanted to take the Lord back to Vrindavana. While traveling and thinking of this meeting, He entered Mahabhava, the highest sentiments of loving exchange. In that state, His eyes dilated like fully bloomed lotuses, and His hands and legs retreated into His body. In this way, the form of Lord Jagannatha is called "Radha-Viraha-Vidhura", the separation from Radharani, and also "Mahabhava-Prakasha", the manifestation of Mahabhava for Radharani. Lord Caitanya was the embodiment of Radharani's love for Lord Krishna. So Lord Caitanya taking Lord Jagannatha from the main temple to the Gundicha corresponds to Radharani's wanting to take Lord Krishna from Dwaraka back to Vrindavana, the place of spontaneous and ecstatic love of God.
It is also explained that by participating in this festival, chanting and dancing, or helping pull the ropes of the chariots, one becomes free of many lifetimes of karma. One can even become liberated due to the spiritual potency of Lord Jagannatha's presence. One of the ways this happens is explained as follows: at the very end of one's life when the memories of his activities pass through the mind, when he remembers the amazing Ratha-Yatra festival his mind stops and focuses on that event. Thus, he dies thinking of Lord Jagannatha and is liberated from material existence and returns to the spiritual world, just like a yogi is transferred to the spiritual strata when his mind is fixed on the Supersoul at the time of death. This is why thousands of pilgrims come to Jagannatha Puri every year for Ratha-Yatra.
OTHER PLACES OF SPIRITUAL IMPORTANCE IN JAGANNATHA PURI
While in Jagannatha Puri, there are many other places of interest that pilgrims come to see, so I will describe a few of these. About a quarter mile from the Jagannatha temple, walking towards the beach, is "Sidha Baluka". This is where, 500 years ago, the great saint "Haridas Thakur" used to live and chant the Hare Krishna mantra 300,000 times a day and where "Sri Caitanya" would visit him. Since Haridas could not enter the Jagannatha Temple, being of a Muslim family, Lord Caitanya took the stick He had used as His toothbrush and stuck it in the ground. It immediately grew into a beautiful shade tree, under which Haridas Thakur lived. "Sanatana Gosvami" had also stayed here for a time as well.
Haridas attained such an elevated position of ecstasy from chanting the Hare Krishna mantra that even though a beautiful prostitute came to tempt him with sex, he was not interested. Thus, he is called the "Namacarya": the master of chanting the holy names. In 1991, a small shrine was found here, along with the old and bent tree under which Haridas would chant. However, since then, as found in 2001, there is a nice temple and plenty of walled protection for the tree at this place. The tomb of Haridas Thakur, where you'll also see beautiful Radha Krishna Deities as well as an image of Haridas, is located next to "Purusottama Gaudiya" Math near the beach. This is an important place of pilgrimage.
A 15 minute walk from here is the temple of "Tota-Gopinatha". The Radha Krishna Deities here are especially beautiful, and it is accepted that Sri Caitanya ended his life by entering into the Deity of Tota-Gopinatha. Also near this area is the old house of Kashi Mishra. It is now used as part of a temple and has nice diorama exhibits of Sri Caitanya's life. It is here we find the Gambhira room, which is where Sri Caitanya lived for 12 years. Through a small window you can see Sri Caitanya's original wooden sandals, water pot, and bed.
A short walk to the east of the Jagannatha temple is the "Gaudiya Math" temple and the place where "Srila Bhaktisiddhanta" took birth. A little farther east is the "Jagannatha Vallabha" Garden, which is almost across from the "Balagandhi Temple" which used to be where Lord Jagannatha would stop during His Ratha-Yatra parade to accept food offerings from all the devotees. At this garden, Sri Caitanya had many pastimes and is where He saw Lord Krishna manifest Himself. A little ways away from the garden is "Narendra Sarovara", a small lake where many festivals have taken place with Sri Caitanya and his associates. Even now many pilgrims will visit and take a holy bath in this lake. The Govinda Deity from the Jagannatha temple is brought here for festivals where He is given boat rides. There is also a little temple with Lord Jagannatha Deities located here. So if foreigners want to see Lord Jagannatha they can usually come here for darshan, unless it is during the Ratha-Yatra festival.
Farther down the main road of town near the Gundicha Mandir is the very old temple dedicated to "Lord Narasimha", which we can enter to view the Deity. This is also where Sri Caitanya engaged in many kirtanas with his close associates. Not far away is "Indradyumna Lake" where Sri Caitanya once manifested His Mahavishnu form showing His associates His supernatural qualities as an incarnation of God.
About 14 miles from Jagannatha Puri is the "Alarnatha Temple" at Brahmagiri. Lord Alarnatha is a four-handed form of Lord Vishnu. Whenever the Jagannatha Deities in Puri would be removed from the altar before the Ratha-Yatra festival for two weeks, Sri Caitanya would stay here. This is a temple where, at the end of the kirtana hall in front of a Deity of Sadbhuja, there is a large stone slab with the imprint of Sri Caitanya's body. Once when He fell onto the stone in an ecstatic trance, the stone melted leaving the imprint of Sri Caitanya's body as we find it today. Across from the Alarnatha temple is another Gaudiya-Math temple that was established by Srila Bhaktisiddhanta. It is also here where we find the small Alarnatha Deity that was uncovered during excavations around the main Alarnatha temple. However, once when Srila Bhaktisiddhanta was staying at his temple, the priest at the Alarnatha shrine had a dream in which the Lord came to him and said that He wanted to accept the worship of Srila Bhaktisiddhanta. Then the priest brought the small Alarnatha Deity to Srila Bhaktisiddhanta who worshiped Him, and where the Deity has remained since then. Also in this town of Bentapur we can see the birthplace of "Ramananda Raya", a close associate of Sri Caitanya.
About 19 miles north of Jagannatha Puri is "Konarka", a most interesting temple to Surya, the sun-god. Although it is very old and no longer used for worship, many people come here every day. A Surya temple was here as long ago as the 9th century, but the present temple was built in the 13th century to resemble a huge chariot and has 24 gigantic stone wheels all around it. There are also carvings of seven strong horses who pull the chariot, and the temple is covered with many panels of stone figures depicting many aspects of life, such as scenes with hunters, soldiers, ascetics, maidens, birds, elephants, etc. There are also three green chlorite deities of Surya in niches on the outside of the temple, reached by ascending flights of stairs. The interior has been filled in and blocked up to help support it. Outside the temple grounds are many shops who sell food or the usual gamut of nick-nacks.
About six miles from Puri is the "Sakshi-Gopala" temple, located between the Jagannatha Puri and Khurda Road Junction railway stations. A new station called Saksi-gopala is there where people get off to visit the temple. The Saksi-gopala Deity is the Gopala Deity who walked from Vrindavan to Vidyanagara, a town located 20 to 25 miles from Rajahmundry on the banks of the Godavari River. How this happened was that two brahmanas were traveling and visiting the holy places. One was poor and young and was serving the older and richer brahmana. The older one was so satisfied with the charitable service of the younger brahmana that he vowed in front of the Gopala Deity that he would give his daughter to the younger brahmana to be his wife. Later, when they returned home, the older brahmana hesitated to fulfill his promise due to pressure from his family. There was some controversy about this between the two brahmanas and in a meeting with the people of the town it was agreed that if the Deity Gopala would come to testify as a witness, the older brahmana would give his daughter as promised.
The younger brahmana went back to Vrindavan and related the situation to the Gopala Deity who finally agreed to walk. He told the brahmana that He would follow him and that the sound of His ankle bells would indicate He was there, but if the brahmana turned around to look, He would walk no farther. So for 100 days they walked toward Vidyanagara, then the sound of the Deity's ankle bells ceased to sound. The brahmana looked back and the Deity was standing there smiling. The brahmana went to gather the people of the town who were amazed to see the Deity. Then the older brahmana agreed to give his daughter in marriage as promised and a temple was built for the Deity. Later the King of Orissa, "Purusottama Dev", was insulted by the King of Kataka (Cuttack). So Purusottama fought and defeated the King of Kataka and took charge of the city. He then brought the Gopalaji Deity from Vidyanagara to Kataka and built a temple there. The Deity also stayed in the Jagannatha Temple for some time, but then was moved to a village about six miles from Puri, called "Satyavadi". Some time after that a new temple was constructed where we find the Saksi-Gopala Deity today. Though the temple does not allow foreigners inside, many people visit this temple with the understanding that whether the Supreme is in the spiritual realm or expands Himself in the material realm in the form of a stone Deity, He can change what is spiritual into material and vice versa whenever He wants. This is why a stone Deity can do what is considered miraculous things, like walk, talk, etc. Thus, it is accepted that the bonafide Deity of the Supreme is non different from the Supreme Himself.
