JAGANNATH
TEMPLE PURI
Kalinga of the Mauryan age and
Utkala of Mahabharata fame, popularly known as Orissa today, boasts
of splendid architecture and magnificent beaches.
Spread over a sprawling area of 1.55 lakh sq kms, it lies in the
tropical zones along the eastern seaboard of India. One can find an
unmatched blend of rural tranquility with boisterous modern
adroitness here. The scenic beauty of the place so much overpowers
your spirit that the poet inside you is awakened.
The mention of Orissa dates
back to 260 BC, the reign of Emperor Ashoka. While spreading the
boundaries of his kingdom, the emperor reached the gates of the then
Kalinga and invoked its king to fight or flee. In the absence of her
father, the princess of the state took reins and fought bravely with
the emperor. The war was a true massacre and the bloodshed that took
place moved the emperor so much that his killing instinct was
capsized. A warrior was thence transformed into a great apostle of
Buddhism. Buddhism followed by Jainism held sway until after the
reassertion of Hinduism in the state in 7th century AD.
The
Orissan culture and architecture flourished immensely under the rein
of Keshari and Ganga Kings at Orissa. A number of masterpieces of
that golden era still stand today as mute evidences to a glorious
past.
Orissa's history
dates back to the days of the Mahabharata. It was under the rule
of the Nanda Kings in the pre Christian era and then under the
Mauryan rule. Rock edicts of Emperor Ashoka are found in the
State.
The impact of
the invasion of the Guptas is seen in the early temples of
Bhubaneswar. The Matharas ruled Orissa from the later half of the
4th century AD. The Sailodbhavas who followed constructed several
shrines the ruins of which can be seen today. (600-750 AD). The
period of the Bhaumakaras and Somavamsis (8th to 11th centuries
AD) played a major role in the cultural life of the State. Saivism
dominated the religious scene although Buddhist, Jain and
Vaishnavite monuments also came into being.
The
Gangas were succeeded by the Suryavamsi Gajapati rulers, under
whom Vaishnavism in the form of Jagannath worship reached new
heights. This period was marked by the influence of Chaitanya
Mahaprabhu and by the construction of Jagannath temples across the
length and breadth of the empire. After the decline of the
Gajapatis, the kingdom began to disintegrate and was taken over by
followed by Muslim rule, the rule of the Mughals, the Mahrattas
and then the British. The Bhoi Gajapatis who ruled Orissa over a
small territory caused several Jagannath temples to come up.
LORD
JAGANNATH
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
abodes (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 of the Eastern Ganga dynasty and
finished by his descendant, Anangabhima Deva, during the 12th
century. One of the most revered of all temples of Lord Vishnu is the
Lord Jagannath Temple in eastern India. It was built in it's 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
Lingaraj temple in Bhubaneswar, this temple too is not open for
Non-Hindus who contend themselves by viewing it from outside it's
precincts.
HISTORY
OF JAGANNATH TEMPLE
On
archaeological and epigraphically grounds we cannot definitely
establish the historical importance of Puri before the 7th Century A
. D.
There is a commonly prevalent notion that the temple
of Lord Jagannath is situated on a blue mountain and therefore called
Niladri, Nilachal or Nilagiri. But we find no mountain at Puri or any
reference to a hill or a mountain near Puri in the history; it can be
presumed that it might have been built on a sand hill called Niladri
or the Blue Mountain only on the grounds of analogy. There was a
small Jagannath Temple before 12th Century A.D. where the present
temple is situated. As the old temple became weak and starts damage,
the King “Raja Ananta Varman Chodaganga Dev” decided to build a
new temple. It is believed that the present temple built on the
garbage of old temple. Because of the height of the base of the
present temple is more than 30 feet.
The founder King of the
Ganga Dynasty, King Chodaganga Deva began it’s construction of the
celebrated Temple of Lord Jagannath now existent at Puri in 1235 A.D.
The construction was finished by King Anangabhima Deva. 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.
Then the State of Orissa was conquered by the
Afghan Nawab of Bengal and the temple was attacked by the Afghan
General ‘Kalapahad’. At that time, an independent Khurda kingdom
was established by “Ramachandra Deb”, who assumed the management
of the temple. He consecrated the temple and reinstalled the deities.
Till 1760, the temple continued under the Khurda Raja (King), who was
paying tribute to Mughals and Marhattas. 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 1751A.D. Then
Marhattas took up direct management of the temple till 1803.
