July or 2013

ODISHA REVIEW
VOL. LXIX NO. 12 JULY - 2013
PRADEEP KUMAR JENA, I.A.S.

Commissioner-cum- Secretary
PRAMOD KUMAR DAS, O.A.S.(SAG)

Director
DR. LENIN MOHANTY

Editor
Editorial Assistance
Bibhu Chandra Mishra
Bikram Maharana
Production Assistance
Debasis Pattnaik
Sadhana Mishra
Manas R. Nayak
Cover Design & Illustration
Hemanta Kumar Sahoo

D.T.P. & Design
Raju Singh
Manoranjan Mohanty
Photo
The Odisha Review aims at disseminating knowledge and information concerning Odisha’s
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CONTENTS
Good Governance ... 1
Turn Your Eyes Towards Jagannath, the Lord of the Universe Padmanabha Mahapatra ... 6
Lord Jagannath : Sovereign Master of Universe Parikhit Mishra ... 11
Nabakalebara (The Function of New-Embodiment) Durgamadhab Dash ... 14
Truth, the Divine Wonder Sudarshan Sahoo ... 21
The Ritual System Sarat Chandra Mohapatra ... 28
Concept of Sri Jagannath and Patitapaban Janaki Ballav Pattanayak ... 32
The Famous Car Festival of Puri Rabindra Kumar Behuria ... 35
The Importance of Mukti Mandapa in Jagannath Culture Prabhat Kumar Nanda ... 39
My God ! Lord Jagannath Jupiter Das ... 41
Origin of Pillar Worship Dr. Harihar Kanungo ... 42
Balaramjew Temple at Erbang : A Study on Art and

Architecture Dr. Ratnakar Mohapatra ... 45
Mahari Tradition of Sri Jagannath Temple Dr. Purna Chandra Mishra ... 49
Sri Jagannath Dham and Pilgrim Tax Prabodha Kumar Ratha ... 54
Unity in Diversity: The Uniqueness of Jagannath Culture

of Odisha Archana Kanungo ... 57
Lord Jagannath as Viewed in English Literature - A Study Guruprasad Mohapatra ... 67
Social Life of the Sevayats of Puri in the Cult of Lord Jagannath Abhimanyu Dash ... 70
Significance of Gundicha Temple in Car Festival Bhagaban Mahapatra ... 76
Stranger Than Fiction Er. Chakradhar Mohanta ... 79
The Car Festival of Lord Jagannath : Unique in many respect Dr. Sidhartha Kanungo ... 86
Reference on Lord Purushottam in Odishan Inscriptions Bharati Pal ... 89
Indradyumna of Mauritius Asit Mohanty ... 93

Antiquity of Puri City Dr. Bhaskar Mishra ... 99
The Antiquities of Sri Purusottama Kshetra Jayanti Mishra ... 102
The Temple of Markandeswar of Puri Dr. Srinivas Acharya ... 104
The Divine as Feral in Salabega’s Song “Bagha Matilare” Dr. Bibhudutt Dash ... 109
Eulogising the Grandness of Lord Jagannath by Saints

and Poets Through Ages Tarakanta Mohanty ... 111
'Jagar-nout' You are Not Prof. Rajat Kumar Kar ... 113
The Evolution and Philosophy of Tantric-Buddhism Pandit Antaryami Mishra ... 114
Critical Discussion on Tulasi Kshetra Balaram Lenka ... 120
Burning Cars Dr. Saroj Kumar Panda ... 124
A Legend of Proud Millionaire and Lord Jagannath Nirbachita Suar ... 126
Dowagar Maharani and Jagannath Jenamani;

The de facto and de jure Superintendent of Sri Mandir Dr. Janmejay Choudhury ... 128
The Gopinath Temple of Remuna Devidutta Das ... 135
Jagannath in the Name of Prashannadev at Basudevpur Dr. Pratap Kumar Nayak ... 137
Paramesti Darzi and Sri Jagannath Dinabandhu Pradhan ... 140
Oh My God Sidhanta Samantaray ... 144
Bhakti Rajkishore Das ... 145
Flashback ! Akshaya Kumar Mohanty ... 146
The Omnipresent Shyam Prakash Senapati ... 148

Trans.: Dr. Bhagaban Jayasingh
The Monasteries of Puri - An Integral Part of Srimandir Braja Paikaray ... 149
Lord Jagannath Gourav ... 150

The Celestial Preacher of Excellence Er. Raghunath Patra ... 151
Lord of the Universe Mohan Patnaik ... 153
The Deity You are, the most Juggernaut Dr. Purna Chandra Ojha ... 154
Surrender Lokanath Suar ... 155

The Path of Journey Rakshak Nayak ... 156
Trans : Laxmikanta Tripathy
THE PARTS OF A CHARIOT
32 34
33
31
30
29
28
27
26
25
23
24
22
21
19
18 20
16
11 15
14
13
10
9 17
8
12 5
7
4 6
2
3
1
(1) Chaka or the wheels (2) Dandia (3) Ara (4) Banki (5) Hansa Pata (6) Kani (7) Sankha-dwara
(8) Jali (9) Gaipata (10) Singhasana (11) Kanak Mundai (12) Bhumi (13) Sola Nahaka (14) Makara
Danda (15) Basanta (16) Duar Ghoda (17) Sarathi Pida (18) Kumbha Pati (19) Rahu Pati
(20) Athanahaka (21) Banki (22) Pida (23) Rusi Pata (24) Danda (25) Para Bhadi (26) Khapuri
(27) Pada (28) Olata Sua (29) Dadhi Nauti (30) Kalasa (31) Kasthi (32) Danda (33) Chakra
(34) Copi Ketana or the flag.
SANKHA KSHETRA
1. Balabhadra,Jagannatha, 29. Vaikuntheswara 58. Prahari Hanuman 87. Vilweswara

Subhadra & Sudarsan 30. Yagnyaswari 59. Dakhinadwar (S.gate) 88. Siddha Hanuman
2. Khetreswari Vimala 31. Isaneswar 60. Durgamadhava 89. Indradyumna Teertha
3 Mahalaxmi 32. Sitaia Devi 61. Mangaleswari 90. Nilakantheswara
4. Uttar Durga 33. Pakasala 62. Paschimadwar(W.gate) 91. Adinrusingha
5. Bata Mangala 34. Dakhineswara 63. Uttardwar (N.gate) 92. Gundicha Mandapa
6. Garuda Stamva 35. Kundaleswara 64. Sri Lokanath 93. Mausima
7. Bhoga Mandap 36. Ram Chaitanya Temple 65. Rameswara 94. Marchika Devi
8. Kalpabrukhya 37. Baravai Hanuman 66. Kandunursingha 95. Charchika Devi
9. Rohini Kunda 38. Nirmalya Hanuman 67. Kandu Asrama 96. Sodasha Putri
10. Bata Ganesh 39. Alaka Batika 68. Nikumvilabata 97. Narayani
11. Uchsta Ganapati 40. Chakra Narayan 69. Harachandi 98. Angirasrama
12. Sri Saraswati Devi 41. Rameswar 70. Chamundeswari 99. Angirabata
13. Nabagraha 42. Chaturdhama 71. Banadurga 100. Dakhina Kali
14. Konark Suryadev 43. Kanapata Hanuman 72. Basheli 101. Ugreswarashrama
15. Padapadma 44. Niladri Vihari 73. Kapalmochana 102. Swetaganga
16. Yagnyabata 45. Bavabyeswara 74. Manikarnika Teertha 103. Muktisila
17. Angeswar 46. Sialilata 75. Ghatamangala 104. Adisankara Pitha
18. Indranidevi 47. Koili Vaikuntha 76. Vagabati 105. Swargadwara
19. Khetrapala 48. Tapaswi Hanuman 77. Markandeswara 106. Varahi Devi
20. Swana Vairabi 49. Survarnakupa 78. Markandeya Teertha 107. Shyama Kali
21. Mukteswari 50. Ananda Bazar 79. Saptamatruka 108. Bedi Hanuman
22. Chstrakali 51. Devasnana Mandapa 80. Alamba Devi 109. Chakra Teertha
23. Batamarkandeya 52. Meghanada Prachira 81. Atharnala 110. Chakra Narayan
24. Katyayani 53. Singhadwara (E.gate) 82. Makardhwaj Hanuman 111. Mahodadhi Tirtha
25. Gopeewara 54. Aruna Sthamva 83. Vargavi River 112. Jagannatha Ballava
26. Beda Kali 55. Badachhata Math 84. Mukteswara 113. Kashi Biswanatha
27. Pataleswara 56. Chhauni Math 85. Bata Mangala 114. Visweswari
28. Bhubaneswari 57. Pejanala 86. Kapoteswara 115. Narendra Sarovar
Editor’s Note
Centuries of myths, legends and history have all blended into a great composite culture centered
around Jagannath-the Lord of the Universe. The earlier references to Lord Jagannath are found
in Puranas and ancient literature. Legendary sources suggest that Jagannath was originally
worshipped by the tribals, the Savaras. In course of time the cult of Jagannath took an Aryanised
form and various major faiths like Saivism, Shaktism and Buddhism were assimilated into the
concept of Lord Jagannath as an all-pervasive philosophy symbolizing unity in diversity. The
philosophy of Lord Jagannath thus defies all definitions and is yet comprehensive enough to
perceive unity among beliefs of all sects and castes. The Rath Yatra is grand culmination of a
series of celebrations spread over summer and monsoon months. On the 2nd day of the bright
fortnight of the month of Ashadha, the three deities come out of the temple in a spectacular
procession called Pahandi. The deities adorned with tahias are pulled in rhythmic movement to
the beat of cymbals, drums and chanting of Their names in chorus by devotees in frenzied
ecstasy. After the deities are seated in the respective chariots, starts the Chherapanhara by
Gajapati Maharaja. The most exciting part is the pulling of the chariots by thousands of people
along Bada Danda, the Grand Road. The chariots move slowly until They reach the Gundicha
Temple where the three deities rest for a night adorned with Dasavatar costumes. They enter the
Gundicha Temple on the next day morning in the usual Pahandi style and stay there for 7 days.
On the 10th day of bright fortnight of Ashadha the return of chariots or Bahuda Yatra takes place.
The three chariots pulled by thousands of devotees reach the Singhadwar. On the next day the
deities are attired in the costumes of glittering gold which is known as Suna Besha. On the
dwadashi day, the three deities go back to Ratna Simhasana. Their arrival to the sanctum
sanctorum marks the end of Rath Yatra, the grand festival of chariots.
Like devotees thronging to pull the chariots every year, thousands of people throng the
four Hindu spiritual pilgrimage shrines- Kedarnath, Badrinath, Gangotri and Yamunotri to offer
prayers and receive blessings from holy Ganges. But this year the holy water turned violent and
claimed many lives. The disaster dubbed as "Himalayan Tsunami" unleashed torrents of water in
hilly regions, sending boulders and mud sludge crashing down and burying homes and buildings.
It has killed thousands and displaced tens of thousands with death toll expected to rise sharply.
Nature has once again proved that tampering with it could result in devastation. The people of
Odisha express their heart-felt condolence to the victims of this unprecedented disaster. We are
extremely grateful to the Chief Minister of Odisha for having taken timely action to save the
survivors of this Himalayan Tsunami as well as contributing Rs. 5 crore for relief and restoration
measures to be undertaken by the Uttarakhand Government.
The sustained efforts mounted by our State have resulted in higher inclusive economic
growth during the recent years. All socio-economic development indicators of the State have
recorded impressive improvement during the last 13 years. In 2012-13, the State has achieved
a growth rate of 9.14 per cent. That apart the State has to grapple with the problem of Left
Wing extremism. Therefore, there is a need for accelerated efforts and special support from
Govt. of India to sustain the momentum. Our Chief Minister rightly observed that uncertainty
in the release of Central share under the Central Govt. sponsored schemes like AIBP, NRHM
and BRGF adversely affected their implementation. The Chief Minister has also impressed
upon the Planning Commission to redefine the criteria for according Special Category Status
to Odisha. He has also demanded that the Special Plan for KBK be extended by 10 years
with enhanced funding to bring the regions at par with the other regions of the State.
Keeping in view the Navakalebar ceremony of the Holy Trinity at Puri, scheduled in
the year 2015 after a period of 19 years. A large number of projects have already been
undertaken for infrastructure strengthening and development. Hon’ble Chief Minister of our
State has also submitted proposals seeking a Special Central Assistance of Rs.1397 crore to
the Planning Commission for this important religious and cultural event of eastern India.
Last but not the least, we all have to learn lessons from the unprecedented destructions
caused by the “Himalayan Tsunami” in Uttarakhand. We cut trees indiscriminately but forget
to plant one. Ecological sensitive areas are exploited for commercial gains not caring for
long-term implications. As Odisha is amidst the nature, for a bright future and to maintain its
sanctity, it depends on all of us as to how we maintain the ecological balance and keep the
earth safe for generations to come.
For this wonderful Special Issue on Rath Yatra, I express my heartfelt thanks to our
Hon’ble Minister, Commissioner-cum-Secretary, Director and the entire team of Information
& Public Relations Department. My special thanks to all the esteemed writers of this issue
including the Director, Odisha Government Press and his team for their efforts in bringing out
this priceless publication.
Jay Jagannath.
Editor, Odisha Review

July - 2013 Odisha Review
MID-DAY MEAL (MDM) PROGRAMME IN ODISHA
Education is one of the key parameters of a nation’s development. It is said that a country is
more civilized if it's people are more educated. But where hunger is a barrier for education, food is to
be guaranteed. It is MDM which is a food insurance scheme against classroom hunger.
Sarba Siksha Abhiyan met many needs of the schools like School Buildings, Boundary Wall,
Tube well, Toilet, Textbooks, Uniforms, Remedial Learning, Child Friendly Equipments, Adequate
number of teachers and so many other things. Still then 20% children remained out of school. And those
children who came to school, many out of them came with empty stomach who could not concentrate
on study and did not like to remain inside the classroom. It is MDM which addressed the issues. MDM
attracts the out-of-school children, retains the in-school children and drives out class-room hunger.
MDM is another popular flagship scheme of Government of India which the State Govt. runs
on 75:25 funding basis.
It is the largest school feeding programme of the world. In India on every school working day
11 Crore students take hot cooked MDM in 12 Lakh schools.
In Odisha everyday 63,531 schools serve MDM to 54,21,728 students.
Let us have statistics of Odisha per day. On an average
Per day – 633.26 : MTs Rice, 48.01 : Mts Dal, 316.63 : KL edible Oil
Per week – 29.45 : MTs Soyabadi, 193.07 : MTs Vegetable, 1,08,43,452 : Eggs
are consumed. To run this huge scheme 1,33,202 Cook-cum-Helpers, 34,441 WSHGs and 3 NGOs
namely Akshaya Patra Foundation, Nandi Foundation and Damodar Jew Sevayatan, 63,118 SMC are
involved who are the cooking agents and managers of this scheme.
When a householder arranges one feast for the villagers or for his kith and kin on the occasion
of his son/daughter’s marriage or some other social functions he knows how difficult it is to feed the
invitees peacefully without any threat to discipline, quality of food, cleanliness, hygiene, community
feeling etc.
But, see, it is a daily affair in the school. So some hiccups here or there, some aberrations here
or there should not question the utility and credibility of the scheme.
While weighing the pros and cons of the scheme let us first discuss what the people have to say
who are against this scheme. They opine that MDM has its adverse effect on schooling or study.
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Odisha Review July - 2013
Teachers are in short supply and when engaged in MDM they neglect teaching. So the primary objective
is affected. Others are of the opinion that kitchen inside the school creates a lot of disturbance and
distracts the students from study. Others oppose MDM on the ground that its quality is very poor and
children fall ill taking MDM.
True, whatever they allege cannot be brushed aside. But is it enough to do away with the
scheme ?
Should we throw the baby with the bathwater because the bathwater is dirty? Should we cut
our head to get rid of headache ?
MDM may not be required for the children of the affluent who constitute 5% in rural area and
25% in urban area but in Govt. Primary and Upper Primary Schools many students wait eagerly for the
lunch hour break to satiate their hunger.
Many people are under the impression that children who come to school with stomach-full of
Rice or Chuda or Pakhala (Soaked Rice very common for Odias) have no need of MDM. Similarly
some parents feed their children Maggi, Noodles, Chowmein and believe these foods are status food
of urbanites and affluent. Their children need not take MDM. This is absolutely wrong.
MDM is not meant for filling the empty stomach only. It is a supplementary nutrition which the
body requires. The menu prepared by the committee consisting of Addl. Secretary, S&ME Deptt.,
State Nodal Officer (MDM), FA-cum-Joint Secretary; S&ME Deptt., Prof. & HoD, Food & Nutrition,
College of Home Science, OUAT, BBSR, Nutrition Officer, UNICEF, Asst. Director (MI), FS & CW
Deptt., MI Officer, ‘FS & CW Deptt. and approved by Government of Odisha is unique in the same it
guarantees presence of carbohydrate, protein, fat, vitamin, iodine, iron in the food.
Menu Calculation Sheet
Revised ration cost for Primary students under MDM for 2013-14
Days Sl. No. Name of the content Quantity Cost of Energy Protein
Ration (in K. cal) (in gms)
Mon & Thu 1 Rice 100 gms Free of cost 346 6.4
2 Dal 25 gms 1.50 84 5.5
3 Oil 5 gms 0.35 45 -
4 Vegetables. 50 gms 0.80 20 0.8
Condiment & Salt (Iodised) as required.
5 Fuel - 0.30
Total = - 2.95 495 12.7

Average ration cost : Rs.2.95 x 2 days = Rs.5.90
2
Tue & Fri 1 Rice 100 gms Free of cost 346 6.4
2 Soya 12 gms 0.90 51 6.5
3 Oil 5 gms 0.35 45 -
4 Vegetables. 100 gms 1.34 40 1.6
Condiment & Salt (Iodised ) as required.
5 Fuel - 0.30 - -
Total = - 2.89 482 14.5

Wed & Sat 1 Rice 100 gms Free of cost 346 6.4
2 Egg 1 no. 4.50 86.5 6.7
3 Oil 5 gms 0.35 45
4 Vegetables. 20 gms 0.40 8 0.3
5 Fuel - 0.30 - -
Total = - 5.55 485.5 13.4
Average ration cost : Rs.5.55 x 2 days = Rs.11.10 Average Protein content : 13.5 gms
Average K. Calorie content : 487.5

Total Average Ration Cost of Primary Students : Rs.3.79
Revised ration cost for Upper Primary students under MDM for 2013-14
Mon & Thu 1 Rice 150 gms Free of cost 519 9.6
2 Dal 30 gms 1.80 111 6.6
3 Oil 7.5 gms 0.52 67.5 -
4 Vegetables (Leafy)& Potato 100 gms 2.56 105 2.5
5 Fuel - 0.54
Total = - 5.42 802.5 18.7
3
Tue & Fri 1 Rice 150 gms Free of cost 519 9.6
2 Soya 25 gms 1.87 85 13.5
3 Oil 7.5 gms 0.52 67.5 -
4 Potato 100 gms 1.18 97 1.6
5 Fuel - 0.54 - -
Total = - 4.11 768.5 24.7

Wed & Sat 1 Rice 150 gms Free of cost 519 9.6
2 Egg 1 no. 4.50 86.5 6.7
3 Oil 7.5 gms 0.52 67.5 -
4 Potato 100 gms 1.87 97 1.6
5 Fuel - 0.54 - -
Total = - 7.43 770.0 17.9
Average ration cost : Rs.7.43 x 2 days = Rs.14.86 Average protein content : 20.4 gms
Average K. Calorie content : 780.33
Total Average Ration Cost of Upper Primary Students : Rs.5.65
Now MDM has taken steps to look after health and hygiene of the
students. So Hand Wash Abhiyan and Anaemia control program has been
integrated with MDM. This not only increases the hygienic attitude of the
child but also takes the message beyond school boundary. Under the Hand
Wash Abhiyan children are given Hand Wash liquid to wash hand before and
after taking food.
Under School Health Program they take iron supplements weekly
once and de-worming tablets bi-annually to fight anaemia. So MDM has
asked hunger, Malnutrition and Anaemia to quit school campus.
MDM has also launched certain innovative steps like Multi Tap Water
Source, Recycle the bottle for Hand Wash Abhiyan, Inclusive dining for
4
differently abled children, Observance of child’s birthday during MDM lunch break and so on. The
most important innovation in this regard is the SMC day on MDM co-operation and social audit. Every
month a particular day has been announced for the SMC to sit, invite parents, PRI and NGOs to audit
MDM financially and socially.
The parents and public have a right
and duty to associate in MDM monitoring
and management. It is with this intention some
trophies are awarded to the best SMC on
15th August or 26th January. Odisha has
earned a special status in MDM management
in the sense that the State gives two eggs
per week, the State gives 35% of matching
contribution in place of 25%. The State has
its MDM management absolutely
decentralized upto the school management.
So as we see,
— MDM attracts out-of-school children,

Multi Tap Water Source
— Retains in-school children
— Reduce the dropout rates
— Give supplementary nutrition
— Drives out classroom hunger
— Fights Anaemia
— Employs 34,441 SHGs, 1,33,202 Cook-cum-Helpers and 3 NGOs
— Teaches and practises social harmony and gender equity
Therefore, despite whatever shortcomings there might be MDM is another important tool to
guarantee the right of every child to free and compulsory education as envisaged in RTE Act, 2009 and
Odisha RTE Rules, 2010.
Mid-Day Meal
"Nutrition for Education"
5
Turn Your Eyes Towards Jagannath,

the Lord of the Universe
Padmanabha Mahapatra
On the Ratnabedi of Sri Jagannatha

Temple only four idols-Balabhadra,
Shubhadra, Jagannatha and
Sudarshan attract the notice of the
devotees and they are known as the
Chaturddha Murtti in general. But
actually there are seven idols on the
stone platform, besides Balabhadra,
Shubhadra, Jagannatha and
Sudarshan, there are metallic images
of Sridevi and Bhudevi, placed on
the right and left side of Jagannatha
respectively and one wooden replica
of Jagannatha symbolizing
Nilamadhab, who was previously
worshipped by Sabar-raj
Biswabashu. The deities of Srimandir
have some special features, which
deserve the attention of one and all.
The four wooden images are unique
in more than one respect in the whole of the sanctum. Nowhereelse in the world the images
Hinduistic culture. Nowhereelse the images are wrapped in clothpieces starched and painted,
standing on the sanctum sanctorum of any worshipped for seven, twelve or nineteen years,
important and famous temple are made of a then discarded, buried and replaced by fresh
perishable material such as Neem wood. wooden images. Nowhereelse also Shiva
Nowhereelse would anybody find this peculiar (Balabhadra is worshipped as Shiva) Shakti
combination of two brothers and one sister (Subhadra is considered as Bhubaneswari) and
accompanied with a specified weapon of one of Vishnu (Jagannath has been accepted as Vishnu)
the two brothers as worshippable idols on the are placed on a single platform and worshipped
6
by three different worshippers in three different Tantra. ‘Mananatt Mantrah’, Mantra is very
Bija – Mantras at a time. difficult, it is only to be learnt from the best Guru
and it is the only means to take up the Puja in a
Jagannath in Tantra, Yantra and Mantra —
systematic manner. Then who are the Gurus ? They
So also the mode of worship of are Brahma, Vishnu and Maheswar. From the
Purushottam Jagannatha is unique and different above analogy we come to the conclusion that in
from that of the other Vishnu temples, situated in the Puja system followed in Srimandir, Guru is
North and South India. Purusottam Jagannath has there in place of Mantra, Pujak is there in place
been identified with the mystic Vedic Bijamantra of Tantra and the deities are there in place of
‘Om’. Here the system of Puja has been Yantras.
developed and systematized in a well designated
process by co-ordinating the basics of Vedic, The concept of Purusottam —
Tantric and Vaisnavite streams. Nigam is the pure The wooden images of Balabhdra,
Vedic system, Agam is the Tantric system and Subhadra and Jagannath are not decent human
Lokacar is the combination of both or some other figures. Carving of beautiful forms of the deities
system, which is followed with reference to the based on the scriptural prescriptions with Neem
prevailing conditions of the locality, time and wood would have been quite possible. Why it
authorities. Yantra is the body of the deity, without was not done as such ? Balabhadra and Jagannath
a Yantra Puja can not be taken up. ‘[Bina have two hands each projecting forward, without
Yantrenchet Puja Devatanaprasidati, Anuktakalpe ankle bends and fingers. Subhadra has no hands.
Yantramtulikhet Padmadalastakam’ [Gautami None of the images have ears and portions of
Tantra]. Mantra is the soul of the deity on a Yantra body below the waist. Jagannath has round
– ‘Mantrayateguptamparibhasateiti Mantrah’ – shaped eyes, so He is designated as Chakadola,
Mantra is secrete, to be learnt from the best Guru Chaka-akhi etc. The images are more crude when
– Mantras and Yantras (Mandals) are utilized in originally carved but made up to look like their
conjunction with each other to perform powerful present form after application of several pastes
combination. and wrapping of several layers of clothes. Their
faces have been painted in the prescribed codal
The deities on the Ratna Simhasana of
Srimandira have been seated on specific Yantras procedure, so that their lips, nose, eyes and
i.e, Sri Balabhadra on Tara Yantra, Sri Subhadra forehead etc. can be discernible.
on Bhubaneswari Yantra and Sri Jagannath on There is a complete hymn in the Rig. Veda
Kali Yantra. The Daru Devatas (made of wood) called Purusha Sukta[x-90], in which the creation
are Tantrics, as they have been constructed on of the world from the primordial Purusha has been
Tantric background, based on directions of described. This evolution of religious thought in
Matsya Puran, Sanatkumar Samhita, Biswamitra the Rigveda led to the conception of a creator
Samhita and Hayasirsha Samhita etc, all Tantric distinct from any of the chief deities superior to
texts. The Viman of Srimandir is the Siddha Pitha all the gods. As per the Purusha Sukta, the Hymn
and the deities thereon are Siddha Yantras. To of Man, the gods are the agents, the material out
keep the Yantras; engines moving, a perfect of which the world is made consists of the body
Yantree or Engineer is required, he is the Pujak in of a primeval giant, Purush [Man], who being
the literature of Srimandir and he is charged on thousand- headed and thousand – footed extends
7
even beyond the earth, as He covers it. The 16to28]. In course of Agnyata Banabasa, after
fundamental idea of the world being created out crossing the river Baitarani, Yudhisthira along with
of a body of a giant is very ancient, being met his other four brothers and Panchali were intimated
with in several primitive mythologies. by the Sage Lomasha -’ This is the devine forest
Towards the close of the period of Brahma, the self existent one, where
represented by the Vedic hymns, in course of magnanimous dwellers are reciting their audible
Upanisadic stage and thereafter, the inquiring prayers . Here Biswakarma performed religious
minds began to look beyond the elemental Gods rites (Yagnya), and on such occasion Brahma
of the traditional belief for some ulterior source made a gift of the entire earth to Kashyap, his
of mundane life and existence, the conception of pious priest. The earth being very unhappy
a supreme primordial being, who being the creator descended into the bottom of the nether world.
of the Universe, became the favourite topic of Then saint Kashyap beheld the Goddes Earth,
speculation. In course of time the creator of the appeased Her wrath, as a result, Earth was
Universe was considered in different names, such pleased, She uprose-form within the waters and
as—Hiranyagarva, the golden embryo, showed herself in the form of a sacred altar (vedi)
Biswakarma, the all-worker, Prajapati, the lord by the side of the Mahodadhi. Sage Lomasha has
of the creatures etc. intimated to Yudhistira - This altar(vedi) which
uprose from the Mahodadhi is the creation of Agni
The concept of Purusottam is a and Surya, the vedi is ‘Sri-Nivas’, the residence
subsequent development in the process of
of the daughter of the ocean, the Bhumi is created
evolution. The first reference of Purusottam is
out of fire of sacrifice (Yagnyagni) and ‘Sri Vishnu’
found in Sri Bhagvadgita, which forms a part of
is the Yagnya Purusha. The Vedi is the place of
the great epic Mahabharat. Chapter xv of Sri Gita
union of ‘Sri’ with ‘Vishnu’, here ‘Sri‘ has been
is entitled ‘The yoga of the Supreme person‘. God
recognised as the consort of ‘Sri Vishnu’.
has addressed to Arjuna – ‘The perishable and
“Keeping this truth in mind, do necessary Japa
the imperishable too – these are the two kinds of
and Tapa and take bath in Mahodadhi. [Bana
Purushs in the world. Of these, the bodies of all
Parba–114- 27-28]. Researchers have identified
beings are spoken of as the perishable, while the
that Vedi as the present ‘Antarvedi‘ and
Jivatma or the embodied soul is called
‘Madhaba ‘as the ‘Adya-Vishnu’ of Brahma–ban
imperishable. The supreme person is yet other
than these, who having entered all the three which has been subsequently renamed as
worlds, upholds and maintains all, and has been Srikshetra.
spoken of as the imperishable Lord and the However the shrine of Madhab after the
Supreme Spirit. Since I am wholly beyond the period of the Gupta reign in Kalinga, remained
perishable world of matter or kshetra, and am under the occupation of the Buddhists for a period
superior even to the imperishable soul, hence I of around 500 years, who completely changed
am known as the Purusottam in the world as well the system of His worship, by introducing certain
as in the Vedas’.[ chapter xv –verse 16 to 18 ] Buddhistic elements which were quite alien to the
In Mahabharat there is mention of a Aryan concept of worship .
‘Vedi‘ within the 'Brahma–bana' near the sea in At this juncture Acharya Sankar during
Kalinga. [Mahabharata – Banaparba–114- 9th century arrived at Srikshetra, his mission was
8
to revive the Vedic and Tantric system of worship However, during the initial part of the
of all the Indian Gods and Goddesses and to Ganga reign, Chodaganga Dev, the builder of the
eliminate the Buddhist influence on Hindu rituals. present temple in 12th century, recorded the name
Acharya Sankar, the founder of Purusottam of Purusottam in his several inscriptions. The
Tatwa during 9th century, in his Gita Vasya justified Dasgoba plates of Rajraja III and other copper
that the Madhab worshipped earlier in Srikshetra plate grants of Anangabhima Dev III indicate the
was Gita’s Purusottam- ‘Atosmi Loke Bede cha name of the God worshipped here as Purusottam.
Prathitah Purusottamah’. In this process, he It is certain that the deity was named as
revived the cult of Purusottam in the holy land of Purusottam from Madhava by Sankaracharya and
Srikshetra, consequent upon construction of a this name continued persistently for a very long
new temple and consecration of blue– stone- time both in royal charters and also in the literary
made Purusottam therein, during the reign of Jajati works and spiritual manuscripts.
Keshari. The prior existing twin image of Laxmi
The concept of Jagannath Trinity —
and Madhab with an addition of a Serpent on
their forehead was designated as Purusottam and Sri Purusottam, the presiding deity of
the Vedic–smarta system of worship was re– Srimandir seems to have been recognized as
introduced with the introduction of the basic Jagannath during the Ganga reign in Odisha.
prayer- Srikurmam inscription of Bhanudeva II, 1310 AD
‘Nilachal Nibasaya Nityaya Paramatmane
and Laxmi–Nrusimha temple inscription of
Balabhadra Subhdrabhyam Jagannathayate Namah.’
Simachalam, 1319 AD clearly indicate that the
word Jagannath was used in proper noun, as the
After a short gap of about 200 years the second name of Purusottam of Puri. During the
celebrated Vaisnava saint Ramanuja visited reign of Suryavamsi kings both the names,
Srikhetra and declared Purusottam as the Purusottam and Jagannath were used as per
Supreme Being. In his ‘Sri–Bhasya’, a convenience and presently the word Jagannath is
commentary on Brahma Sutras, he described frequently used both in official records and in
Brahman as the creator, sustainer and the public platforms.
destroyer of the world. Ramanuja describes –
‘The term Brahman signifies the supreme person Eventhough the wooden images on the
Purusottam, who transcends all imperfections and Ratnavedi are not decent human figures, they are
abounds in infinite classes of auspicious qualities considered as Govinda – Gopijanballav-
of unsurpassed excellence’. Thus he has specified Srikrishna, Mahavidya Bhubaneswari and
Purusottam as omniscient, omnipotent and all- Bhagabata Basudev respectively when their
merciful being–Brahman. After Ramanuja many normal puja is undertaken. However, in course
other Vaisnava saints, experts on different schools of time the Jagannath Trinity has been interpreted
of Vedanta, such as Nimbarka, Madhavacharya, as Brahma, Vishnu and Maheswari, Jagannath as
Ballahvacharya and many others came to Vishnu, Subhadra as Brahma, and Balabhadra as
Srikshetra and attached some secondary names Maheswar respectively. In Kalijuga Brahma is not
to the Brahman–Purusottam such as – Narayan, to be worshipped, hence his Sakti Subhadra has
Basudeva, Hari, Vishnu, Achyuta and many replaced him. The rituals of the temple are partly
others. Vedic, partly Tantric or an admixture of all.
9
The Jagannath cult, in reality, is an Dear Devotee ! Please stand behind the
amalgam of different cults, and religions, even of Garuda Stambha. Turn your eyes towards the
the practices and faiths of primitive tribes. In the Jagannath Trinity. Have full faith in God, fill your
opinion of Dr. M. N. Das, the famous historian – heart with full confidence and devotion, put forth
If the inner spirit of all religions pointed at an your open mind before Him, firmly hold the belief
universality, Odisha breathed a spirit of that the propitious hand of Jagannath is constantly
cosmopolitanism to represent that spirit. Here on over your head and is shading you. Your call will
the soil of Odisha Primitivism, Jainism, Buddhism, never go in vain. Please have your faithful look,
Brahmanism, Saivism, Saktism and Vaisnavism look and look towards the Trinity. Balabhadra
have merged into Jagannath cult and Odisha and Jagannath have projected their hands forward,
represent a synthesis of all those faiths. Srikshetra smiling and calling you, come very very closer
stands on its unique cross cultural phenomenon and closer to Ratnasimhasan, now if you so desire,
and the fact is unchallengeable that Lord you may embrace us, otherwise We will catch
Jagannath is the symbol of diverse concepts and hold of you. Mother Subhadra is in front of your’s,
ideologies in regard to God and religions. call Her just like a child, fully dependent on the
mother, call with full confidence, this mother of
Conclusion —
your’s will take you up to Her bosom and satisfy
Jagannath Trinity, the Supreme God, is you with the stream of nectar from Her heart.
the embodiment of Sat (Truth), Cit (Knowledge) Surrender before the Trinity, it must be an
and Ananda (Bliss) and is the Supreme Reality. unconditional total surrender, then there will be
Though beyond the Gunas, He is full of Gunas. joy and joy alone in your life.
Though beyond the Universe, He permeates the
Universe. He pervades all and all is pervaded by
Him. The whole creation also rests on Him. The
supreme Lord, who is consolidate knowledge
and bliss, manifests Himself variously as Brahma,
Vishnu and Maheswar. All these forms are true
and eternal, though appearing as three, they are Padmanabha Mahapatra, Sri Mandira Purohita, Pratihari
essentially one for all time and all purposes. Lane, Matimandap Sahi, Puri.
10
Lord Jagannath :
Sovereign Master of Universe
Parikhit Mishra
He is the living image of love, kindness, peace,