These are some of the significant events and places that we can find in and around the town of Jagannatha Puri.
Haridas attained such an elevated position of ecstasy from chanting the Hare Krishna mantra that even though a beautiful prostitute came to tempt him with sex, he was not interested. Thus, he is called the "Namacarya": the master of chanting the holy names. In 1991, a small shrine was found here, along with the old and bent tree under which Haridas would chant. However, since then, as found in 2001, there is a nice temple and plenty of walled protection for the tree at this place. The tomb of Haridas Thakur, where you'll also see beautiful Radha Krishna Deities as well as an image of Haridas, is located next to "Purusottama Gaudiya" Math near the beach. This is an important place of pilgrimage.
A 15 minute walk from here is the temple of "Tota-Gopinatha". The Radha Krishna Deities here are especially beautiful, and it is accepted that Sri Caitanya ended his life by entering into the Deity of Tota-Gopinatha. Also near this area is the old house of Kashi Mishra. It is now used as part of a temple and has nice diorama exhibits of Sri Caitanya's life. It is here we find the Gambhira room, which is where Sri Caitanya lived for 12 years. Through a small window you can see Sri Caitanya's original wooden sandals, water pot, and bed.
A short walk to the east of the Jagannatha temple is the "Gaudiya Math" temple and the place where "Srila Bhaktisiddhanta" took birth. A little farther east is the "Jagannatha Vallabha" Garden, which is almost across from the "Balagandhi Temple" which used to be where Lord Jagannatha would stop during His Ratha-Yatra parade to accept food offerings from all the devotees. At this garden, Sri Caitanya had many pastimes and is where He saw Lord Krishna manifest Himself. A little ways away from the garden is "Narendra Sarovara", a small lake where many festivals have taken place with Sri Caitanya and his associates. Even now many pilgrims will visit and take a holy bath in this lake. The Govinda Deity from the Jagannatha temple is brought here for festivals where He is given boat rides. There is also a little temple with Lord Jagannatha Deities located here. So if foreigners want to see Lord Jagannatha they can usually come here for darshan, unless it is during the Ratha-Yatra festival.
Farther down the main road of town near the Gundicha Mandir is the very old temple dedicated to "Lord Narasimha", which we can enter to view the Deity. This is also where Sri Caitanya engaged in many kirtanas with his close associates. Not far away is "Indradyumna Lake" where Sri Caitanya once manifested His Mahavishnu form showing His associates His supernatural qualities as an incarnation of God.
About 14 miles from Jagannatha Puri is the "Alarnatha Temple" at Brahmagiri. Lord Alarnatha is a four-handed form of Lord Vishnu. Whenever the Jagannatha Deities in Puri would be removed from the altar before the Ratha-Yatra festival for two weeks, Sri Caitanya would stay here. This is a temple where, at the end of the kirtana hall in front of a Deity of Sadbhuja, there is a large stone slab with the imprint of Sri Caitanya's body. Once when He fell onto the stone in an ecstatic trance, the stone melted leaving the imprint of Sri Caitanya's body as we find it today. Across from the Alarnatha temple is another Gaudiya-Math temple that was established by Srila Bhaktisiddhanta. It is also here where we find the small Alarnatha Deity that was uncovered during excavations around the main Alarnatha temple. However, once when Srila Bhaktisiddhanta was staying at his temple, the priest at the Alarnatha shrine had a dream in which the Lord came to him and said that He wanted to accept the worship of Srila Bhaktisiddhanta. Then the priest brought the small Alarnatha Deity to Srila Bhaktisiddhanta who worshiped Him, and where the Deity has remained since then. Also in this town of Bentapur we can see the birthplace of "Ramananda Raya", a close associate of Sri Caitanya.
About 19 miles north of Jagannatha Puri is "Konarka", a most interesting temple to Surya, the sun-god. Although it is very old and no longer used for worship, many people come here every day. A Surya temple was here as long ago as the 9th century, but the present temple was built in the 13th century to resemble a huge chariot and has 24 gigantic stone wheels all around it. There are also carvings of seven strong horses who pull the chariot, and the temple is covered with many panels of stone figures depicting many aspects of life, such as scenes with hunters, soldiers, ascetics, maidens, birds, elephants, etc. There are also three green chlorite deities of Surya in niches on the outside of the temple, reached by ascending flights of stairs. The interior has been filled in and blocked up to help support it. Outside the temple grounds are many shops who sell food or the usual gamut of nick-nacks.
About six miles from Puri is the "Sakshi-Gopala" temple, located between the Jagannatha Puri and Khurda Road Junction railway stations. A new station called Saksi-gopala is there where people get off to visit the temple. The Saksi-gopala Deity is the Gopala Deity who walked from Vrindavan to Vidyanagara, a town located 20 to 25 miles from Rajahmundry on the banks of the Godavari River. How this happened was that two brahmanas were traveling and visiting the holy places. One was poor and young and was serving the older and richer brahmana. The older one was so satisfied with the charitable service of the younger brahmana that he vowed in front of the Gopala Deity that he would give his daughter to the younger brahmana to be his wife. Later, when they returned home, the older brahmana hesitated to fulfill his promise due to pressure from his family. There was some controversy about this between the two brahmanas and in a meeting with the people of the town it was agreed that if the Deity Gopala would come to testify as a witness, the older brahmana would give his daughter as promised.
The younger brahmana went back to Vrindavan and related the situation to the Gopala Deity who finally agreed to walk. He told the brahmana that He would follow him and that the sound of His ankle bells would indicate He was there, but if the brahmana turned around to look, He would walk no farther. So for 100 days they walked toward Vidyanagara, then the sound of the Deity's ankle bells ceased to sound. The brahmana looked back and the Deity was standing there smiling. The brahmana went to gather the people of the town who were amazed to see the Deity. Then the older brahmana agreed to give his daughter in marriage as promised and a temple was built for the Deity. Later the King of Orissa, "Purusottama Dev", was insulted by the King of Kataka (Cuttack). So Purusottama fought and defeated the King of Kataka and took charge of the city. He then brought the Gopalaji Deity from Vidyanagara to Kataka and built a temple there. The Deity also stayed in the Jagannatha Temple for some time, but then was moved to a village about six miles from Puri, called "Satyavadi". Some time after that a new temple was constructed where we find the Saksi-Gopala Deity today. Though the temple does not allow foreigners inside, many people visit this temple with the understanding that whether the Supreme is in the spiritual realm or expands Himself in the material realm in the form of a stone Deity, He can change what is spiritual into material and vice versa whenever He wants. This is why a stone Deity can do what is considered miraculous things, like walk, talk, etc. Thus, it is accepted that the bonafide Deity of the Supreme is non different from the Supreme Himself.
These are some of the significant events and places that we can find in and around the town of Jagannatha Puri.
Tuesday, November 30, 2010
MAHAPRASAD AT PURI TEMPLE
MAHAPRASAD is the main offering of rice in Jagannath Temple.
In most temples of India, devotees may take "PRASAD", holy food that has been offered to the deities. But only here in Jagannath Puri this blessed food is called as "MAHAPRASAD".
"MAHA" has two meanings here. First, it means great. Lord Jagannath is described as "MAHA BAHU", the Lord with the great arms. “MAHA PRABHU” the great Lord, and the family name of one of the main groups of worshipers is “MAHAPATRA”. So this word MAHAPRASAD itself gives us the impression of something great.
The second meaning of MAHAPRASAD is “MA-PRASAD" for the main thali must be taken to Mother Bimala’s temple and returned and mixed in all the other pots offered before it is considered fit to be eaten by Lord Jagannath. Only then can it be distributed to all, without distinction of caste or creed.
Only MAHAPRASAD can be eaten by all together, whatever the religion or race, even on the same banana leaf. Daily 5,000 may be feed, but on big festival days, one to ten million. The temple kitchen of Lord Jagannath is considered to be the biggest hotel in the world, serving all without reservation or previous notice.
MAHAPRASAD originated in the remote past in connection with Jagannath in His original form of "Neela Madhava". The tribal chief "Biswabasu" in the Nilagiri mountains of Orissa daily gave fruits to the deity at the time of worship. But in this forest area, there were no rice paddies or fields of vegetables growing. When Biswabasu opened the temple doors in the morning with his meagre offering of fruits, he would find daily huge quantities of rice dishes and especially delicious curries. Biswabasu was taken aback. People said gods and goddesses would come at night from the whole universe and Heaven itself to have DARSHAN. They would offer the best dishes of Rice, Dal, and Sweets. The spiritual fragrance of this holy food was overpowering, so all knew it had to be of divine origin.