The British annexed
Orissa into British Empire in 1803 and allowed Puri Raja to manage
the temple. . However, to the credit of the British it must be said
that they respected the right to worship of the Hindus at Jagannath
and indirectly allowed patronage. They recognized that Jagannath
Puri's King of Orissa (Gajapati Maharaja) as the Superintendent of
the Temple and granted some revenue rights and privileges to the
temple to run it's affairs. The position continued till 1947.
Situated at Latitude
–19’48’17” Longitude 85’51’39”, the
Jagannath temple at Puri is one of the greatest religious monuments
in the India. Situated on the sea coast, the abode of
Lord Jagannath is popularly known as ‘Srikhetra’ or Purusottama
khetra on the basis of its religious sanctity. The temple of Lord
Jagannath was built according to Kalingan style of Pancharatha type.
Orissan temple architecture, which made an humble beginning before
the 6th century A. D reached .
Its perfection
by the time the present temple of Lord Jagannath was built. The
idea of building the huge temples with three
sections (Jagamohana, Bhogamandapa and Natyamandapa) before the
Vimana, the main temple has already gained ground in
Orissa. Jagannath temple is the first expression of
full fledged Pancharatha type of Kalingan style of architecture.
The pancharatha style consists
of two anurathas, two konakas and one raha. The idea of
constructing a temple is to install a deity in it and to offer all
comforts divine as well royal. The deity is regarded to
be a royal personage and therefore he is provided with
all facilities to live in a palace-like building
with a huge audience hall (Jaqgamohana), dining hall (Bhogamandapa)
and a dancing hall (Natyamandapa). Besides, he is further provided
with horses, gold, jewellery, silken clothes and a
lofty abode (Vimana) for his residence.
Jagannath temple
is built on a highly raised platform, compared to
Lingaraj and other temples belonging to this type. Jagannath
temple was the first temple in the history of Orissan
temple architecture where all the chambers like Jagamohana,
Bhogamandapa and Natyamandapa were build along with the main temple.
There were miniature shrines on the three outer side of the main
temple.
Jagannath temple is a
pancharatha with well developed pagis. ‘Gajasimhas’
(elephant lions) carved in recesses of the pagas,
the ‘Jhampasimhas’(jumping lions) are also found
intheir proper places. It is the perfect pancharatha temple which
developed into a Nagararekha temple with unique Orissan style
of subdivisions like Pada, Kumbha, Pata,Kani and Vasanta. The
Vimana or the apsidal structure consists of several sections
superimposed one over other tapering to the top where great
Amalakasila and Kalasa are placed. Among the existing temples in
Orissa, the hight of temple of Lord Jagannath is highest (214
ft.8inches from road level).
The temple has four
gates and two very big concentric walls. The outer wall of Jagannth
temple is known as Meghanada Prachira (66
5
ft.by 650 ft.) and the inner one as Kurma beda (420 ft. by 315 ft).
The outer wall is not uniformly high, its height varying from
20 to 24 feet. Jagannath temple is the only temple in Orissa
which has four gates both in inner and outer walls.
The
main entrance on the east is called Simhadwara or the
Lion gate, which is the symbol of strength. The southern gate
is the next important one where symbol of horse shows the
military power of the king. The western gate is called
Baghradwara or the tiger gate which signifies energy and
the northern gate called Hastidwara indicates
prosperity. But according to local traditions the four gates
represents Dharma (lion), Artha (Elephant),Karma (Horse)and
Moksha (tiger). According to Madala Panji the outer prakara was built
by Kapilendradeva (1435-1497).The inner prakara called the Kurma beda
was built by Purusottamadeva (1467-1497) who also built the
Bhogamandapa of the temple.
Over centuries the subsidiary
temples were built and the existed were repaired and renovated. The
Aruna stambha now in the front of the eastern Simhadwara was brought
from Konark in the later half of the 18th century.
LEGEND
Legendary
account as found in the Skanda-Purana, Brahma Purana and other
Puranas and later oriya works state that Lord Jagannath was
originally worshipped as Neela madhab by a Savar king ( tribal chief
) named Viswavasu. Having heard about the deity , king Indradyumna
sent a Brahmin priest, Vidyapati to locate the deity, who was
worshipped secretly in a dense forest by Viswavasu. Vidyapati tried
his best but could not locate the place. But at last he managed to
marry Viswavasu's daughter Lalita . At repeated request of Vidyapti,
Viswavasu took his son-in-law blind folded to a cave where
Neelamadhab was worshipped.