truth and magnamity. He is also redeemer, the
deliverer of mankind and punisher of evil. Just
recite the holy name of Lord Jagannath, draw his
image in your mind, you and for that any believer
avails fountain of spiritual joy. Lord’s round eyes
likened to sun and moon, His colour the beauteous
black, his exuberant wide red lip, the steely strong
stubby hands, the unformed ears, and unfinished
legs make on you special effect. How they do it ?
Apanipada jaban grahita Pasyatachakshuh sa
srunotya Karnah
Sa betti bedyam nacha tasyasti betta
Tamahuragryam Purusam Mahantam.
The brief meaning of the above sloka is

one who has no hand and leg moves fastest,
captures all, sees everything around, hears even
the faintest sound, knows everyone, matter or
being, but no one knows Him, is called great primal A verse in the Kapil Samhita signifies that
spirit. Bharat is the best among countries, a land called
Utkal, in other words the Jagannath Desh, best
The whole range of beauty emanates from
loved by gods was the paradise on earth. That’s
belief, the belief in god generates peace and makes
why the Jagannath Desh or Purusottam Kshetra
your life worth living while misery, anxiety, pain
and disease are common with everyone. The did receive spiritual recognition. On the other hand
belief engenders positive thought which develops of all places Purusottam Kshetra was the best
a highly benevolent attitude. This reminds you that and of all gods Lord Purusottam was the greatest:
life is ephemeral and you’re a non-entity in the King of places and king of gods.
Kingdom of Lord Jagannath. The Jagannath To rein in our unbridled way of life, we’ve
philosophy is noblest one as it embraces the before our eyes, an odd form we reverentially
principle of love for all, hatred for none. call god in the sacred wood idol of Lord
11
Jagannath carved out of holy log or Daru (neem committed devotee of Lord Rama. The idea of
tree trunk), his elder brother Lord Balavadra, taking revenge of the slaughter of his father,
younger sister Subhadra and the handy weapon nonetheless, was simmering in his head. He
Chakraraj ( King of wheels) Sudarshan. ardently prayed for a boon. Lord Rama, who had
God is formless, birthless, deathless and prescience, conceded and said that in Dwapar
incomprehensible even to highly congnitive man. Yuga he would incarnate as Krishna. Angad would
God’s lila or divine act has no beginning, no end. be born as Jara Sabar who would kill Srikrishna
He is inscrutable everlasting, present everywhere shooting an arrow mistakenly. But in Kali Yuga
(omnipresent), the strongest force (omnipotent) he would take birth as a tribal lord named
and all-knowing (omniscient). The triumvir Lord Vishwavasu and would turn out to be a great
Jagannath, Lord Balavadra and Maa Subhadra - servitor of Nilamadhav.
is worshipped in separate mantras at ambrosia According to the legend the Pandavas
offerings thus: cremated the dead body of Lord Krishna but the
It’s Klim Krishnaya Govindaya Gopijan tummy button part of the body was left unburnt.
Ballavaya for Shri Jagannath, Om Namoh The Pandav warrior Arjun and Jara Sabar
Bhagabate Basudevaya for Lord Balavadra and immersed it in the sea. Over the ages Jara the
Om Klim for Devi Subhadra. greatest devotee of Lord Vishnu was born as
Viswavasu. The remains of Lord Krishna was
The scripture elucidated that once transformed into a magnificent blue (gem) stone
goddess Parvati out of curiosity asked Lord Shiva idol. Viswavasu sighted it along the sea shore. As
why the Purusottam Kshetra was the blessed ever
ordained he took the sacred idol ceremonially,
a place of pilgrimage? Lord Mahesh said he had
sanctified and installed it by the Rohini Kunda
no existence, he had no shape or form. From the
beneath the Kalpabata tree. It was the central
emptiness the ethereal Brahma gained cohesive
place of Nilagiri. The idol worshipped was
shape, and Narayan with a decent figure
Christened as Nilamadhav, and the place
descended who gave birth to five-faced Brahma,
acclaimed as Purusottam. Here gods of heaven
and Madhav was born who was none other than
came down daily in midnight, visited Nilamadhav,
the glowing Nilamadhav in Purusottam Kshetra.
worshipped him, prostrated before him whose
The transformation into Jagannath came about after
other name was Narayan and left before morning.
the disappearance of Nilamadhav in a devastating
sandstorm in Nilagiri. The motto of the divine Religion and philosophy are a centripetal
deed aspired at eliminating suffering, and granting force, one attracting the other, not running away
deliverance to the whole of mankind. That’s the from each other, if the spirit of faith and devotion
reason the Lord Himself metamorphosed into is untainted, chaste and undefiled. Belief generates
Darubrahma. enormous energy of devotion while you know that
In ancient time Purusottam Kshetra was God is limitless, borderless and boundless,
also known as Nilagiri (Blue Hill) where Lord indescribable, unimaginable and mostly illusory,
Vishnu was worshipped by tribal king Viswavasu. but the face to face darshan (meeting) of Lord
Who was he ? Mythology said in treta yuga king Jagannath makes you spell-bound.
Bali the greatest philanthropist of his time was In the scriptural teachings of the sacred
killed by Lord Rama. Bali’s son Angad was a Srimadbhagabat Mahapuran the power of belief
12
and recitation of God’s holy feet for emancipation discovered the boy within five km from the train.
from the worldly anxiety is prominently highlighted, The boy was standing precariously on the edge
thus: of a bridge. He survived unscathed. The union
One who recites hymns of holy feet of Krishna with the child was emotional. For the Padwals it
Worries don’t touch him was a memorable night, but they reposed their
Adoring Govinda’s holy feet in heart, faith in Lord Jagannath.
If moves eyes shut
If runs without knowing the pathway The Jagannath philosophy is noblest one.
That being does never falldown. It embraces the universally acceptable principle
of love for all, hatred for none. But when
It’s not gainsaying that God alone is the provoked the Lord goes to any extreme to punish
maker, sustainer and destroyer of what we see
evil-doers. The warring demons meet their end in
and don’t see. He is the life giver, killer and healer
His hand. Kansa, Ravan and their fellow devils
of the mortals. Agnostics atheists, infidels are also were killed in bloody war.
not immortal, but subject to the same metabolical
changes, disease, decay and death. God alone is The Jagannath Puri has attracted saints,
free from it. However, miracles take place at His sages, mendicants, laymen, poets, thinkers,
will. It is the believer’s result of years of prayer, philosophers over the ages. They come here for
devotion and meditation. And it’s Lord Jagannath peace, solace and spiritual joy for this is a place
at the centre of thought and imagination. You feel on earth to provide plenty of it apart from the
you and he are one and inseparable. beauty of golden sea beach.
The Padwal family of Vijaywada were on References :
their train journey to Puri. They were travelling in 1. Amruta Anubhava, Part-III, (Edited by Srikant
a general bogey. The train was running at top Mohanty).
speed. Mrs Padwal went to the toilet at about 2. Sri Jagannathank Sanskrutika Itihas by Dr
1.30 am. On her return the Padwals came to Bhaskar Mishra.
know that their three and half years old son was 3. Ama Purusottam Jagannath by Balaram
missing. The Padwal couple with the help of fellow Mishra.
passengers put up thorough search in the 4. Sri Darubrahmanka Lila Rahasya by Rabindra
compartment but the child couldnot be found out. Nath Pratihari.
The Padwal couple started crying, panicked. They 5. Sri Jagannath Satakam by Sudhakar
were sure that the child was dropped in the toilet Samantray.
hole and was lost for ever. Time was running out, 6. Srimadbhagabadgita.
they had to act fast. The chain was pulled and the
7. Bhagabat Mahapurana.
train came to screeching halt. A search party was
pressed into service. They went behind the train
along the railway track. Fortunately they Parikhit Mishra, Rajendra Nagar, Cuttack.
13
Nabakalebara
(The Function of New-Embodiment)
Durgamadhab Dash
God is Nirakara. He has no form. Yet, He is

omnipresent. He is all-powerful and pervades
the entire universe. In this sense, He is the
foremost supreme energy of the cosmic creation.
But in the popular customary sense, the Lord in
the Grand Temple at Puri has a divine body. He
has a definite divine form. His peripheral deities
have also their own individual divine forms. The
Lord, peculiarly enough, is also subject to decay
and dissolution. He is said to decamp from the
Temple after a certain period of time. This ritual
is ceremoniously observed in the Grand Temple.
It is written in the “Bhagabat”, a popular Dharma
Shastra of the Hindus that everybody in this Nabakalebara is thus an important
universe is perishable in nature. Even the inanimate function of the Grand Temple. In the etymological
objects are subject to decay and destruction. The sense, it is a ritual pertaining to the new
world, in this sense, is transient in nature. But embodiment of the deities. This ritual is normally
‘Atma’ that exists in everybody is self-existent. celebrated in a year having “double-Ashadha” or
It has no death. It is eternal. It was there in the two Ashadhas in the Hindu almanac. Generally,
past. It persists in the present. It will also subsist such occasions arise at long intervals varying from
in future. It is always permanent. Body perishes nine to nineteen years. The Nabakalebar function
but not the soul. In the analogy of this spiritual is necessarily unavoidable as a consequence of
truth, the four divine deities of the Grand Temple the fact that the images of the Jagannath Temple
- Sri-Balabadra, Devi Subhadra, Sri Jagannath are made of Neem wood and such wooden
and Sri Sudarsan-relinquish their old bodies. They statues are normally subject to decay in such a
assume new bodies. But their “Brahmapadartha” span of time. So changes of the images are felt
(the inner divine-substance) is not perishable. It necessary. Nabakalebar in the Grand Temple is
is transferred to the new divine bodies. The order performed accordingly in a ritualistic manner.
of this spiritual metamorphosis is known as
‘Nabakalebara.’ The function of Nabakalebara is an
expansive affair. It is performed only when the
14
changing of the images is felt absolutely necessary. excavated the statues, he found that the statues
Sometimes, there is a kind of ‘small had been completely decayed and reduced to
Nabakalebara’ function in the Grand Temple. In pieces. He made the new statues in their places
the 20th century, the Nabakalebara function was according to the prescribed procedure and re-
celebrated in the Temple in 1912, 1931, 1950, established them on the divine platform.
1969, 1977 and 1996. In the year 1893 in the
19th century, the complete Nabakalebara function It may be mentioned in this connection
had not taken place in the Grand Temple. Instead, that only Neem wood is preferred to any other
only the ritual of ‘Sriangaphita’ was observed in wood in the making of the divine statues of the
that year. Following the ritual in that way, the Temple. There is a definite spiritual reasoning in
this regard. As described in ‘Bhabisya Purana’,
outer layers of the divine deities were only opened
Neem wood is considered the best and most
and renewed and new paints applied to them.
auspicious wooden material for structuring the
In the context of this analogy, we can only statues of Lord Vishnu in general. People of all
say that Nabakalebara is a very old ritual. We walks of life, it is believed, can worship these
can’t say the exact period since when wooden statues shorn of any spiritual restriction.
Nabakalebara has been in operation in the Grand As Lord Jagannath is the spiritual symbol of all
Temple. The scholars are of the opinion that the sects and all religions, “the statues of the
Lords of the Temple had never had a peaceful Jagannaths” are preferred to be made of Neem-
time in the past in regard to their ritualistic worship. wood and not of any other wood. Besides,
They had passed through myriad vicissitudes from Neem-wood, considered from the scientific point
time to time. On different occasions, they had of view, is highly durable. It is ordinarily not
been shifted from the Grand Temple to different destructible due to attack of insects.
solitary places for protection of their iconic According to scriptural expositions in this
sanctity. Under such circumstances, the deities regard, the Darus of the divine deities are therefore
must have undergone Nabakalebar rituals when collected from suitable Neem trees. All Neem
they were re-established on the divine platform trees are not suitable for the making of the divine
of the sanctum. Thus, all that we can say in this statues. As laid down in this behalf, the Neem
regard is that Nabakalebara is necessarily an trees selected for the divine deities need to have
established function of the Grand Temple. It had definite divine marks and divine symbols. They
always been a recurring spiritual event in the past. should be located at proper places commensurate
It must have taken place in the temple whenever with specific scriptural specifications. We may
it was necessary to change the images of the discuss these details deity-wise in the following
deities due to definite reasons. paragraphs:
According to Madala Panji compiled 1. The Daru of Sri Jagannath
around 1600 AD, King Yajati, for example, had
celebrated the Nabakalebar function of the divine The tree selected for Sri Jagannath Daru
images in pomp and ceremony after recovering should ordinarily be away from human settlement.
the deities form a place near Sonpur in Odisha. It should look dark or dark-red in colour. The
The spiritual icons had been buried there to save trunk of the tree should look straight having four
them from destruction by the then sacrilegious clear branches. The tree, furthermore, should be
Muslim rulers. It is said that when the King 7 to 12 cubit high and should have come up near
15
a river or a pond or on a crossing of 3 path-ways. selection, the Daru of Sri Jagannath is actually
It is ideal if the tree is surrounded by mountains very important. It is required to have a maximum
on three sides. It is good enough if there is a number of characteristics in the order of a perfect
cremation ground or a temple of Lord Siva or at selection. The Darus may be collected from the
least a hermitage nearby. The tree should be free lands of any person irrespective caste and religion.
from creepers. It should also be shorn of nests In the Nabakalebar function of 1950, the Daru
of birds. At the sometime, it should not have been of Sri Balavadra was collected from the land of a
hit by lightening or affected in any way by storm Muslim person. At first, he had denied to part
in the past. Furthermore, there should be an anthill with the tree. But later, on persuasion of his wife,
at the foot of the tree. The tree may also have he had agreed to spare the tree free of cost.
some snake-holes. The Daru tree should be
surrounded by trees like ‘Varuna’, ‘Sahada’ and Collection of ‘Darus’
‘Bilva’. Besides, the area where the tree has We may discuss now the procedure in
come up should not be swampy or marshy in
which the ‘Darus’ of the divine deities are collected
nature. At the same time, the tree should have by the servitors. This is known as ‘Banayaga
the divine marks of Lord Vishnu like Parba’ of the Nabakalebar function. In the first
Sankha(Conch), Chakra(Disc), Gada(Mace) and
instance, a group of able servitors is constituted
Padma (Lotus). for this purpose. This group is composed of
2. The Daru of Sri Balavadra servitors like Daitas, Patimahapatra, Dadhakaran,
Deulakarana, Padiakaran, Maharana, Lenka,
The bark of the tree for Sri Balavadra Rajguru, some Brahmin servitors along with the
should look light brown in colour. The tree needs other servitors and workers of the Temple
to have seven branches looking like the form of a Administration.
canopy and the hood of a cobra. The tree should
have the divine marks of plough, pestle and the The procedure pertaining to collection of
weapons of Sri Balavadra. Darus starts from Chaitra Sukla Dasami i.e the
10th day of the bright fornight of the month of
3. The Daru of Devi Subhadra Chaitra. This is to say that this ‘Parba’ is to start
65 days before the great bathing festival of the
The tree meant for Devi Subhadra should deities which takes place on the Jyestha Purnima
look yellow in colour. It should have five clear day. At first, 28 Daitas are selected for the
branches and bear the mark of a lotus flower with purpose. Out of them, 21 Daitas set out in the
five petals. journey and the rest seven Daitas stay back in
Jagannath Ballav Math Puri. The latter group
4. The Daru of Sudarsan
actually constitutes the ‘reserve force’. Their
The tree meant for Sri Sudarsan should services are utilized as and when it is considered
be reddish in colour. It should have three necessary.
branches. There should be a mark of Chakra on
As per the prescribed procedure in this
any portion of the tree. The tree should also have
regard, the servitors come to the Grand Temple
a depression in the middle.
at about 11 O’clock in the morning on the
These are the various characteristics of appointed day i.e. on the day after Ramanabami
the Darus of the four deities. In the process of and wait outside the sanctum of the Temple. The
16
Patimahapatra during this time performs the from Puri. This place is virtually the headquarters
worship-rituals. He goes up the divine platform of the party. From here, the servitors actually
and takes four “Ajnamalas” from the four deities, conduct their journey and come back in the
specially prepared for the purpose. Of the four, evening. In Kakatapur, the party stays in the
he gives “Ajnamalas” of Balavadra, Subhadra and precincts of Deuli Math belonging to Ramanujiya
Jagannath to the leaders of the respective groups Vaishnavas and maintained by Emar Math, Puri.
and keeps the fourth one for himself on behalf A special Puja is conducted in the temple of Maa
Sudarsan. Mangala by the servitors of the said temple on
the occasion of the arrival of the Daitas and the
Outside the sanctum, the Bhitaracha other members of the party.
Mahapatra (the Store Keeper of the Temple)
presents the three Chief-leaders of the Daitas It may be mentioned here that 3 members
silken sarees of 6-mtr length each. He also of the party namely the Patimahapatra, the
presents the other Daitas the silken sarees of the Acharya and the Brahmin priest instead of staying
same quality but of 2-mtr length each. Another in Deuli Math, put up in the temple of Maa
servitor called the ‘Makup’ applies sandal-paste Mangala and sleep there for divine directions from
and red-powder on their foreheads. All these the Goddess.
formalities mark the auspicious beginning of their
journey in search of the Darus. It is believed in this connection that Maa
Mangala reveals to one of these servitors in dream
Next, the whole party comes out of the the exact location of the Darus. The next day,
Temple to the accompaniment of music and the Daitas set out in those directions. The
proceeds to the palace of the Raja of Puri situated members remaining in Mangala Temple recite
on the main road. The Raja greets the party in a “Svapnavati Mantra” and the “Mantraraja of
ritualistic manner. He then offers two metallic Nrushingha” 108 times each before going to bed
plates consisting of auspicious articles like for the blessings of Mangala in the searching
coconuts, areca nuts, some pieces of gold, mission. It is further believed that if Mangala does
colored threads, unbroken rice etc to his Rajguru. not give any direction within 3 days, the servitors
The Rajguru presents one metallic plate to the hold a special Puja in the Temple for the merciful
Viswabasu, the leader of the Daitas and keeps blessings of the goddess. The common belief in
the other one as the representative of the other this connection is that, following the special
Brahmin” members of the party. The entire ritual worship conducted for the purpose, a flower is
in this regard has one symbolic meaning. The sure to fall from the head of Maa Mangala
Raja, through this ritual, authorizes the party to indicating the direction of the Darus. The servitors
go in search of the Darus. By presenting the immediately go out in those directions and search
auspicious articles, he also wishes the group of out the Darus.
the servitors a trouble-free journey in their mission.
The selection of the Darus is taken up in
The party with the Rajguru next proceeds the following order.
to Jagannath Ballav Math. There, the members
1. Sri Sudarsan, 2. Sri Balavadra 3. Devi
stay for one or two days to chalk out their final
Subhadra and Sri Jagannath.
preparations. In an early morning after the final
preparations are made, the party proceeds to The same principle is followed with regard
Maa Mangala’s Temple, Kakatpur about 50 km to transport of the Darus to the Grand Temple.
17
The search of the Darus may require a couple of the Darus till they are finally shifted to the place
weeks. called “Nirman Mandap.”
After identification of the Neem Trees, On the ‘Snana Purnima day’, the old
the servitors build temporary sheds near the trees statues receive the ritual bath on “Snana Mandap”
and stay there. They hold special worships till as usual. The ‘Darus’ also simultaneously receive
the trees are cut and readied for being carried to the ritual bath like the old statues on the same
the Grand Temple. A Daru at the time of transport Snana Purnima day. One day after Snana Purnima,
is carried in a wooden cart containing four wheels. the ‘Darus’ are taken to Nirman Mandap. It is
The body of the cart is made of “Kendu” wood. here, as mentioned above that the ‘Darus’ are
Its wheels are made of “Bara” wood. Its exle is fashioned in to new divine statues.
made of “Tentuli” wood. Before transport, the It may be mentioned in this connection,
Darus are ceremoniously bathed and covered with that the month of double-Ashadha is composed
silken clothes, as if they have life. It is not of four fortnights. The ‘Anabasara’ period of the
permissible to have a look at a bare Daru because, Nabakalebar year actually extends over a period
as popularly believed, viewing a Daru in that of one month and fifteen days. During this span
condition is considered a great sin. The Darus of time, the temple remains closed to the public.
are transported in pomp and ceremony from As stated above, during the first fortnight, the new
village to village to the accompaniment of various statues are carved on the Nirman Mandap in
forms of music and ululation. The Raja gets proper procedure. The ‘Brahmapadarthas’ are
informed when the Darus reach Puri. also transferred from the old statues to the new
If a Daru is carried to Puri through Pipili statues. The second and third fortnights of the
and Sakhigopala, the concerned cart stops for a Double Ashadha month are known as Mala Masa
while in front of Alama Chandi Temple near of the Nabakalebar year. In the second fortnight
(i.e. in the first fortnight of ‘Mala Masa), the
Atharanala, the gate-way of Puri. If it is carried
‘Daitas’ as the descendants of the Lords, observe
through Chaitana road, it halts for a while in front
of Nrusingha Temple near Gundicha Ghar. From the obsequies because of the death of their family
Lords. In the third fortnight (i.e. in the second
these places, the Darus are carried along the
fortnight of Mala Masa) the wooden-skeletons
Grand Road to the Grand Temple through its
of statues are wrapped up in silken and cotton
Northern Gate and finally kept in a temporary
stripes and the Anabasara customs like Phuluri-
shed constructed in Koilibaikuntha within the
Lagi, Khali-Lagi, Khadi-Lagi etc are performed
temple-premises.
in proper procedure.
The Darus in the Temple and obsequies of
Side by side the making of the new
Daitas
statues, the consecration ceremony of the
According to the scriptural procedure, Nabakalebar function is also simultaneously
the ‘Darus’ reach the temple before the Snana continued in the Grand Temple through the
Purnima day. The Darus are next taken to a “Nyasa" Daru which is different from the other
temporary shed built in ‘Koilibaikuntha’. The Darus collected for the divine statues. The ‘Nyasa
‘Darus’ are kept here in the same carts in which Daru’ is separately collected (ordinarily) from the
they are brought to the Temple. Now it is the Neem tree meant for the statue of Devi Subhadra.
duty of Patimahapatra to offer special ‘Puja’ to This is also brought to the Grand Temple in the
18
same manner in a wooden cart. The ‘Nyasa Daru’ Sri Jagannath one after another. The new images
may be considered a symbolic representation of are thereafter taken to the Temple and placed on
the new statues in the making. This is worshipped the Anabasara Pindi near the old statues. It is at
during the ‘Mahanabasara’ period in all the this point of time that the ‘Bramhapadarthas’ are
ancillary functions relating to the consecration transferred from the old statues to the new images.
ceremony of the Nabakalebara ritual. The Nyasa This is done by the servitors in a very secret
Daru therefore remains in use till the new statues procedure. The transfer of ‘Brahmapadarth’ of
are brought to the fore. Lord Jagannath is done by Patimahapatra. The
transfer of Brahmapadarthas in respect of the
The Nyasa Daru is brought to ‘Pratista other deities is done by the Daitapatis. As per
Mandap’ on the 6th day of the dark-fortnight of the procedure followed in this regard, the servitors
Ashadha. This actually marks the beginning of conducting the secret ritual are old and
the consecration ceremony. The next day, the experienced persons. Their eyes and hands (up
Nyasa Daru is ceremoniously consecrated. One to elbows) are covered with cloth-bands so that
of the Rajagurus is nominated by the king to they can’t touch and see the ‘Brahmapadarthas’
function as the chief priest of this sacred occasion. at the time of their transfer. However, the transfer
The king offers the final oblation in the of the ‘Brahmapadarthas’ is done at the dead of
aforementioned sacrifice. A series of special the night. Before transfer of the
worships are conducted during this occasion in ‘Brahmapadarthas’, a special Bhog is offered to
connection with the consecration ceremony. By the old deities known as ‘Sarbanga Panti Bhog’.
the 14th lunar day, the consecration ceremony of This is the last ‘Bhog’ of the old statues.
the Nyasa Daru is finally over. The fashioning of Raghabdas Math, Puri bears the entire
the wooden structures of the new images is also expenditure of the Bhog on this score.
completed by this time. In the night of the said
There is a curiosity among the devout
14th day, the ‘Nyasa Daru’ is placed on a small
devotees to know what this ‘Brahmapadartha’ is
cart and taken around the Grand Temple in its
and how does it look like. There are different
inner precincts 7 times as per the required ritual. religious versions on this score. As said above,
The Nyasa Daru is next taken inside the nobody has seen the ‘Brahmapadartha’ as yet.
Temple and handed over to the Daitas. The The mystery pertaining to this subject is still
Daitas (who among them know carpentry), cut unraveled. All versions on this secret observance
the ‘Nyasa Daru’ into four pieces of the prescribed are based on the surmises of the servitors. Some
size and carve them into suitable lids so as to use say that the ‘Brahmapadartha’ is a Buddhist relic.
them to cover the cavities in the belly-portions of It is a tooth of the Buddha. Some others say that
the new wooden images containing the the ‘Brahmapadarthas’ are the ‘Salagrams’ of the
‘Brahmapadartha’. These lids are called rarest variety. Many among the servitors also hold
‘Brahmakapatas’. the view that the image of Jagannath might have
contained the remnants of the Jagannath-statue
In continuation of this function, the newly that was burnt in 1568 by Kalapahada in Huguly
made images are also taken around the Temple which rare thing was brought by a devotee called
in the night of the next day. The spiritual Biswar Mohanty through his musical drum to
perambulation like the Nyasa Daru is done in these Odisha.
cases in the same manner in pomp and ceremony.
The perambulation is done thrice in the order of Thus noted, the ‘Brahmapadarthas’ are
Sri Sudarsana, Sri Balaram, Devi Subhadra and shrouded in mystery. Everything relating to them
19
is deemed sacred and secret. Any kind of who attach highest religious importance to these
discussion on the subject is considered religiously objects.
prohibitive. It is good enough to know in this Netraisava
connection that the ‘Brahmapadarthas’ are the
most invaluable rarities in the divine sense of the The wooden forms of the statues are
term. Their implication is said to be not within completed by now. Their structures are simply
the comprehension of human beings in general. considered as the skeletons of the images. In the
beginning of the dark fortnight of the extra
As soon as the ‘Brahmapadartha’ is
Ashadha, these images are entrusted to the care
taken out of an image, the same considered dead.
It is then loaded in the same cart in which the of the temple-servants known as Dutta
corresponding new image had been brought in Mahapatra. Their task is to apply on them different
and the same is immediately carried to substances by wrapping them up with cloth
Kailibaikuntha which is considered the graveyard stripes. This way, they give a final shape to the
of the old deities. Here a pit (9 Hastas deep and statues and handover the deities to the Chitrakars.
6 Hastas in diameter) is kept ready in the midst The Chitrakars paint the images within two days
of a beautiful garden to receive the old wooden (on the 14th and the new-moon day of Ashadha)
images. The pit is spread out with red velvet and with indigenous colors. They however don’t paint
the old images are buried here. Not only this, the pupils of the eyes of the deities. This work is
the peripheral deities of the chariots are also sunk done by the Brahmin priests on the 1st day of the
here and new deities are made in their places in bright half of the regular Ashadha with great
connection with the requirements of the Ratha devotion in the sanctum. This rite is known as
Yatra Festival. Netraisava.
Following this ritual, the Daitapatis remain After giving the final touch to the eyes of
in a state of impurity for a period of ten days. the deities, the Brahmin servitors bath them (their
They leave their hair unsaved. They also observe reflections in the bronze mirrors) with
all sorts of obsequies. On the tenth day, they come ‘Panchamrita’. This bath following the
to the temple and apply oil to their bodies near ‘Netraisava’ has purifying character.
Mukti Mandap and next proceed to the This, in brief, is all about Nabakalebara.
Markendaya Tank where they cut their hair and This invaluable custom is not in vogue in any other
nail and observe purifying baths. They also religion. Jagannath Dharma is a unique spiritual
whitewash their houses at the cost of the Temple. philosophy. It includes all sects and all religions.
The Daitapatis observe all these rituals because
The Nabakalebara ritual emphasizes the Daru-
the Lord is considered their supreme family
Brahma theory of God which upholds the ritual
member. On the 12th day, the Daitas gave a feast
of Sakara-worship of the all-pervading Nirakara-
to all the servitors of the Temple at their own cost.
Brahma. The Lord of the Grand Temple belongs
The wonderful part of this function is that just as
the heirs of a deceased person lay claims on the to all. All are his endearing devotees. He is
properties of the latter, even so the Daitapatis lay always one from many. The Nabakalebara
claims on the articles used by “the late statues” function is a spiritual pointer to this illustrious
after the burial function is over. Normally, the mysticism in Jagannath philosophy.
Temple, for this purpose, pays some money to
the Daitas by way of compensation. However
they take the relics of the old statues like cloth- Durgamadhab Dash, House No-138, Ananta Vihar,
stripes etc. which they mostly sell to the pilgrims Phase-II, Pokhariput, Bhubaneswar.
20
Truth, the Divine Wonder
Sudarshan Sahoo
‘Satyat nasti paro Dharmah’ (There is no religion benefactor of the metagalaxy, the performer of
higher than Truth). A religion is proclaimed by a the twinkling jewels of infinity.) The mystery of
bunch of doctrines suitable for the sustenance of creation is divulged with magnificence beyond
humanity, revealed by a superb brain. Nature’s comparision in the Rig Veda, said to be codified
climax dictator is the focus of thousands of sources five thousand years ago and regarded as the oldest
of religions around the globe since millennia volume on the earth. The TRUTH is revealed for
together. Paths are ever that no time-
incalculable to wave can wash it into
reach the the abyss of
paramount peak. It impugnment. Prof.
is only the Sanatan Max Muller, the
Dharma on the prudent Orientalist,
Earth, the epitome has written,
of essential gists “ Yabat sthasyanti
ever the mankind girayah saritascha
could conceive, mahi tale,
inhibiting the Tabat Rig Veda
Cosmic Evolution, mahima lokeshu
codified in the pracharishyati.”
Vedas, the (So long the
compilations of mountains have
revealations of erected their crests
burning Truths by a and the rivers are flowing on the surface of the
glorious number of sages and perseverants in a earth, the magnificence of Rig Veda would be
range of millennia together, unlike any other source promulgating in the Lokas, i.e. Bhuh, Bhubah,
of religion. The first mantra of Rig Veda is Swah, Mahah, Janah, Tapah and Satyah - the
dedicated to the Creator of infinite Cosmos, seven abodes.) The Eternal Law of creation,
“Aum ! Agnimile Purohitam, Yajnasya Deva observation and dissolution so perfectly depicted
Ritvijam, Hotaram Ratna Dhatamam.”(Aum in the Rig Veda that no volume on the earth has a
! I pray the Supreme in the Initiation, the simile to it.
21
Creation and dissolution is a continuous ground as results of cataclysms. Lemuria was a