Even today, the taste of MAHAPRASAD cannot be duplicated outside the temple. It is also the direct experience of devotees inside that when cooks carry the BHOG from the kitchen to the temple, it has no fragrance, no sweet aroma. But after offering, when they carry it from the temple to ANANDA BAZAAR(The Place where the MAHAPRASAD is offered to the public) for sale, it smells divinely sweet. In the process of puja, it is blessed by all the gods and goddesses, and by Lord Jagannath Himself. At the time of food offering, only the three priests doing the puja are allowed to be inside. It is felt Lord Jagannath is actually "taking His food" at this time.
In the 1800"s one British Collector of Puri by the name of Armstrong questioned a worshiper about this. He gave 108 "Magaja Ladus" to oiler in the temple. The Sevaka returned later, but all' 108 were still there. So the British collector doubted Lord Jagannath even more. The worshiper suggested that the weight of the offering be taken next time. When it was returned, the weight was 4 or 5 kg. less, and Armstrong became a great believer after-wards.
Actually it is told that MAHAPRASAD is cooked by no one but Mother Lakshmi Herself; all are felt to be Her servants.
As she is not attentive to the cooking on the days when Lord Jagannath is said to be sick before "RATH YATRA", the food is less tasty. During RATH YATRA, when Lord Jagannath is in another temple, called "GUNDICHA TEMPLE", she is said to have no mind to cook and the food is totally tasteless.
The kitchen fire is called "VAISHNAVA AGNI", because it is the fire in the kitchen of Lord Jagannath, and used to serve Vishnu Himself. It is never put out. Charcoals are kept burning day and night by one worshipper, called AKHANDA MEKAPA. It is considered to be a great blessing to be a worshiper of Lord Jagannath in the temple. When one dies, the relatives take fire from the temple kitchen itself to burn the body in the cremation ground. He is considered a member of the Lord's immediate family.
MAHAPRASAD is a intimate part of the day to day life of the worshiper community. It is taken and distributed at the time a child is born. At every holy ceremony throughout his life, and at the time of death. One of the most famous Oriya poets, "Banamali Das" tells of the last wish of a worshiper in this song:
"Marana Kalare tama chhada mala,
Mukhare thiba tulashi. Mane mane muhin,
Ghosi heuthibi Tume hey, Niladribasi!”
"Please grant me this,
Oh Lord Jagannath,
At. The time of death.
May your used flower
Garlands be beside me.
And your tulsi MAHAPRASAD be in my mouth,
Uttering the name of NILADRI VASI,
The One who resides on the Blue Mountain,
Let me die."
That is the poet's vision of the most peaceful death. In a broad sense, everything touched or used by the deities of Jagannath Temple is felt to be MAHAPRASAD, used tulsi leaves, and used bath water of the deities, called PADUKA, cloth, or food everything.
If someone is sick, MAHAPRASAD is healing. If one takes MAHAPRASAD daily, people say, he will never suffer from disease in his life. When cured of Incurable Illness, a man will feed 7, 21 or 108 poor Brahmins MAHAPRASAD. So MAHAPRASAD is also called "NIRMALYA", that which makes one completely pure like a lotus.
Another name of MAHAPRASAD is "KAIBALYA", that which gives Moksha, salvation or liberation. It is said if one takes this food of Lord Jagannath he will have not only physical well- being, but spiritual enlightenment as well.
Salabega, a great Muslim devotee of Lord Jagannath, sings of his longing to take MAHAPRASAD. Whenever devotees think of Lord Jagannath, they think of His MAHAPRASAD also. In these lines from his famous Oriya bhajan. "THAKA MANA CHALA JIBA", Salabega sings-
"Let us go to Puri,
And on the 22 steps of the temple,
Take MAHAPRASAD,
To our heart's content!”
To seal any promise or vow, two friends hold a pot of MAHAPRASAD together and eat together from this same pot. This pot is called ABADHA, meaning that which cannot be taken away or put into another pot. Friends then say to each other, "You are my MAHAPRASAD, You are my ABADHA." When they see each other in the future, they address each other as "ABADHA" only, that which cannot be taken away.
In the month of January, MAHAPRASAD is sometimes referred to as "PAHILI BHOGA". If anyone wish to take MAHAPRASAD at this time, they say, "Let us take PAHILI BHOGA," This is taken in memory of the special morning bhoga offered to Lord Jagannath during this month. Traditionally, wives at this time visit their mother's house for a few days. So it is said that Lakshmi has gone to her mother's house also. Mother must feed Jagannath as Mother Yashoda feed baby "Krishna". This special food is called "PAHILI BHOGA". It is the first food given to a baby and is of two types. One is very tiny little balls made of "Bin Dal". The second is very soft "Khechedi Rice". It cannot be eaten afterwards by devotees, and it must be offered just at dawn. This makes seva at this time very difficult for sevakas. All morning rituals must be completed before dawn. Then Lord Jagannath as baby Krishna "eats" this special "Ballaba Bhoga". Because the food in the temple kitchen must be prepared in such a pure way and with deep devotion, great spiritual impact is felt, both by those who cook and those who eat. Actually no man can prepare so many items, more than 56 items daily, for so many. Clay pots are placed in a special earthen oven, five in number, and one on top of another. Yet the one on top is cooked first, not last.
Another strange phenomenon is that many times pots are broken on the way to the temple, or the food is spoiled in preparation and must be discarded. It is said that the cook was impure in some way. To cook for God. Body and mind must both be pure. On the morning of service day in the kitchen, when food is carried to the main temple, a cloth must be tied over the mouth, so that no human saliva contaminates the Prasad. If one is feeling proud that he has made a good preparation, it is said, his pot is sure to be broken.
It is also said that if Mother Lakshmi is displeased with the preparation by the cooks, a dog will appear mysteriously on the temple grounds, usually as food is being carried to the deities. As no dog is allowed to enter the temple, this dog is said to be "KUTAMA CHANDI" , a Tantric goddess in charge of purification of food. If the dog is seen, all the food must be buried and prepared again.
In home offering of BHOG, worshipers wives take bath before cooking, do the puja in a wet sari, read spiritual books like Gita, and then put on a special sari meant only for cooking the rice meal to be offered to the deities. If she goes into the bathroom during this time, she must change her cloth to the one meant only for bathroom use. In both temple and homes, no garlic or onion is offered to the deities, and no "foreign" vegetables like Potatoes and Tomatoes. In the temple, masala and spices such as Cardamom and Cloves are added only after offering, after the MAHAPRASAD is brought to Ananda Bazaar. The meaning of ANANDA BAZAAR is that which gives great happiness. This MAHAPRASAD of Lord Jagannath is said to have that power when it is eaten. All food offerings in both temple and home are offered in clay pots or copper plates, called "KANSA THALIS".
The main 56 items of "CHHAPANA BHOGA" Or MAHAPRASAD are as follows:
RICE PREPARATIONS
1. Sadha Anna - simple rice water.
2. Ghee Anna- rice mixed with ghee.
3. Kanika- rice, ghee, and sugar.
4. Khechedi- rice mixed with lentils.
5. Dahi Pakhal- curd rice and water.
6. Mitha Pakhal- rice and sugar water.
7. Ada Pakhal- rice, ginger, and water, mixed.
8. Oriya Pakhal- rice, ghee, lemon, and salt.
9. Thali Khechedi- lentil rice with sugar and ghee.
SWEETS
(Usually shaped in small balls and deep-fried)
10. Khaja- made of wheat.
11. Gaja- made of wheat and sugar.
12. Ladu- made of wheat, sugar and ghee.
13. Magaja Ladu.
14. Ladu.
15. Jagannath Ballava- made of wheat, sugar, and more ghee, giving it a blackcolor.
16. Khuruma- made of wheat, ghee, and salt.
17. Mathapuli- made of ghee, ginger, and a kind of bean ground into a thick paste.
18. Kakara- made of ghee and wheat.
19. Marichi Ladu- made of wheat and sugar.
20. Luni Khuruma- made of wheat, ghee and salt.
CAKES, PANCAKES AND PATTIES
21. Suar Pitha- made of wheat and ghee.
22. Chadi Lada-made of wheat, ghee and sugar.
23. Jilli- rice flour and ghee and sugar.
24, Kanti- rice flour and ghee.
25. Manda- made of wheat and ghee.
26. Amalu- made of wheat, ghee, and sugar.
27. Puri-made of wheat and ghee and deep-friend like a small thin pancake.
28. Luchi- rice flour and ghee.
29. Bara- made of curd, ghee and a kind of bean.
30. Dahi Bara- cake made of a kind of a bean and curd.
31. Arisa- a flat cake made of rice flour and ghee.
32. Tripuri- another flat cake made of rice flour and ghee.
33. Rosapaik-cake made of wheat and ghee.
MILK PREPARATIONS
34. Khiri- milk and sugar with rice.
35. Papudi- prepared only from cream of milk.
36. Khua- prepared out of pure milk slowly boiled over many hours to a soft custard -like consistency.
37. Rasabali- made of milk, sugar, and wheat.
38. Tadia- made of fresh cheese, sugar and ghee.
39. Chhena Khai- made of fresh cheese, milk and sugar.
40. Papudi Kahaja- cream of milk, sugar, and ghee.
41. Khua Manda- made of milk, wheat, and ghee.
42. Sarapulli- this is the most famous and most difficult milk dish to prepare. It is made of pure milk, boiled slowly for hours, and spread into a large pizza - shaped pan in thin sheets. Only very few cooks of the temple today know the art of making this MAHAPRASAD.