Vidyapati
was very intelligent. He dropped mustard seeds on the ground on the
way. The seeds germinated after a few days, which enabled him to find
out the cave later on. On hearing from him, king Indradyumna
proceeded immediately to Odra desha (Orissa) on a pilgrimage to see
and worship the Deity. But the deity had disappeared .The king was
disappointed .The Deity was hidden in sand. The king was determined
not to return without having a darshan of the deity and observed fast
unto death at Mount Neela, Then a celestial voice cried 'thou shalt
see him '. Afterwards the king performed a horse sacrifice and built
a magnificent temple for Vishnu. Narasingha Murti brought by Narada
was installed in the temple. During sleep, the king had a vision of
Lord Jagannath. Also an astral voice directed him to receive the
fragrant tree on the seashore and make idols out of it. Accordingly
the king got the image of Lord Jagannath, Balabhadra, Subhadra and
Chakra Sudarshan Made out of the wood of the said tree and installed
them in the temple.
THE
DEITIES
Worship
of the deities pre-date the temple
structure and may have originated in an ancient tribal shrine. Lord
Jagannath, the symbol of universal love and brotherhood is worshipped
in the Temple along with Balabhadra, Subhadra, Sudarshan, Madhaba,
Sridevi and Bhudevi on the Ratnabedi or the be jewelled platform in
the inner sanctum. The Deities, Lord Jagannath, Balabhadra, Subhadra
and Chakra Sudarshan are made of margosa wood. When one lunar month
of Ashadha is followed by another lunar month of Aashadha, the
deities change their bodies during such a leap month. This is known
as Navakalebar or New Body Ceremony. Last four new body ceremonies of
the Lords were celebrated in the year 1950, 1969, 1977 and 1996. On
such occasions, Puri witnesses the largest crowd in her fold.
COSTUMES
The
Deities are adorned with cotton and silk fabrics, Gold Ornaments
studded with precious stones, flowers of different varieties, Tulsi
leaves, sandal paste, camphor. These articles are used in the daily
and periodical rituals. Some important Veshas or costumes of the
deities are mentioned below.
1.
Abakasha (Tadapa uttari) Vesha
This Vesha is done everyday after
Mangal Aarati for the Abakash rituals. The clothes which are worn by
the deities for this purpose are known as "Tadapa" and
"Uttariya".
2.
Sadha Vesha
This Vesha are the normal
costumes of deities which they wear five times in a day, especially
after each food offering. This Vesha comprises silken clothes and
flower garlands.
3.
Bada Sringar Vesha
This the last Vesha of the
deities done everyday before the night "Pahuda". Bada
Sringar Vesha is mostly of flowers of different colours and species.
The deities wear silk clothes called 'Khandua'.
4.
Chandan Vesha
This vesha is done for 42 days
starting from Akshayya Tritiya day.
5.
Ganapati or Hathi vesha
On the full moon day in the month
of Jyestha, after the bathing ceremony is over, the deities are
dressed like elephants. Lord Jagannath and Lord Balabhadra appear
like Ganesh(the Elephant God).
6.
Suna(gold) vesha
On the 11th day in the bright
fortnight of Ashada, Suna Vesha takes place, when the deities are in
their respective chariots near the Lion's gate of Sree Jagannath
temple. The deities are decorated with many gold ornaments. This
vesha is also known as 'Bada Tadhau' vesha and Raja Vesha is also
done on Dashahara, Kartik Purnima,Pousha purnima and Dola purnima.
7.
Banabhoji Vesha
It is done on the 10th day of the
dark fortnight of Bhadraba. The deities are dressed as if going for a
picnic, like cowherd boys.
8.
Kaliyadalana Vesha
On the 11th day of the dark
fortnight of Bhadraba, Lord JAGANNATH is dressed like Lord Krishna
killing the Kaliya Serpent.
9.
Pralambasura Badha Vesha
It is done on the 12th day of the
dark fortnight of Bhadraba(September), Lord Balabhadra's killing of
the demon Pralambasura is depicted in this Vesha.
10.
Krishna Balarama Vesha
This Vesha is done on the 13th
day of the dark fortnight of Bhadraba. Lord Jagannath and Balabhadra
are dressed like Lord Krishna and Balaram.
11.