process, versed in the 8th Chapter of Gita. part of Gondawana Land from which the main
Whence initiation culminated, no hint can be land of Bharat Varsha detached and moved
ascertained. It is a great circle of Time as termed north-eastwards @ one cm annually and still
in Swetaswatara Upanishad (1:4). Sri Vishnu moving.The great Himalayas has been erected as
Purana ( Vol. II, P.6, Ch.3) narrates the Pralaya a result of crustal thrust. Marine objects have been
(Dissolution) of three modes : Naimittika, found from Himalayas alike the Sahara Desert in
Prakrutika and Atyantika. North Africa which was also under the sea some
Naimittika Pralaya : Poet Jayadev has sung day.
in ‘Gita Govinda’- “ Pralaya Payodhi Jale The southern part of present India,
Dhruta Banasi Vedam……….” It is a great approximately the district of Tirunelveli of
deluge some day in the remote past, narrated in Tamilnadu and part of Kerala, extended to a land
the Matsya Purana that Lord Vishnu took the southwards, known as Kumari Kandam; so today
form of a Fish and instructed King Priyabrata for the small survived piece, attached to main land is
a renovation of the living creatures after the end known as Kumarika. High convulsive frequencies
of the deluge and that was carried out too with near Kumarika zone strangely caused formation
the help of a boat, sailing in the waves. It was the of various colored sands in the coasts of this area,
Matsya Avatar of Lord Vishnu. The academic which are described in Puranic verses as uneaten
history volumes are extraordinarily poor to feast items prepared for the marriage ceremony
account for these to record the vicissitudes and of Deity Kanya Kumari with Lord Shiva that
cataclysms of the earth’s convulsions since its couldn’t be solemnised. Hence, the Deity
formation 13.7 billion years ago. We say, the Rig promised to remain a Virgin for ever and cursed
Veda is of five thousand years’recorded tradition. the items to turn into sands. Apart from, this area
But the Cosmic Evolution depicted is a rotation has been favoured to be the world’s most suitable
of two Parardhas- the Term of one Brahma.One place for varieties of snail-conches, sanctifying the
Parardha (1,00,000,000,000,000,000 years) is Aryan heritage.The Atlantis-Lemuria (Gondawana
Brahma’s day time and another is the night time. Land) continent is submerged under the oceanic
Gita (8:17) hymns this as two thousand depths from where the main stream of esotericism
Mahayugas (Kalpas). This happens on this very of Aryans flourished and furthered in the land of
earth of ours that violent cataclysms take place at BharatVarsha, primarily on the fertile lands of
certain intervals relating to the globe’s axial Indus-Saraswati-Ganges basin. The Rig Veda
position at the end of each Kalpa, divided by profusely and extensively sings the glory of the
fourteen Manvantaras.The globe we live today
River Saraswati, linked with the most ancient
was not so lakhs of years before. There were
Indian royal chronicle narrated in Sri Vishnu
two large continents, Lemuria and Atlantis,
Purana.
continuing from South Africa through Indian
Ocean, Australia extending upto the southern end The survived scattered islands in the
of South America where now the great waves of Pacific Ocean belong to very common ancient
Indian Ocean, Pacific Ocean and Atlantic Ocean culture prior to submersion and the different
tune to their fathomless abyss. The other parts of islanders lost to know each other during lapse of
the earth have heaved up later from the ocean lakhs of years, till the arrival of Europeans in the
22
16th -17t h centuries. When asked about their faces cultural transformation forced by Nature,
centre of worship, all scattered islanders point as the Puranic History reveals. That’s why The
towards the west (BharatVarsha). They are Gita (4:7,8) hymns,
primarily all Aryans. Today the gigantic mysterious “ Yada Yada Hi Dharmasya Glanirbhabati Bharata,
stone-statues of the lonely Easter Island reflect Abhyutthanamadharmasya Tadatmanam
exclamation. But truly, this existing land was the Srujamyaham………”
part of a high prosperous zone of esotericism that Such was the time when the divinity and
submerged. One could walk by foot from physiology were much greater. The inhabitants had
BharatVarsha straight to reach America. Even
giant physical structures and great divine energy
upto recent times, one could walk by foot from
with purity of thought in mind.Truth was simply
Rameswaram to Lanka on the Rama Setu till the
the common code of behaviour. So, it was Satya
13th Century.
Yuga. There were Asuras too. But they had giant
This present globe has been convulged physiques and gained no less occult power. When
violently for four times changing human races on the day of Pralaya first approached, land
it by submersion of land and displacement of continued to drown due to cataclysm. Lord
inhabitation, apart from six times mid-convulsion Vishnu saved the pious creatures and shifted to a
and a number of catastrophes vividly at different new land in Matsya Avatar, and today, we sing
times. Some times the terrestrial magnetism affects to the melody of the great poet Jayadev, “
the earth like arrival of a planetary system or Pralaya Payodhi Jale………”
departure from. Some times two or three planets
disappear at a time exerting tremendous influence The Aryan Culture is as old the as the
on the earth, causing violent geological crust- human race and the very base of human divine
shiftings and geographical reorganisations. The knowledge. No source of religion evolved other
Atlantis and Lemuria went under the ocean waters than Lemuria-Atlantis. All other landed portions
8,50,000 years ago. They bore peak altitudinal on the globe came next step by step as upheaval
races instructed by divine masters and got from the ocean beds and even gone below in some
transferred to the bottom of the sea, where they occasions. The north pole, Sumeru, was rightly
now slumber until their next appearance above judged by seers as the way to heaven. Srimad
the waters. The divine culture touched the climax Bhagavatam says, it was the centre of the Ilavruta
when human beings were in contact of Lords of Varsha. All its portions were golden and the peak
heaven, their body color was like moon. Each was 84,000 yojans above the ground. It was like
root-race of humanity has begun with a Manu; the Lotus centre of the Earth (Canto.5, Ch.16,
the period being known as Manvantara. The first Sl.7). The Pole Star and the constellation of
Manu was Swayambhuba Manu. Now we are Saptarshi (Great Bear) had their occult-
continuing under the seventh Manu known as connections with the inhabitants of the earth. The
Sraddhadeva.The Manus are appointed by the golden summit of snowy Sumeru Parvat touched
God to govern the universes. The next Manu will the heavens so that the Devas used it as their
be Sabarni in the eighth Manvantara, expected path to the earth and vice-versa for divine men.
to come after 4,00,000 years, when a cataclysm In Baraha Avatar, the biggest piece of land
will take place to set a major geographical change. heaved up from the ocean bed that got inhabited
After a great cataclysm, the human civilisation to be a prosperous Aryan settlement.
23
The Nature’s playful pastimes have been Sl.6,7 & 8) are construed to be a pure historical
sung in the name of the Creator in different truth.
Avataras. These geological vicissitudes have been
Prakrutika Pralaya : When Brahma completes
depicted in Brahma Vaibarta Purana in a divine his term of two Parardhas, the Supreme Being
manner. These are true historical events of the devours the entire cosmos. The term of Brahma
geographical convulsions happened millions of
ends. Sri Vishnu takes the form of Rudra to turn
years ago; and also will be happening with certain
the whole universe into fire flames. The seven
intervals too.
Lokas along with the earth, water, air, sun, moon,
River Saraswati, on the high fertile banks stars, sky (the entire cosmos) turn to be red hot
of which the great Vedic Culture flourished, has whirling flames. The vast Nature comes to a
been hidden totally from its source in the finishing point of effulgence from where it initiated,
Himalayas to the confluent coast in Gujrat five the Hiranyagarbha. Sri Vishnu Purana (2:6:3:26)
thousand years back at the juncture hours of hymns :
Dwapara Yuga and Kali Yuga due to axial
“Bhubarlokam tatsasarbam swarlokam ca sudarunah,
displacement. It was also a moment of
Jwalamala mahavartastatreiba parivartate.”
geographical cataclysm when many portions of
the earth submerged under sea including city of ( Then the Lord burns the Bhubah Loka and
Dwaraka along with west coast of BharatVarsha. Swah Loka violently which revolve round like
This river is estimated to reappear to its glorious great whirl of effulgence.)
countenance in next four thousand years owing The Puranic descriptions not only
to axial reset of the globe. contain historical informations of grand ancient
In 1980’s French satelite has detected its periods, but astonishingly, the terrestrial
course, changing four times in lakhs of years, the discoveries of the modern times too. The ancient
hints are clear of meagre streaming underneath, seers could conceive the astronomy in
now told as “Antah Salila Saraswati”. Our understanding the galaxies to revolve round and
heartful prayers still and will be reverberating in to be devoured with effulgent-whirlings before
the meadows and snow-peaked crests of the they get finished into the darkness. Now the
divine Himalayas, “Ya Kundendu Tushara Hara astronomers have discovered it. (News Source :
Dhabala, Ya Shubhra Bastrabrutaa……” ‘Black Hole in Milkway set to swallow cloud
Approximately once in four lakh years the of Dust and Gas’- The Indian Express,
Washington, 23rd October, 2012).
global axis that keeps usually 66.5 degrees
inclined to its revolutionary plane, gets disturbed The Aryan seers, while depicting the
to change its inclination either side, causing Nature in the volumes, have recorded wonders
geological break ups and geographical of the Cosmic extravaganza. Not only the Rig
reconstructions. As such, the globe’s surface has Veda has started with a very short hymn of the
been changed several times. The geographical Cosmic Evolution, but strangely mentions of
descriptions given in our Puranas like Sapta intersteller universes (Brahmandas) inhabited by
Sagar and Sapta Dwipa and also the creatures of different physiques scattered all
Astakulachala hills with Varshas in the Jambu around; that the modern science had no
Dwipa (Srimad Bhagavatam: Canto.5,Ch.16, conception till the recent times. However the news
24
of Aliens striked the intellect of the astronomers Schim dt says Universe will disappear
to search after(News source : ‘Earth to contact eventually’-The Economic Times, Beijing, 23
Aliens in next 12 years ?’ Business Standard, AUG, 2012).
IANS, London, December 26, 2012). This is the absolute dissolution of the
Astronomers have estimated about the Creation hymned in the Rig Veda (10:90),
possibilities of existence of ten thousand crore of Nasadiya Sukta that in the very Initiation it was
earth-like worlds where living creatures are there only impenetrable Darkness, the insignificant
in the milkway only and about one sextillion Omnipresent and all-permeating Ocean of
(50,000,000,000,000,000,000,000) in the whole Darkness, nothing else existed. When He
cosmic infinity ( News source : ‘Billions of Earth- meditated (intended to create), the Cosmic
like worlds could exist- Royal Astronomical Evolution startled into formation. The
Society-Hispanic Busines.com, 4 th April, 2013). Hiranyagarbha Sukta in Rig Veda details step
It is the Truth and Divine wonder only that Rig by step the evolution in an absolute scientific way.
Veda mentions of it. In SriRamcharita Manas, Its esoteric hymns reveal, ‘the Breathless initiated
Kaka Bhusandi narrates before Garuda how he breathing and immense number of universes, the
fled highest into the sky to escape the catch of intersteller exuberant extravaganza aired out to
baby Sriram and travelled in different worlds of formulate the exoteric infinite wonder. The same
earth-like stature in the cosmos. Each world had theme is also depicted in the Devi Purana, Sri
different type of creatures; but Sriram being the Vishnu Purana, Mundaka Upanishad,
same everywhere. Harivansha Purana writes, Swetaswatar Upanishad, Gita and almost all
“Ananta Koti Brahmanda Tora Garbhe Puranic volumes.
Leena” (Infinite crores of universes are merged
Thus, the stature of the Unknown is
in your womb).
prayed by H P Blavatsky, the founder of ‘The
These modern scientific discoveries International Theosophy Society’ at NewYork
enliven the Hindu ancient volumes. In 2001, (1875) in her immortal volume, ‘The Secret
Richard Arnest, the American Nobel physicist, Doctrine’, published in 1888 :
evoked in the Indian Science Congress, Pune that “Nor Aught nor Naught existed; Yon bright sky
the ancient Indian volumes are full of scientific facts Was not , nor heaven’s broad roof outstretched above.
which should be researched by the Indian There was not death - yet there was naught immortal,
scientists instead of running after the Westerners. There was no confine betwixt day and night;
The only one breathed breathless by itself,
On 23 rd August,2012 Dr. Brian P. Other than It there nothing since has been.
Schimdt, the Nobel Physicist of 2011 divulged in Darkness there was and all at first was veiled
In gloom profound – an ocean without light.”
the 28th General Assembly of the International
Astronomical Union (IAU) at Beijing that it is only x x x x x x x
within 100 billion (Ten thousand crore) years the The above lines (part of stanza) of
whole Cosmos will finish into the darkness. There Blavatsky are the cream of the Vedic Hymns,
will be no stars, no sun, no moon, no sky, no essence of all the Upanishads and the Puranic
earth, no air, no water nor any celestial existence concentrations, assimilating the entirity of 1200
(News source : ‘Top Astronomer Brian P religion sources prevalent around the globe.
25
This is the Prakrutika Pralaya when the to return to the shelter. Whoever keeps alert in it,
Creator dissolves everything into Him and rejoices is called a learned one. He avenues with austerity
to an infinite slumber. It is His ultimate being by detaching himself from the worldly seductions.
and the supreme stature, the unevolved and Yama revealed the Supreme knowledge to
the purest entity - 'The Darkness'. Nachiketa, the bridge of nectar to Atyantika
"Jay Jagannath !" Pralaya.
It is why He is the Lord of the Universe. A drop of water from the ocean loses its
HE is not a statue of neem wood to be renewed whereabouts when dropped into. Likewise, the
in each 8,12 or 19 years. It is the replica of the pure souls, free from sensual attachments, are
great Truth of mortal bodies of all creatures they attracted towards the Ocean and they flow like
relinquish for an eternal journey on a new chariot rivers running towards the infinite Ocean to meet
each time. Soul is immortal as anthromorphic part the confluence losing their individual identity. Such
of Him, the Jiva (Gita-15:7). excerpt is depicted in the Mundaka Upanishad
(3:2:8).
Atyantika Pralaya : The third and last pastime
of soul is the Ultimate assimilation. The Soul has This is known as Moksha, the ultimate
started its journey from Him and He is the Ultimate assimilation or the Atyantika Pralaya. Srimad
Abode of Eternity. Jiva is attached with Karma Bhagavatam (12:7:17) speaks of four kinds of
which causes it either to roam in the worldly forest Pralayas. The extra one, apart from the three
or to return to the eternal abode of Peace. Plenty above, is placed in the third position named as
of luxurious worldly enjoyments allure the Jiva Nitya Pralaya, the relinquishing of the mortal
to devour sensuality. He prays gods for material body for a rebirth.
happiness; and truly, the world turns to be a golden The cycle of Cosmic Evolution and
cage for him. The Yogis, Rishis and sages whose Dissolution is a perpetual continuity that the
instinct search after the Truth, relinquishing all records are beyond possibility to be codified. Still
types of worldly attachments to keep free from, the Aryans have maintained it as a memorial
succumb to internal happiness, envision the tradition, the Shruti, from time immemorial and
Supreme in each creature and all in Him, enjoin codified it in the possible signs and alphabets, as
their souls with the Supreme through strict to say, since last five thousand years. The foremost
austerity, surpass the Maya (Avyakta) and recorded document is the Rig Veda, written in
achieve Brahma Nirvana (Gita-5:24,25 and 26), the Prakruta language with even some
either during this life time or at the end. Their souls incomprehensible signs and notations. Adi
rejoice into the Atyantika Pralaya. These souls Sankaracharya, the gifted Soul from heavens,
have no rebirth. austered to the deepest to conceive the
In Katha Upanishad, Nachiketa refused revealations hinted in the Vedic scriptures and
all kinds of worldly offers from Yama and translated into the Sanskrit language during his
remained unstirred to know about the Param succinct life span of 32 years (788-820 AD). At
Brahma. All the esoteric volumes have denied to many places, he has got confused in achieving
open free the secret knowledge here and there, the true sense; hence explaining the meaning as
unless the receiver is a concretely ardent one to ‘might be this or that’. Any way, The Vedas are
conceive. The ultimate goal of a roaming soul is the eye openers of the mankind to the Creator in
26
Sanskrit Language today. Had Adi Sankaracharya Dr. Rick Briggs, a NASA Scientist, ardent in
not been sent by God to this earth, the textual cosmogonic researches has written, “The
physique of Vedas would have been diminished, Language of the Vedas, Sanskrit, is the most
being delinked from this materialistic world of perfect language for scientific expression
today. It is the Sanskrit Language that has because of its conciseness and unambiguity.
conjugated the mankind with divinity. It is the most Its eloquence is well known, yet Sanskrit is little
perfect, alconcrete and super dialectical language appreciated in modern times.”
on the earth. The soul traverses through four steps:
‘The Asiatic Society’ was founded by Sir Jagaritah, Swapnah,Sushuptih and Turiyah
William Jones in 1784 in Calcutta under the every day. The first three steps are enjoyed to
presidentship of Lord Warren Hastings, the first our mundane knowledge. During Sushuptih the
Governor General of India. This organisation was mind remains absolutely free from all thoughts,
meant to research the cultural history of the South- the worldly pain-pleasures. It is the pure moment
East Asia zone. Sir William Jones in his third annual the soul achieves the Turiyah, the Param
discourse expressed, “The Sanskrit Language, Brahma, the Truth (Mandukya Upanishada).
whatever be its antiquity, is of a wonderful He is the End and He is the Initiation; and
structure, more perfect than the Greek, more in between, He is the infinite slumber of Darkness,
copious than the Latin and more exquisitely the ever victorious Truth; is eternal, or naught, so
refined than either.” H P Blavatsky, the founder long the Cosmic mystery replicates into the infinity,
of ‘The International Theosophy Society’, has whispers into the metagalactic sextillion of living
quoted in ‘The Secret Doctrine’, “minds of the universes that the Vedas hymn and smiles the
first races endowed with Consciousness by Epitome of Darkness, the five elemented Brahma,
those who reflected the same from the beyond and above Kshara and Akshara -
Universal mind- is daring, for no human Purushottama; The Divine Wonder :
language, Save the Sanskrit-which is that of Jagannatha !
the Gods-can do so with any degree of
adequacy” (Vol.l, p.269).
Scientific development involves
accentuated altitudes of expression in its Sudarshan Sahoo, Sector-2/324,Niladri Vihar,
discoveries to the extreme minute observations. Bhubaneswar-751021, Email : [email protected]
27
The Ritual System
Sarat Chandra Mohapatra
Every Hindu temple has a ritual system prescribed routine rituals periodical on special occasions
according to scriptures like pancharatra agama, according to almanac or panji and festivals. Daily
vaikhanasa agama, sarada tilaka and other Nitis are fixed and observed everyday as of
appropriate scriptures. Jagannath temple is a routine course. Special or periodical Nitis are
peculiar Hindu shrine where Vaisnavite, Saivite according to speciality and occurrence on certain
and Sakta elements have been embodied in a ritual days, month, stars (Nakshatra), eclipse or in
system. Some scholars are of opinion that Lord other mishaps in the temple. Number of festival
Jagannath is worshipped in three dhupas (food Nitis is observed during the year both outside like
offerings) and five avakasas (change of dress and Gundicha and Chandan Jatra and inside the
decoration etc.). It is called astakala temple. Madala Panji, the daily temple chronicle
pujapaddhati propounded by Vallabhacharya on is the main source of such Nitis. There are some
Vaisnavite ritual of Lord Srikrishna as a cowherd secret Nitis of Nabakalebara and Anavasara,
boy rising from the bed in the morning, getting which have been prohibited by scriptures for
fed and decorated, going with the cattle along with publicity and publication.
the friends, amorous play with Radha and Gopies,
dance and music, etc. are the daily rituals of Daily Nitis (Rituals)
Srikrishna. Such system has been reflected in the Excepting in the month of Kartika
ritual order of Jagannath temple partially. But (October-November) and Pausa (December-
interestingly Saiva and Sakta elements have been January) when Bala Bhoga and Pahili Bhoga
so inextricably blended with the ritual system
(early morning food offering) are held, the doors
which can be said to be unique of its kind. It is a
of the temple are open at 5 a.m. called as
third system (Trutiya Pantha) strictly not
Dwaraphitha, for which besides the main servitor
Dakhinachara of Vaisnavas or Bamachara of
Bhitarchu Mahapatra, seven other categories of
Saktas. sevaks are required. After cleaning the inner
The ritual system or Niti of Lord Jagannath sanctuary called Bhitarasodha, Mangala Alati
is very elaborate, spreading over 118 categories is held in three phases i.e. Camphor (Karpura
of sevayats or servitors throughout the year to Alati), by Ghee Wigs (Balita Alati) and by
perform their specified Seva according to turn Pasted Rice (Pithau Alati). Then the deities are
(Bedha patra). The Niti or the ritual system is so dressed with Tadapa (a kind of thin cloth) and
much interlinked with each other that unless a Uttariya (an upper garment; like a napkin). At 6.30
particular service is performed, the next service a.m. abakasa niti is held. In this ritual the deities
cannot take place. The entire ritual system is are symbolically offered stick for washing of the
divided into three categories. They are daily teeth through a brass mirror and take bath with
28
curd etc. over the mirrors placed in front of the Madhyanha Dhupa or principal mid day
deities. After abakasa the deities are adorned Bhoga is offered at 1 p.m. in which different types
with silken cloths, flowers and ornaments, after of rice, pulses, vegetables and variety of cakes
which Sahana Mela or Sarva Sadharana are offered. District Gazetteer (Pp.809) records
Darshan (free entry of pilgrims to the inner that 435 food items were offered in this dhupa in
sanctuary) takes place. It provides an opportunity 1910. It consists of rice of various kinds, pulses
to devotees and pilgrims to go near the Ratna and vegetables with varieties of cakes and sweets.
Singhasana to have a closer view of the deities Then the deities retire for a mid-day siesta (diba
and circumbulation (pradakhina) of the pahuda) after being offered green coconut,
Ratnasinghasana. If during this time any person perfumed water and beetle nut. They get up at 6
touches the holy bodies, spits, passes stool or p.m. when Sandhya Alati or evening offering of
urine or vomits, then the deities are given a sacred lamp in camphor, ghee wigs and pasted
purificatory bath called Mahasnana. There is rice is done. The devotees and pilgrims eagerly
provision for penalty on the person for doing so. stand awaiting to see this ritual.
Usually children of tender age are not allowed to
go inside. From 8 a.m. to 8.30 a.m. the deities At 8 p.m. Sandhya Dhupa or night food
are dressed in different coloured dresses offering is served which consists of ghee rice
prescribed for different seasons and occasions. (gheeanna) and fragrant sweetened soaked rice
(subasa pakhala), sweets, cakes of black gram,
Simultaneously in the meantime roso
etc. Then at 9.15 p.m. the Gods appear for public
homo or putting sacred fire in the kitchen, Surya
Darshan. The Gods then change dresses after
Puja (Worship of the Sun God) and Dwarapala
being smeared with fragrant sandal paste mixed
Puja (worship of the door guarding deities – Jaya
with Karpura (camphor), Keshar and Kasturi
and Vijaya) are held. Then the breakfast is offered
in silver pots called Chandan Lagi. At 10.30
to the Lords called Gopal Ballava Bhoga. It
p.m. the deities again change their dresses and
consists of sweets, fruits, curd, butter, green
wear Baralagi Pata (the silken cloth with
coconut, sweetened coconut balls (laddu),
prescribed colour of the day). The Lords are then
plantains, Khua Manda (cream ball) and Ballava
decorated with flower decoratives called
Khai (twice fried rice mixed with ghee and sugar)
Chandrika on head, Nakachana on nose,
etc.
Karapallava on hands and padaka on the chest
The next cooked food offering to the along with lots of other flower garlands. Some
Lords is known as Sakala Dhupa or Raja selected stanzas of Gita Govinda, composed by
Bhoga. Besides the rice of different varieties, the Odia poet Jayadev are woven on the body of the
cakes of black gram (biri) and other prescribed saree called Gita Govinda khandua, which the
items are served in limited quantities and number. Lords put on during this ritual. After that Bada
Then the deities change their dresses, decorated Singhara Dhupa or last food offering takes
and take the next food offering called Bhoga place. A particular cake prepared by green banana
Mandapa in the refractory hall behind Garuda called Kadali Bada, pitha of black gram, khiri
stambha. This Bhoga or food offering has been (milk made sweetened item), kanji (a curd
introduced to cater Mahaprasad to the pilgrims, preparation), soaked rice, etc are offered in this
various Matha and other institutions, private Dhupa. The last rite is at 12 p.m. when the musical
individuals in huge quantities. This is mainly meant instruments like veena and drum are played with
for sale. Gita Govinda music, dance by Mahari or
29
Debadasi, puspanjali (offering of flower) is held. are performed by Sri Madan Mohan going to Sri
The golden cots are brought inside and the Loknath Temple.
Sayana Thakura or the sleeping deities
(Ardhanariswara – a composite figure of Lord Amabasya niti (last day of dark fortnight)
Vishnu and Laxmi) are brought to Jaya-Vijya is very interesting and reflects a typical Hindu
Dwara (entrance door to the inner sanctuary) social custom of son-in-law visiting the house of
where green coconut, fragrant water (ghasa jala) the father-in-law. The sacred sea or Mahodadhi
and beetlenut are offered and the deities retire to is believed to be the house of the father in law of
sleep. The doors are closed and sealed by Talichu Lord Jagannath. Narayana, the representative of
Mahapatra, a specific servitor with this Lord Jagannath goes on this day to the seashore
responsibility. All people inside the temple near Swargadwara where some prescribed
premises are made to go out except the security rituals of offering of bhoga and bandapana are
people. This is in brief the daily routine rituals of done by Sabat Nijoga, a particular class or
the Gods. Now of course the Diba Pahuda or servitors earmarked for performing this ritual.
the mid day siesta is periodically done particularly
during the months of Kartika and pausa when Banaka Lagi or Srimukha sringara
the deities rise very early in the morning. or painting of the deities is performed by a
particular class of servitor called Datta Mahapatra.
Once in a week either on Wednesday or
Periodical Nitis (Rituals)
Thursday the deities are painted in white, yellow
On Thursday or Gurubar, the festive and black by indigenous colours. The sanctum-
deities of Lord Jagannath, Madanmohan goes to sanctorum remains closed and no other person is
the temple of Goddess Mahalaxmi for ekanta or allowed to go inside. This ritual takes more than
exclusive meeting rituals. 2 hours and done through 5 to 6 servitors of Data
Mahapatra group.
According to constellation of stars
(suanakashera), specific rituals are performed. Benta or sikara (hunting) – it is one of
According to astrological calculations following the interesting ritual done on Basant Panchami
are the birth stars of the deities. day and in three other days in a year signifying
the royal status of the Lord. He being worshipped
Sri Balabhadra – Shrabana Makara.
as a Supreme Sovereign King, some rituals are in
Sri Jagannath – Rohini Brusha.
tune with the royal status. Benta or going for
Goddess Subhadra – Jyestha Bichha.
hunting is one among them. Here the
On each Ekadasi or the 11th day of the representative of the Lord Sri Dola Govinda goes
month, after sandhya dhupa lamps are taken to to Jagannath Ballava Math, the pleasure garden
the top of the temple and circumbulated around of Lord Jagannath. There is a pond inside the
Nilachakra called Mahadipa. The devotees Math called Benta Pokhari or hunting pond.
particularly the widows who observe ekadasi by On the bank of the pond green coconuts are
fasting etc. wait to see this rituals after which they placed symbolizing the hunting prey Deers. Benta
are supposed to take food. Ekadasi niti also Paika a class of servitors pierces with golden
varies according to days on which it falls. If it falls arrows on behalf of the Lords.
on a Thursday some specific Nitis are performed,
called Danda-Chhatra Niti and if it falls on a Solar and Lunar eclipses – When it takes
Monday it is called Sambhu-Ekadasi and Nities place special Nitis are observed in the temple.
30
Festival Nitis (Rituals) The Bhogas or the food offerings for the
deities in the main temples are prepared in the
There are more than 65 festivals or festive main Kitchen of Lord Jagannath while for other
Nitis celebrated during a calendar year. Famous subsidiary deities in the ‘Bahara Deuli
among them are 12 festivals or Dwadasa-Yatra Roso’(kitchen for outside deities) behind Surya
prescribed in Niladri Mohadaya. They are Deba Temple. The Bhoga materials to be supplied by
Snana Purnima in Jyestha Purnami, Gundicha or the temple administration from laxmi bhandar
Ratha Yatra in Ashada Sukla Dwitiya (2nd day of or the Godown adjacent to the temple of Goddess
bright fortnight of July, Sayana Ekadasi in Ashada Mahalaxmi for the prescribed bhogas (kotho
Sukla Ekadasi (11 th day of bright fortnight of bhoga) and subsidiary deities. Many changes have
July), Dakhinayana Sankranti, Uttarayana, taken place in course of time in dealing with the
Parsvaparibartan, Utthapana, Pravarana, Pusya food materials of the deities. For performance of
Puja, Dolo, Damanaka Utsava and Chandan such elaborate daily, periodical and festive Nitis
Yatra. of the deities, huge expenditure and materials are
needed for which the Gajapati kings have
But in practice as codified in the report endowed movable and immovable properties and
of the special officer (1952) contains a list of 65 the Maths were burdened with the ritual
festivals. Important among them which attracts responsibilities. But with the change of situation
the pilgrims are the Gundicha Yatra or Car now the temple administration is almost meeting
Festival, which occurs in Ashada-Sukla Dwitiya all expenses.
(June-July). A detailed account of the festival is
given hereafter. The other important festive Nitis Performance of Nitis in the temple and
observed in the temple are:- Herapanchami, offering of Bhoga to the deities has a direct linkage
Sayan Ekadasi, Garudasayana Dwadasi, with the pilgrims and devotees of the town eagerly
Chitalagi, Jhulan Jatra, Chandan Jatra, Dussehra, waiting for Mahaprasad. Beginning from
Dol Jatra (Holi), birth ceremonies of Nrusingha, uninterrupted supply of earthen containers (handi
Srirama, Srikrishna and Bamana, Ganesh and kudia), fuel wood and large quantities of rice,
Chaturthi, Radhastami, Rushi Panchami, Dipavali, vegetables and ghee, etc., timely cooking by large
Shiva Ratri, etc. number of cooks and performance of
Sodosoupachara Puja (offering of Puja in sixteen
Besides the elaborate prescribed rituals materials) are the basic presuppositions for the
in the main temple of Lord Jagannath there are a regularity of performance of Nitis and offering of
number of subsidiary Shrines all around the temple Mahaprasad. A slight disruption in one of the
to whom Bhoga and other contributions are sent. ingredient shall cause delay in the entire chain of
Such subsidiary deities are 94 in number as nitis. Many reforms are being thought of to ensure
contained in the Record of Rites. timely performance of nitis which will have a
positive impact on the pilgrims who usually come
Besides the subsidiary shrines inside the for twin purposes of seeing the Lord, taking
temple there are a number of temples outside the Mahaprasad and pay homage in Mohadadhi, the
temple precincts that receive daily Bhoga and sacred sea.
other materials like Sarees etc. From among them
mention can be made about Dakshina Kali,
Shyama Kali, Bedi Hanuman, Nrusingha, Sarat Chandra Mohapatra, Nirmalya Bhawan,
Bisweswari, Charchika, Marichika and others. Sarvodaya Nagar, Puri – 752002.
31
Concept of Sri Jagannath and Patitapaban
Janaki Ballav Pattanayak
The meaning of Sri Jagannath is Lord of the scriptures say that Sri Krishna is Jagannath. Sri
Universe. So question comes to our mind that Krishna and Jagannath both are same and one.
who is the Lord of Universe ? He must be There is no difference between Srikrishna and
personified. To reach in this conclusion Jagannath. Lord Jagannath appeared in human
(Siddhanta) we must look towards the authentic form as Sri Krishna and Sri Krishna’s archa deity
scriptures of India. The National Scripture of our worshipped in Puri Srimandir is known as Sri
Mother India is Srimad Jagannath. Lord Jagannath
Bhagabat Geeta and the is worshipped in Sri Gopal
highest of all scriptures is (Krishna) Mantra which is
Srimad Bhagabatam, both specifically mentioned in
have declared that Niladri Mahodaya 8/27,
‘Krishnastu Bhagaban 28, 29, 54. So where is the
Swayam’. Sri Krishna is legitimacy of saying that Sri
the highest personality of Krishna is one Kala (part)
Godhead. Anyone can of Sri Jagannath. Some
say that it is written in Sri
see this conclusion
Jagannath Charitamrita
everywhere mentioned in
that “Sri Jagannath Sola
these two scriptures.
Kala, Tahun Kalae Nanda
Leaving this two Sri
Bala.”
Vishnupuran - 5/7/58, 5/
33/41, Skanda Puran, Actually the above
Utkalakhanda 19/37, 19/ stanza is not written
40, 27/86, 31/86, 33/71, anywhere in our Odia
Brahman Puran Sri Bhagabat and in Sri
Purusottam Mahatmya Jagannath Charitamrita.
Chapter 1 to 8 verse, Those who are saying
Niladri Mahoday, 8/27, 28 & 29, Bamdev ‘Tahun Kalae Nanda bala’ (Krishna is the part of
Samhita 6/11, 8/26 and Sri Kapila Samhita 3/2 Sri Jagannath), it is also not the conclusion of any
and 27 may be referred to establish the truth. All authentic scriptures as noted above. It is only
32
imagination or speculation. Rather it is Goutam Buddha was the son of