43. Dal.
44. Biridal.
45. Urid dal.
46. Muga dal (the above three preparations are types of lentil dal).
47. Dalama - this is one of the most typical dishes in an Orissan home. It is a combination of dal and vegetables, usually eggplant, bean, sweet potato, and tomatoes, although tomatoes are not used in temple preparations. Coconut and a dried root vegetable known as Bodhi which looks like a mushroom and is high in protein are added. 48. Mahur- mixed vegetable curry.
49. Besar- mixed vegetable curry with black mustard seeds.
50. Saga - a spinach dish.
51. Potala Rasa - an Oriyan vegetable, potato, with coconut milk.
52. Goti Baigana- small eggplants with a shredded coconut sauce.
53. Khata - a sour side dish made of cooked mango, or apple, mango, and grape mixed and cooked together.
54. Raita- a yogurt-like dish with cucumber, and radish.
55. Pitta- fried flowers of the Neem tree.
56. Baigana - fried eggplant.
PANA - A sweet curd drink
For the 15 days between SNANA PURNIMA and RATH YATRA, the deities are said to be sick. They take no food, but only this cool refreshing drink. As it is hot summer still, guests in the home are also given PANA drink.
4 glasses water 1 glass curd 1/2 glass sugar
Bananas and raisins can be added for other festival days.
Devotees may buy MAHAPRASAD at any time of the day; some items will always be available. They can choose an item for five rupee or one costing fifty rupees. Rice, Dal, and Vegetables dishes together cost about 35 rupees for a main meal. No one leaves Puri without taking MAHAPRASAD.
Lord Jagannath is said to be "DARU BRAHMA", life force Itself in wood. He is also called "SABDA BRAHMA", life force in all sound and vibrations. He is known as "NADA BRAHMA", the primal sound of "OM" also. He is "ATMA BRAHMA", life force in man, in the same way, he is called "ANNA BRAHMA", the life force in rice, in all food we eat. When we eat His MAHAPRASAD , we take of Him also. In Kali Yuga, it is said, man cannot live without taking rice. This was not so necessary in previous yugas. But now ANNA, or rice, has become life force itself, and so all must be feed. In Jagannath Temple people can give donations of money. But donations of rice are just as gladly accepted. It is called "ANNA DANA". Jagannath Puri is, therefore, known as "ANNA KSHETRA", because so many rice offerings are made daily, and in no other temple of India is rice offered as the main prasad to deities, and then distributed to all.
Prayers that may be told at the time of taking MAHAPRASAD are as follows:
1. From Brahmanda Purana -
"Jagannath tastwa Nividya,
Nasti Sanspasta,
Dusanam Sakruta Vakshana
Matruna Papcvwo Muchyatc Puman".
"May I commit no more sin in past, present, or future, By eating this MAHAPRASAD offered to Lord Jagannath".
2. From Padma Purana -
"Tatranna Pachaka Laksmi,
Swayam Votka Janaijana,
Tasmatta dana bipasa Daivataurapi durllabam".
"Let me be freed from sin. Eating this holy MAHAPRASAD Cooked by Maha Lakshmi herself, Rare even for the Gods to eat".
3. From Bhagavat Gita -
"Brahmarpanam Brahma habir,
Brahmangno Brahmana hutam,
Brahma tena gantabyam,
Brahma karma samadhina,
Aham baiswanar vutwa,
Praninam dcha mastritam,
Pran apan samajukta,
Pachamyanna chatur bidham".
"Brahma is the puja,
Brahma is the food offering,
Brahma is he who offers to the fire that is Brahman.
If a man sees Brahma in every action, He will find Brahma.
"I am there as Fire in the body of all, I change all the items of food
(Prana, Apana, Sumana, Udana, Byana) Giving Life Force to all".
In most temples of India, devotees may take "PRASAD", holy food that has been offered to the deities. But only here in Jagannath Puri this blessed food is called as "MAHAPRASAD".
"MAHA" has two meanings here. First, it means great. Lord Jagannath is described as "MAHA BAHU", the Lord with the great arms. “MAHA PRABHU” the great Lord, and the family name of one of the main groups of worshipers is “MAHAPATRA”. So this word MAHAPRASAD itself gives us the impression of something great.
The second meaning of MAHAPRASAD is “MA-PRASAD" for the main thali must be taken to Mother Bimala’s temple and returned and mixed in all the other pots offered before it is considered fit to be eaten by Lord Jagannath. Only then can it be distributed to all, without distinction of caste or creed.
Only MAHAPRASAD can be eaten by all together, whatever the religion or race, even on the same banana leaf. Daily 5,000 may be feed, but on big festival days, one to ten million. The temple kitchen of Lord Jagannath is considered to be the biggest hotel in the world, serving all without reservation or previous notice.
MAHAPRASAD originated in the remote past in connection with Jagannath in His original form of "Neela Madhava". The tribal chief "Biswabasu" in the Nilagiri mountains of Orissa daily gave fruits to the deity at the time of worship. But in this forest area, there were no rice paddies or fields of vegetables growing. When Biswabasu opened the temple doors in the morning with his meagre offering of fruits, he would find daily huge quantities of rice dishes and especially delicious curries. Biswabasu was taken aback. People said gods and goddesses would come at night from the whole universe and Heaven itself to have DARSHAN. They would offer the best dishes of Rice, Dal, and Sweets. The spiritual fragrance of this holy food was overpowering, so all knew it had to be of divine origin.
Even today, the taste of MAHAPRASAD cannot be duplicated outside the temple. It is also the direct experience of devotees inside that when cooks carry the BHOG from the kitchen to the temple, it has no fragrance, no sweet aroma. But after offering, when they carry it from the temple to ANANDA BAZAAR(The Place where the MAHAPRASAD is offered to the public) for sale, it smells divinely sweet. In the process of puja, it is blessed by all the gods and goddesses, and by Lord Jagannath Himself. At the time of food offering, only the three priests doing the puja are allowed to be inside. It is felt Lord Jagannath is actually "taking His food" at this time.
In the 1800"s one British Collector of Puri by the name of Armstrong questioned a worshiper about this. He gave 108 "Magaja Ladus" to oiler in the temple. The Sevaka returned later, but all' 108 were still there. So the British collector doubted Lord Jagannath even more. The worshiper suggested that the weight of the offering be taken next time. When it was returned, the weight was 4 or 5 kg. less, and Armstrong became a great believer after-wards.
Actually it is told that MAHAPRASAD is cooked by no one but Mother Lakshmi Herself; all are felt to be Her servants.
As she is not attentive to the cooking on the days when Lord Jagannath is said to be sick before "RATH YATRA", the food is less tasty. During RATH YATRA, when Lord Jagannath is in another temple, called "GUNDICHA TEMPLE", she is said to have no mind to cook and the food is totally tasteless.
The kitchen fire is called "VAISHNAVA AGNI", because it is the fire in the kitchen of Lord Jagannath, and used to serve Vishnu Himself. It is never put out. Charcoals are kept burning day and night by one worshipper, called AKHANDA MEKAPA. It is considered to be a great blessing to be a worshiper of Lord Jagannath in the temple. When one dies, the relatives take fire from the temple kitchen itself to burn the body in the cremation ground. He is considered a member of the Lord's immediate family.
MAHAPRASAD is a intimate part of the day to day life of the worshiper community. It is taken and distributed at the time a child is born. At every holy ceremony throughout his life, and at the time of death. One of the most famous Oriya poets, "Banamali Das" tells of the last wish of a worshiper in this song:
"Marana Kalare tama chhada mala,
Mukhare thiba tulashi. Mane mane muhin,
Ghosi heuthibi Tume hey, Niladribasi!”
"Please grant me this,
Oh Lord Jagannath,
At. The time of death.
May your used flower
Garlands be beside me.
And your tulsi MAHAPRASAD be in my mouth,
Uttering the name of NILADRI VASI,
The One who resides on the Blue Mountain,
Let me die."
That is the poet's vision of the most peaceful death. In a broad sense, everything touched or used by the deities of Jagannath Temple is felt to be MAHAPRASAD, used tulsi leaves, and used bath water of the deities, called PADUKA, cloth, or food everything.