Bali Baman Vesha
On the 12th day of the bright
fortnight of Bhadraba, Lord Jagannath is dressed like
"Bamana"(dwarf). Bamana is the fifth incarnation of Lord
Vishnu.
12.
Radha-Damodara Vesha
From the 11th day of the bright
fortnight of Ashwina to the 10th day of the bright fortnight of
Kartika, this vesha takes place.
13.
Thiakia(Laxmi-Narayan) Vesha
It is done on the 11th day of the
bright fortnight of Kartika.
14.
Bankachula Vesha
It is done on the 12th day of the
bright fortnight of Kartika.
15.
Adakia(Tribikrama) Vesha
This is done on the 13th day of
the bright fortnight of Kartika.
16.
Dalikia Vesha
On the 14th day of the bright
fortnight of Kartika, this is also known as Laxmi-Nrisimha Vesha.
17.
Nagarjuna Vesha
This vesha is occasionally done
in the month of Kartika, when there are six days of "Panchaka".
The lords are dressed like warriors. In the recent past, this besha
has been done on 16.11.1994. The previous four dates were 26.11.1993,
3.11.1968, 16.11.1967 and 26.11.1966.
18.
Ghodalagi Vesha
During the period from the 6th
day of the bright fortnight of Margasira to the 5th day of the bright
fortnight of Magha(Basanta Panchami), the deities wear winter
clothes.
19.
Jamalagi Vesha
From Basanta Panchami to Dola
Purnima, the deities wear modified Ghoda(Winter dress).
20.
Padma Vesha
This vesha is done on any
saturday or Wednesday between the new moon day of Magha and Basanta
Panchami. "Padma" means lotus. The dress materials made of
lotus, "Sola" lace and paper,gum etc.
21.
Gaja Uddharana Vesha
This Vesha is done on the full
moon day of Magha. This Vesha depicts a story in the puranas as to
how Lord Vishnu saved an elephant from the attack of an Alligator.
Besides
these, there are other veshas like Shradha and Chacheri veshas are
done in the month of Margasira and Falguna respectively. The sevaks
of temple who dress the deities with clothing and flowers are known
as Puspalaks or Singharis.
RITUALS
1.
"DWARPHITA & MANGAL ALATI " AT 5 A.M. (Opening of the
door and morning prayer)
The door opens early
in the morning in the presence of the five specific sevayats after
verification of the "seal" given by a particular sevayat in
the last night. Soon after the opening of the door, sacred lamps is
offered to the deities which is called "Mangal Alati".
2.
"MAILAM"
AT 6 A.M.
"Mailam"
is a word used in Shri Jagannath Temple,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 colthes,the clothes known as
"Tadap"and "Uttariya"are worn by the deities.
3.
"ABAKASH" - 6 A.M. TO 6.30 A.M.
Purificatory rites
like brushing of teeth and bath is known as "Abakash ". At
this time Temple Jyotisha ( Astrologer ) reads out the tithi and
other astrological details of the day and according to that, that
very days rituals are performed.
4. "
MAILAM" 6.45 A.M.
At this time
deities change their clothes ( Tadap & Uttariya ) and wear
another set of clothes. A sevak known as "Akhanda Mekap "
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 " - 7A.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 Alati in the month of Kartik) and after Sakaldhupa ( 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
diffeerent festive occasions.
7. ROSHA
HOMA, SURYA PUJA, AND DWARAPAL PUJA- 8 A.M. to 8.30 A.M.
While some
sevayats are busy with vesha lagi of 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. (Breakfast of the God)
The
prescribed time is 9 A.M. This is the time for breakfast of the
deities. At this time sweet popcorn (Khei ), Khualadus, Coconuts
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.
MAILAM & BHOGA MANDAP : 11 A.M.
After Morning
Dhupa or Puja the Deities changed 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 Upachars. 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 DHUPA (Afternoon food offering ) 11A.M. to 1 P.M.
Like Sakal Dhupa,
this puja is also performed with Sodasa 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 @ Rs 25 /- after Madhynha Dhupa & 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 ALATI
In the evening
again sacred lamps are offered to the deities after Madhyana Dhupa
Mailam. On Ekadasi day,the deities change their clothes and wear
another sets after "Alati" is over.
14.
SANDHYA DHUPA - 7 P.M. to 8 P.M.
After "Sandhya
Alati" again Bhogas are offered to the deities in the same
manner like Sakala and Madhyan 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 Alati".