exaggeration and contrary to the opinion of the Sudhodan and Mayadevi who was born at
Geeta and Bhagabat. In Srimad Bhagabat 10/14/ Lumbini of Kapilabastu, whereas Buddha the 9th
39 Brahma said to Srikrishna that ‘Twameba incarnation of Sri Krishna Vishnu appeared in
Jagatam Natho’: you are the Lord of Universe. Kikatapradesh (i.e. Gaya) accepting Hema Sadan
Bhagabat Geeta says that Sri Krishna is “Deva and Anjani respectively as His father and Mother.
Deva Jagatpate” (God of Gods, O Supreme (Bhagabat 1/3/24). Gautam’s birth Tithi (date) is
person, Lord of Universe) 10/5, ‘Ananta devesa Vaisakha Purnima and 9th incarnation Buddha’s
Jaganibash’ (O limitless one ! O refuge of the birth Tithi is Pausa Sukla Saptami, so both are
universe) 11/37, “Prasida devesha Jaganibasha’ different. For non acceptance of Veda Gautam is
(O Lord of Lords, O Sanctuary of the universe) recognized as an atheist (Nastika). Acharya
11/45 and ‘Matah Parataram nanyat Kinchidasti Sankar and Sri Chaitanya Mahaprabhu refuted
Dhananjaya’ (O Dhananjaya Arjuna there is the atheistic Buddha opinion. Buddha Gaya the
nothing superior to me). Vishnua Tirtha converted to a Buddha Tirtha by
the highly influential preaching of Baudha Dharma.
Thus Sri Krishna is Sri Jagannath. It is
By meditating under the Bodhidruma (tree) the
the highest conclusion of all scriptures. Sri Jayadev
place of meditation of the 9th incarnation of
Goswami, the author of Geeta Govinda, Sri Adi
Buddha, Gautam attended the enlightenment
Sankaracharyapad in his Jagannathastakam and
which reveals from the 21 chapter of Lalita Bistar
Sri Krishna Chaitanya Mahaprabhu and all most
book. From Lalita Bistar and Lankavatar Sutra it
all Odia Poets have opined that Sri Krishna and
also reveals that there were 3 Buddhas, viz. -
Jagannath are one. Sri Jayadeva in his Dasavatar
(1) Man - Gautam Buddha (ii) Bodhisatwa
stotra (Geeta Govinda) has established that Sri
Buddha (iii) Adi Buddha. It is recorded in a verse
Bamandev, Sri Nrishingha Dev and Lord Sri
Rama all are the incarnations of Sri Keshaba, of Lankavatar Sutra that Ravan the King of Lanka
Krishna ‘Keshaba dhrita dasabidharupa, Jaya was praying to Adi Buddha. Hence it is proved
Jagadisha Hare’. Keshaba is the Lord of universe. that atheist Gautam Buddha is in no way can be
On the other hand Sri Krishna is the Chief and considered as 9th Avatar Buddha, so it is the true
original name of Sri Jagannath and He feels happy and climax conclusion of the scriptures and as
and becomes overpleased, if we call Him as ‘Jaya well as the declaration of Jayadeva's ‘Dasavatara
Krishna Jagannath’ (Utkala Khanda 27/86 and Stotra’ that Sri Krishna Jagannath is the supreme
31/86). personality of Godhead ‘Avatari’ from whom all
incarnation are coming to this earth in a deductive
Some historians believed that Sri way. So we are clear about Sri Jagannath. Now
Jagannath is Buddha. But the worship of Sri we may proceed to discuss shortly about the name
Jagannath at SriKshetra Puri is most prior to Patitapaban of Sri Jagannath.
Gautam Buddha. Puri is an ancient Vaishnava
Kshetra. The most ancient literature of the world The meaning of Patitapaban is purifier of
is Rig Veda. In this Veda it is recorded that ‘Ado fallen souls. According to historians - previously
ja daru plabate’ (10/155/3), so this Daru Brahma Kalinga or Odisha was the land of tribals
(Brahma - Supreme Godhead manifested in (Savaras) and first they were worshipping the
wooden form) is Sri Jagannath. single deity of Sri Jagannath as Patitapaban i.e.
33
the deity mainly adored by the Patitas the on the way between the Ratna Singhasan
downtrodden people. Pure devotees also (Jewelled throne) and the Lion’s Gate.
considered themselves as Patita very smaller than
a grass and devotionally recites the name of In dream to the main worshipper (Bada
Patitapaban at the time of perceiving Sri Panda) the Lord said that he is dissatisfied with
Jagannath. the decision for not allowing His devotee King
into the temple. So every day in mid night, He
In Odisha the small and single deity of was going to the Lion's Gate to give His Darsan
Sri Jagannath worshipped without Sri Balaram to the Gajapati. After this the Patitapaban deity
and Subhadra is known as Patitapaban or Dadhi was installed there for Darsan by Sri Ramachandra
Baman. But the Patitapaban sits inside the lion Dev-II and for all other Patitas who are not
gate of Puri Srimandir towards right hand side of allowed to enter into the temple. Some says that
the entrance is different from other Patitapaban by the devotion of Mussolim born devotee
or Dadhibaman deities worshipped in other places Salabega, Mahaprabhu also come near to the
of Odisha. Here (at Puri), He has no arms, only Lion’s Gate to see His devotee. Sri Jagannath
face is manifested. History says that the then manifested himself at the Lion's Gate of Puri
Khurda and Puri King Gajapati Ramachandra Srimandir in Patitapaban form to give His Darsan
Dev-II fought his best with Mussolims who to all and particularly to fallen and downtrodden,
attacked Odisha at that time was lastly defeated. untouchable devotees like Sri Dasia Bauri.
The Mussolim Ruler kept the Gajapati in prison The fluttering flag on Nilachakra of the
at Cuttack Barabati Fort with a condition to marry
Srimandir is also known as Patitapaban Bana
a Mussolim girl. After thinking much Gajapati which is identical with the Lord. Those who are
accepted the proposal externally only with fear fallen and not allowed to enter into the temple
to protect Sri Jagannath and His temple. After his they can see it from outside to get benefit of seeing
return from Jail he repented much but he was not the Lord. The main Patitapaban deity along with
allowed by the Hindus to enter into Puri Srimandir. the Srimandir, Nilachakra and the Patitapaban flag
He cried much out of devotion and all are equally empowered to remove the Sins
heartily prayed to Sri Jagannath to redeem him from the heart of everyone.
from the dilemma position of Patita and give him Lastly, it may be concluded that Sri
His Darsan. By the deep devotion of Sri Gajapati Jagannath and Patitapaban are synonymous.
Maharaj, Mahaprabhu was not able to stay within
His temple. He understood the heart of the king.
Mahaprabhu rushed towards the Lion’s gate to
see His devotee. Next day morning worshippers
of the temple were surprised to see the flowers Janaki Ballav Pattanayak, Budhi Bagicha,
and ornaments of the Lord scattered everywhere Samantarapur, Po/Dist.- Khurda.
34
The Famous Car Festival of Puri
Rabindra Kumar Behuria
The historic Car Festival of Puri in Odisha is an Fa-hien, the Chinese traveller in 4th century have
important facet of Hindu civilisation in Indian described the Car Festival in Khotan, a city in
Peninsula since ages. It is important because it West China, where the image of Buddha was
annually registers global brotherhood and offers installed in chariot, and the king of Khotan used
an unprecedented access to the humanity at large to sprinkle water and sweep the chariot in
to come closer to the divinity. Man and God and broomstick. It was observed in the month of June,
God and Man become one in the Ratha Jatra. which synchronizes with the period of Car Festival
No distinction in whatever form exists. at Puri. He has also seen the Car Festival at
Pataliputra on the birth day of Buddha. From such
The Car Festival of Lord Jagannath, Puri historical evidences this scholar infer that Car
is a popular Festival celebrated all over the world. Festival at Puri have its source from Buddhism.
Even in Communist country like Russia, a city has
been named as ‘Purusottam Kshetra’ and festival
is observed with
intense enthusiasm
by the mass. The
ISKCON devotees
have spread the
message of the Lord
all over the world
and by the year
1997, in 62 foreign
countries this festival
is observed.
S o m e
historians ascribe the
origin of the Car
Festival to Buddhist
Convention.
35
The Rig Vedic sloka runs thus: scholars have described the Car Festival in their
own way as far as back 1321 A.D.
‘A Krushnena Rajasubartamano
Nibartayam mamrutam Martyam cha The Muslim historian Abul Fazl describes
Hiranmayena Sabita Rathena about Jagannath Temple in the following manner:
Debo Jati Bhubanani Pashyan’
“In the town of Purusottam on the bank
In Ramayana and Mahabharat there is of the Sea, stands the temple of Jagannath, where
mention of Ratha in number of times. Ratha or the three images of Lord Krishna. His brother
Chariot was in an insignia of aristocracy used by and sister are installed. They are washed six times
royal order. Artha Sashtra of Kautilya (4th century every day and freshly clothed; fifty or sixty
B.C.) mentions about the cars used by Gods. In Brahmin Priests are used to be on their feet in
Odisha Car Festival of Lord Lingaraj is observed their service and each time they are washed and
in Bhubaneswar, in the month the Chaitra (April- made to new garments. They are made an offering
May) on Ashokastami day. During the said month of large dishes of food, the leavings of which are
the Car Festival of goddess Minakshi is also taken by twenty thousand people. The Brahmins
observed in Madurai (Tamilnadu). In case of at certain times carry the image in procession
Goddess Biraja in Jajpur, the Car Festival is also upon a carriage of sixteen wheels, which in the
celebrated in the month of Ashwin (September – Hindu Language is called Ratha, and they believe
October). that whoever assists in drawing it along obtains
remission of all his sins.”
The Puranic and Scriptural references on
Ratha or Chariot lead to inescapable conclusion Alexander Hamilton who visited Puri in
that ‘Ratha’ is basically Hindu concept, which has 1708 A.D. has furnished a second-hand report
been adopted by different religious communities on the Car Festival and has mentioned: Jagarynat’s
with regional variations in different parts of India, effigy is carried abroad in procession, mounted
traceable from a remote antiquity. In the early on a coach four storeyed high and people fell flat
Christian era of 2nd Century, the chariots are on the ground to have the honour to be crushed
depicted in sculptural art at Amaravati, Buddha to pieces by each wheel.’
Gaya and Kerala, as the seated Sun God is drawn
in Chariot. After the British occupation of Orissa,
Harcourt visited Puri and witnessed the car festival
During the period of Eastern Ganga king in 1805. According to him the Festival was
Chodaganga Deva, the builder of Jagannath witnessed by at least five lakhs of people. He says:
Temple and his illustrious successor Anangabhima “I was astonished at the order and regularity
III(1211-1238 A.D). Lord Jagannath was given preserved. There was not the least tumult or
the status of State Deity and entire temple was disposition to violence.”
dedicated as Purosottam Samrajya. The sculptural
description of Ratha or Chariot, with twenty four- James Fergusson witnessed the Car
wheels at Konark, as has been said earlier, Festival in 1837 A.D. He published his impressions
suggests the popular and religious acceptance of in his book ‘picturesque illustrations of Ancient
Ratha or movement of deities on Ratha Architecture in Hindustan’ in 1847 A.D. as
ceremonially. Many foreign and non-Hindu follows: I was most agreeably disappointed to find
36
the pilgrims hurrying to the spot talking and devotee, have expressed through poetry, their
laughing, like people going to a fair in England, poignant visions of Lord Jagannath and the glory
which in fact, it is.”He saw no victims crushed of the Car-Festival.
under the wheels of the Chariot.
Many other foreign travellers like
Charles Grome, the collector of Jagannath Mohammad-Bin-Amirwala (1626), W. Brutton
(Puri) in 1805 and George Webb, the collector (1633), Sebastian Menrique (1636), Bernier
of Cuttack in 1807 at the behest of Governor (1667), and Thomas Bowery (1669-79) have
General in council made exhaustive probe in written about Lord Jagannath.
respect of the management of the temple of Lord
Ratha Yatra
Jagannath which included various modes of ritual
worship, temple revenues, the role of Mathas, the The world famous Car-Festival of Lord
inflow of pilgrims to Puri, the structure of the Jagannath held on ‘Ashadha Sukla Dwitiya’i.e the
prevailing pilgrim tax etc in a rational manner. No 2nd day of the bright fortnight of Ashadha (June-
disrespect was shown by them. The British even July) every year. This festival is popularly known
honoured the Raja of Puri as the Superintendent as Ratha Yatra, Gundicha Yatra and also Ghosha
of the Temple and as the first servitor of Lord Yatra. On the Car Festival day, the deities are
Jagannath by 1809, the practice which was said carried to the Chariots in a traditional ceremonial
to have been discontinued since 1760 A.D. during manner first Sudarshana, then followed by
the Marahatta rule. Balabhadra Subhadra and Jagannath are made
to swing forward and backward in a manner
The Ratha Yatra of Puri is to be historically called ‘Pahandi’.
analysed to trace its origin. Eminent historians like
Dr. S.N. Rajguru, Prof. K.S. Behera, Dr. Herman The Chariot of Lord Jagannath is known
Kulke and many others tender divergent views. as Nandighosha. It has 16 (sixteen) wheels and
Many other Odia, Sanskrit and Hindi literary the colour of the fabrics that cover the roof of the
works contain descriptions of Car Festivals. Out Chariot are red and yellow. The Chariot of Lord
of such huge number of Literary works, a few Balabhadra is known as Taladhwaja. It has 14
can be cited as very popular work, ‘Basantotsava (fourteen) wheels and the colour of the fabrics
Kavyam’ of Haladhar Mishra (17th Century), are red and green. Subhadra’s chariot
‘Gundicha Champu’of Bakravak Chakrapani ‘Devadalan’ has 12 (twelve) wheels and fabrics
Pattanaik, ‘Gundichautsava Vernanam’ of are red and black. Sudarshana is seated by the
Bhaguveta Brahma and Gundicha Vije, of the 18th side of the Subhadra in her Chariot.
century by poet Brajanath Bada Jena, Pandit Madanmohan, a representative deity of Jagannath
Narahari composed a commentary on the sits in the chariot of Lord Jagannath. So also two
Meghadutam of Kalidas, entitled Brahma other small idols-Rama and Krishna take their
Prakasika Tika, in which he interpreted the text seats in the chariot of Balabhadra. These small
in the light of the Car-Festival of Lord Jagannath. idols are made of metal. Thus actually seven
In the Ganga-Vamsanucharitam by Vasudev Rath deities namely Jagannath, Balabhadra and
(18th Century) an interesting description of the Subhadra, Sudarshana, Madanmohan, Rama and
festival in given. The Odia poet-philosophers of Krishna are seated on three chariots and moved
Mediaeval Orissa, including Salabega, a Muslim to a temple known as ‘Gundicha Ghar’ which is
37
at a distance of about 3 kms away from Jagannath The most distinctive feature of Ratha Yatra
temple. The chariot of Balabhadra is dragged first, of Puri is the close and peculiar religious linkage
followed by those of Subhadra and Jagannath. of the Gajapati king of Odisha with Lord
Jagannath. Sweeping of the Cars by the king
On the first day if any chariot cannot reach before the multitude of devotees standing below
the Gundicha Ghar, it is dragged on he next day. is the height of religious humility in comparable
On the Return Car Festival day, the deities are and unconceivable. Besides, such a grand function
brought to the Simhadwar area of the Jagannath suggests equality of human beings before the God
Temple. A ritual performed on the 5th day (starting who carries the entire humanity with Him in a
from and including the day of Car Festival) is festival.
known as ‘Hera Panchami’ when Goddess Laxmi
proceeds to Gundicha. In the evening of the 10th References:
day (i.e the 11 th day of the bright fortnight of
Bernier, F. Travels in the Mughal Empire (1656-1668).
Asadha) the deities are adorned with gold
ornaments and dressed gorgeously in their Mohapatra, S.C. ed. Car Festival of Lord Jagannath.
respective chariots parked in the Simhadwar area. Puri, 1994.
On the same day another ritual called ‘Hari Sayan Malley, LSS O’ Bihar and Orissa Gazetteer, Puri (1908),
Ekadasi’ is performed. On the following day i.e. Review Ed, 1929.
the 12th day of the bright fortnight, another Mishra, R. Orissa Review, 2003.P. 79-81.
important ceremony known as ‘Adharapana Tripathy, M. Ibid, p.38.
Bhog’is performed. A sweet drink is offered to
the deities. On the evening of the following day,
the deities are taken to the temple in a traditional
procession amidst gathering of thousands of Rabindra Kumar Behuria, Retired Lecturer, Chandbali,
devotees. Bhadrak, Odisha, Pin- 756133.
The esteemed authors of Utkal Prasanga

and Odisha Review are requested to
furnish the name of their Bank, Account
No. along with IFSC Code to facilitate
online payment towards their articles as has
been decided by Information and Public
Relations Department, Government of
Odisha.
38
The Importance of Mukti

Mandapa in Jagannath Culture
Prabhat Kumar Nanda
During ancient period famous kings of different i.e Moksha and the freedom from eternal problems
countries of the world were depending on the in human life. Mandapa is a platform and Sabha
advices of scholars in different fields of life at the means a committee or a board of persons. The
time of requirement in state administration. committee or board which solves different
Accordingly famous temples of India have specific problems in the individual and social spheres and
committees of scholars to disseminate opinion on makes one free from anxiety and to have the way
temple administration and during crisis of religious for liberation from eternal sorrows is named as
thoughts. Such body of scholars is named as Mukti Mandapa Sabha. Mukti Mandapa is
Mukti Mandapa Sabha in Jagannath temple. present in front of Adi Nrusingha temple and by
the Southern side of main temple. The platform
It is revealed from the history of Jagannath
made of black granite stones is of five feet high.
temple that at the time of consecration of the
The area of the platform is nine hundred sqft and
temple, priests of different clans (popularly known
is in square shape. The platform is open having
as Gotra) were invited from different parts of
roof and supported by twelve pillars in the
India to participate in Yagna i.e. specific religious
circumference with further four pillars in middle
\ rite before commissioning of the temple. Brahmin
portion. The height of each pillar is eight feet and
scholars from different, parts of India participated
the roof of platform is at a height of thirteen feet
and organized the Yagna. After commissioning of
from the ground level of the temple. Idols of
the temple King Indradhyumna requested Brahmin
different Gods and Goddesses of Hindu Religion,
scholars to stay at Puri for organizing day to day
made of stone are placed in different parts of the
rites of the temple. Some of them agreed to it and
platform. Mostly idols of Lord Nrusingha, Lord
the King made the arrangements of their stay and
livelihood at the cost of the Kingdom. Brahmins Ganesh, Goddess Durga, Lord Brahma, Lord
Sreekrishna are prominent at different corners of
having deep knowledge in Veda, Vedanta and
other religious scripts were considered for the the platform. A number of artistic works on pillars
members of Mukti Mandapa Sabha. are also seen in the platform. There is the image
of Goddess Kalee at the western part of the
Literally the meaning of Mukti Mandapa platform. Apart from the statues of Gods and -
Sabhaa is a committee of scholars, who paves Goddess, other artistic features on stone are also
the way of religious counseling to attain salvation seen on the outer phase of different pillars.
39
The year of construction of Mukti Specific Brahmin scholars have been permitted
Mandapa Sabha is yet debatable. Most of the to take their seats on Mukti Mandapa. Govt. of
scholars opine that Mukti Mandapa was Odisha published a book, as Record of Rites for
constructed at the time of commissioning of the the better management of the temple. It is
temple. The first temple constructed at Puri was mentioned in such book that, elderly Brahmin
Nrusingha temple. Mukti Mandapa Sabha is scholars of specific twenty three Brahmin villages
existing just in front of Nrushinga Temple. Madala of Puri, are only eligible to take seats on Mukti
Panji, the chronicle of Jagannath temple reveals Mandapa.
about the construction of Mukti Mandapa Sabha
during the reign of Shree Rama Chandra Deb. It All disputes among different groups of
is described that King Mansingh honoured Shree priests and other groups of people engaged in
Rama Chandra Deb in front of the temple of temple services are solved by the scholars of
Goddess Bimala and declared him as the king of Mukti Mandapa Sabha. In most of the cases
Odisha. Queen Goudaranee, the wife of King Gajapati Maharaja, (King of Puri refers critical
Mansingh constructed the Mukti Mandapa in the matters to Mukti Mandapa Sabha for their opinion
temple. If such data of Madala Panji is believed before final decision by him). Not only Gajapati
then, the period of construction of Mukti Maharaja or Sebakas i.e. people engaged in
Mandapa can be thought of in sixteenth century. temple for religious rites but also common people
seek the advices of Mukti Mandapa Sabha on
It is undisputed that-Mukti Mandapa disputes of religious and social nature.
Sabha i.e. the existence of the Brahmin Scholars
Committee was present from the period of The yearly religious almanac popularly
commissioning of the temple. It may be a fact that known as Panji, published by different publishers
queen Goudaranee renovated the old platform and are submitted to Mukti Mandapa Sabha for their
constructed the new platform as seen in the temple approval to authenticate specific dates of different
today. religious rites. The committee of nine scholars as
selected by other scholars of Mukti Mandapa
The other name of Mukti Mandapa is Sabha is considered as the apex committee to
Brahmasana. God Brahma is considered as the take immediate decision during any conflict in the
God of creation in the universe. Not only religious field and in the administration of
geographical bodies but also all literary and Jagannath temple. During Naba Kalebara i.e.
religious scriptures were initiated by Him. In Hindu consecration of new idols, all rites pertaining to it
religion Brahma, Bishnu and Maheswara are are managed by the scholars of Mukti Mandapa
considered as Trinity i.e. as the creator, Sabha.
administrator and destroyer of the universe. God
Brahma is considered as the most scholastic Mukti Mandapa, a platform of granite
personality and Goddess Saraswati is associated stones supported by sixteen pillars is considered
with Him. It is undisputed that God Brahma is the as the most celebrated important place within the
author-of Vedas i.e. the first religious scripture of temple complex. All the devotees visiting
the world. Hence scholars who have been Jagannath temple offer their respect by touching
permitted to take their seats on Mukti Mandapa their heads at feet of the idols of the platform and
are considered as representatives of God Brahma. by such avail the blessings of scholars sitting on
40
it. Sixteen pillars existing in the platform are the before taking any-action both in their personal
representatives of sixteen virtues of Lord and social life, they evaluate it through the
Jagannath. Lord Jagannath is named as sixteen knowledge and experience. They never believe
virtues i.e. Solakala. Though the platform made in any theory blindly or initiate action without
of granite stones, looks like a general platform, evaluation. Considering it as the ethical values of
Hindu devotees consider it as the platform of Utkaliya Baisnabas, Mukti Mandapa is recognized
Moksha or Salvation as the last desire of human as apex platform of vast knowledge and
being. Devotees feel that, by touching the platform experience. Mukti Mandapa Sabha has the
one avails the pardon from all evils of life. highest respect of the people of Odisha, paving
the way for acquiring knowledge and to implement
Mukti Mandapa Sabha is the highest it in personal and social life.
scholastic body of the state of Odisha. Priests of
Jagannath temple are considered as the followers
of Utkaliya Baisnaba theory. Utkaliya Baisnabas
Prabhat Kumar Nanda, Atithya, MIG-I-227, Satyasai
believe that, blessings of Lord Jagannath can be Enclave, Kolathia, Lane No.22, Khandagiri,
achieved through spiritual knowledge. Hence Bhubaneswar--751030.
My God ! Lord Jagannath

Jupiter Das
You will be surprised You will be surprised

to see my God to see my God
Lord Jagannath Who has no Ear
Omnipotent. But listening everybody
every person's prayer
You will be surprised Omnilistener.
to see my God
Who has no legs You will be surprised
But walk in everyone's heart to see my God
Omnipresent. Who eats
Sathie Pauti Bhoga alone
You will be surprised He is My God
to see my God Lord Jagannath.
Who has no Hands
But giving everybody every thing
mercifully without hesitation Jupiter Das, (winter house), Khaki Matha Nua Sahi,
Omnifarious. Puri -752002 E-mail [email protected]
41
Origin of Pillar Worship
Dr. Harihar Kanungo
This creation has remained a wonder and mystery The presence of spirit in every matter
– which has terrified, amazed and overwhelmed whether living or non-living is the belief that
man ever since the very beginning. The foundation germinated in the mind of Aborigines over the
of the spiritual awareness of the aborigines in his passage of time. This spirit as it’s abode in all the
inquisitive mind which has penetrated this wonder matters of the creation starting from the nature
and awe investigated the possible reason of given trees, forests,
existence, cataclysm rivers, seas, the sun,
and dissolution of the moon, sky and the
various matters of the like. The spiritual
universe around him. consciousness of the
aborigines has its origin
Although he
has realized that a from his imagination or
definite ‘Controller or fear of the spirit
Almighty’ is functional existing in all living and
behind existence, ruin non-living matter or the
and dissolution of all spirit in his own state.
living and non-living, He gradually realized
his inquisitive and the existence of the
investigating mind has remained ever awakened spirit breaking through the mystery of birth and
and active to explore the real entity of that celestial death. This spirit-centered belief first created
controller. His inward consciousness has been ‘Spiritual Awareness’ in the Aborigines. The
strongly awakened as a result of his having stood realization and finding of the spirit in all these
on this foundation of spiritual consciousness and natural objects may be attributed to the source of
cast a vision into the background of those visible spiritual consciousness of the aborigines.
matter and mind around him. His realization of
the real entity of that invisible controller might have The aborigines had undivided faith in the
been a success or a failure. But his inquisitiveness spirit as each matter, living or non-living was
in this regard is ever awakened and active which considered to be the abode of the spirit. The
has formed spiritual awareness and thought. existence of trees, hills and mountain, river and
42
seas, the moon and sun, the rain, the snake, the Tree-Pillar-Wood-Worship:
cows (living and non-living objects) made him
realize the existence of the spirit within him. As a The main occupation of the Aborigines
result of fear, wonder and emotion, he thought was to collect different fruits in addition to hunting
animals for food. In search of food they had to
worshipping or adoring the nature given objects.
make shift from one place to another. Hence they
The historical and archaeological exploration
had to set up new colonies from time to time.
proves the ‘Worship of Trees’ was in vogue in
Primarily they were tree-worshippers. While
aboriginal tribes and communities. Tree was the
selecting up camps, their main focus was to find a
support of his livelihood. He used to feed on the
tree worth worshipping at the place. For this
roots and fruits of trees which, in addition
purpose, they used to take the help of the religious
provided him all safety against rain, torridity, storm,
priest of their community. The process of selecting
flood, thunder, lightning and the attack of wild
the place and the tree was part of their religious
animals. For all these the grateful aborigines were belief. They were choosing a tree with prominent
inspired for the adoration of trees. marks, and to help them in the selection, they
In the subsequent times ‘Tree Worship’ needed the blessing and help of their priest and
was also in vogue among the aboriginal Sabar the adored God.
tribe (haunter tribe). The aboriginals living in the The ‘Tree-Worship’ had certain definite
forest and hilly areas thought of one deity which tradition and principles to be followed. Over and
was regarded as the original deity. Believing that above the tree adoration, they were also
trees are the abode of this deity or God they worshipping some attention dragging adorable
started worshipping. small stones of unusual size. Such small stones
were kept at the end of the village.
Later on, this practice was also carried
forward to the next generation. The Gods they There was also the practice of
had thought of in the living and non-living were worshipping both the tree and the adorable stones
the Gods out of his own fear and wonder. They in the hollow of the trees. In the course of time,
used to realize the invisible celestial presence of tree-worship was replaced gradually by pillar-
the spirit in the tree as in other living and non- worship as they had to change places from time
living objects. They even regarded the branches to time in search of food, and due to non-
and twigs of the tree as the part of the celestial availability of trees with definite and approved
presence of spirit. As a consequence of it they mark. They began to worship a pillar in place of
began tree worship believing in the invisible a tree. Wood was collected for the construction
presence of the spirit in the hollow of the tree. In of pillars on certain principle as were adopted for
addition to it they also worshipped the branches the selection of tree supposes to be worshipped.
and the twigs of the trees as part of this celestial They were setting up the pillars within their
existence. This adoration of trees formed a strong settlement or outside with the stones as well.
religious background in the evolutionary process.
As a result being evolved with pillar or tree New pillars were set up when old ones
perished. A definite principle was adopted while
worship man has gained then fullness of the
the pillars were changed or replaced. They
thought of the ideal of Lord Jagannath.
43
enlivened the new pillar by burying at its root five their eternal limits in the name of the progress of
metals i.e., gold, silver, iron, lead and bronze. civilization or by being attracted by the ‘Apple of
Wisdom’ as in the Bible.
Thus they believed that they were infusing
life in the pillar. The act of enlivening the pillar Whether they have been successful or
was conducted by some chosen priests very not, yet remains a question. But one thing is certain
secretly and the entire village then was in a great that they have tried to impose their religious ideas
festive mood. In addition to burying the five metals on those innocent tribals through eloquence of their
at the root of the pillar they pierced a gold nail at language in analyzing and presenting some
the centre of the pillar to establish relationship with imaginary concept in an attempt of dragging these
the heart of the God. It deserves mention here simple tribal out of their happy domain. Have they
that this principle in the aboriginal culture is also really been successful in their attempt ? But in spite
noticed in the Buddhism. According to Prof. of all the allurement and eloquence of the language
Prahllad Pradhan in this regard while setting up the tribals have remained firm in their simple belief
Buddhist Icon at Beijing in China, ‘Brahma’ was in worshipping the trees, pillars, wood or the
being established in hollow of his heart. This adorable stones. This may be called the pillar
suggests the tribal tradition of this type had impact worship or adoration of the aborigines.
on Buddhism.
Bibliography:
These aborigines remained self-centered
1. Pradhan Prahllad – Presidential address at the 2nd
by showing their love and reverence to the stone General Conference of International Association
or tree, representative symbol of the invisible of Buddhist Studies at Nalanda, 1980; in Anam-19,
controller who functions behind the visible nature. May 1983, Edition & Publication: Gokulbehari
The controller behind the nature is far from being Mohanty, Niladeep, Idgah Chhack, Cuttack-8,
casual or beyond logic. They took it for granted Page.11-12.
that it was permanent and eternal, and dedicated
them to a life of action (Karma). An analysis of
the history of the different religious beliefs of the
world suggest that some have tried to explore a
cause behind the invisible controller by breaking Dr. Harihar Kanungo, PG Department of Odia, FM
through the religious belief of the aborigines and (Autonomous) College, Balasore-756001
44
Balaramjew Temple at Erbang :

A Study on Art and Architecture
Dr. Ratnakar Mohapatra
Introduction carried on at the time of survey of the temple.