If someone is sick, MAHAPRASAD is healing. If one takes MAHAPRASAD daily, people say, he will never suffer from disease in his life. When cured of Incurable Illness, a man will feed 7, 21 or 108 poor Brahmins MAHAPRASAD. So MAHAPRASAD is also called "NIRMALYA", that which makes one completely pure like a lotus.
Another name of MAHAPRASAD is "KAIBALYA", that which gives Moksha, salvation or liberation. It is said if one takes this food of Lord Jagannath he will have not only physical well- being, but spiritual enlightenment as well.
Salabega, a great Muslim devotee of Lord Jagannath, sings of his longing to take MAHAPRASAD. Whenever devotees think of Lord Jagannath, they think of His MAHAPRASAD also. In these lines from his famous Oriya bhajan. "THAKA MANA CHALA JIBA", Salabega sings-
"Let us go to Puri,
And on the 22 steps of the temple,
Take MAHAPRASAD,
To our heart's content!”
To seal any promise or vow, two friends hold a pot of MAHAPRASAD together and eat together from this same pot. This pot is called ABADHA, meaning that which cannot be taken away or put into another pot. Friends then say to each other, "You are my MAHAPRASAD, You are my ABADHA." When they see each other in the future, they address each other as "ABADHA" only, that which cannot be taken away.
In the month of January, MAHAPRASAD is sometimes referred to as "PAHILI BHOGA". If anyone wish to take MAHAPRASAD at this time, they say, "Let us take PAHILI BHOGA," This is taken in memory of the special morning bhoga offered to Lord Jagannath during this month. Traditionally, wives at this time visit their mother's house for a few days. So it is said that Lakshmi has gone to her mother's house also. Mother must feed Jagannath as Mother Yashoda feed baby "Krishna". This special food is called "PAHILI BHOGA". It is the first food given to a baby and is of two types. One is very tiny little balls made of "Bin Dal". The second is very soft "Khechedi Rice". It cannot be eaten afterwards by devotees, and it must be offered just at dawn. This makes seva at this time very difficult for sevakas. All morning rituals must be completed before dawn. Then Lord Jagannath as baby Krishna "eats" this special "Ballaba Bhoga". Because the food in the temple kitchen must be prepared in such a pure way and with deep devotion, great spiritual impact is felt, both by those who cook and those who eat. Actually no man can prepare so many items, more than 56 items daily, for so many. Clay pots are placed in a special earthen oven, five in number, and one on top of another. Yet the one on top is cooked first, not last.
Another strange phenomenon is that many times pots are broken on the way to the temple, or the food is spoiled in preparation and must be discarded. It is said that the cook was impure in some way. To cook for God. Body and mind must both be pure. On the morning of service day in the kitchen, when food is carried to the main temple, a cloth must be tied over the mouth, so that no human saliva contaminates the Prasad. If one is feeling proud that he has made a good preparation, it is said, his pot is sure to be broken.
It is also said that if Mother Lakshmi is displeased with the preparation by the cooks, a dog will appear mysteriously on the temple grounds, usually as food is being carried to the deities. As no dog is allowed to enter the temple, this dog is said to be "KUTAMA CHANDI" , a Tantric goddess in charge of purification of food. If the dog is seen, all the food must be buried and prepared again.
In home offering of BHOG, worshipers wives take bath before cooking, do the puja in a wet sari, read spiritual books like Gita, and then put on a special sari meant only for cooking the rice meal to be offered to the deities. If she goes into the bathroom during this time, she must change her cloth to the one meant only for bathroom use. In both temple and homes, no garlic or onion is offered to the deities, and no "foreign" vegetables like Potatoes and Tomatoes. In the temple, masala and spices such as Cardamom and Cloves are added only after offering, after the MAHAPRASAD is brought to Ananda Bazaar. The meaning of ANANDA BAZAAR is that which gives great happiness. This MAHAPRASAD of Lord Jagannath is said to have that power when it is eaten. All food offerings in both temple and home are offered in clay pots or copper plates, called "KANSA THALIS".
The main 56 items of "CHHAPANA BHOGA" Or MAHAPRASAD are as follows:
RICE PREPARATIONS
1. Sadha Anna - simple rice water.
2. Ghee Anna- rice mixed with ghee.
3. Kanika- rice, ghee, and sugar.
4. Khechedi- rice mixed with lentils.
5. Dahi Pakhal- curd rice and water.
6. Mitha Pakhal- rice and sugar water.
7. Ada Pakhal- rice, ginger, and water, mixed.
8. Oriya Pakhal- rice, ghee, lemon, and salt.
9. Thali Khechedi- lentil rice with sugar and ghee.
SWEETS
(Usually shaped in small balls and deep-fried)
10. Khaja- made of wheat.
11. Gaja- made of wheat and sugar.
12. Ladu- made of wheat, sugar and ghee.
13. Magaja Ladu.
14. Ladu.
15. Jagannath Ballava- made of wheat, sugar, and more ghee, giving it a blackcolor.
16. Khuruma- made of wheat, ghee, and salt.
17. Mathapuli- made of ghee, ginger, and a kind of bean ground into a thick paste.
18. Kakara- made of ghee and wheat.
19. Marichi Ladu- made of wheat and sugar.
20. Luni Khuruma- made of wheat, ghee and salt.
CAKES, PANCAKES AND PATTIES
21. Suar Pitha- made of wheat and ghee.
22. Chadi Lada-made of wheat, ghee and sugar.
23. Jilli- rice flour and ghee and sugar.
24, Kanti- rice flour and ghee.
25. Manda- made of wheat and ghee.
26. Amalu- made of wheat, ghee, and sugar.
27. Puri-made of wheat and ghee and deep-friend like a small thin pancake.
28. Luchi- rice flour and ghee.
29. Bara- made of curd, ghee and a kind of bean.
30. Dahi Bara- cake made of a kind of a bean and curd.
31. Arisa- a flat cake made of rice flour and ghee.
32. Tripuri- another flat cake made of rice flour and ghee.
33. Rosapaik-cake made of wheat and ghee.
MILK PREPARATIONS
34. Khiri- milk and sugar with rice.
35. Papudi- prepared only from cream of milk.
36. Khua- prepared out of pure milk slowly boiled over many hours to a soft custard -like consistency.
37. Rasabali- made of milk, sugar, and wheat.
38. Tadia- made of fresh cheese, sugar and ghee.
39. Chhena Khai- made of fresh cheese, milk and sugar.
40. Papudi Kahaja- cream of milk, sugar, and ghee.
41. Khua Manda- made of milk, wheat, and ghee.
42. Sarapulli- this is the most famous and most difficult milk dish to prepare. It is made of pure milk, boiled slowly for hours, and spread into a large pizza - shaped pan in thin sheets. Only very few cooks of the temple today know the art of making this MAHAPRASAD.
43. Dal.
44. Biridal.
45. Urid dal.
46. Muga dal (the above three preparations are types of lentil dal).
47. Dalama - this is one of the most typical dishes in an Orissan home. It is a combination of dal and vegetables, usually eggplant, bean, sweet potato, and tomatoes, although tomatoes are not used in temple preparations. Coconut and a dried root vegetable known as Bodhi which looks like a mushroom and is high in protein are added. 48. Mahur- mixed vegetable curry.
49. Besar- mixed vegetable curry with black mustard seeds.
50. Saga - a spinach dish.
51. Potala Rasa - an Oriyan vegetable, potato, with coconut milk.
52. Goti Baigana- small eggplants with a shredded coconut sauce.
53. Khata - a sour side dish made of cooked mango, or apple, mango, and grape mixed and cooked together.
54. Raita- a yogurt-like dish with cucumber, and radish.
55. Pitta- fried flowers of the Neem tree.
56. Baigana - fried eggplant.
PANA - A sweet curd drink
For the 15 days between SNANA PURNIMA and RATH YATRA, the deities are said to be sick. They take no food, but only this cool refreshing drink. As it is hot summer still, guests in the home are also given PANA drink.
4 glasses water 1 glass curd 1/2 glass sugar
Bananas and raisins can be added for other festival days.
Devotees may buy MAHAPRASAD at any time of the day; some items will always be available. They can choose an item for five rupee or one costing fifty rupees. Rice, Dal, and Vegetables dishes together cost about 35 rupees for a main meal. No one leaves Puri without taking MAHAPRASAD.