15.
MAILAM AND CHANDANA LAGI
After "Sandhya
Dhoopa" deities changed their clothes and are annointed with
Sandal paste mixed with champhor, keshar and Kasturi. One can witness
this ritual by paying special Darsan fees.
16.
BADASINGHAR VESHA
After Chandan
lagi, 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.
BADASINGHARA 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,Kshiri ,Kanji etc.
18.
KHATA SEJA LAGI AND PAHUDA 12.00
The bedsteads of
the deities are arranged. The Deity of "Sayan Thakura" is
carried from Bhandarghar to Ratnavedi or Ratnasinghashana and place
the deity near Lord Jagannath. Then follows offering of green
cocoanut, betels and camphor alati and then deities retire to their
beds. After sealing the doors by the Sevayat (Talichha Mohapatra).
Temple is closed and no visitors or outsiders are allowed to remain
inside.
DARSHAN
As indicated
above during Sahanamela, the devotees can go up to the "Ratna
Singhasana" and pray to Lords, free of cost. Besides the
pilgrims can go up to "Ratna Singhasana" at certain times
paying a nominal fee Rs.25/- ,which is known as "Parimanik
Darshana". At other times the pilgrims can have their darshan
from a little distance that is in "Jagamohan" and
"Vitarakatha".
BHOGA
Every day
5 bhogas are offered to the Lords, these are "Gopala-Ballava"(Break
fast), "Sakal Dhupa" "Madhyana Dhupa" "Sandhya
Dhupa" and "Badasinghar Dhupa".
RATHA
YATRA/CAR FESTIVAL
A famous festival related to the
Jagannath temple is the Ratha
Yatra, or chariot festival, which occurs yearly in June or July.
During the Rath Yatra Festival, the images of Jagannath, Balabhadra
and Subhadra are placed in mammoth chariots or 'raths', the largest
of which is 14 meters (46 feet) high and has 16 wheels, each more
than two meters (seven feet) in diameter, which are then drawn along
Grand Road to the Gundicha temple, a few kilometers away. After they
have stayed in that temple for seven days, the deities again ride the
chariots back to their home temple. This journey commemorates that of
Lord Krishna from Gokul to Mathura.
The
following Puja are conducted in the morning of “Rath Yatra”
Arati, Avakasha, Rosha Homa (Puja
in the Temple Kitchen), Surya and Dwarapal Puja, Sakala Dhup (Morning
offering specially cooked food), Mangalarpana, Doralagi, Puspanjali
and Tuli offering, Mailam Lagi, Unfastening of Deities and
preparation for Pahandi.
PAHANDI
(DHADI PAHANDI):-
The Deities are taken out, one
after the other, in the following order - Sudarshan, Balabhadra,
Subhadra and Jagannath from the Ratna Singhasana in a ceremonial
procession amidst sounds of Ghantas, Kahali and Telengi Baja. At the
seven stairs (Northen exit from the Nata Mandap) the three Deities
assemble, receive taya or Tahiya (a massive head gear made of Sola)
offered to them by the head of Ragjhav Das Matha. Then one after
other the three deities are ushered through the Ananda Bazar, Baisi
Pahacha and Simhha Dwara and finally to their respective chariots as
per the protocol that is Sudarshan, Balabhadra, Subhadra and
Jagannath.
BEFORE
THE JOURNEY:-
When the Deities are installed in
their respective Rathas- Sri Jagannath in Nandighosh, Sri Balabhadra
in Taladhwaja and Subhadra in Darpadalan- the following rituals are
observed before the commencement of their Journey.
1) Chaka apasaras (circular
cushions) are provided to the Deities.
2) Proxy divinities
that is Madan Mohan and Rama Krishna are brought from the Temple and
placed in Nandighosh and Taladhwaja respectively.
3) Two big
chests containing provisions, raiment and other necessary articles
for use of the deities during the journey and sojourn are kept in the
chariots.
4) Chitas (Special head ornaments made of Sola and
studded with artificial gems) and flower decorations are provided to
the deities.
5) Chhera Panhara (moping of the Ratha plat form
by the Thakur Raja of Puri). The Raja comes from the Palace in a
decorated palanquin offers garlands, perform arati, pays reverential
salute (danda ppranama), fans the Deity by the olden Chamara
(flywhisk) and symbolically sweeps the plat form round the deities.