The Department of Orissa State Archaeology had
The temple of Balaramjew is one of the Vaishnava
undertaken the renovation work of the temple.
shrines of the Prachi Valley in Odisha. It is located
The local tradition says that the temple was initially
at the village Erbang in the Gop Block of the Puri
district. This dedicated to Lord Dadhivamana. Thereafter, it
temple is situated had been
converted to
about 5 km from
Lord Balaramjew.
the river Prachi and
The temple study
3 km from the river
Kadua. The village has not been done
Erbang is locally by the earlier art
historians. Hence,
well-known as the
a modest attempt
birth place of
has been made in
Balarama Dash, the
celebrated author this article to
of the first Odia highlight the
detailed art and
Ramayana.
architecture of the
Balarama Das is
temple of Lord
one of the
Panchasakhas, Balaramjew.
who was also a contemporary of Prataparudra Art and Architecture of the Temple
Deva and Sri Chaitanya.1 The present temple of A. Vimana
Balaramjew was possibly built in the late medieval
period of Odishan history. This temple is The vimana of the temple is a pancha
2
completely a renovated shrine of that locality. It ratha pidha deula and its height is about 28
consists of three structures such as vimana, feet from the surface of the temple complex. It
jagamohana and natamandapa. The temple is has four vertical parts such as pista, bada, gandi
built in sand stones and bricks. It faces to east. and mastaka3 . The pista portion is mostly buried
The conservation work of the temple was being under the earth and its upper part measures 6
45
inches in height. The bada is panchanga type ardhaparyanka pose on the double petalled lotus
i.e. having five component parts such as pedestal. He holds broken tusk in lower right
pabhaga, tala jangha , bandhana, upper hand, a pot of ladus in lower left hand and both
jangha and baranda. The base of the bada the upper two hands possess indistinct objects.
measures 19 feet on each side. All the component The image Ganesha is made of granite stone and
parts of the bada are bereft of decorative it measures 6 inches in height. Ganesha is not the
elements. original side deity and it has been recently housed
in the central niche of the southern side. All the
The central niches of the three sides of parsvadevatas of the vimana are housed in the
the bada are housed with the parsvadevata pidha mundi niches. The images of goddess
images of goddess Vimala, Mahavir Hanumana Vimala, Ganesha and Mahavir Hanumana are not
and Ganesha. Goddess Vimala is the the usual side deities of the Vaishnava temple.
parsvadevata of the northern side. The four These images are haphazardly housed as the
armed image of parsvadevatas of the
Vimala is carved in main deula. It is a
standing posture on peculiar feature of this
the plain pedestal. temple. Generally, in
She displays ankusa a Vaishnava temple,
in upper right hand, the Vaishnavite deities
varada mudra in like Vamana,
lower right hand, Narasimha and
pasa in upper left Trivikrama are the
hand and musala in usual side deities but
lower left hand here we can find the
respectively. The images of Vimala,
image Vimala is made Ganesha and
of black chlorite. The Mahavir Hanumana.
slab of Devi measures The gandi of the
1 foot 3 inches in vimana is a
height and 11 inches in width respectively. pyramidal superstructure and it consists of two
Goddess Vimala is possibly the original side deity potalas; the lower and upper potalas, which
of the temple. Mahavir Hanumana is the contain 4 and 3 pidhas respectively. All the
parsvadevata of the western side which is a small pidhas of the gandi are decorated with tankus.
stone slab containing an image of Mahavir The gandi continues the pancha ratha plan of
Hanumana. He holds gada in left hand and a the bada. The raha paga of the eastern side is
huge rock in right hand. The image Mahavir is decorated with truncated pidha mastaka design,
made of sandstone and it measures 6 inches in which is surmounted by a jhapa simha. Garuda
height. It is not the original side deity of the temple. figures are inserted in the four cardinal directions
The local people say that this image has been of the beki above rahas. Dopichha lions are
recently housed within 10 years. Ganesha is the finely fixed on the top of kanika pagas of the
parsvadevata of the southern side. The four gandi. These two elements are supporting to the
armed image of Ganesha is carved in ghanta of the mastaka.
46
The mastaka of the vimana consists of flat shaped pidhas. Each pidha is decorated with
beki, ghanta, above which there is another beki, tankus in all sides. The middle pidha of the gandi
amalaka sila, khapuri, kalasa, ayudha is projected out by the gaja-simha motif. The
(chakra) and dhvaja. The entire vimana is upper pidha of the gandi is surmounted by
recently plastered with modern cement. kalasa in which ayudha (chakra) is inserted.
The sanctum of the vimana preserves the Lion figures are found decorated on the northern
Daru images of Lord Jagannatha, Balabhadra, and southern sides of the kalasa respectively.
Subhadra and Sudarsana chakra as the presiding Garuda, the conventional mount of Lord
deities of the temple. Besides these deities, brass Vishnu is installed on the circular pillar of 4 feet
images of Dola-Govinda, Anthua-Gopala, Gaja- high and it is made of black chlorite. The Garuda
Lakshmi, Sarasvati, Narayana and salagrama pillar is noticed at the centre of the jagamohana.
silas are also found worshipped in the sanctum. Inner walls of the jagamohana are plastered with
During the time of survey, for the time being, all modern cement without any decorative elements.
the deities of the sanctum had been kept inside The jagamohana has two doorways; one
the shed of the temple complex. At the time of on the eastern side and another on the northern
survey, the renovation work of the temple was side respectively. Both the doorways are
carried on by the Orissa State Archaeology completely plain.
Department. These presiding deities are installed
on the simhasana of 3 feet high. Inner walls of C. Natamandapa
the sanctum are completely plain. The natamandapa of the temple is an
The sanctum has one doorway towards open rectangular hall. It has been recently built
the jagamohana. The doorway of the sanctum by the villagers. The roof of the natamandapa
was also being repaired at the time of survey. Jaya is supported by 7 square sized pillars.
and Vijaya figures of either side of the doorway There is a Tulasi Chaunra noticed at the
were being made by the mason when the survey eastern side of the natamandapa in the temple
of the temple was conducted by the author. The premises.
doorway of the sanctum is mostly plain except
Boundary Wall
the Jaya and Vijaya figures of the recent work.
The temple complex is enclosed by a
B. Jagamohana
boundary wall, which is made of burnt bricks.
The jagamohana of the temple is a pidha The boundary wall is about 6 feet in height. The
deula and its height is about 17 feet from the temple complex has four gates; one on each
surface of the temple complex. It has three parts cardinal direction.
viz; bada, gandi and mastaka. The bada of the
Main Entrance Porch
jagamohana is panchanga type i.e. having five
component parts like the bada of the vimana. The eastern side gateway is being used
All the components of the bada are devoid of as the main entrance into the temple complex. The
decorative elements. The balustrated window is entrance porch of the eastern side is occupied by
fixed on the southern side bada of the a half cylindrical roof structure. The upper part
jagamohana. The gandi of the jagamohana is of the gateway is decorated with torana figures
a pyramidal superstructure and it consists of four flanked by Ganga and Yamuna figures holding
47
says that the temple was initially dedicated to Lord

Dadhi-vamana towards the later part of the Ganga
period. In the Gajapati period, the temple was
converted to Lord Balaramajew. The tradition
also traces that Balarama Dash was a staunch
devotee of Lord Dadhi-Vamana and he used to
worship Him with utmost devotion. After the death
of Balarama Dash, the earlier Dadhi-Vamana
temple came to be known as Balaramjew temple.
The earlier Dadhi-Vamana temple was possibly
a thatched temple but the present Balaramjew
temple was built after the Panchasakha of the
16th century A.D. The temple has been completely
renovated in the twentieth century.
baby and kalasa. The seated peacock is depicted
at its apex and it is also flanked by peacocks. Now the temple is being managed by a
The arch is supported by circular pillars on both local committee of that village.
sides. The backside of the arch is decorated with References:
another arch, which is depicted with leaning
1. K.C. Panigrahi, History of Orissa, Cuttack, Third
torana figures and Kamadhenus. The second Print:1995, pp.293-294.
(backside) arch is crowned by the kalasa flanked
2. Alice Borner and Sadashiva Ratha Sharma
by inverted parrots. Lion figures are installed on (Translated and Annotated), Silpa Prakasha of
both sides of the main gate. They are acting as R.C. Kaulachara, Leiden,1966, p.157.
the guards of the eastern side gateway. 3. K.S. Behera, Temples of Orissa, Odisha Sahitya
There are some broken jhapasimhas Akademi, Bhubaneswar, 1993, p.4.
and elephants noticed in front of the main gateway.
These broken sculptures belong to the original
temple of the site.
Date of the Temple
There is no authentic evidence with regard Dr. Ratnakar Mohapatra, D. Litt. Fellow, UUC, At/Po-
to the exact date of the construction period of the Purusottampur, Via-Sri Baladevjew, Dist- Kendrapara,
Balaramjew temple of Erbung. The local tradition Odisha-754212.
48
Mahari Tradition of Sri Jagannath Temple
Dr. Purna Chandra Mishra
The worship of Lord Jagannath involved with a Patradevalu2 where as in central Karnatak as
number of daily rituals. The rituals of worshipping Basavi which are grouped as Gudi Basavi,
the Lords are characterized by a royal manner. Nadikola Basavi, Balgada Basavi, Ura Basavi,
As a king is meticulously served by his servants Nadikola Basavi and Chowri Basav. 3 In Andhra
daily from morning to night, so Pradesh the dancing girls are
also Lord Jagannath is served identified with Sani and
in the like manner. Hence, Bogam.4 The dancing girls of
there is a dancing ritual in the Assam are named as
temple of Lord Jagannath at Kurmapus,5 Kudipus, Nati or
the time of the Lord’s Natin 6 . In Goa they are
retirement to sleep. There are known as Bhavin. But in
special Sevakas (servants) Bombay the dancing girls are
employed for this purpose. named according to the
They are known as “Mahari or presiding deities as Murali,
Devadasi” and their dance is Bhavin, Jagavins, Naikine,
known as “Mahari Nrutya” or Kalavanti, Devali, Matangis
“Devadasi Nrutya”. and Sharnis.7 In Odisha the
dancing girls of Sri Jagannath
Such dancing girls of Temple are called Mahari and
the temples are known by Nachuni.8
different names in all over
India. In Tamilnadu they are In Sanskrit lexicon
known as Devaradiyar, Sabdartha Kalpataru, the
Padiyilar, Taliccherippandugal, Devadasis are mentioned as
Empuremanadiyar, Adukkalaip-pendugal; in Deva paricharika or attendant of the Lords. In
Keral they are called Tevidicchis, Nangainar, Bengali Viswakosa they are known as the Deva
Kudikkaris, Muraikkaris; in Karnatak as Poti, Nartaki or dancing girls and Devadasi or servant
Jogtis,1 in southern part of Karnatak they are of the Lords. In Purnnachandra Bhashakosha, the
called as Nayaka Sani, Ranga Sani, Muttukatti Odia Lexicon, the Devadasis are termed as the
Kondavlu, Devarasuli, Nityasumangali, Kasabi,
49
female dancing attendants of the Gods. On the Saivite temples but also the prostitutes were
whole, the female dancing attendants who are dancing in a Sun Temple as mentioned by
offered to the Lords are known as “Devadasi”. Gaidhani quoting the description in the
In the ancient times the Devadasis were Vikramorvasiyam of Kalidas.10 Some information
divided into seven categories. They are known about the dancing girls were found in
Mruchhakatika of Sudraka, Kuttinimata of
as Dutta, Hruta, Bikrita, Bhrutya, Alankara and
Damodara Bhatta, Samayamatruka and
Gopika or Rudraganika. Such categories reveal
Srungarmanjari of Kshemendra, Ramacharita of
the origin and status of the Devadasis.
Sandhyakara Nandi, in Saduktikarmamruta. From
When a sacred man offered his daughter these, it is evident that during the time of Kalidas,
to a temple as a Devadasi, she is known as “Dutta there was a tradition of dancing ritual before the
Devadasi”. But when a lady was kidnapped and Gods.
subsequently employed in a temple, she is known
We can also find the description of
as “Hruta Devadasi”. Sometimes when a lady
dancing rituals in the inscriptions of different parts
was sold to the administrator or the priest of a
of India. In the stone inscriptions of Bhujabeswar
temple, she is known as “Bikrita Devadasi”. If a
lady voluntarily worked in a temple as a Devadasi, Temple11 (975A.D.), Kalipadaswami Temple 12
she is known as “Bhrutya Devadasi”. Some (1018A.D.), Brahmeswar Temple13 (1053 A.D.),
Megheswar Temple14 (1070 A.D.), Sovaneswar
women who devotionally offered themselves to
Temple15 (l080 A.D.), Narendraswar Temple 16
serve the temple are known as “Bhakta
(l083 A.D.), Mukhalingam Temple17 (11th century
Devadasi.” When a woman after-attaining a
certain degree of competence, is offered to the A.D.), Jaladhiswar Temple 18 (l144A.D.),
temple with ornaments, she is known as “Alankara Agastiswar Temple 19 (1158A.D.), Laxmi
Nrusingha Temple20 of Simanchalam (l5th century
Devadasi”. The Devadasis who were getting
A.D.), and Sri Jagannath Temple21 (l6th century
remunerations for offering dance and music in the
A.D.), we find the evidence of dancing rituals.
temple in a particular time is identified as “Gopika”
or “Rudraganika”. These classes of the Devadasis In the Gita Govinda stone inscription at
were receiving fixed remunerations and some the Jaya- Vijay gate of Sri Jagannath Temple, it is
landed property for their personal use. found that Gajapati Prataprudradev of Surya
The origin of the Devadasi system should dyanasty had reintroduced the dancing ritual
be properly investigated. In the Kashikavruti of before Lord Jagannath. 22
Panini, the prostitutes are taken as dancing girls.9 From the preceding discussions it is
But it is still doubtful about their dancing evident that the dancing rituals are prevalent in
performance in the temple premises. At the time the temples since the 4th century A.D. In the 16th
of the eminent classical writer of Sanskrit literature Century A.D. inscription of Gajapati
Kalidas (4th century A.D.) there were some Prataprudradev, it has been mentioned that the
distinct evidences that the prostitutes were dancing dancing rituals were introduced in the Jagannath
in the temples. In the Meghaduta of Kalidas, it is Temple during the reign of Gajapati Kapilendradev
mentioned that the prostitutes were dancing in a (1435-1466 A.D). These dancers were from the
Saivite temple known as Mahakala Temple. Not local as well as from Telenga community. 23 From
only that they were dancing exclusively in the this we can assure that the Devadasi tradition
50
began from the period of Kapilendradev in Orissa torn clothes of the Lord and informed the matter
which was influenced by the South Indian Culture to the Gajapati. Then the God explained the
latter. H.K.Mahatab also accepted that incident in a dream to Gajapati. As a result the
Kapilendradev in l450 A.D. has introduced the concerned girl was employed as a Devadasi in
dance rituals of the Devadasis from ‘Dhupa’ to the temple of Lord Jagannath.
‘Badasinghar’ (morning puja to sleeping at night) According to tradition, the famous Odia
in the Jagannath Temple.24 poet Jayadeva had accepted Padmabati, the
In a stone inscription of South India, it dancing girl of Lord Jagannath as his wife.30 The
can be found that during the reign of Jatavarman eminent scholar of Odisha Late Kedarnath
alias Virapandya, a dancing girl named Virasekhar Mohapatra on the basis of some verses of Gita
Nangai received grant of land for enacting dance Govinda has proved that Jayadeva was inspired
on festive occasions.25 Vachaspati Mishra also by Padmabati, the devotional dancing girl of Lord
refers to the dancing girls who gave performance Jagannath31 for composing the monumental work
on the stage. 26 On the Northern wall of Gita Govinda.
Korangunathan Temple of Trichinapoly district of The 17th century Assamese Poet, Rama
Southern India there is an inscription which Saraswati also describes these things in his long
mentions the provision made for the playing music poem entitled ‘Jayadev.’32 The biography of
during the Srivali service by seven persons during Jayadev by Maitheli Chandra Dutta, it is also
the time of Rajaraja-I.27 Besides these, on the mentioned regarding Padmabati the Devadasi and
south wall of Pipilikesvara Temple of Trichinapoly Lord Jagannath.
Taluk it is inscribed that the land was endowed
to the temple by the purchaser for the maintenance The dancing ritual is a part of the services
of four artists for singing the Tirupaddiyam.28 (sevas) of Lord Jagannath since the time of
Jayadev 12th century A.D. The persons
On the north wall of the Sunderesvara employed in these services (seva) are known as
Temple of Trichinapoly district it is also mentioned Devadasi, Mahari, Gitagovinda etc. According to
that two persons were singing the Triuppadiyam their respective duties they can broadly be divided
hymns during three services (every day) in the into three classes such as Angila or Anangia,
temple of Paramesvara.29 Gahana Mahari, and Bhitara Gayeni. The Anangia
From the above evidences we can girls were the attendants of the Gajapatis. They
assume that the introduction of Devadasi tradition were considered as superior to the other
in the temple of Lord Jagannath was influenced attendants in the palace.33 The Gahana Mahari
by the South Indian Culture during the reign of class of dancing girls is at present partially meant
Gajapati Kapilendradev. for Lord Jagannath. At different occasions they
are with Goddess Laxmi. The third category of
There is an interesting legend regarding
dancing girls is called Bhitar Gayani who
the recitation of Gita Govinda in the Jagannath
Temple. Once upon a time it was believed that exclusively dedicated to Lord Jagannath. They
the-Lord-was fascinated by the Gita Govinda are permitted to go up to the Kalahat door of
Lord Jagannath.
recitation of a girl and followed her. In the process
garments of Lord Jagannath were torn by this wild The surname of these dancing girls is
adventure. Next day the Sevakas discovered the Devadasi. Some scholars term them as Mahari.
51
These girls resided at Anga Alasa Patina. 3 4 to receive the sacred fire (Vaishnabagni) from the
However, we do not find any such place in Puri temple of Lord Jagannath. Once they attained the
Town now. In the Record of Rites the residence skill of singing and dancing they were presented
of these girls are recorded as in Baseli Sahi, ‘Sarees’ as a token of appointment.
Markandesvar Sahi, Kundheibenta Sahi, Bali Lastly, from Madalapanji official records
Sahi, and Matimandop Sahi of Puri Town.35
as well as from other inscriptional sources it can
At the time of dancing they put on typical be proved that the dancing girls of Sri Jagannath
Odishan garments and ornaments. They also put Temple are known as Mahari or Nachuni. They
vermilion and collyrium as a mark of married are different from the Devadasis of the South
woman. Indian culture. This Mahari tradition was
In their respective turn days of duty they introduced in the temple of Lord Jagannath by
used to go temple with all types of sanctity and Kapilendradev, the king of Surya dynasty. He had
purity. The Devadasis were serving at many points a noble ambition of providing an opportunity as
in the temple of Lord Jagannath. They used to well as right to women to serve for the Lord. For
perform the ‘Alasa’ dance at the time of this noble purpose, the Maharis of Sri Jagannath
Sakaladhupa (morning puja). Col. Phipps temple were maintained a holy and pious life. But
observed that “this meal lasts about an hour during in some other temples of the country due to the
which period the dancing girls attached to the illegal, irreligious attitudes of some priests, nobles
temple dance in the room with many Pillars.36 This and powerful persons, this sacred tradition
many pillar room is identified with Jagamohan or became extremely polluted. When the
Natamandir. At the time of Lord’s retiring to bed degeneration of the sacred tradition as well as
after the ‘Badasinghar Besa’ they stood near the the holy conduct and character of Devadasis were
‘Kalahat door’ and were reciting the Gita exploited, the reformists tried to abolish this
Govinda. In this time the Devadasis were singing ancient tradition, for which now-a-days this
songs devotionally in a dancing posture. tradition is going to be abolished from the temples.
Besides the daily routine service, they Footnote:
also served during some special festive occasions
1. K. Sadasivan, Devadasi system in Medieval Tamil
like Chandan Jatra, Snan Jatra, Jhulan Jatra, Nadu, Trivandrum, 1993, p.l.
Rukmini Haran Ekadashi etc in the temple. At
2. K.C. Tarachand, Devadasi Custom Rural Social
present, out of so many duties only a few of them
Structure and flesh Markets, New Delhi, 1992,
survive. The rituals observed in the temple of Lord p.2, 14.
Jagannath had been stopped after the death of
3. K.G. Gurumurthy, Indian Peasantry, New Delhi,
Kokilaprabha Devadasi since 1993. Sashikala the 1982, p.70.
last Devadasi of Srimandir only participated as
4. Edgar Thurston, Castes and Tribes of Southern
Jashoda on the occasion of Nanda Utsab, on
India, Vol. II, Delhi, 1975, p.l28.
Bhadrab Krushna Nabami.
5. K. Sadasivan, Devadasi system in Medieval Tamil
For these services the Devadasis were Nadu, Trivandrum, 1993, p.1.
granted 18 Bati (Nearly 80 Acs) of landed 6. Rajatananda Das Gupta, “The Institution of
property near the village Usunabarapada and were Devadasis in Assam”, Journal of Indian History,
also given Rs.9/- annually. They had also the right Vol.43, Pt.l, Sec.A-128, Trivandrum, p.565.
52
7. K. Sadasivan, Devadasi system in Medieval Tamil 25. Ayyar, A.S.R. (Ed.), South Indian Inscriptions,
Nadu, Trivandrum, 1993, p.2. Vol.XIV, No. 132.Delhi, 1962.
8. Gopal Chandra Praharaja, Purnnachandra 26. Dr. C.P. Ramaswamy Aiyar, The Cultural Heritage
Bhashakosha, Vol.V, Cuttack, 1934, p.6530. of India, Vol. II, Madras, 1969, p.600.
9. Paniniya Kashikavruti-iii, I, 145. 27. G.V.S. Rao (Ed.), South Indian Inscriptions, Vol.
XIII, 1953, Inscription No.3, Madras, 1953, p. 2.
10. Dr. Dimbeswar Sarma, An interpretative study of
Kalidas, Calcutta, 1968, p. 356. (See- 28. Ibid- Inscription No. 50, p.22.
Vikramorvastyam of Kalidas Ed. by Kavyatirtha
29. Ibid- Inscription No.141, p.72.
R. N. Gaidhani, Ch. IV., p. 75.)
30. Sri N. N. Pradhan, Odia Sahityare Jayadev,
11. Epigraphia Indica, Vol. I, No. 50.
Cuttack, 1971, p. 104.
12. R. Sharma Sastri (Ed.), South Indian Inscriptions,
31. Sri K. N. Mohapatra, Sri Jayadev O Sri Gita
Vol. IX, Part I, No.80.Madras, 1939.
Govinda, Bhubaneswar, 1973, p. 47.
l3. JRASB, Vol. XIII, No.2, p.71 &JASB, Vol. VII,
32. Rama Saraswati, Jayadev Kavya, Stanza 80.
Calcutta, pp.357-362.
33. Most probably the girls were so called Anangia
14. Epigraphia Indica, Vol. VI, p. 198.
because they were able to excite the king
15. Journals of Bihar Orissa Research Society, Vol. erotically. The English equivalent of the word
XVII, Patna, p.123. Ananga is the “sexual passion”. The other
explanation could be that these girls were
16. S. N. Rajguru, Inscriptions of Orissa, Vol. III, pt.
introduced by the king Anagabhimadev.
1, Bhubaneswar, 1960, p.32.
34. Dr. Mayadhar Mansingha, The Saga of the Land
17. Ibid, p. 98.
of Lord Jagannath, Cuttack, (nd.), pp.132-133.
18. Epigraphia Indica, Vol. V, No.17.
35. The Orissa Gazette No.205, Cuttack, 3rd
19. Nellore Inscriptions, No. 27, p. 3. September, 1956, pp. 44-45.
20. South Indian Inscriptions, Vol. VI, Inscriptions, 36. Col. Phipp’s Account of Jagarnaut-1823, pp. 6, 7.
No. 752.
37. The Orissa Gazette No.205, Cuttack, 3rd
21. K. B. Tripathy, Evolution of Oriya Language and September, 1956, p. 45.
Script, Cuttack, (nd.), pp. 300-301.
22. K. B Tripathy, Evolution of Oriya Language and
Script, Inscription No. 42, Line 4-6, Cuttack, (nd.),
p. 300.
23. Ibid- p.300. Dr. Purna Chandra Mishra, Chandraprabha Sahi-2,
24. Dr. H. K. Mahatab, Orissa Itihas, Vol. I, Cuttack, Berhampur, Ganjam - 760001 E-mail :
1964, p. 250. [email protected]
53
Sri Jagannath Dham and Pilgrim Tax
Prabodha Kumar Ratha
Jagannath Dham is one among the four sacred

Dhams regarded as very pious by the Hindu
pilgrims. The Four Dham Yatra is also accepted
as a stepping stone to attain salvation. Jagannath
or the ‘Lord of the Universe’ is one of the most
famous deities of the Hindus. The ancient temple
of Lord Jagannath at Puri from the day of its
inception has been an institution for millions of
Hindu devotees. They also accepted it as the
symbol of tradition and culture. The affairs of Shri
Jagannath Temple at Puri were looked after with
great devotion by successive Hindu rulers of
Odisha. The sacred temple of Sri Jagannath
stands on the hillock ‘Blue Mount’ in the heart of
Puri town. Puri or Purusottam Puri is also known
as Shrikshetra, Shridham, Purusottam
Kshetra, Shanka Kshetra, Nilachal Dham and
Jagannath Dham etc. The present temple of
Most of the Muslim rulers collected a pilgrimage
Lord Jagannath was constructed by the famous
tax at Hindu religious festivals in order to avoid
Ganga ruler Chodaganga Dev (1078 AD-
the orthodox injunction of Muslim law that public
1147AD). The Gangavamsi and Suryavamsi rulers
celebration of non-Muslim religious festivals be
made all arrangements for the performance of the
prohibited. The piligrim tax, itself has dubious
rituals of the deities. Pilgrims in large number from
historical and even legendary origins. During the
all over India visit this temple in all seasons round
Sultanate period pilgrim tax was an additional tax
the year.
imposed on non-Muslims. The famous Mughal
Political power of Odisha first declined ruler Akbar abolished the piligrim tax in 1563 to
from the time of Gajapati Pratarudra Dev and with assist his goal of toleration of all religions and for
the death of Mukunda Deva in 1568 A.D. the this act he received the image of a secular ruler in
governance passed into the hands of the Muslims. the medieval period. This tax was again revived
54
by Shah Jahan and it was vigorously implemented Atharanala Ghata was Rs.10/- and Loknath
by Aurangzeb. Ghata was Rs.6/- per person for the rich people
and the rest of the pilgirms were charged with
When Odisha was under the Maratha rule Rs.2/- per head.
Jagannath temple was a source of income for
them. They were defraying the expenses of the The tax collection centre at Atharanala
temple from the pilgrims by imposition of tax. normally was overcrowded. The pilgrims were
(Pilgrim tax). At that time the pilgrims were to facing lots of difficulties to pay the tax. Taking
enter in to Puri town through “Lokanath Ghata” this situation Government took measures to collect
or the Atharanala Ghata. Pilgrim tax was the tax at Calcutta, Dacca, Bihar, Benaras etc.
collected at both the Ghatas. Pilgrim tax was also George Webbs after taking the responsibility of
collected at Balasore and Khunta on behalf of tax collection submitted a report to the
the Maratha Government. The pilgrims also had Government on the modalities of pilgrim tax
to pay taxes while passing through different collection. As per his suggestion Lal Jatris should
zamindaries. The amount of the pilgrim tax was be allowed to the temple for 16 days and anybody
not equal at these places. The rate of tax at who pay Rs.10/- may be given the status of Lal
Atharanala Ghata was Rs.10/-for northern Jatris. The second class Jatris to be called
pilgrims and Rs.6/- for southern pilgrims. Apart Nimlal and they have to pay Rs.5/- and should
from this 15 annas per head was also collected be allowed to the temple for a week. The
as entry fee to the temple. But this entry fee was Bhurranga class jatris should be allowed to the
not applicable to the Sanyasis and Kangalas temple for 4 days and they have to pay only
(poor). Moreover pilgrim tax was also not Rs.2/-. Above all the pilgrims in actual state of
collected from the people who brought sacred poverty only to be allowed for one day without
Ganga water for the Lord, the people of the holy any payment known as Kangalas.
soil and the businessmen. The Maratha
Government appointed Tahasildars to collect the The British Company Government
tax. The rate of tax was fixed by the Government. brought some modifications in the system of
In this way Jagannath temple was a source of pilgrim tax by the Regulation No. IV of 1809 A.D..
income for the Maratha Government. By the regulation the pilgrims were divided into
different categories as per their financial capability.
Odisha came under the British rule from The piligrims from North India were required to
October 1803 and they took the temple pay Rs.10/- while the pilgrims from South India
management to their own hand. They imposed were required to pay Rs.6/- if they belonged to
the pilgrim tax on 22nd January 1806 A.D. The first category. The pilgrims of second category
British Governor also followed the system of required to pay Rs.5/- if they came from North
exemption of pilgrim tax. In this connection the and Rs.3/- in case they were from South. The
Governor General passed a regulation. (The third category of pilgrims were to pay Rs.2/- only.
Regulation No. IV of 1806). As per the regulation The fourth category of pilgrims were never
a Government officer was entrusted with the duty allowed to enter inside the temple. They have to
of the collection of such tax. The Board of perform their ceremonies outside the compounds
Revenue was responsible to control the activities and have to pay Rs.2/- . This regulation also made
of the tax collecting officer. The rate of tax at provision for exemption of pilgrim tax for the
55
religious mendicants, the people who brought holy the British connection with the management of
water of Ganges for the Lord, the persons born Jagannath temple. The British Government
within the holy land, persons who resided more contributed a fixed amount to the Raja of Khurda
than two decades in that land and the people who for the smooth management of the temple affairs.
came for trade. This practice continued till the independence of
the country.
In 1813, Richardson a member of Board
of Revenue proposed the Government to abolish References :
pilgrim tax. It was a reflection of tragic death of
1. The Gazetteer of the Govt., 29 April, 1840 AD.
36 pilgrims at Atharnala pass gate at the time of
piligrim tax collection. 2. Dr. Gopinath Mohapatra, Jagannath in History
and Religious traditions of Orissa, Calcutta, 1982.
The Government was not ready to accept
the proposal of Richardson, rather it thought of 3. Daityari Panda & S.C. Panigrahi, The Cult and
Culture of Lord Jagannath, Cuttack, 1984.
some steps for easy collection of pilgrim tax to
avoid such tragic incidents in future. Lord W.C. 4. Nancey Gardner Cassels, Religion and Pilgrim
Bentick, the then Governor General took a move tax under the Company Raj, New Delhi, 1987.
on the abolition of pilgrim tax in 1829 A.D. In
5. Odisah Review, July 2011.
1837 the then Governor General Mr.Auckland
sent a letter to the president of Board of Control
regarding abolition of pilgrim tax. At last after
prolonged discussions and suggestions the pilgrim
tax was abolished vide Act No-X of 1840 dt. 20
April, 1840 A.D. Finally this abolition of Pilgrim
Tax came into force from on 3rd May 1840A.D. Prabodha Kumar Ratha, 184, Paika Nagar,
The abolition of pilgrim tax however did not severe Bhubaneswar,
56
Unity in Diversity: The Uniqueness of