Lord Jagannath is said to be "DARU BRAHMA", life force Itself in wood. He is also called "SABDA BRAHMA", life force in all sound and vibrations. He is known as "NADA BRAHMA", the primal sound of "OM" also. He is "ATMA BRAHMA", life force in man, in the same way, he is called "ANNA BRAHMA", the life force in rice, in all food we eat. When we eat His MAHAPRASAD , we take of Him also. In Kali Yuga, it is said, man cannot live without taking rice. This was not so necessary in previous yugas. But now ANNA, or rice, has become life force itself, and so all must be feed. In Jagannath Temple people can give donations of money. But donations of rice are just as gladly accepted. It is called "ANNA DANA". Jagannath Puri is, therefore, known as "ANNA KSHETRA", because so many rice offerings are made daily, and in no other temple of India is rice offered as the main prasad to deities, and then distributed to all.
Prayers that may be told at the time of taking MAHAPRASAD are as follows:
1. From Brahmanda Purana -
"Jagannath tastwa Nividya,
Nasti Sanspasta,
Dusanam Sakruta Vakshana
Matruna Papcvwo Muchyatc Puman".
"May I commit no more sin in past, present, or future, By eating this MAHAPRASAD offered to Lord Jagannath".
2. From Padma Purana -
"Tatranna Pachaka Laksmi,
Swayam Votka Janaijana,
Tasmatta dana bipasa Daivataurapi durllabam".
"Let me be freed from sin. Eating this holy MAHAPRASAD Cooked by Maha Lakshmi herself, Rare even for the Gods to eat".
3. From Bhagavat Gita -
"Brahmarpanam Brahma habir,
Brahmangno Brahmana hutam,
Brahma tena gantabyam,
Brahma karma samadhina,
Aham baiswanar vutwa,
Praninam dcha mastritam,
Pran apan samajukta,
Pachamyanna chatur bidham".
"Brahma is the puja,
Brahma is the food offering,
Brahma is he who offers to the fire that is Brahman.
If a man sees Brahma in every action, He will find Brahma.
"I am there as Fire in the body of all, I change all the items of food
(Prana, Apana, Sumana, Udana, Byana) Giving Life Force to all".
Wednesday, July 21, 2010
DAILY RITUALS AT PURI TEMPLE
1. "Dwaraphitha and Mangala Aarati" at 5 a.m
The door opens early in the morning in the presence of five specific sevayats after verification of the “seal” given by a particular sevayat in the last night. Soon after the opening of the door, Mangala Aarati is performed.
2. “Mailama” at 6 a.m.
“Mailam” is a word used in Sri Jagannath Temple Puri, which means change or removal of dresses and flowers etc. At this time some specific sevaks change the clothes, flowers, Tulasi leaves of the deities worn on the previous night. After removal of clothes, the clothes known as “Tadapa” and “Uttariya” are worn by the deities.
3. “Abakasha” – 6 a.m. to 6.30 a.m.
Purificatory rites like brushing of teeth and bath is known as “Abakasha”. At this time, Temple Jyotishi (Astrologer) reads out the Tithi(day and date) and other astrological details of the day and according to that, that day's rituals are performed.
4. “Mailama” 6.45 a.m.
At this time deities change their clothes (Tadap and Uttariya) and wear another set of clothes. A sevak known as “Akhanda Mekapa” keeps in the sanctum Akhanda Baitha i.e. one lamp which burns till “Pahuda” or the time of the retirement of the deities to bed.
5. “Sahanamela” – 7 a.m. to 8 a.m.
Though this is not a part of the rituals, but about one hour is spent to facilitate pilgrims to go up to “Ratnavedi” or inner sanctums to have a Darshan, without paying fees for it. On certain festive days, Sahanamela is held after “Sandhya Dhupa” (Evening Puja or Sandhya Aarati in the month of Kartik) and after "Sakala Dhupa" (in the month of Pausha). Some times this darshan is not allowed for some special rituals of the deities.
6. “Beshalagi” – 8 a.m.
After Sahanamela the deities are again dressed up which can be witnessed from a little distance i.e.” Bhitara Katha”. At this time, Deities are also adorned with gold and precious stones to suit different festive occasions.
7. Rosha Homa Surya Puja and Dwarapal– 8 a.m. to 8.30 a.m.
While some sevayats are busy with vesha lagi or the Deities, Pujapandas at that time perform “Rosha Homa” (Fire Sacrifice) at the kitchen and “Surya Puja” at the surya temple near “Mukti Mandap”. Then the images of two gate keepers named Jaya and Vijaya on the entrance of the Jagamohan of the Temple are worshipped.
8. Gopala Ballava Puja– 9 a.m.
The prescribed time is 9 A.M. This is the time for breakfast of the deities. At this time sweet popcorn (Khai), Khualadus, Coconut sweets (Kora), Ripe banana, Curd, and chipped coconuts etc are offered as Bhogas. Puja is performed in a brief manner with "Pancha Upachar" only.
9. Sakala Dhupa(Morning food offering) 10 a.m
At this time puja is performed by three Pujapandas with 16 Upachars or "Sodasha Upachars". Three Pujapandas used to sit on Ratnasinhasana to worship three deities Shri Balabhadra, Subhadra, and Lord Jagannath. The Pujapanda who worships Lord Jagannath also worships Sri Devi, Bhudevi, and Sudarshan. The morning bhoga or food offered to the deities contains Rice, Kanika, Khechudi, Green leaves, Cakes etc. The local names of the Bhog are "Pitha Puli", "Hansakeli", "Kanti", "Enduri", "Matha Puli", "Kakatua Jhili", "Bundia", "Kadali Bhaja", "Ada Pachedi" (ginger tonic) etc.The cost of the dhoop Pujas and Ballavs are borne by the Temple Administration. Previously Raja-Superintendent of the temple born the cost of materials for preparation of Bhoga. So these Bhogas are also called “Raja Bhoga” or “Kotha Bhoga”.
10. "Mailama and Bhoga Mandap"
After Morning Dhupa or Puja the Deities change their clothes and again Puja takes places in “Bhoga Mandap”, a place behind the Garuda pillar of Jagamohan. Huge quantity of Bhogas such as Rice, Dal, Curries, Saga and Cakes of different kinds etc are offered to the Deities. Pujapandas worship this bhog with Pancha Upacharas. The cost of Bhoga Mandap offerings are not borne by the state or Temple Administration. This bhoga is mainly prepared to meet the need of different Mathas(Monasteries) and for sale to the general public. According to the demand, Bhogamandap Puja is made twice or thrice a day i.e. after “Madhyanha Dhoop” and “Sandhya Dhup” also.
11. "Madhyanha Bhoga" (Afternoon food offering) 11 A.M. to 1 P.M.
Like Sakal Dhupa, this puja is also performed with "Shodasha Upachar" in the afternoon. The Bhoga items are more in number than that of Morning Dhupa. One can go near to the “Ratna Singhasan” for darshan by paying special Darshan fee of Rs. 25/- after Madhyanha Dhupa and Sakal Dhupa.
12. "Madhyanha Pahudha" - 1 p.m. to 1.30 p.m
If rituals have been performed in time and if time permits, the Deities retire for the afternoon.
13. "Sandhya Aarati"
In the evening again aaratis are performed after Madhyana Dhupa Mailama. On Ekadashi day, the deities change their clothes and wear another set after “Aarati” is over.
14. "Sandhya Dhupa" – 7 p.m. to 8 p.m
After “Sandhya Aarati” again Bhogas are offered to the deities in the same manner like Sakala and Madhyanha Dhupa but this time Bhoga amount is less in
quantity and number. After Puja again lamp offering is made which is called as “Jaya Mangala Aarati”.
15. "Mailam and Chandana Laggi"
After “Sandhya Dhoopa” deities change their clothes and are annointed with Sandal paste mixed with Champhor, Keshar and Kasturi. One can witness this ritual by paying special Darshan fees of Rs. 25/-.
16. "Badashringar Vesha"
After Chandana Laggi, deities are dressed with Baralagi Patta (silken robes on which some portions of Geeta Govinda of Jayadev are woven in to the texture of these robes) and flower ornaments.
17. "Badashringara Bhoga"
This is the last bhoga of the day. Puja is offered with "Pancha Upachar" by the Puja Pandas with Pakhal (watered rice), Kadali bada, Khiri, Kanji etc.
18. "Khata Seja Lagi and Pahuda" 12.00am
The bedsteads of the deities are arranged. The Deity of “Sayan Thakura” is carried from Bhandarghar to Ratnavedi or Ratnasighasana and place the deity near Lord Jagannath. Then follows offering of green coconut, betels and camphor aarati and then deities retire to their beds. The door is sealed then by the Sevayat (Talichha Mohapatra). Temple is closed and no visitors or outsiders are allowed to remain inside.
This is in brief the daily rituals observed in the Temple. It is generally not possible to follow the time prescribed for each ritual on account of various practical difficulties. On the specific festive days, additional rituals are performed. As a result, changes in timings and alterations in the routine rituals are made.