Thus, the Raja as the fore most servitor performs the ignoble job of
scavenger as a mark of utmost humility in the presence of the Lord of
Universe.
6) Sarathis (three wooden charioteers one for each
chariot) are then fastened on to the chariots by the Bhois.
7) Charas (impromptu wooden
flights of stairs to the chariots) are taken out.
8) Wooden
horses (Four to each chariot ) are yoked.
9) Lakhs of
devotees, men, women, young and old irrespective of caste, creed and
nationality scramble eagerly for a touch of the 250 feet holy coir
cable to pull the chariots along the Three Kms long Grand Road to the
terminal point at the Gundicha Mandira in the north-east. The
devotees are also assisted by the Kala bethisa or professional
chariot pullers.
THE
JOURNEY (FROM THE LIONS GATE TO THE GUNDICHA MANDIR):-
Taladhwaja, the chariot of
Balabhadra moves first followed by Darpadalan and after that,
Nandighosh. During the journey, the deities are presented with holy
offerings on behalf of various Mathas and Institutions.
ARRIVAL:-
After the Chariots are parked in
front of the Gundicha Mandira) The Deities under go a ceremonial
Mahasnana.b) They are dressed in Boirani Cloth.
c) Various
offerings are made that is Bhoga, Arati, Bada Simhardhupa and Khandua
Lagi etc.
GUNDICHA
ENTRY (Next Evening):-
a) The Vijaykahali (the
trumpet announcing deities' august entry) leads the procession of
Goti Pahandi.
b) First of all, Madan Mohan
and Rama Krishna are taken in side.
c) Mailam (Change of
dress is conducted on the Rathas).
d) Daitas carry the
Deities in side Gundicha Mandir ceremonially.
THE
SOJOURN (In the Gundicha Temple for 7 Days):-
The Simhasana in
Gundicha Mandir is known as Mahavedi or The Janmavedi. It is said
that the deities were born here and here Raja Indradyumna conducted
the historic aswamedha Yajna. The Temple is also known as the
Mahavedi, the Yajna Mandap, the Janakpuri and Nrusimha Kshetra.
During their sojourn in Gundicha the deities are dressed in
Dasavatara Vesha.
HERA
PANCHAMI
:-
Sri
Jagannath is yet to return to the Temple. Mahalakshmi becomes
disconsolate. She goes to the Gundicha Temple on the 5th day (Hera
Panchami). The main doors of Gundicha Temple are suddenly closed with
a bang . She returns with a heavy heart and in a fit of anger breaks
a small part of Nandighosh and returns the Temple via Hera Gouri
Sahi.
BAHUDA
YATRA (On the 9th Day):-
After
spending a week in the Gundicha Temple, the deities start their
return journey on Asadha Shukla Dasami. The preceding evening is
exclusively meant for Sandhya Darshan. On the previous day, the
chariots are placed South-West. The return journey follows the same
protocol and schedule as is found during the Ratha Yatra.
At Ardhasani
(Mausima), the deities are offered Poda Pitha(9 sweet cakes).
Nandighosh halts at Ratha Khala (In front of Raja's palace) where as
Darpadalan and Taladhwaja move foreword and are parked at Simhadwara.
In the mean while, Mahalakshmi steals a glimpse of Nandighosha from
the Chahani Mandap, hurries to Lord Jagannath by palanquin, meets
him, receives a loving garland and goes back to the Temple where she
awaits Niladrinath.
1) On the day Bahuda the
deities remain in their resp[ective chariots parked near the
Simhadwara/
2) The next day (Ekadasi),
the deities are dressed in glittering Gold (Suna
Vesha) on their
Chariots.
3) After the
Strenuous Bahuda Journey, the deities are offered the most
refreshing drink, framed as Adharapana in a huge container that
almost touches the lips of the Deities.
4) Niladri Vije or Dwadasi
Yatra.
After the
evening ritual , the deities enter Niladri in Goti Pahandi.
Balabhadra and Subhadra are taken to sanctum without any impediments,
where as the entry of Jagannath is met with many a pleasant hurdle.
Devadasis at the behest of Lakshmi close the main entrance for a
spell and then they close the Jaya Vijaya Dwara and engage them
selves in a pleasant repartee with the Daitas. After that, Jagannath
is made to sit beside Lakshmi where a ritual of of re union is
rehearsed and finally Lord Jagannath goes to the Ratna Singhasan and
joins his brother Balabhadra and sister Subhadra.