Jagannath Culture of Odisha
Archana Kanungo
The fame and popularity of “the Lord of the among different groups. But the fundamental
Universe: Jagannath” is noticed both among the principle of Jagannath Culture is based on “Unity
foreigners and the Hindu world. Despite many in Diversity” to respect all human beings
cultural invasions by outsiders and cross cultural irrespective of their caste, colour, religion,
barriers by few insiders, Odisha is still maintaining ethnicity. This ‘Cultural uniqueness’ reduces
its ‘unique culture’ i.e. ‘Jagannath culture’ of “Unity fundamentalism, communalism and encourages all
in Diversity”. Since time immemorial the very pilgrims to visit ‘Jagannath Dham’ and watch car
name “Cultural Unity” is maintained by its ‘wide festival again and again. ‘Car Festival’ of Jagannath
range of varieties’. Odisha’s Jagannath culture Culture is a bright and beautiful example of cultural
maintains its unity through its Cultural inclusion and reduction of exclusion. This article
distinctiveness. Odisha tries to highlight the
is a beautiful land of importance of
many religions, many Jagannath Culture
traditions, many castes through its uniqueness
and linguistic groups, so of “Unity in
Diversity”. It tries to
also multiplicity is found
encourage the true
in Odia culture.
spirit of ‘Cultural
Odisha’s Jagannath
Uniqueness’ through
Culture binds every
social inclusion of all
devotee under “one
devotees to visit
platform”, that is well ‘Jagannath Dhama’ or
known as “Jagannath ‘Srikshetra’ — a pure
Dhama” or it is also and holy land of
known as “Jagannath Puri” which is very popular Odisha region.
worldwide. Jagannath culture is so rich, pure and
powerful that attracts many outsiders to visit The human society in Odisha is based on
Jagannath Puri time and again, especially during some form of order of organization on the basis
the world famous car festival. Sometimes, diversity of Jagannath Culture. To recognize the ‘Jagannath
may create threat in terms of cultural differentiation Culture’ in true sense, one needs to understand
57
and identify the in-depthness of its ‘cultural linguism and regionalism are notable.
uniqueness’. The very essence of Jagannath Communality in the society refers to feelings of
culture implies on arrangement of parts into an rivalries based on religious differences. But
integrated whole, unlike human body consists of ‘Jagannath culture’ stands much above all these
different organs or parts, they are different in forms narrowness. Though, in Hindu culture variety of
but integrated by a single soul, such a harmonious sub-cultural and sub-linguistic groups are found
functioning of the unique culture is referred as but they all believe in one God, Lord Jagannath,
Jagannath culture. Let us understand the different one culture that is Jagannath culture which teaches
parts of Jagannath culture, then only, it will help us to love, care and respect all human beings.
us to understand the importance of integrated
The modern Odisha comprises the
whole.
ancient States of Odra (part of Khurda district,
Odisha’s traditional culture is a Nayagarh, Dhenkanal, part of Angul), Utkal
combination of varieties; so diversity is found in (present Balasore, part of Mayurbhanj, Bhadrak,
Jagannath culture. Diversity means difference. It Jajpur, Kendrapara, Cuttack, Puri, part of
means collective differences, such differences Khurda and Nayagarh), Kalinga (present Ganjam,
mark off one group of people from other. These part of Boudh, part of Gajapati, part of Khurda),
differences may be biological, religious, linguistic Kangoda (tracts in between Rusikulya and
etc. On the basis of religious differences we have Mahanadi rivers and between Salima river (the
religious diversity. Racial diversity is analysed on modern day Salia river which flow in Banapur
the basis of biological differences such as black Tahasil area), Dakshina Kosala (comprising
and white, (Aryan and Dravidian). When a group Sambalpur, Jharsuguda, Deogarh, part of
of people share similar characteristics such as Nuapada districts) and Trikalinga (comprising
language, religion etc, more uniformity is found in Kalahandi, part of Phulbani, part of Boudh, part
such case, whereas , group of people who come of Nuapada, undivided Koraput and part of
from different races, religion and language etc, Ganjam).The modern day Odia script is an
they represent diversity. evolution of Odramagadhi which was prevalent
in the above tracts of area more concentrated in
However, it is a fact that Odisha’s Dakshina Kosala, Trikalinga, Odra and part of
Jagannath culture is based on its tradition,religion, Utkal, Kalinga and Kangoda. Though there are
language, folkways, etc. So diversification is varieties in terms of geographical boundaries
observed in Jagannath culture.Jagannath culture within Odisha, but its evolution is associated with
starts from ‘Jagannath Dham, Puri’ (eastern all these geographical territories. The Jagannath
Odisha) continues to West, North and Southern culture is a part and parcel of life of the people in
parts of Odisha like Aska and Gajapati. It spreads these geographical boundaries. There are different
in diversified geographical areas of Odisha. Within Jagannath temples found in the said areas,
the territory different castes, tribes, linguistic different people performed their rites and rituals
groups are residing together, so sometimes as per their local traditions. In this way
conflict may take place in the name of religion, geographical diversification is found in the
castes, colours, which is a biggest challenge Jagannath Culture.Unlike geographical
against cultural unity. There are several diversifying diversification, cultural diversification is found in
factors among which communality, casteism, the Jagannath Culture. Shrikshetra of Puri
58
Jagannath, as is commonly known, can verily be aboriginal tribes, who had a civilization and culture
said to be a truthful replica of Indian culture. The quite distinct from that of the Vedic Aryans. The
impact of culture of Lord Jagannath in Odia Aryans migrated to Odisha at a later stage and
literature has been such that it has moulded into a the Vedic religion and culture along with the
composite literature revolving round the culture Upanisadic philosophy and Smarta rituals then
of Lord Jagannath. The Odia script and Odia began to spread in this country. Buddhism had
literature are nothing, but manifestation of various better times during the rule of the Mauryan
aspects of Lord Jagannath in the eyes of the poets emperor Asoka, who conquered Kalinga (the
and literary Pundits. To understand this culture, coastal region of Odisha as known by that time)
one has to have some idea of the history of this after a dreadful war in the third century B.C. It is
land, which again is different from that of other said that after the conquest of Kalinga, Asoka
countries of the world. Starting from Lord abandoned violence, embraced Buddhism and left
Jagannath Himself, history has it that he was a no stone unturned to propagate it throughout India
tribal deity, adorned by the Sabar people, as a including the newly conquered Kalinga. It
symbol of Narayan. Another legend claims him continued to be popular in Odisha for several
to be Nilamadhava, an image of Narayana made centuries before Sankaracharya visited Puri in the
of blue stone and worshipped by the aboriginals. ninth century A.D. Jainism was perhaps at the
He was brought to Nilagiri (blue mountain) or height of its glory when Kharavela espoused its
Nilachala and installed there as Shri Jagannath in cause and took all steps to propagate it in the
company with Balabhadra and Subhadra. The second century B.C. It is, therefore, historically
images made of wood are also claimed to have reasonable to hold that the cult and culture of
their distant linkage with the aboriginal system of Jagannatha found its origin in the primitive system
worshipping wooden poles. To cap it all the of worship of the non-Aryan tribals who had
Daitapatis, who have a fair share of responsibilities
established a shrine for Jagannatha here, in this
to perform rituals of the Temple, are claimed to
part of the country in a very ancient time, with all
be descendants of the aboriginals or hill tribes of
their religious fervour. Then the Aryans had taken
Odisha. So we may safely claim that the beginning
it over to worship Jagannatha in Vedic rites and
of the cultural history of ‘ Shrikshetra’ is found in
rituals with all religious practices connected with
the fusion of Hindu and Tribal Cultures. So
them. Buddhism and Jainism have penetrated in
diversification is found in the origin of Jagannath
culture.In this way caste, culture and traditional to the innermost apartments of the shrine of
diversification are abserbed in the Jagannth Jagannatha with all their religious and spiritual
Culture. This has been accepted as a facet of our implications. There are different rites; rituals and
proud heritage. The three deities came to be the day-to-day service (Vidhis) of Lord
known as the symbols of Samyak Darshan, Jagannatha which owe their origin either to Jainism
Samyak Jnana and Samyak Charita usually or to Buddhism, or may be the combination of
regarded as Triratha (of the Jain cult), an both, it is difficult to say that, but there are
assimilation of which leads to Moksha (salvation) diversities found in those practices. As it is
or the ultimate bliss. mentioned earlier that the Puranic texts
corroborate that Jagannatha was originally a deity
Historical Diversity in Jagannath Culture: of the aboriginal tribes and was known as Nila
In the remote past, Odisha was inhabited by the Madhava, his image being made of some sort of
59
blue stone. Later, the god manifested himself in tribal groups of Odisha celebrate car festivals of
the form of four wooden images that we worship Lord Jagannath as per their own regional
now and came to be known by the present-day customs.In this way Jagannath culture is
names in an atmosphere of Vedic re-orientation. maintained among diversified castes and tribes of
Thus, Jagannatha is equally claimed by the Odisha. Odisha is muli-ethnic, multi-linguistic,
aboriginal tribes and the Vedic Hindus to be their multi-religious and multi-racial society. Different
original deity of worship. When we think of the people worship differently. They have different
Puri temple, we also think of the presiding deities faiths, different ideologies according to their own
therein as well as the pattern of cultural life that is religion. In Odisha, the vast population is
in vogue around it, which inspire the pilgrims with composed of people having different creeds,
the lofty ideal of emotional integration in the customs and colours. In this way Jagannath culture
country. Hence the cult of Jagannatha as we call is determined in different shades. It does not fix
it now (by way of translating the words Jagannatha up with only black or white paint, diversified
Dharma) has to be understood, interpreted and colours of Jagannath culture make this culture so
appreciated with all its social, cultural, religious rich, more attractive and popular worldwide. In
and spiritual implications. Thus, the glory and this way diversity is found in Jagannath culture.
greatness of Jagannathism may be brought out in Unity in Jagannath Culture: The very name
the following manner. At a time when Jagannatha “Jagannath” is not confined to a single heart, single
gained immense popularity, all important religious mind, single person only, this name has a wider
cults and creeds known to the people of India in’ connotation, it is beyond our reach, it is popularly
those days were assimilated into the texture of known as “Jagatara Natha” means ‘leader of
Jagannathism. Such a broad based system of whole world’, so it can not be confined to one
religious life is not to be found anywhere in the soul. Despite different diversification of Jagannath
world.’ culture in terms of caste, colour, religion, ethnicity,
Odisha’s Jagannath culture is world famous
Lord Jagannath is worshipped in different because of its unique culture of ‘Unity in
names by different devotees as Vishnu Diversity’.
or Narayana or Krishna and Lord Balabhadra
as Shesha. Simultaneously, the deities are Unity means integration where in hitherto
regarded as the Bhairava (Shiva, the formidable) diverse people and culture are synthesised into a
with Vimala (the Bhairavi or the consort of Shiva) united whole. Jagannath culture connotes a sense
installed in the campus of the temple. So ultimately of oneness. It stands for the bond which holds
we find a fusion of Saivism, Shaktism the members of the society together. There is a
and Vaishnavism of the Hindu religion with difference between unity and uniformity, uniformity
Jainism and up to an extent Buddhism in the presupposes similarity, unity does not. Unity in
culture of Jagannath and the cultural tradition so Jagannath culture is born out of uniformity or
reverently held together in Shrikshetra. similarity. It implies a sense of togetherness,
encourage wefeeling, it stands for the tie that binds
In Odisha different castes, tribes and the diverse groups with one another.
religious groups are found, they worship their
religious leaders/Gurus according to their own As stated earlier, Vidyapati, who is
tradition. At the same time, different castes and credited with the discovery of Nila Madhava (the
60
original form or image of Jagannatha) married the true symbol of “unity in diversity” of Jagannath
daughter of Viswavasu, the chief of the aboriginal culture.
tribes. Later on, he was blessed with children
through this lady. It is really interesting to note The Car Festival held in June-July every
that even to this day, the descendants ‘of both year is symbolic of many lofty ideals of a highly
Viswavasu and Vidyapati discharge the most developed society where equality in treatment and
important rituals of the temple. They are known of opportunities are considered to be the
as Daita-Pati i.e. descendants of Viswavasu and fundamental right of every individual. When
Vidyapati. Most likely the word Daita is from theosophy and religion are viewed from this point,
Daitya or a person of non-Aryan society and Pati it becomes imperative that everybody should be
is from Vidyapati and they have been combined treated as equal in the eyes of God. The Car
to connote that, they divided into two sections, Festival, participated by lakhs of pilgrims from
are the descendants of both the aboriginal chief the whole of India and abroad, has a number of
and the Brahmin priest. In a society torn under vidhis or practices in connection with the pulling
caste discriminations, the so-called high-caste of the chariots and the journey of Jagannatha to
Brahmins do not partake food if touched by the the garden house. One of the vidhis is called
so-called low caste people. But the food offering Chherapahanra. This literally means the sweeping
of the Jagannatha temple which is called of the floor. On this occasion, when the deities
Mahaprasada (literally the great grace) is a are brought from the main temple and placed on
wonder of the Hindu world. It is the established the special seats designed for them on the chariots,
practice that the moment this Mahaprasada is the Raja of Puri who is recognized as the scion of
served, no Hindu of the so called high castes the earlier sovereign emperors of Odisha and
objects to partake it even from the same plate presently holds the most important office of
with any person of the so-called low castes. Chairman in the management of the temple, is
Usually persons of all castes are seen enjoying required to sweep the floor of the chariots in front
Mahaprasada sitting in a row. of the deities with a golden broom-slick.
Though, geographically, Jagannath culture Thousands of eyes watch the performance with
is spreading from one location to another, but rapt attention. Amidst uproarious clapping, the
starting from East to West, North to South, people mammoth gathering offers its felicitations to the
of Odisha believe in ‘one God’, ‘Lord Jagannath’, traditional head of the State as he performs the
who is the supreme of all powers and caretaker duties of a sweeper. This vidhi bring home the
of everyone. Be it his food Mahaprashad or be it idea to everybody that the highest political head
his place Srikshetra is so pure, holy and spiritual, of the State is not superior to a sweeper in the
which binds every devotee under one roof. This eyes of God, who is the supreme object of,
sense of ‘uniqueness’, ’belongingness’ binds every worship by everybody equally on the earth.
heart and soul in one culture which exists beyond Needless to say, this vidhi or practice is symbolic
boundary. This is more prominent during car of the highest form of social justice, equality and
festival, people from different corners of the world unity that has remained an objective to be realized
is gathered in one geographical area of Puri by humanity in all walks of life. It is, no doubt
Badadanda or Srikshetra to celebrate the world maintains unique culture of unity in diversity
famous car festival of Lord Jagannath. This is the through rendering services to Lord Jagannath.
61
Though, the people of Odisha is different symbolizing some aspect of human aspiration, he
from each other on the basis of their caste, colour, is also known as Lord Vishnu : The cosmic
religion and linguistic groups but everyone believes sustainer of the phenomenal universe and
on one religious leader who is none other than bestower of salvation or moksha. He is the
Lord Jagannath, who protects everyone from all supreme god of all sects. Though, Vaisnava saints
distress. However, each religious book teaches advocated for worship of different forms of Vishnu
us the same humanity to help poor and needy, to Avatars or incarnations like Nrusimha, Krisna,
protect the women’s dignity, to respect elderly Rama, Narayana, Gopinatha, Madhava, Ananta
person , above all maintain unity in diversity. Sayana and Vasudeva. While those of
Ramananda looked upon him as Ramachandra.
The sacred place of Puri or Purusottam Other Vaisnavite sects treat Jagannatha as
in the East assumed increasing prominence Krishna. Odishan Vaisnavas consider Jagannatha
through ages as one of the four famous Dhams, as the combined body of Radha and Krishna. This
others being Badrinath in the North, Dwaraka in would explain that Jagannatha represents an
the West and Rameswaram in the South. It was assimilation of all religious cults, creeds and
recognized by Adi Shankaracharya as one of the sectarian philosophies that come under the
eminent places of pilgrimage in the eighth century purview of Hinduism in the broadest sense of the
A.D. Puri assumed more and more importance term. With such a cultural background of Indian
as great Vaishnava Acharyas like Sri Ramanuja, social life, one may like to know, if the world
Sri Vishnuswami, Sri Nimbark and Sri famous temple of Jagannatha has got any message
Madhavacharya visited this place. Subsequently, to deliver. There is a saying in Odisha that ‘In
it was visited by great saints of various religious Puri, there is no caste system. In other temples of
communities namely Nanak, Kabir, Sri Chaitanya India, people of some castes such as the sweepers,
and so on. It was compared with Kashi, Mathura, the washer men etc. are not allowed into the inner
Vrindavan, Ujjain, Prayag, Gaya, Ayodhya and apartments, but in the Puri temple, they are not
other sites of pilgrimage. Lord Jagannath is the only allowed to entry, but people of these castes
presiding deity of Puri and a prominent symbol of discharge certain specific duties and services for
Hindu Kingdom. The Gajapati King of Puri was the performance of some traditional rites for
recognized as the supreme royal authority, for Jagannatha. Here unity is maintained through
safeguarding the hoary traditions and long-ranging duties in Jagannath culture. It is believed that all
rituals, year- round festivals with all Pujas, Veshas, these Avatars will be worshipped in one God as
Prasads and Mahaprasads. But the king did not “Lord Jagannath”, he is unity of 33 crores of Gods
claim any supremacy rather he was humble, loyal, and Goddesses, and by worshipping Lord
devoted and committed to the famous traditions Jagannath one can worship all these Gods and
and heritage honoured by all sections of Hindu Goddesses at the same time. Here unity in
community. The king however, felt himself as the diversity is maintained through traditional beliefs.
first servant of Lord Jagannath although he is ever
regarded as the moving god (Chalanti Vishnu), Thousands of people, artists, artisans,
the temporal incarnation of god. The glory of Lord producers and priests are employed through
Jagannath and supremacy of the king are generations. Specific potteries and paintings are
acknowledged by all because of this uniqueness required at a large scale. Pandas and Purohits,
of Jagannath culture. Lord Jagannath is Pandits, dancers and musicians are engaged in
62
various rituals and festivities. Various specific prepared daily many times inside the temple very
services are rendered by people through scientifically. Even during the Car Festival,
hereditary arrangements. Previously hundred of Mahaprasad is cooked in Gundicha Mandir and
acres were given to these people through taken by thousands of people. It is thus found
endowments. The systems of Pattachitra paintings, that Sri Jagannath Culture with its uniqueness of
the Chamar Seva and of the Devadasis are very ‘unity in diversity’ has a great impact on the socio-
specific to the Puri temple. The Chamar Seva is a cultural and religious life of Odia people in
special service rendered to gods and it is a right particular and Hindu community in general. A deep
enjoyed by some people. Similarly Chitrakaras sanctity and significance is attached to the culture
are required for preparing Pattachitra and painting of Lord Jagannath not only by Hindus, but also
the idols of gods etc in the temple and cars during by many people belonging to other religions.
festivals. These people mostly live in some lanes Particularly, Srimandir, Sri Jagannath and His allied
in and around the Puri town and the village like objects are given great honour and reverence by
Raghurajpur. Similarly various kinds of potteries the people of Odisha. Lord Jagannath is not only
are prepared by some people who enjoy this right the presiding deity, but also His temple is regarded
through endowments of land from ancient times. as the nerve centre controlling all aspects and
Devadasi system was prevalent for entertaining spheres of Odia people.It is a fact that non-Hindus
the Gods. The Odishan art, literature and music are not admitted into the Puri temple, but the
are influenced immensely by Sri Jagannath Hindus of all castes including the aboriginal tribes,
Culture. The traditional Mahari dance Odishi the Jains, the Sikhs and the Buddhists are all
dance, classical songs, are mostly developed allowed into it. That is the reason why the temple
under the influence of Lord Jagannath and His of Jagannatha is so popular worldwide.
favourite lyrics of Geeta Govinda was composed
by the immortal poet Jayadev. Many poems and The land of Odisha is very peculiar for
fictions are also written under the influence of Sri the simple reason that eventhough many tribal
Jagannath culture. A lot of folk tales, folk songs, communities form the major part of the population,
proverbs Chautisas etc. are also influenced by but they almost have a common spiritual belief as
Sri Jagannath culture. Mahaprasad has acquired a result of which the worships of Lord Jagannath
a special and significant position in the life and as we all know now has been a evolving synthesis
religion of Odisha. The cookery of Srimandir is of many people, but with a common stream of
known as the largest cooking system. The sanctity thought flowing from pre-Vedic period as is
of this holy food is boundless and it is known as a evident from many Purans and comparative study
sacred bond between gods and men and among of old civilization as well as archaeological
the people. It is interesting to note that excavation. The worship of Lord Jagannath in
Mahaprasad is not only delicious, but also Odisha, as is described in the preceding
enjoyed by all irrespective of caste, creed and paragraph, has led to evolution of distinct culture
religion. This is also given priority before serving which is usually described as Jagannath culture.
any other food in a feast. It strengthens the Jagannath culture believes in universality but not
bondage between castes and relations. Especially in sectarianism. Lord Jagannath as we know now
newly formed bondages of marriage are is the God of masses, but not of individuals with
solemnized by Mahaprasad. The Mahaprasad is individual choice and thus naturally Jagannath
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culture has been observed as a mass culture. the synthesis of all cultural communities, States
People of diverse faiths with their distinct social and universe. One of the major salient features of
backgrounds have worshipped Lord Jagannath culture of Lord Jagannath is tolerance which is an
as their own. From the footprints of the ageless outstanding human value propagated by culture
cultural heritage in India and abroad, we find that of Lord Jagannath which postulates with every
tribal (original inhabitant of Odisha), Dravidians, way of life as its contribution in its specific way to
Aryans, orthodox Hindus, Jains, Buddhists, the human welfare. The culture of Lord Jagannath
Sikhs. sects of Hinduism i.e. Vaishnavites, Saivites, stands for religious tolerance, co-existence of all
Ganapatyas, Saurays, Shaktas have reposed their religions, communal harmony and international
implicit faith in Lord Jagannath according to their integration. This has led to the present day
beliefs. Culture of Lord Jagannath has been an situation in which we see that Lord Jagannath is
elastic culture. Apart from influencing other culture worshipped by all irrespective of castes, creed,
it has, in course of time and passage of ups and colour and community. As a result, the entire
downs, social, political, financial status of the universe and inhabitants of universe are part and
common people which comprise the modern day parcel of the concept of culture of Lord Jagannath.
Odisha, has incorporated in its fold, the various To understand the influence of culture of Lord
cultures and their salient aspects of various faiths. Jagannath on people of Odisha, it is necessary to
Jagannath Mahaprabhu is wooden deity (Saura) analyze the various aspects of culture of Lord
without any sense organ. At the same time, he is Jagannath which are the seeds for germination in
Dravidian deity with sense organ. He is the respect of Odia people. The gap between men
Purusottam of the Veda and Darubrahmas of and divine has been bridged in Jagannath culture
Brahmins. He is the Dakhinkali for the Saktas and because Jagannath is a highly humanized Deity.
Vairaba for the Saivites. He is Mahaganapati for He brushes his teeth, takes bath, changes his cloth,
the Ganapatyas and at the same time he is the wears out robes and gold ornaments, studded with
Suryanarayan for the Sauryas. His festivals are diamond, enjoys 56 varieties of food
of Puranic origin and rituals are admixture of tribal (Mahaprasad) and 36 categories of servitors pay
rituals as well as Sakta’s Nyasa and Mudrus and their “Seva Khatani” according to their “Khatani
many more. His majority of rituals are based on routine”, for the daily duties relating to worship
Uddiyan Tantras which are the refined versions of Lord Jagannath.
of Mahayan Tantras as well as Shabari Tantras
which are evolved from Tantrik Buddhism and Jagannath culture does not admit any
tribal belief respectively. Of his Mantras distinction among the castes and communities.
incantation Oum is Vedic and Hlim, Slim, Klim Jagannath culture aims at liberating poor and
are Tantrik. His Kaibalya (dried Mahaprasad of down-trodden for better life for which He is called
rice) is of Jaina origin and Nirmalya of Saivite Patitapaban and for which he observes Ratha
origin. His worship, attire, foods rites and rituals Yatra. Humbleness is a cardinal human value
are nothing, but a synthesis of various cultures which is amply prevalent in culture of Lord
and beliefs. But, at the same time it is free from all Jagannath. Culture of Lord Jagannath always takes
types of regional separatism, scriptural a positive view of the life away from the
exclusiveness and regional narrowness. By its pessimistic thought of grief, suffering and death.
wonderful power of assimilation it has effected It recommends strong faith in Divine. It teaches
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man to strive for perfection of its soul by the number of sects in Hinduism. But they have some
sacrifice of his self. Worldly pursuits find no place common faith with slight variation. The same myth,
in culture of Lord Jagannath. Here in concept of legends and deities are shared by all the Hindus
Lord Jagannath, the devotees prays for/asks for in spite of their scriptures like the Vedas,
divine life, but not material gain. Culture of Lord Upanishads and the Gitas, epics like the
Jagannath has effected unity in diversity by faith, Mahabharat, the Ramayan and the Bhagabat read
and integrated human society with the help of by every Hindu give rise to the feeling of unity.
human values. Darshan and Mahaprasad Sevas Jagannath temple exists in four parts of Odisha
of Lord Jagannath are the twin desires of each viz. East, West, North and South. Car festival is
believer of Lord Jagannath. When we as pilgrims also celebrated in all parts of Odisha, this shows
devotees or as visitors go to the Lord Jagannath the religious unity of Jagannath culture. Jagannath
Temple complex, we usually wait for sometime culture is based on cultural integrity. The
to partake Mahaprasad preferably in Anand fundamental approaches to art, philosophy,
Bazar. Anand Bazar which is situated inside the literature are typically based on Jagannath
premises of Lord Jagannath Temple, Puri is a tradition. These common social functions and
place where Mahaprasad is served in shape cultural traditions foster cultural unity. Last but not
cooked rice, dals, curry, sweets and Sukhila Bhog least, there is an emotional bond that binds all
etc. Mahaprasad reduces untouchability, casteism, inhabitants of very beautiful land of Jagannath Puri.
regionalism, superiority and inferiority complex The very name “Jagannath Dhama” emotionally
between individuals; all are treated equally in the brings all devotees under one roof ( Jagannath
eyes of Lord Jagannath. Kshetra). Jagannath culture has had a remarkable
tradition of interdependence which has held us
Conclusion: The Jagannath culture is a together within the same culture. One
fusion of Unity and Diversity, in one hand diversity
manifestation of it is found in the form of Jajmani
creates differentiation in terms of opinions among
system. It is a system of interdependence of
masses, whereas Unity provides strength to this
castes. In Jagannath culture people may find some
unique culture and its tradition. They are the two
diversification which is determined on the basis
sides of the same coin; two sides are
of rich traditions, varieties of languages, traditional
interdependent with each other in the following
caste/ religious groups, geographical boundaries.
ground.
While its democratic structure protects its political
From very early time, Jagannath culture unity, its ‘cutural unity form’ guarantees the
is visualized as one culture of Jagannath Dhama, harmonious co-existence of socio-cultural
the whole landmass from Puri to Sambalpur in diversities. The world is seldom known a rich
one region. In this way geographical unity is traditional culture like Jagannath culture of Odisha
maintained by Jagannath culture. Although, with an age old socio-cultural diversity which gives
Jagannth Dhama is a land of many religions, the a unique impression of pluralism. Name of the
concept of Jagannath culture is essentially a federal concept, old or new, bourgeoisie or
religious one. Hinduism, being the religion of the socalist are known to encompass such a wide
majority of the people of Odisha provides a basis range of distinction within a particular territory.
for unity. It is a fact that Hinduism in Jagannath Viewing the unity and its rich cultural heritage
culture is not a monolithic religion. There are intellectuals say that Jagannath culture presents
65
‘diversity in unity’while other says Jagannath Chouhan, Shashank. (2013), . ”The abode of the Lord
culture holds ‘unity in diversity’. However, a true of the Universe”. Zeenews.com. Retrieved 10 February.
devotee always feels proud for this ‘uniqueness’ Eschmann, Anncharlott (1978). The Cult of Jagannath
of Jagannath culture which binds diversified and the regional tradition of Orissa. University of
California, California, San Francisco, USA: Manohar.
people in a strong cultural unity. So that, we can p. 537.Jagannath Temple”.
proudly say ‘Jai Jagannath’ and Odisha's great
Karan, Jajati (2009). ”God’s own kitchen vies for no
Jagannath Culture “ record - India News - IBNLive” .ibnlive.in.com.
References: Retrieved 2 July 2012. “the Jagannath temple in Puri
has the world’s largest kitchen that can feed more than
Behera K.S (1996), Sri Jagannath (O) Bharatiya one lakh people at a time”
Sanskruti in Jagannath Pattnaik (Chief Editor), Viswa Mansingh, Mayadhar (1962). History of Oriya
Oriya Sammilanni Smaraka Grantha, published by Biswa Literature. Sahitya Academy. “The traditions and
Oriya Sammilanni, Cuttack, 1992, PP.254-257.10. practices which centre in an around this famous temple
Bhagabana Sahu, “Muslim attack on temple of are also still South Indian or Dravidian to a large extent.”
Jagannath”, in H.C. Panda (ed), The Journal of Odishan
Mishra, K.C (1971). The Cult of Jagannath,
History, published by Odisha History Congress, Vol.
Bhubaneswar.
XV, PP.121.124.
Micera, Mishra, Narayan, Durga Nandan (2007). Annals
Behera, Prajna Paramita (2004). ”The Pillars of Homage
and antiquities of the temple of Jagannâtha. Sarup &
to Lord Jagannatha”. Orissa Review. Retrieved 5
Sons. p. 190. ISBN 978-81-7625-747-3.
October 2012.
Mohanty A.B. (ed) (1990). ‘Madalapanji’, (Rajabhoga
Brockman (2011), pp. 94-96
Itihasa), published by Utkal University,Bhubaneswar,
Das M.P (2004), “Impact of Jagannath temple on the
Mohanty, J. ((2010) Encyclopaedia of Education,Culture
socio-cultural and poltical life of Odisha” in N.R.
and Children Literature, New Delhi.
Pattnaik edited Religious History of Odisha, New Delhi,
PP.187,199. Mohanty, Jagannath, (1997) Universal Culture of Orissa
and Sri Jagannath, the Lord of Democracy´Orissa
Jagannath Puri Book Published by SJTA
Review, July, Govt. of Orissa, IPR Dept.
Mohanty, Jagannath, (2010) Influence of Sri Jagannath
Pradhani Pitambar, “The first visit of a converted Hindu,
Culture on Socio-Economic and Religious Life of the
to the Lord Jagannath temple of Puri”, in Orissa Review,
People of Odisha, Orissa Review
Vol.L, NO. 12, Govt. of Odisha, I & P.R. Deptt. P.24 and 25.
Dash, M.P (1998), Impact of the Temple of Jagannath
Mohapatra S.C, (2003) “Rathayatra, A Mass festival of
on the political life of the people,´Orissa Review, June,
Lord Jagannath, in Orissa Review, Vol. LIX, No.12,July,
Govt of Orissa (IPR, Dept. Bhubaneswar).
published by I & PR Dept., Bhubaneswar.
Dash, M.P (1977),”Jagannath and Kingship” in
Prematilleka, Leelananda; Seneviratne, Sudharshan
M.N.Das (ed), sidelights on History and culture of
(1990). Perspectives in archaeology : Leelananda
Orissa, Vidyapuri, Cuttack, PP 415-422.
Prematilleke festschrift. p. 96.
Cesarone, Bernard (2012). ”Bernard Cesarone: Pata-
chitras of [Odisha]”. asianart.com. Retrieved 2 July
2012. “This temple was built in approximately 1135-1150
by Codaganga, a king of the Eastern Ganga
dynasty” Wikilink embedded in URL title (help)
”Chodaganga Deva” . indiadivine.org. 2012. Retrieved
2 July 2012. “Chodaganga Deva (1078-1150), the
greatest of the Ganga kings, built a new temple on the Archana Kanungo, Chief Managing Editor, IRJSSCE,
ruins of the old one” Post Box No.170, Bhubaneswar-751001.
66
Lord Jagannath as
Viewed in English
Literature - A Study
Guruprasad Mohapatra
Sri Jagannath is a mystery and enigma in Himself. profusely, though obviously not eulogistically
It is rather an imprudence to fathom the always, on the deities, or the car-festival or even
Unfathomable, to know the Unknowable, to the Buddhist origin of Jagannath. The Britishers
empower the All Powerful. It is a very narrow have oscillating attitudes ranging from awe and
and un-courteous term to call ‘His admirations to sequential disillusionment, viewing
Consciousness’ as a ‘Cult’. He is certainly far it initially as an amorphous idol. Christian
above the cultic Gods and Goddesses. He is still missionaries have tried to supersede the
worshipped for His time transcending ideology spiritualism of Jagannath, by using a despicable
and estimated as the super synthesis of utilitarian metaphor – Juggernaut. However, in Indo-
Consciousness, Traditions, Religions, Worships Anglican writings Sri Jagannath has been the
and Dogmas. He is not only the epitome of symbol of Henotheism. It is curious to make an
religious Consciousness of the universe but also account of differences and echoes in observation
the nerve centre of the cultural, literary and social of so-called intelligentsia.
ethos of the Hindus, Jainas, Buddhists, Christians, The holy shrine of Puri and Lord
and so on. He is both Finite and Infinite, Visible Jagannath, has not only drawn pilgrims from across
and Invisible, Tangible and Intangible. the country for centuries, but also foreigners who
Sri Jagannath in English literature provides took considerable interest about the place and
an interesting study to analyse the view points of the Lord. Among the foreigners, two Europeans
several travelers, tourists, administrators, scholars, such as William Bruton and Fray Sebastian
missionaries and Indo-Anglican writers. Most of Manrique are remarkable. Their description about
the travelers have delineated Sri Jagannath in a the deity, ritual practices and places are the earliest
befitting manner. Yet, some have become cynical. available account on the theme. Though a great
Interestingly, foreigners and scholars from the west deal of work about the culture has been found in
have dwelt upon Jagannath in varied ways. Friar the accounts of A. Stirling, W.W. Hunter, John
Odoric (1321 AD), Nicolo Conte (1430), Sir Beams, some significant research has been done
Thomas Roe (1616), W.Bruton (1633) Bernier by a group of German idealists like Hermann
(1667), Capt. Hamilton (1727), Major W. Thorn Kulke, Anncharlott Eichmann and H. Von
(1803), Robert Southey (1810) and scholars like Stieterncron. Bulloram Mullic’s account of his
Stevens, Prof. Wilson, James Fergusson, Gen. journey to Puri is a good package of philosophical
Cunningham, W.W. Hunter etc. have lavished evaluation of Jagannath consciousness. However
67
the tremendous proliferation of Jagannath research all religious currents but also a reflection of
till today had it’s origin in the emergence of the humanitarian appeal, proclamation of universal
“Oriya School” in the early 1970s. It gathered brotherhood and renunciations, beyond pride and
momentum in the late seventies with the publication prejudice. Since antiquity Lord Jagannath has
of Nityananda Patanaik’s ‘Cultural Tradition in been a pollinating agent, sucking nectar from
Puri’. This development enforced the theory various petals of spiritual spheres and transmitting
oriented scholars to prove into the culture in full the grains of universal consciousness. He has been
steam. K.C. Panigrahi’s “Seminal historio- a forum for free exchange of philosophical, secular
graphical studies on the medieval Oriya literature and intellectual curiosities and consequences of
and traditional accounts and their relevance for synthetic values.
the Jagannath cult” is a monumental study. The Europeans particularly the British
Scholars like K.B. Tripathy, P. Acharya, K.C. attitude to Jagannath offers an interesting study.
Mishra, G.N. Dash, G.C. Tripathy, Sabita Viewing it initially as an amorphous idol, they
Acharya, B. Ray, Subhakanta Behera, Nibedita made it into an abusive metaphor – Juggernaut-
Mohanty, Bishnu Mohapatra etc. have their but soon got boomeranged by it in their evangelical
remarkable contributions to the study on endeavours. Vilifying the immense importance of
Jagannath. the car-festival of the Lord and ascribing to the
In order to understand what Jagannath festival a genocidal contour, they wrote from time
Consciousness is, it is necessary to learn what to time about the pilgrims throwing “themselves
He has, for ages, been. The study proposes, under the chariot so that its wheels may go over
therefore, to examine stage by stage that complex them….. and the car passes over them and
growth of enchaining superstitions and of yearnings crushes them and cuts them asunder and so they
after truth, which, nourished by the pilgrim bones perish on the spot”. Conti even supplements by
of centuries and watered by the tears of millions adding that to be “crushed to death” in such a
of disciples, now spreads itself out in full grown manner was “a mode of death which they say in
luxuriance upon the Puri sands. Besides certain very acceptable to their God”. Gasparo Balbi also
perpetual appeal to the popular instinct, Jagannath repeats this preposterous nonsense. In Bruton’s
Consciousness aims at a catholicism, which aspersions the same insularity of vision is reflected.
embraces every form of universal belief. The Berrier is also cynical in his view. Hamilton, Wood
fetishism and bloody rites of the aboriginal races, House, Robert-Southey, David Smith, Reverend
the mild-flower worship of the Vedas and every Ward, W.W. Hunter etc. had also done the same.
compromise between the two along with lofty Some of them even described Jagannath as “a
spiritualities of the great Indian reformers, have figure that resembled nothing in the heavens above
found refuge. The rigid monotheism of Ramanuja or the earth beneath or in the waters under the
in the 12th century, the monastic system of earth. This had impelled Maj. Thorn to visit the
Ramananda in the 15th , the mystic quietism of place and see the amiable object of veneration
Chaitanya at the beginning of the 16 th and by millions of pilgrims, though he found the deity
luxurious love worship of Vallavacharya towards disgusting.
its close, mingle within the walls of Jagannath at Christian missionaries, came to give a
this present day. sadistic sense of “hellish triumph”. Stirling, the
Sri Jagannath Consciousness is not only Collector of Puri, wrote in 1818 to say that such
a manifestation and fusion of eclectic essence of so-called “excess of fanaticism” reflected in and
68
through instance fo immolation were too few far The Central theme of the Jagannath cult
between and that invariably these were results of and consciousness is that the macrocosm manifest
accident or euthanasia. Chevers would endorse in the Triad is the same as the microcosm or the
such a view. This naturally would give credence individual self. This cumulative Upanishadic
to the view about “that ecstatic mockery of substance deified in the Triad and the
martyrdom” as figments of the alien flights of fancy. transcendental state of gnosis intrinsic to it were
If that be the case then the barbarity of beyond the cane of evangelical comprehension.
commercializing the temple and its traditions in The obsidian eyes continue to notoriously
the name of seeking insulation from pollutions of
glitter without a flicker !
superstitions is as preposterous as it is mock
rhetoric. Perhaps a pseudo-reformatory zeal for References :
missionary purposes lay at root, which raised a 1. Anncharlott Eschmann Herman Kulke, The cult
hullabaloo about frivolous accidents but found of Jagannath and the regional Tradition of Odisha
soon, to its dismay, that the Jagannath-culture is Gyan Charan Tripathi, South Asia Inter-
not so fragile as to succumb to such susceptibilities disciplinary Religion Research Programme-Orissa
and insinuations. Research Project.
Lord Jagannath in Indo-Anglican ii) Dr. S. Radhakrishna, Indian Religions Orient
literature can be analysed in two aspects, as the Paperback 1983 Religion and culture Orient
impact of Jagannath consciousness on literary Paperback-1968
works and literary creations based on Lord iii) Harmann Kulke– (ed). Burkhard Schnepel
Jagannath. The ancient writings have accepted Jagannath Revised Manohar-2001
Lord Jagannath as the symbol of henotheism. He iv) Himansu S. Pattanaik– Lord Jagannath His
is every from in one form. In the writings of Temple, Cult and Festivals. Aryan Books
Gandhiji, Nehru, Dayananda Saraswati etc. the International, New Delhi.
scarcity of cosmopolitan outlook is discovered in v) Pravat Mukherjee, History of Jagannath Temple
the practice of temple culture. But the description in the 19th Century Ferima Klm Pvt. Limited,
of His glory is so mountainous that the refermistic Calcutta 1977.
views have lost their vigor. 6. K.C. Mishra, The Cult of Jagannath, Calcutta,
The synthetic cult and consciousness of 1971.
Jagannath is an epitome of divergent religious 7. Cultural Heritage of Odisha, Vol- III, Sri Jagannath
creeds and schools of philosophy that prevailed Special (Ed) State level Vyasakabi Fakirmohan
in India at different periods of her long cultural Smrutisansad, BBSR.
history. In the historic process of adjustments, 8. Niladri Mohadaya.
Jagannath has assimilated strange contradictions 9. Bamadev Sahimta.
in a manner that is most amazing in the history of
10. Odisha Review, Jagannath Specials from 1980-
religious thought. There is no discarding any in
2012.
this religion of man”, wrote Pandit Nilakantha Das,
“ and all the gods and goddesses attacking and
appealing have found a place in the compound of
the temple. Jagannath has welcomed and
embraced all, but been overwhelmed by none and Guruprasad Mohapatra, Nabinabag, Khordha,
has lost Himself in none”. E-mail:[email protected].
69
Social Life of the Sevayats of Puri