The door opens early in the morning in the presence of five specific sevayats after verification of the “seal” given by a particular sevayat in the last night. Soon after the opening of the door, Mangala Aarati is performed.
2. “Mailama” at 6 a.m.
“Mailam” is a word used in Sri Jagannath Temple Puri, which means change or removal of dresses and flowers etc. At this time some specific sevaks change the clothes, flowers, Tulasi leaves of the deities worn on the previous night. After removal of clothes, the clothes known as “Tadapa” and “Uttariya” are worn by the deities.
3. “Abakasha” – 6 a.m. to 6.30 a.m.
Purificatory rites like brushing of teeth and bath is known as “Abakasha”. At this time, Temple Jyotishi (Astrologer) reads out the Tithi(day and date) and other astrological details of the day and according to that, that day's rituals are performed.
4. “Mailama” 6.45 a.m.
At this time deities change their clothes (Tadap and Uttariya) and wear another set of clothes. A sevak known as “Akhanda Mekapa” keeps in the sanctum Akhanda Baitha i.e. one lamp which burns till “Pahuda” or the time of the retirement of the deities to bed.
5. “Sahanamela” – 7 a.m. to 8 a.m.
Though this is not a part of the rituals, but about one hour is spent to facilitate pilgrims to go up to “Ratnavedi” or inner sanctums to have a Darshan, without paying fees for it. On certain festive days, Sahanamela is held after “Sandhya Dhupa” (Evening Puja or Sandhya Aarati in the month of Kartik) and after "Sakala Dhupa" (in the month of Pausha). Some times this darshan is not allowed for some special rituals of the deities.
6. “Beshalagi” – 8 a.m.
After Sahanamela the deities are again dressed up which can be witnessed from a little distance i.e.” Bhitara Katha”. At this time, Deities are also adorned with gold and precious stones to suit different festive occasions.
7. Rosha Homa Surya Puja and Dwarapal– 8 a.m. to 8.30 a.m.
While some sevayats are busy with vesha lagi or the Deities, Pujapandas at that time perform “Rosha Homa” (Fire Sacrifice) at the kitchen and “Surya Puja” at the surya temple near “Mukti Mandap”. Then the images of two gate keepers named Jaya and Vijaya on the entrance of the Jagamohan of the Temple are worshipped.
8. Gopala Ballava Puja– 9 a.m.
The prescribed time is 9 A.M. This is the time for breakfast of the deities. At this time sweet popcorn (Khai), Khualadus, Coconut sweets (Kora), Ripe banana, Curd, and chipped coconuts etc are offered as Bhogas. Puja is performed in a brief manner with "Pancha Upachar" only.
9. Sakala Dhupa(Morning food offering) 10 a.m
At this time puja is performed by three Pujapandas with 16 Upachars or "Sodasha Upachars". Three Pujapandas used to sit on Ratnasinhasana to worship three deities Shri Balabhadra, Subhadra, and Lord Jagannath. The Pujapanda who worships Lord Jagannath also worships Sri Devi, Bhudevi, and Sudarshan. The morning bhoga or food offered to the deities contains Rice, Kanika, Khechudi, Green leaves, Cakes etc. The local names of the Bhog are "Pitha Puli", "Hansakeli", "Kanti", "Enduri", "Matha Puli", "Kakatua Jhili", "Bundia", "Kadali Bhaja", "Ada Pachedi" (ginger tonic) etc.The cost of the dhoop Pujas and Ballavs are borne by the Temple Administration. Previously Raja-Superintendent of the temple born the cost of materials for preparation of Bhoga. So these Bhogas are also called “Raja Bhoga” or “Kotha Bhoga”.
10. "Mailama and Bhoga Mandap"
After Morning Dhupa or Puja the Deities change their clothes and again Puja takes places in “Bhoga Mandap”, a place behind the Garuda pillar of Jagamohan. Huge quantity of Bhogas such as Rice, Dal, Curries, Saga and Cakes of different kinds etc are offered to the Deities. Pujapandas worship this bhog with Pancha Upacharas. The cost of Bhoga Mandap offerings are not borne by the state or Temple Administration. This bhoga is mainly prepared to meet the need of different Mathas(Monasteries) and for sale to the general public. According to the demand, Bhogamandap Puja is made twice or thrice a day i.e. after “Madhyanha Dhoop” and “Sandhya Dhup” also.
11. "Madhyanha Bhoga" (Afternoon food offering) 11 A.M. to 1 P.M.
Like Sakal Dhupa, this puja is also performed with "Shodasha Upachar" in the afternoon. The Bhoga items are more in number than that of Morning Dhupa. One can go near to the “Ratna Singhasan” for darshan by paying special Darshan fee of Rs. 25/- after Madhyanha Dhupa and Sakal Dhupa.
12. "Madhyanha Pahudha" - 1 p.m. to 1.30 p.m
If rituals have been performed in time and if time permits, the Deities retire for the afternoon.
13. "Sandhya Aarati"
In the evening again aaratis are performed after Madhyana Dhupa Mailama. On Ekadashi day, the deities change their clothes and wear another set after “Aarati” is over.
14. "Sandhya Dhupa" – 7 p.m. to 8 p.m
After “Sandhya Aarati” again Bhogas are offered to the deities in the same manner like Sakala and Madhyanha Dhupa but this time Bhoga amount is less in
quantity and number. After Puja again lamp offering is made which is called as “Jaya Mangala Aarati”.
15. "Mailam and Chandana Laggi"
After “Sandhya Dhoopa” deities change their clothes and are annointed with Sandal paste mixed with Champhor, Keshar and Kasturi. One can witness this ritual by paying special Darshan fees of Rs. 25/-.
16. "Badashringar Vesha"
After Chandana Laggi, deities are dressed with Baralagi Patta (silken robes on which some portions of Geeta Govinda of Jayadev are woven in to the texture of these robes) and flower ornaments.
17. "Badashringara Bhoga"
This is the last bhoga of the day. Puja is offered with "Pancha Upachar" by the Puja Pandas with Pakhal (watered rice), Kadali bada, Khiri, Kanji etc.
18. "Khata Seja Lagi and Pahuda" 12.00am
The bedsteads of the deities are arranged. The Deity of “Sayan Thakura” is carried from Bhandarghar to Ratnavedi or Ratnasighasana and place the deity near Lord Jagannath. Then follows offering of green coconut, betels and camphor aarati and then deities retire to their beds. The door is sealed then by the Sevayat (Talichha Mohapatra). Temple is closed and no visitors or outsiders are allowed to remain inside.
This is in brief the daily rituals observed in the Temple. It is generally not possible to follow the time prescribed for each ritual on account of various practical difficulties. On the specific festive days, additional rituals are performed. As a result, changes in timings and alterations in the routine rituals are made.
SRI SEVAKAS AT PURI TEMPLE
The people who perform the ritual services at the Jagannath temple are called the Sevayats or servitors. These sevayats acquire their position hereditaryly. Records of 13th century A.D. and of the British period suggest that there were 36 categories of sevayats. Within the last two centuries the number of categories has been increased from 36 to 250.
The first sevayat of Lord Jagannath is Gajapati, the king of Puri. He as a sevayat is expected to perform certain duties and rituals on certain occasions. The major ritual is that he sweeps the three chariots of the lord with a golden broomstick.
Earlier the head of the sevayats used to be the Rajaguru. Today Patjoshi Mohapatra is the head of all Servitors. He is entrusted with the functions of managing the Pariccha. He ensures that the Servitors perform their duties properly and rites of temple are observed regularly.
Bhitara-Chha Mohapatra looks after the sanctity of the Bhoga being offered to the deities and also to the cleanliness of the temple premises. Taluchha Mohapatra likewise looks after the cleanliness of the kitchen. Mudirath performs all works of the King in latter's absence as his representative. The temple Purohit chants Vedic Mantras and performs Japas. Pujapandas performs the ritualistic Puja (worship). Puspalaks dress up the deities, smear sandal wood paste etc. Khuntias guard the sacred body of the deities. The Mekaps remain in charge of different store articles. Pratiharis keep guard over different strategic points. Suars cook the food offerings. Karans keep the accounts of all expenditure both cash and materials. Bhitara Gaini Seva (service) is performed by the Debadasis who sing songs before the deities. The Daitas perform all duties during Snana Purnima and Ratha Yatra (Car Festival) and plays an important role during Nabakalebar, the ritual in connection with changing of wooden bodies of the deities. It is said that they are the decedents of the Shabara chieftain Biswabasu, who was worshiping Jagannath before the Lord came to this temple and hence the Daitas are considered as close relatives of Jagannath.
Nearly 75 such sevayats perform their functions daily and without any salary. They are only entitled to get a portion of the total Bhoga or offerings. This portion is known as ‘Khei’. A few sevayats also get cash rewards from the management. On special occasions like Rath Yatra, all the sevayats are given cash rewards.