in the Cult of Lord Jagannath
Abhimanyu Dash
Religion without society is not a religion. Society contains housing, food, marriage, dowry, position
without religion is not a society. Both religion and of women, Jagagharas, Naga, Medha and
society exist together in the cult of Jagannath. They Gotipua dance, Devadasis, Yatras, fairs and
are inseparable. The social life of the Sevayats festivals, Muktimandap, Swargadwar and some
are interlinked in the cult of Jagannath. The society common social features.
and the cult can’t progress in the absence of either
Housing
of the two. Although the cult of Lord Jagannath
has spread widely in the 21st Century, the social The people of Puri town particularly the
life of His own land remains unchanged. To Sevayats are not interested to build spacious
conserve the cult for future, the social life of the houses in distant parts of the town in order to
Sevayats of Puri is not changed by external remain close to the Jagannath temple.
influences. Puri, though a small temple town, Consequently the size of the houses of this area
attracts large number of people from different are very small. Even some of the houses nearby
parts of India, many of whom desire to settle down the temple are three feet in width because of
here as the ultimate place of salvation. Normally division of paternal family. The people like to stay
the original inhabitants of Puri consisting of priestly in these areas in their parental houses. Each of
class, artisans and others connected with the these houses in this area is considerably raised
services to the temple reside mainly in on a masonry plinth of four to eight feet in high.
Markandeswar Sahi, Harachandi Sahi, Balisahi, In the front of each house there is a verandah.
Daitapada Sahi, Dolamandap Sahi etc. The There is no proper ventilation and light in the
original inhabitants of these localities are Sevayats houses.
(priestly class), Supakaras (cooks), Carpenters
Most of the Pandas having Jatri (Pilgrim)
(Badhei), Painters (Chitrakaras), Potters
business are the owners of more than one house.
(Kumbhakaras), Stone Carvers (Pathurias),
They have these extra houses varies from 30 to
Applique workers and artisans like patta painting
50 rooms. These rooms have little facilities of
and palm-leaf carving. Their way of living, food, proper light and ventilation of air.
cloth, income and expenditure pattern, housing
and social functions etc. are more or less At present some of the Sevayats prefer
influenced by Jagannath culture. This article to construct spacious houses outside the temple
70
town to remain free from jammed housing in their do not take cooked foods in their houses on the
paternal houses. But they do not forget to serve day of their Seva. After the rituals they take
the temple which is their bread and butter. Their Mahaprasad. They do not take any non-
service to the temple of Lord Jagannath is the vegetarian foods in their house on the day of their
base of their livelihood. seva. But there is no restriction on food for the
suar sevayats who cook for the Lords. They are
Dress allowed to take food of their choice before going
A race is known by its dress. The people to cook for the Lords. As they take sufficient
of Puri and the Sevayats are identified by the dress food before cooking, they will not have any
they wear. The female population of Puri wears attraction for the foods which they cook for the
sarees of cotton in ordinary days. But in festivals Lords.
they wear pata (Silken cloth). The males wear
Sevayats take rice, dal and curry etc. in
dhoti and kurta. The dresses are simple. The
day time but at night most of the sevayat families
priests and the local indigenous people wear
take Mahaprasad or bread. But they like to
towel. The Sevayats colour the towel in an
consume milk products and milk at night. ‘Dalma’
indigenous process with cheese, oil and milk which
is a popular food item among the sevayats
is very costly. At present the young Sevayats use
prepared with dal and vegetables. In all the
to wear pants and shirts after their service to the
functions dalma is a common food item. The
Lord particularly outside the temple.
people prepare community feast.
Food
In addition to this after consuming food
The Mahaprasad is sacred to all pilgrims. the people generally use pan (betel). Betel
Generally, the Mahaprasad is served in all social consumption is very common in the locality.
functions of the local people and also nearby People of all classes consume betel which contains
villages. Some of the local people only take digestive properties. Betel leaves are supplied to
Mahaprasad as their daily food. The people pay Puri from Chandanpur situated in ten kilometers
highest regard to Mahaprasad. There is no bar distance. People of Puri in general and sevayat
of caste while taking Mahaprasad. Nirmalya class in particular consume bhang. Bhang, leaf of
(dried Mahaprasad) which can be kept intact for a plant having intoxicated properties is
years is taken by the pilgrims as a token of divine popularized by the Sevayats of the Jagannath
presence of the deity of Jagannath. They take temple as a sign of luxury. Bhang also contains
Nirmalya everyday. The Mahaprasad is the most digestive properties.
sacred object on which people solemnly swear
at the time of marriage between the parents of Marriage
bride and bridegroom. It is one kind of promise There are three categories of Sevayats in
in pre marriage period. The local people believe
the temple. They are Brahmin Sevayats, Daita
that before a person breaths his last he is fed with
Sevayats and Sudra Sevayats. Brahmin Sevayats
Nirmalya which is believed to take him to heaven.
are not allowed to have marital relationship with
Pujapanda Sevayats (priests worshipping other category of Sevayats and other non-Sevayat
Jagannath) who worship the Lords in the temple caste. A Brahmin Sevayat is debarred from
71
performing his seva in the temple, if he marries in of the temple. But there is no such restriction for
other Sevayat or non-Sevayat caste. The Brahmin Sudra Sevayats and Daita Sevayats. They can
Sevayats keep marital relationship with their have marital relationship with other caste Hindus.
Brahmin Sevayats of the Jagannath temple. Even
they are not allowed to marry the Sevayats of Dowry
any other temple. They give first preference to Marriage is held within their own temple
marry their son to his uncle’s daughter. This system Brahmin Sevayats. There is no case of dowry
of marrying uncle’s daughter is found not only in torture. These Sevayats know the economic
Southern part of India, but also in foreign countries status of each other. Before marriage proposal
like Egypt, Iran, Iraq and Afghanistan etc. they know the economic condition of the bride’s
house. They know what they will get as dowry.
In the Brahmin Sevayat family the
And also all the families are related to each other,
bridegroom with his friends and relatives visit the
as they marry within their own society. That is
bride’s house on the day of marriage in a
why, there is no such dowry torture in the Sevayat
procession. There the marriage is held and the
society. On the 2nd day of the marriage, the
bridegroom returns back to his house without
bridegroom’s house sends some ornaments to the
bride. On the 2nd day of the marriage again the
bride’s house for the bride. And on the 3 rd day of
bridegroom visits bride’s house for some rituals
the marriage before entering bridegroom’s house,
and he returns back to his house on the same day
the bride is presented with a golden ring. From
without bride. On the 3rd day of the marriage
the 7th day of the marriage the bride stays in the
again the bridegroom visits the bride’s house.
bridegroom’s house. And the bride’s house sends
After some rituals the bridegroom returns on the
cooked food or money to the bridegroom’s house
same day to his own house in a procession. This minimum for 7 days for the bride. Some rich
time the bride also accompanies the bridegroom. families send food for their daughter’s maintenance
But in other castes the bridegroom returns with for years together. But all the families are bound
bride on the marriage day after the marriage rituals to send food for 7 days minimum. In lieu of
are over. Here the impact of the temple on Sevayat cooked food they can send money or vegetables
is visible as found in Rukmani vivaha. The and grocery to bridegroom’s house. The people
Sevayat bridegroom does not use new clothes believe that marriage is decided in the heaven by
on his marriage days. He is not allowed to use the God. Marriage is a lifetime contract. Divorce
stitched clothes. He wears Chheda (clothes) is regarded as sin. Divorce is also regarded as
washed by the washer-man. He also does not the most obnoxious act. Religion restrains divorce.
cover his upper portion of the body with shirt. The women too do not seek divorce. Marriage
On the 7th day of the marriage the bride and in Sevayat families generally is not individual’s
bridegroom both visit the bride’s house and after decision but this is a family’s concern. The elder
some rituals again backs to bridegroom’s house members of the family have a great say in the
on the same day. marriage of youngsters.
Even the Pujapandas are not keeping Position of Women in the Society
marital relationship with other Brahmin Sevayats
of the temple. Now the Pujapanda Sevayats have A small number of highly educated girls
marital relationship with other Brahmin Sevayats are found among the Sevayats. They do not give
72
importance to women’s education because they Naga, Medha and Gotipua Dance
give marriage to their girl’s among their own limited
Sevayat youths. And it would be difficult to find During the time of Sahijata, Chandan Jata
highly educated match for the girl. At present this and Makar Sankranti the young men of the
system is gradually changing. In general Sevayat’s Jagagharas being dressed like warriors march in
women are restricted to their homes. Even after procession to other Sahis to perform martial dance
marriage, the movements of the women are like Naga dance to commemorate the past. Some
restricted till they give birth to a child. In many other members of the Jagagharas perform Medha
cases the rickshaw is covered with clothes if any dance in which puranic stories of Lord Rama
Sevayat women go outside in rickshaw. The are performed during summer every year.
ladies cover their head and face with cloth while In the last part of the 17th century Gotipua
going outside. But this system is going to disappear dance was introduced in Puri, when Devadasi
gradually. They are enjoying freedom. Every year dance was in a declining stage. Gotipua dance
in the month of ‘Pausa’ the bride visits her father’s performed by male dancers. This dance was
house. This system is also followed by the general patronized by monasteries of Puri. In the dance
people. This is because in the temple, Lord’s Vaishnav songs describing the lilas of the
consort Goddess Laxmi visits her father’s house incarnation of Lord Krishna are sung. Later on
in this month. the Odissi dance emerged from Gotipua dance.
Jagagharas Devadasis
Jagagharas are paramilitary organizations Unmarried girls become Devadasis to
which originated in Puri particularly in Sahis dance before Lord Jagannath. They marry to
(localities) during the rule of the Gajapati Kings Lord Jaganath. Devadasis also danced in King’s
to protect the Jagannath temple from the attack palace and social functions of dignitaries of the
of the Muslims. The young Sevayats start town during kings rule. But in the later period the
exercises like body building, wrestling, weight Devadasis were exploited by Sevayats of the
lifting, sword fighting and Javelin throws not only temple and the king. Their sex relationship with
to maintain good health but to fight the Muslim such persons brought ill fame to them. As a result
enemies physically. A Jagaghara possesses acres the Devadasi numbers gradually decreased. At
of land encircled by strong wall with a pond to present one Devadasi named Sashimani lives who
bath and a deity Hanuman to worship. is very old and spent life in poverty. The famous
Besides military activities, the Jagagharas Odissi dance Guru Sri Pankaj Charan Das is the
are centres of learning and culture. Odissi dance, son of a Devadasi. He once remarked that “there
Chhanda, Champu, musical instrument like is no future in it and it is very hard to make a living
Mrudanga, Gotipua dance, Medha dance are also by it today”. So his daughter is not a Devadasi.
performed here. Feasts and Bhanga are common Yatras
in the Jagagharas. A Jagaghara plays a great role
culturally in connection with the Jagannath temple Yatras (festivals) of the Jagannath temple
during Ramanavami and Chandan Jatra. have great influence on the society. Lord goes to
73
sleep at the time of ‘Sayana Yatra’ for a period of Muktimandapa