Today, there are 119 categories of sevayats at the temple according to the Record of Rights of the temple. These categories are:
1. Gajapati Maharaja
2. Pariccha or Raj Guru
3. Chhatisha Nijog Nayak(the head of the Servitors) - Pattajoshi Mohapatra
4. Bhitarchha Mohapatra
5. Talichha
6. Mudrahasta or Mudirasta
7. Deula Purohit
8. Puja Panda
9. Badapanda
10. Pushpalaka
11. Mahajana
12. Mudra
13. Khuntia
14. Bhandara Mekapa
15. Palia Mekapa
16. Akhanda Mekapa
17. Changada Mekapa
18. Khataseja Mekapa
19. Pratichari
20. Daita
21. Pati Mahapatra.
22. Patribadu
23. Garabadu
24. Suarabadu
25. Khurinayak
26. Mukhapauhala
27. Ghatuari
28. Gochhikara
29. Suna Goswami
30. Muduli
31. Alatibalita Sevaka
32. Puranapanda
33. Duttamahapatra
34. Lugadhua and Pani Kunda Sevak
35. Ballava Jojania
36. Bimanabadu
37. Anasara Sudasuara and Suda Suara
38. Hadapanayak
39. Bidia Jogania
40. Khatuli Sevak
41. Astana Pratihari
42. Kothabhog Jogania
43. Pradhani
44. Paila
45. Lenka
46. Suaranijoga Nayak
47. SuaraniJoga and Mahaswara
48. Jagia Mahasuara
49. Badu Suara, Thali, Tuna and Amalu Suara
50. Panti Badu
51. Amalutola, Purakharadi
52. Tolabadu
53. Rosha Paika
54. Baharadeuli Suara
55. Baharadeuli Jogania
56. Rosha Dhopakhalia, Angarua, Gobarapania and Rabadia
57. Handi Jogania
58. Birimunda Samartha
59. Kothabhoga Pania
60. Panikipata
61. Nikapa and Gandhana Nikapa
62. Biribuha
63. Daudibala
64. Churana
65. Sabat Nijog
66. Pania - Pata
67. Mandani
68. Chakaapasara
69. Mulia Suansia
70. Binakara
71. Darpania
71. Kothasuansia
73. Mahabhoi
74. Gita Govinda
75. Bhitara Gaini
76. SanpradaniJog
77. Dayanamali
78. Madei
79. Prasad Badu, Badu Mohapatra
80. Tatua
81. Patara Bandha
82. Vijayanti
83. Chhatara Nijogi
84. Kahalia
85. Sankhua
86. Parbajatra Jogania
87. Chitrakara
88. Rupakara
89. Bania
90. Tamara Bisoyi
91. Karotia
92. Bentabindha Paika
93. Patara Bisoyi
94. Kala Bethia
95. Daraji
96. Kumbhara Bisoyi
97. Rathabhoi
98. Malachula
99. Banua
100. Chakra Dihud
101. Ojha Maharana
102. Ghanta Seva
103. Ghantua
104. Ratha Dahuka
105. Badhei
106. Baidya
107. Amunia Chhatara
108. Chhamu Dihudi
109. Chapa Behera
110. Chapa Dalai
111. Mapa Saita Karana
112. Tadhau Karana
113. Deula Karna
114. Baithi Karan
115. Kotha Karana
116. Charcha Karana
117. Daina Pattra
118. Chaula Bachha Karana
119. Matha and Byaktigita Seva.
The first sevayat of Lord Jagannath is Gajapati, the king of Puri. He as a sevayat is expected to perform certain duties and rituals on certain occasions. The major ritual is that he sweeps the three chariots of the lord with a golden broomstick.
Earlier the head of the sevayats used to be the Rajaguru. Today Patjoshi Mohapatra is the head of all Servitors. He is entrusted with the functions of managing the Pariccha. He ensures that the Servitors perform their duties properly and rites of temple are observed regularly.
Bhitara-Chha Mohapatra looks after the sanctity of the Bhoga being offered to the deities and also to the cleanliness of the temple premises. Taluchha Mohapatra likewise looks after the cleanliness of the kitchen. Mudirath performs all works of the King in latter's absence as his representative. The temple Purohit chants Vedic Mantras and performs Japas. Pujapandas performs the ritualistic Puja (worship). Puspalaks dress up the deities, smear sandal wood paste etc. Khuntias guard the sacred body of the deities. The Mekaps remain in charge of different store articles. Pratiharis keep guard over different strategic points. Suars cook the food offerings. Karans keep the accounts of all expenditure both cash and materials. Bhitara Gaini Seva (service) is performed by the Debadasis who sing songs before the deities. The Daitas perform all duties during Snana Purnima and Ratha Yatra (Car Festival) and plays an important role during Nabakalebar, the ritual in connection with changing of wooden bodies of the deities. It is said that they are the decedents of the Shabara chieftain Biswabasu, who was worshiping Jagannath before the Lord came to this temple and hence the Daitas are considered as close relatives of Jagannath.
Nearly 75 such sevayats perform their functions daily and without any salary. They are only entitled to get a portion of the total Bhoga or offerings. This portion is known as ‘Khei’. A few sevayats also get cash rewards from the management. On special occasions like Rath Yatra, all the sevayats are given cash rewards.
Today, there are 119 categories of sevayats at the temple according to the Record of Rights of the temple. These categories are:
1. Gajapati Maharaja
2. Pariccha or Raj Guru
3. Chhatisha Nijog Nayak(the head of the Servitors) - Pattajoshi Mohapatra
4. Bhitarchha Mohapatra
5. Talichha
6. Mudrahasta or Mudirasta
7. Deula Purohit
8. Puja Panda
9. Badapanda
10. Pushpalaka
11. Mahajana
12. Mudra
13. Khuntia
14. Bhandara Mekapa
15. Palia Mekapa
16. Akhanda Mekapa
17. Changada Mekapa
18. Khataseja Mekapa
19. Pratichari
20. Daita
21. Pati Mahapatra.
22. Patribadu
23. Garabadu
24. Suarabadu
25. Khurinayak
26. Mukhapauhala
27. Ghatuari
28. Gochhikara
29. Suna Goswami
30. Muduli
31. Alatibalita Sevaka
32. Puranapanda
33. Duttamahapatra
34. Lugadhua and Pani Kunda Sevak
35. Ballava Jojania
36. Bimanabadu
37. Anasara Sudasuara and Suda Suara
38. Hadapanayak
39. Bidia Jogania
40. Khatuli Sevak
41. Astana Pratihari
42. Kothabhog Jogania
43. Pradhani
44. Paila
45. Lenka
46. Suaranijoga Nayak
47. SuaraniJoga and Mahaswara
48. Jagia Mahasuara
49. Badu Suara, Thali, Tuna and Amalu Suara
50. Panti Badu
51. Amalutola, Purakharadi
52. Tolabadu
53. Rosha Paika
54. Baharadeuli Suara
55. Baharadeuli Jogania
56. Rosha Dhopakhalia, Angarua, Gobarapania and Rabadia
57. Handi Jogania
58. Birimunda Samartha
59. Kothabhoga Pania
60. Panikipata
61. Nikapa and Gandhana Nikapa
62. Biribuha
63. Daudibala
64. Churana
65. Sabat Nijog
66. Pania - Pata
67. Mandani
68. Chakaapasara
69. Mulia Suansia
70. Binakara
71. Darpania
71. Kothasuansia
73. Mahabhoi
74. Gita Govinda
75. Bhitara Gaini
76. SanpradaniJog
77. Dayanamali
78. Madei
79. Prasad Badu, Badu Mohapatra
80. Tatua
81. Patara Bandha
82. Vijayanti
83. Chhatara Nijogi
84. Kahalia
85. Sankhua
86. Parbajatra Jogania
87. Chitrakara
88. Rupakara
89. Bania
90. Tamara Bisoyi
91. Karotia
92. Bentabindha Paika
93. Patara Bisoyi
94. Kala Bethia
95. Daraji
96. Kumbhara Bisoyi
97. Rathabhoi
98. Malachula
99. Banua
100. Chakra Dihud
101. Ojha Maharana
102. Ghanta Seva
103. Ghantua
104. Ratha Dahuka
105. Badhei
106. Baidya
107. Amunia Chhatara
108. Chhamu Dihudi
109. Chapa Behera
110. Chapa Dalai
111. Mapa Saita Karana
112. Tadhau Karana
113. Deula Karna
114. Baithi Karan
115. Kotha Karana
116. Charcha Karana
117. Daina Pattra
118. Chaula Bachha Karana
119. Matha and Byaktigita Seva.
Subscribe to:
Posts (Atom)