three months. During this period all social
ceremonies such as marriage, Upanayana (sacred Cases involving religious controversies in
any part of Odisha are referred to the
thread ceremony), coming of the bride to her
Muktimandap which stands as the judiciary of the
father-in-laws house (Nava Badhu Yatra) are
temple. This Muktimandap is the famous seat of
suspended. During the rising ceremony of the
the learned Brahmins associated with Jagannath
Lord (Devothana) all these social activities are temple and the verdict pronounced by this august
resumed. assembly of Brahmins of Solasasanas (16 Brahmin
Fairs and Festivals Sasana villages) is accepted by the contending
parties with great respect. Thus the Muktimandap
The fairs and festivals of the temple have solves a number of social problems of the Hindus
great social impact. The important festivals of Odisha.
namely Chandan Yatra and Rath Yatra observed Swargadwar
in the great temple in every summer are gladly
participated by the Sevayats and the common Swargadwar (gateway to heaven) is a
people of Puri. In Chandan Yatra the participants cremation ground at Puri, situated in the sea shore
of the Sahis start procession from their Jagagharas of the Bay of Bengal. It is meant only for the
to the Narendra tank with much pomp and Hindus. The people believe that if the dead body
grandeour. Madanmohan the representative of of a person is cremated in the Swargadwar the
Lord Jagannath is carried in a palanquin to the deceased soul goes to heaven. The soul needs
tank to move around the tank in boats which is no cycle of birth and rebirth. Among the Sevayat
called as chappa. The people take bath in the community if a Sevayat dies then his dead body
is cremated at Swargadwar after bringing the fire
Narendra tank in large number in the evening and
from the kitchen of the temple of Lord Jagannath.
after returning to the starting point they take
It is their special privilege and different from others.
pleasure of consuming the Mahaprasad. The Rath This tradition is still maintained among the Sevayat
Yatra (Car festival) is performed in the month of families of Puri. This is a significant social feature
July in which besides the pilgrims, the people of of Swargadwar.
Puri take part along with the Daitapatis and other
Sevayats for nine days in lakhs. The houses of Some common social features
every inhabitants of Puri enjoy the guests in
Many social activities have common link
feeding and entertaining in order to derive
to the cult of Jagannath. In Odia society Lord
pleasure. In Bahuda Yatra (return of the cars) at
Jagannath is considered as the head of their
the time of ‘Adharapana’ the people of every house families. In all social functions like marriage and
in Puri in company with guests take pleasure of sacred thread ceremony the Lord is first invited.
consuming ‘Rasgola’. Culturally it promotes a One begins a letter by first putting the Lord’s name
healthy social life. ‘Adharapana’ though offered at the top. It is usual practice to humbly remember
to the deities while on chariots really meant for the Lord’s name at the top in order to make an
the Chandis and Chamundas who are waiting for auspicious beginning. From birth to death in all
this occasion in every year. activities, the local people take the name of the
74
Lord. The people offer their best things to the The impact of the cult of Jagannath is deep
Lord. rooted in the social life of the people of Puri in
particular and Odisha in general. Undoubtedly,
During the Rath Yatra festival of the Lord without the cult of Jagannath the existence of a
all kinds of trees are planted. The newly built unique society of the Sevayats in Puri would be
houses are being inaugurated, because these days an impossible one. Their life style, the marriage
are considered to be the most auspicious. The system, the dowry less society, no divorce,
first fruit of a tree is offered to the deities. Even ideology of Jagagharas, message for promotion
newly published books prayer to Lord is written of casteless society through Mahaprasad indicate
in the first page. When the children are born or that they are much above the evils of modern
saved from calamities or severe diseases, the society.
parents go to the temple to offer one lakh lamps
to the Lord. Men are named after Him, as References :
Jagannath Das, villages as Jagannathpur and
1. D.B. Smith, ‘Pilgrimage to Juggernath’, Calcutta,
market as Jagannath haat etc. People offer gold 1868, Part-I, P. 2.
ornaments when their problems are easily
overcome. His temple is Bada Deula. His road 2. K.C. Mishra, ‘The Cult of Jagannath’, Calcutta,
is called as Badadanda (Grand Road). His sea is 1971, pp. 205-208.
named as Mahodadhi. 3. S. Mohanty, ‘Lord Jagannath’, Bhubaneswar,
1982, P – 24 & 85.
Marriages are social customs of the
Hindus. So the marriage is sacred. Some 4. S. Mohapatra, ‘Puri Boli’, Bhubaneswar, 1996, P
marriages are being held in the Jagannath temple – 326.
with his approval which is equivalent to registered 5. B. Sahu, ‘Odia Sahityare Sri Jagannath Chetana’,
marriage. Even before marriage negotiations are Cuttack, 1991, pp – 100 & 313.
being held in the Surya temple which exists in the
premises of the great temple and guests take 6. H. Kulke, “Early Royal patronage of the
Jagannath Cult”, in ‘The Cult of Jagannath and
pleasure for consuming Mahaprasad after the Regional Traditions of Orissa”, A. Eschmann
negotiation. (ed.), (et. al), New Delhi, 1978, P – 139.
Another social institution like common 7. J. Mohanty, ‘Influence of Sri Jagannath Culture
sacred thread ceremony which is performed on on Socio-Economic and Religious life of the
behalf of the temple and also organized by some people of Odisha’, in “Orissa Review”,
Bhubaneswar, July, 2010, pp – 22 & 23.
social organizations in which many a number of
Brahmin boys altogether take sacred thread in 8. S. Pradhan, ‘Socio-Economic Aspects of Sri
the premises of the temple of the Lord. Generally Jagannath Temple’, an unpublished thesis,
poor Brahmin boys perform their sacred thread Bhubaneswar, 1996, PP.49-50, 63-79 & 175.
ceremony in this temple because of poverty. Thus
the temple of Lord Jagannath solves a lot of our
social problems. Hence the Jagannath temple is Abhimanyu Dash, Lecturer in History, Surajmal Saha
inevitable in the social order of the Hindus. Mahavidyalaya, Chitrakar Sahi, Po./Dist.– Puri.
75
Significance of Gundicha Temple in Car festival
Bhagaban Mahapatra
Gundicha temple is a Hindu temple, popularly of chlorite stone called Ratnavedi where deities
known as GARDEN HOUSE of Lord Jagannath, are placed and worshipped for seven days. Rest
situated in Puri town of Odisha. It lies at a distance of the days of the year, the Ratnavedi and the
of about 3 K.M. from the main temple of Lord temple remain vacant. This Ratnavedi is regarded
Jagannath (Srimandira). The two temples are as most holy place as narrated in Skanda Purana
located at two ends of Bada Danda (Grand and Narad Purana. The temple has three gates.
Road) which is the pathway of Rath Yatra. The The western gate is the main gate of the temple
temple is built in Kalinga called lion’s gate through
temple style. The complex of which deities enter the temple
the temple comprises Viman during Ratha Yatra. The
(sanctum), Jagamohan, eastern gate of the temple is
Natamandira and known as NAKACHANA
Bhogamandap. There is also GATE which is used for
a kitchen hall. The temple is departure of deities. There is
set within a garden and is also another gate towards
known as God’s Summer north which is known as
Garden Retreat. In the north gate.
garden there are Coconut, There are many
Mango, Neem, Bael trees interesting legends behind the
and other favourite plants of Gundicha temple and annual
Lord like Tulasi, rose and Ratha Yatra. One legend
Jasmine flowers etc. The says that Gundicha, queen of
entire complex of the temple king Indradyumna of Satya
including garden is Yuga was a great devotee of
surrounded by a wall of 430 Lord Jagannath. It is
ft length, 320ft breadth with explained in many Puranas
20ft height. that Lord Jagannath
Inside the temple, the sanctum features a surrenders Himself near His real devotees.
plain raised platform 4ft height and 19ft long made Because of her (Gundicha) deep devotion, Lord
76
Jagannath promises her to come to her house journey. That wounded the sentiment of mother
during Ratha Yatra. Another legend says that Lakshmi. She was so perplexed because of
Gundicha temple is Yagnya Vedi which is the birth absence of Lord Jagannath and finding no
place of Chaturddha Murtty (Lord Jagannath, alternative, She went to Vimala, wife of Lord
Lord Balabhadra, Maa Subhadra and Sudarsan). Balabhadra and Saraswati wife of Lord Jagannath
Every year Lord with His brother and sister makes to seek their advice. Both of them shared the
visit for seven days to the Gundicha temple on feelings of Lakshmi. Vimala is the goddess of
this occasion. Tantric. Consoling Lakshmi, goddess Vimala has
The Ratha Yatra starts on the second lunar advised Her to excite Lord Jagannath through
day (Dwitiya), the bright fortnight (Sukla Paksha) Tantric application that is Moha Churna, so that
of the Hindu month Asadha. One day before the His mind will be diverted and immediately He will
Ratha Yatra, the Gundicha Temple is religiously return to Srimandir. Lakshmi has accepted the
cleansed for housing of Lords. On the day of proposal and on 5th day of Rath Yatra popularly
Ratha Yatra, three wooden chariots magnificently known as Hera Panchami, Lakshmi visits the
built with wooden and beautifully decorated with Gundicha Temple in a beautifully decorated
flowers and clothes are kept ready at the main Palanquin through Her servitors in the evening.
Jagannath temple for transportation of deities. The She is then welcomed into the temple. Both
chariot carrying Lord Jagannath is called husband and wife (Lord Jagannath and Lakshmi)
Nandighosh, the chariot carrying Balabhadra is seat face to face on the porch in the sanctum of
called Taladhwaja and the chariot carrying the Gundicha Temple. Goddess Lakshmi secretly
Subhadra is called Darpadalan. All the deities start applies that Moha Churna on Lord Jagannath
their nine days journey from the temple with a and requests Him to return to Srimandir. Jagannath
grand procession called Pahandi ceremony with gives His consent by offering Agyan Mala (a
servitors, Vedadhai Brahmins and devotees. The garland of consent) which goddess accepts and
procession is a most thrilling and spectacular after certain rituals She returns to Srimandir.
incident. After the deities are kept in their Before returning to vent Her self-concealed anger
respective chariots, the traditional Chherapanhara She orders one of Her attendants to damage a
work is done by the Gajapati (King) of Puri who portion of the chariot of Lord Jagannath. A large
is regarded as first servitor of Lord Jagannath. number of devotees congregate to see this event.
All devotees anxiously wait to see this event. After Goddess Lakshmi then returns to Srimandira
this event, chariots are drawn by lakhs of devotees through a separate path known as Heragohari
to the Gundicha temple. The deities remain in the Lane.
chariots on the first day and enter Gundicha temple
on the second day. They reside at the Gundicha On the next day of Hera Panchami, three
temple for the subsequent seven days. During this chariots stand facing to Gundicha temple (western
seven days sojourn, a major ceremony celebrated gate) prepare the Dakhinamoda ceremony for
in the Gundicha temple is Hera Panchami (on the return car festival (Bahuda Yatra). It takes three
5th day of Ratha Yatra). While Jagannath visits days to turn the face of chariots in south direction
Gundicha temple with His brother and sister, His from main gate of the temple and park the same
wife Lakshmi is left behind in the main temple (Sri at eastern gate (Nakachana Gate) through which
Mandira) and also not even informed before His deities leave the temple.
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The day before the Bahuda Ratha Yatra The deities are taken to the same chariots in which
(Return Car Festival), is a most auspicious day they were brought and after some rituals
for devotees in Gundicha temple. This day is particularly the traditional Chherapanhara
known as Sandhya Darshan or Navami Darshan. (sweeping of the chariots) by the Gajapati of Puri,
Some say it as Adap Mandap Darshan. In side the chariots are pulled by devotees back to the
the temple where deities are worshipped is known main temple. It is considered auspicious to get a
as Adap Mandap and also Mahabedi. It is said glimpse of the deities on their chariots. The
and also narrated in Skanda Puran that those who colorful dance of devotees and other religious
get the opportunity of seeing the deities at evening groups surcharge the entire atmosphere into a state
time on this day, the auspiciousness and virtuous of excitement and the individual self merges into
are ten times more than the day time. an inexplicable ecstasy.
“Dibatad darshanam punyam ratrau There is no comparable God in the world
dasagunam vabet” pantheon with intense human appeal, like Lord
(Skanda Puran Ch.34 Sloka 10) Jagannath Who has become a humanized God,
crossing all barriers of caste, creed and colour
As per tradition on this day thousands of under the gigantic wheels of His chariot. The most
devotees throng the temple to have darshan of distinctive feature of Rath Yatra of Puri is the close
deities and partake of Mahaprasad with their and peculiar religious linkage of Gajapati of Puri
family and offer to Brahmins for getting blessings. with Lord Jagannath. Sweeping of the chariots
After spending seven days in the Gundicha temple, by the king before the multitude of devotees is
the return journey of Jagannatha, Balabhadra, the height of religious devotion and greatness.
Subhadra and Chakraraj Sudarshan starts on Besides such a grand festival of Lord Jagannath
ninth day of car festival which is known as Bahuda suggests equality of human beings before the God.
Yatra (Return Car Festival). The images of deities
are brought from the temple through Nakachana
Gate in a grand procession of Pahandi ceremony
to the accompaniment of enchanting Vedas and
Stotras by Brahmins and of the beats of cymbals Bhagaban Mahapatra, Sri Gundicha Vihar, Sarbodaya
and gongs, the sounds of conches being blown. Nagar, Puri-752002.
78
Stranger Than Fiction
Er. Chakradhar Mohanta
Endeavors ever live. Memories never fade away. For the moment she transverse and enthroned to the
ended eventuality.
“At the exasperating moments of the
fateful event, the memories labored on and on, Lord of universe Lord Jagannath ever
churned and agitated merciful this devotees through
persistently in live. Pearls of architect God Viswakarma
tears were trickling down created “Ketaki” – the full
profusely from two wide lotus burning ignite blazing fire
eyes, charioting the agony of figure of love to quench the
Nandighos”. yearning gaiety of His devotee
servant King Gajapati
“Is it to be a curse to be a
Maharaja and the enchantress
bewitching romantic beauty “?
was indeed an enticing unique
“Doth celestial nymph took beauty modal from the
birth on globe for its curse workshop of architect of
redemption” ? heaven. It appeared as though
Causing cessation to the creator filled butter in place
psychic will force, “Ketaki” of flesh in Ketaki as her golden
found there standing nearest fairness blackened at the ogle
to the Emperor Sri Sri Divya of an ogler. King Divya Singh
Singh Dev, feeling the living Dev lost himself in the endless
Lord, Narayana incarnated, beatitude of Ketaki’s drawing
King Gajapati arms stretched cervian eyes, plausible cyno
open to embrace her ! Ketaki jumped up with an hairs of secretive colour of
uproarious sound- clouds, enduring and lofty, and, obstinate and
majestic bosom pair, slender waist, attractive
“O Load ! Cast thee in me not, unchaste thy
griddle and appearing hip and endearing naval pit.
servant”.
Vestige of Yavana, me cursed and fallen !!! The fact that the Bali Sahi spring palace of Sri
Ketaki’s eyes were unbearable to feel the world Divya Singh Dev melt in the rhythmic throbs and
brimming with tears. longing appetitive fragrance emanated from the
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extreme glamorous igneous figure of Ketaki to children in the home, court yard and jungle.
the late night was not unknown to the ministers Offerings at His Feet – a grain of rice or a basil
and citizens, in the 6th year (Anka) of King Divya leaf or a millimeter length of His Chariot’s rope is
Singh Dev’s rule in Odisha. reverently kept by every Odia to the close of one’s
The wheel of time is never ever amiable life.
to one. The auspicious happy hours of Ketaki He symbolizes the equality, secularism,
courtesan took a turn. universal brotherhood, unity and peace. He is the
The spies reported to King Gajapati that supreme being of oneness of all religions. He is
Suba Nayeb Nazim Suja Khan coming to plunder the primordial energy and essence incarnation. He
Srimandir of Lord Jagannath and construct a is the living idol of all religious existence, bliss
Mosque with the derbies of Jagannath Temple. absolute. But and yet every Odia is divinely selfish
King Divya Singh Dev was plucked and to keep Narayana, the Lord Jagannath in
uprooted. He was fully aware of the strength, everyone’s dwelling shelter shut as one’s own and
brutality and hate redness towards Hindus of Suba none else’s keeping pride and proud of Him.
Nayeb Nazim Sujakhan the Nawab of Suja Khan also learnt that Lord Jagannath
Murshidabad. The secret dream heart kept elusive alone is the Emperor of Odias, why because,
and wretched designs of Sujakhan to play his mast emperor Sri Ananga Bhim Dev sacrificed and
at the Khurda Fort were well known to King surrendered the whole of Utkal at lotus feet of
Divya Singh Dev, though not known to many. Lord Jagannath and carried out the rule of Utkal
Suja Khan’s convictions were true that State as His ordinary servant of Servant. In the
Lord Jagannath Place and placeth the core and history of Odisha, Governorship and eldership,
center of independence of Utkal Kingdom. Lord social and cultural innings, and daily events and
Jagannath is an exception to the Laws, rules and spiritual heritage evolved and revolved around the
rulings of the rest of the globe. Nowhere on earth half built Jagannath. Suja Khan deeply felt that if
is existent that the dear Deity is the ruler of the Lord Jagannath would be taken out from Odisha,
Kingdom. Every Utkal born believed that the it would the only victory and real victory to him.
successful conquest of Kanchi was the blessings Wealth, youth, aristocracy and ignorance filled to
of Lord Jagannath. Lord Narayana embodies the the head notorious Suja Khan was intolerant even
celestial wood. Daru Brahma, a fullness, and to assimilate the pure definition of “Holy Islam”.
absolute incarnation, knowledge and bliss, with
“Islam meanth Peace”.
hand gesture of all protection, sheltering from all
fears quaims and sins, and careth and rareth Islam means holy peace. It means total
Odisha and her children. and complete surrender to God. Mercy and
Lord Jagannath is a member of every universal humanity is the hymn – Holy Quran
Utkal family. Because He is one being the supreme prophetheth. Thy religion is thine; my religion is
involved and invited in every family affairs. He is mine. Irreligious feelings find no place in Holy
the eldest of any family to be in all auspicious Quran.
functions – Marriages, reception to the newly Dead headed with untruth, Suja Khan
wedded both in groom’s and bride’s homes, pressured that Islam was propagated with might
tonsure ceremonies and even in the play of of sword and dared to eb another ‘Kalapahad’.
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At that turning point of history, King Divya Wonder struck Ketaki lost in herself wondering
Singh Dev supplicated befoe Ketaki for her grace. the advance of Gajapati was the dying wick of
Ketaki the great intellect, feminine beauty and the burning light of Deepavali.
embodiment of Zodiac Virgo. To halt the march
Gajapati Maharaja Sri Sri Divya Singh
of Suja Khan, on the bank of river Bhargavi, at
Dev had made many pilgrimages and holy dips in
Chandanpur, Kind Gajapati created the
sky covered holy shrine of Ketaki Mahari and
barricades, bunker, barracks and tents. But the
terns and thousands of proud warriors, the had explored dived deep and dined her beauty.
Khurda Paikas were no match to arrest the Ketaki’s eyes fell at the war barrack of
treacherous and brutal Mughal army of Suja enemy Suja Khan who camped on the other side
Khan. King Gajapati had enough weaponry to of the river Bhargavi. Running the silvery glittering
fight the enemy in a straight ethical and lawful war. long crystal fingers through the enviable manly
But he had nothing with him to arrest the covert hairy bush hard chest of Divya Singh Dev, Ketaki
and immoral movements of the brutes. At the end enquired:
Gajapati solicited the service of Ketaki.
“Your Majesty ! Me knoweth not thy wish demand
At Chandanpur, on the banks of river thy servant’s presence here.”
Bhargavi, Gajapati camped with his army on the
Puri side and opposite to him the Mughal “Ketaki” replied in heavy tone and serious
Missionary Suja Khan with blood and women voice, the Maharaj Gajapati Sri Sri Divya Singh
flesh thirsty army, the offensive force exploring Dev. “You will be the commander-in-Chief of the
loose moment and movement and weakness and battle tomorrow”.
slackness to attack. “Me. An earthling. A woman, O Majesty Doth
In the Royal Camp of Divya Singh Dev thee ridicule this innocent.”
Ketaki Mahan arrived. Fading face of Gajapati “Ketaki ! Do you ever remember that I ever
cut deep wounds in Ketaki’s heart. King Divya ridiculed you ?
Singh Dev held Ketaki to his heart. The inside
chamber of war camp of Gajapati was fully “It’s my priced and precious luck,
decorated with flowers and creepers and wine, Your Highness, Servant of Lord Jagannath”
elixirs, gold, silver and diamonds filled earthen “I invited you to save the pride of Lord Jagannath,
silver and gold vessels. the Lord of Universe, O Ketaki”
“What ? Hath His Highness lost His sense ! “Thy doth give me shame more, no more, Your
Oh Lord ! Is this the time for love and romance !!
Majesty. Thy the Victorious Gajapati.
Is this the beginning of the end;
His Majesty’s grand began Lord of Yadavas Lord of numerous citizens.
Worship of being in beatitude
Ever immersed and lived through!” An being of Utkal and Karnataka.
Ketakai abstained from enquiration ! She Ever adorning groom.
feared heavy mouth from a small head and heart. Your Majesty undefeated ever
Sitting on the flower decked bed, for the moment
How warranth, help from insignificant Ketaki ?
with a high heave, King Divya Singh Dev held
Ketaki to his bear chest and kept on his left lap. Am I lucky so enough ?
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Strength do get I where from ? “Ketaki ! Thou shall know not thyself
fully, what thy being. Thy enchanting figure like
“Ketaki, Have you ever heard the coronation
climbing creeper stem is an arrow latched bow.
ceremony of Gajapati Kings in Utkal ?
Thy two bosoms are two sides of bow. In that
“Your Majesty” tow, drawing the arrow of enthralling enjoyment
“Me ! Not His Majesty, Ketaki. Lord and union, igniting passion fire eye to eye thy
Jagannath the Lord of island Jambu is alone the should aim and shoot. In such piercing arrow fire,
real ruler of Utkal thence and hence. He is seated what to talk of Sujakhan-o-Sujakah, the God
on the diamond royal throne and is worshipped himself gets defeated. This is my firm conviction.
with all brilliance and royalty attached to an The bows of bamboos are insignificant
Emperor as the Lord of the three worlds. I am compared to thine flower body bow. There is
only a mere servant. By heredity and heritage I unawareth of this truth. Thy beauteous figure is
am His servant of Servant. It is why as an explosive weapon. Stunning and alluring thy wavy
untouchable I broom His chariot during car vibrant physical expressions are the weaponry
festival”. The throat of Gajapati started chocking. inductions and attacks. This is the secret. This is
“Your Majesty”, Ketaki buried her face on warmth the success. This may kindly be born at head and
at his chest and pressed to solace. heart”.
“Ketaki, would you please fulfill my only request ? Hearing His Majesty, instantly Ketaki
became dumbfound like the brutal coldness of
“Your Majesty. Thy command is my deathly silence. Seeing the deadly silence of
bearing on my head. Bless Thy servant, to be Ketaki Gajapati Maharaja Sri Sri Divya Singh
fearless. If needed be to cut my head and offer at Dev with full of love heartily and dearly held her
Thy feet. Be merciful and I beseech thy blessings”.
to his chest and slowly whispered in her ears:
The dazzling beauty Ketaki felt at the feet of Sri
Sri Sri Divya Singh Dev. Gajapati lovingly lifted “Ketaki ! My dear !! This is neither my order nor
her up and addressed. my direction nor the request.
“Ketaki, it is not my direction. You may Feel and accept this as the word and
kindly grace it as my humble plea in tomorrow’s command of Lord Jagannath and He and
battle you alone will be the Commander-in-Chief”. Himselveeth. Doth you desire Suja Khan conquer
Khurdagarh causing Gajapati dynasty of Load
“Thy self, O Majesty ! Jagannath servitude crest fallen buried beneath
“For the first time King Gajapati of Utkal mud under the domain of Suja Khan ? Kindly
could have gone in self exile in the history doth mistake me not ! Misconceive me not ! I
“Mandala Almanac my enumerate this incident. beg and seek this sacrifice from Thee not for me.
What an irony of Fate !” I beg thee to save our Motherland Utkal and
The valorous and prowess face of protect the chastity of her daughters from the
Gajapati got darkened, as the sky was cast with hands of demonic Mughal Devil”.
clouds. Soothing and coolly warming the heat of
“Your Majesty ! Illustrious Lord ! I am devoid of King Divya Singh Dev with the hot tear pears
the art of archery and weaponry.” tricking down from the wide eyes of Ketaki she
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slowly and steadily invoked and instilled the rhythmic waves of coaxing for copulate, Ketaki
confidence in His Majesty. appeared from the inner royal chamber of the
camp !!! Emanating exquisite fragrance, bedecked
“Thy wilts and wish the command of Lord
bed with rarest and heavenly flowers of royal
Jagannath. It shall be fulfilled at all cost, Your
dreams, nine diamonds filled historic vessels,
Majesty”.
rarest jewelleries, gold, pearls and blue diamonds,
The dawn dawned and the Sun appeared and blissful breeze from river Bhargavi adding the
in the eastern horizon. Ketaki had witnessed many symphony and notes to the romantic presence of
sun-rise, it’s different cosmic forms and rays in heavenly nymph Ketaki Mahari with her eyes ‘
varying hours of a day like the Sun above the fog irresistible rapier love, in fact, transformed the
covered thorax of Bengal bay of cold season, Royal Chamber inciting Suja Khan in to an
setting Sun of the summer at the evening skies appetitive erotic aphrodisiac existence.
over the mountain of Barunei, Khurda and the “This is the supreme fire ordeal. It is the
Sun at the noon during the rainy days. But the wish of my Lord Jagannath. He and alone He
Sun of that day appeared very unfamiliar to Ketaki shalt protect me” Ketaki prayed. Courageous
– The Sun without dazzling ! The Sun without Ketaki became mystically elusive. Enough events
warmth !! The Sun without radiant rays !!! were enumerated that even Gods were beaten
Stealthily navigating river Bhargavi Suja down their heads with such feminine beauty.
Khan pierced in to the Royal Camp of King Divya Enticing and inviting Ketaki made Suja Khan forget
Singh Dev. Endowed with brutal power of muscle himself. Protruding breasts, flowery naval pit,
and killing instincts, Suja Khan with might was bird’s like bluish restless eyes, captivating and
ready to attack the Royal chamber was taken enchanting slender waste, tender body and again
aback ! His day dreaming of previous day and above all the stiff stout obstinate and untamed
war calculations that Sri Divya Singh Dev would bosoms were the unique unparallel elements of
for his survival saving his life might fall begging at love. Great is God ! He mixed all radiance,
his feet struck with no trace of Sri Divya Singh chemicals all beauties, catalyzed all youthfulness,
Dev ! It was unexpected to his war conception and peptized all vigour and exuberance in to
that Sri Divya Singh Dev would go in self exile. Ketaki, or, each limb of her excelled and
Suja Khan was full of praises for the Royal King marvelled in delicate loveliness as slaves at her
of Khurda, for his courage to receive arrows on command !
face to face straight fight. The heritage of Khurda “Who are you”? Electrifying voice of Suja
King dynasty never inscribed in memory that any Khan echoed. Delicate, demanding and
King had run away back from war leaving the describing Ketaki, angelic and bashful Ketaki and
citizens to the mercy of enemy King. golden Ketaki drew lines on floor with her left
Seeing Suja Khan advancing with dancing toe sending gestures that she was avid, zest and
poses, sending the feeling vibrations of union zealous for Suja Khan.
ignition, enticing with mysterious glances, rarest “Your Majesty ! I am the Commander-
cupid arrows and amorous gestures, longing the in-Chief of Khurda Gajapati”. Thick eyebrows
enchanting fairy beatitudes to be sucked by Suja of Suja Khan curled up and he yelled.
Khan’s manly might, signaling the half covered “Commander-in-Chief ! Shalt thee fight
signet bewitching heavenly cosmic beauty figure with me ?” Sending straight liaison eye twinkling
83
to Suja Khan’s eyes with gestures for love she The divine clasp and embrace of Living
uttered. Lord Narayana, Lord Jagannath, Gajapati Divya
Singh Dev brought Ketaki to sudden present
“With one condition, Your Highness. Thy
ceasing her previous night events with tears.
shalt retreat to Cuttack in Thy defeat in war with
me. Thy shalt not harm any to Lord Jagannath. “Your Majesty ! What thy did ! My body
Thy shalt leave me here alone”. is impure !!!” Ketaki wept heartbroken. “I am
fallen and not worthy to thy noblest touch”.
“God Promise ! Nayeeb Nazim Suja
Khan’s word is stronger than a tusker’s tooth. I Sobbing Ketaki could not see any as her
promise, should I get defeated in war with thee, I eyes were filled with tears. Her heart was heavy.
shalt return to Cuttack. But my darling ! In case Her throat was chocked. Waning and wailing
thy faceth defeat, this creature will lift Thee with Ketaki cried like a child. Her words and cries
Jagannath to Cuttack”. were not separable. “ Yavana tasted me” sobbing
and sighing Ketaki fell on the ground. “Even the
The war began. Everything is right and Hell does reject me”, feeble voice poured from
fine in war and love. Poor Sujakhan was never Ketaki incoherently. Odias’ walking and living
been an expert in love-making, had no patience Lord Jagannath in human form Emperor Gajapati
and bearing, stamina and timely deliverance, and, Sri Sri Divya Singh Dev lifted Ketaki up and
cessation and audacity in Love. In the divine cupid clasped with his long two arms around her tender
merriness of Ketaki, Suja Khan was shamed and falling waist. Holding to his chest, embracing her
defeated at his masculine ego. Hung in shame and Gajapati lifted her face with slender feather touch
failure Suja Khan fell at the feet of Ketaki on chin where tears were rollicking down over
pleading privacy, secrecy and mercy. Humiliated Ketaki’s cheeks.
and dishonoured of his manhood before “Every Odia is proud and knows, for
womanhood necessity and demands of Ketaki Gajapati garlands with his own hands the
Nayeeb Nazim Suja Khan retreated to Cuttack. victorious Commander-in-Chief with diamond
Keeping his promise, leaving Ketaki at the studded Gold fastener of chivalry, gallantry and
deserted Royal Camp of Divya Singh Dev, Suja honour. For it is and it is I wear Thee my two
Khan’s parting words were thus : hands of fasteners of gallantry honour and bravery
“Good Heavens !! Thy won the war before the to thee Ketaki. Would Thou shalt reject them
beginning of war !!! I retreat to Cuttack keeping Ketaki”?
my words. Please accept my last prayers and “Your Highness”
salutations, Khudahafis !”
“Ketaki ! Thou did fulfill the command of
Suja Khan could have harmed Ketaki. Lord Jagannath. That Lord, who is Lord of ruined
But he did not. In the meantime Gajapati Divya and fallen and Lord who purifies all sins, has taken
Singh Dev had kept Lord Jagannath, Goddess away all thy sins. I believe Thy is not impure.
Subhadra and Lord Balabhadra in Kotalgarh fort Offering Thy physical form to Mughal brute, thy
and Suja Khan could not have done any harm to did save Lord from his atrocious hands. By His
divine Idols. will thy body has turned into Holy and Holy Water,
revered, adored, and worshipped. The Ketaki
x x x x
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Teertha, new Ganges is this Land. Thy charm and 2. Viswakarma – The celestial Architect in Hindu
chastity saved. Mythology.
3. Srimandir – Where the Holy idols of Lord
Our Great Temple, Jagannath, Goddess Subhadra and Lord Balaram
Huge Chariots, installed.
Heavenly Offerings,
4. Kanchi – An old Kingdom of the south (Presently
Devotional rituals, Tamil Nadu)
Large Heart,
5. Narayana – God who preserves the cosmoses
World-renowned Hospitality, among the trinity Gods.
And Universal Brotherhood.
6. Daru – The Holy Wood Lord Narayana incarnated.
Above all thy alone and alone saved our 7. Kalapahad – The King of Bengal who plundered
God to be amongst us daily. Thus Lord Jagannath Puri Temple.
made you the holiest. Thy physical form is the
8. Paikas – The patriot proud warrior community of
rarest Holy Ketaki Teertha. Touching Thee, Gajapati Maharaja generally from the land –
blesseth me more than a lakh pilgrims dip in holy Khurda.
waters. Thy is to me the Holiest Divine. King 9. Mahan – Cartesian.
Gajapati Sri Sri Divya Singh Dev witnessed
10. Yadavas – The community dearest to Lord
auspiciousness and tranquility in the teardrops of Krishna.
Ketaki, which reflected the Sun. the greatest
11. Mandala Almanac - Traditional and ancient
devotee of Lord Jagannath, Gajapati, worshipped
astronomical calculations for all rituals.
the eyes of Lord Jagannath in the two round
eyeballs of Ketaki. He surrendered all his sins, 12. Snailingly Slowly and slowly.
smiles, pains, virtues, and purity in those two 13. Sujakhan - Naib Nazim of Cuttack in Mughal period
broad eyes and became one. from 1727 to 1739 AD.
And at that moment took birth a legend

immoral though in the millions of minds across
the terrains spreading from Godavari to Krishna-
Kaveri, gradually lost its youth till its funeral was
lit in the graveyard of the century at the direction
of Lord Jagannath and was a forgotten affair !
References :
1. Nandighosh – The Holy Chariot of Lord Jagannath Er. Chakradhar Mohanta, Prem Sai, Plot No.N1/204, IRC
drawn during Car Festival in Puri. Village,Bhubaneswar.e-mail- [email protected].
85
The Car Festival of Lord Jagannath :

Unique in many respect
Dr. Sidhartha Kanungo
The Ratha Yatra or Car Festival of Puri, dedicated bright fortnight of Baisakh, i.e. Akshaya Tritiya,
to Lord Jagannath, is the most famous and the starts the auspicious construction of chariots on
most spectacular of festivals which attracts the Badadanda (Grand Road) of Puri. This day
countless pilgrims from all over India and also also bears enormous socio religious significance.
from abroad. This festival takes place in Asadha Farmers start agricultural activities on this day. It
Sukla Dwitiya when the images of Lord also marks the beginning of the sandalwood
Jagannath, along with siblings are taken out of festival or Chandan Yatra, which lasts for three
His sanctum sanctorum in a grand procession on weeks. In this festival, the representative images
three separate chariots along the Badadanda from of the presiding deities are given a ceremonial boat
Shrimandira to Gundicha Mandira. ride in the Narendra tank everyday.
The whole cycle of the Car Festival

consists of the following : (i) Snana Yatra or The
Bath Festival, (ii) Anasara, (iii) Netra Utsab,
(iv) Naba Jaubana Darsana, (v) Pahandi or the
ceremonial procession of images
(vi) “Chherapanhara” or the sweeping of the floor
of the chariots with a golden broom by the
Gajapati Maharaja of Puri, (vii) Stay of the Deities
in “Gundicha Ghar” for 7 days, (viii) “Bahuda
Yatra” or the return journey of Gods (ix) The final
return of the Lords to the temple.
The full moon day of the month of Jyestha,
As stated earlier, the Ratha Yatra takes popularly known as ‘Snana Purnima’ marks the
place on the Second day of the bright fortnight in beginning of the Car Festival. On this day the three
the month of Asadha. But the actual preparation deities - Lord Jagannath, Lord Balabhadra and
starts much earlier from the Magha Saptami with Devi Subhadra are taken to an open platform
the cutting of trees in distant Daspalla and nearby known as ‘Snana Bedi’(bathing platform). Here
areas for providing the wood necessary for they take a prolonged bath with one hundred and
construction of chariots. On the third day of the eight pitchers of perfumed water drawn from a
86
temple well once in a year. After the Snana Yatra, among the crowd during the Pahandi of Sri
the deities are supposed to fall ill (fever) and do Jagannath is seldom observed when the other
not return to their throne. Then they stay away deities i.e. Balabhadra, Subhadra and Sudarshan
from public view for a period of 15 days. This are carried in Pahandi to the Chariot.
period is popular as ‘Anasara’. During this period,
no public worship is performed. On the New
Moon Day of the month of Asadha the deities
reappear in their Nabayaubana Vesha. The
seclusion finally ends when, after 15 days of
isolation, the Lords come out of the temple in a
colourful procession to board their respective
Chariots and thereafter begins the journey known
as “Ratha Yatra."
After all the deities are seated in their

respective chariots starts the Chhera Pahanra
another attraction of the festival eagerly awaited
by devotees inspite of the scorching heat or rain
as the case may be. The Gajapati King of Puri
brought to the chariots in a decorated Palanquin
and here the king sweeps the floors of the Chariots
with a golden broom. This is known as Chhera
Pahanra. It presupposes that no labour is
detestable if it is required for social purpose.
The Ratha Yatra falls on the second day Then comes the most exciting part of
of the bright fortnight of Asadha. On this occasion Ratha Yatra the pulling of chariots by thousands
the images of Jagannath, Balabhadra, Subhadra of devotees without distinction of caste, colour,
and Sudarshana are installed on three separate sex or religion. First moves the Chariot of
chariots in a grand procession called “Pahandi”. Balabhadra, next Subhadra and finally Jagannath’s
It is the most colourful show of the Car Festival Chariot. Usually they reach the Gundicha temple
in which the idols are held tightly in the arms by the same evening. The deities enter the Gundicha
Daitapatis and pulled from behind and the front Temple on the next day in the usual Pahandi style
alternatively with the ropes tied firmly to Their
and stay there for seven days.
bodies. Each image is made to jump from place
to place and advance. It is worthwhile to mention Goddess Laxmi gets angry for not being
here that the kind of emotional upsurge seen allowed to go along with Lord Jagannath and
87
proceeds to the Gundicha Temple to meet Lord of Garuda. The name of the flag of Nandighosa is
Jagannath on the Hera Panchami Day, the fifth Trailakyamohini. It may be pointed out that 832
day from the Ratha Yatra. After having a stealthy pieces of wood are used for construction of
look at Her Lord, She returns to Shri Mandir, Nandighosa. Nandighosa is draped in yellow
damaging a part of Jagannath’s Chariot in anger cloth.
and disgust. The Chariot of Lord Balabhadra, called
As stated earlier, the Deities stay at Taladhwaja, has fourteen wheels each of seven
Gundicha Temple for a period of seven days. Then feet diameter with red and blue cloth. It has a
starts their return journey or Bahuda Yatra. On height of forty-four feet. The name of the Sarathi
His way back, Lord Jagannath stops for few is Sudyaumna. The four wooden black horses
minutes at Mausima Temple or the temple of aunt attached to the Chariot bear the names of Sthira,
to take His favourite rice cake or Poda Pitha. On Dhruti, Sthiti and Siddha. The Rathapala is Ananta
the next day, i.e. Bada Ekadasi, the Deities are and 763 pieces of wood are used in this Chariot.
attired in costumes of Glittering gold and are The name of the flag of the Chariot is Wnnani.
worshipped by thousand of devotees. This form The Chariot of the Subhadra is known
of the deities is known as Suna Vesha. as Darpadalana; its height being forty three feet
On the day after Ekadasi, Lord with twelve wheels, each of seven feet diameter.
Jagannath, Lord Balabhadra, Goddess Subhadra This Chariot is covered with red and black cloth.
and Sudarshana return to the temple with the usual The name of Sarathi is Arjuna. Four wooden
fanfare and in the Pahandi Style. Thus ends the horses fixed to the Chariot are known as Prajha,
Ratha Yatra, the grand festival of the Chariots. Anuja, Ghora and Aghora. The Rathapalika is
Vana Durga. 539 pieces of wood are used in this
It will not be out of place to mention
Chariot and the name of the Chariot is
something about the Chariots that the Lords
Nadambika.
mount. Without a strong determination, it is indeed
very difficult to construct these Chariots within a The Ratha Yatra is being celebrated at
short span of 58 days. Puri since long. It is indeed very difficult to say
since when it exacly started. The festival will
Lord Jagannath’s Chariot is known as continue so long as the Sanatana Dharma exists
Nandighosa. It has a height of 45 feet. It has
on the earth.
sixteen wheels, each of seven feet diameter and
is decked with red and yellow coverings of cloth.
The Sarathi or the Charioteer made of wood is
known as Dahuka. “The Four horses attached to
the Chariot are known as Samkha, Rochica,
Mochica and Jwalani. They are painted white.
The name of Ratha Pala is Shri Nrusingha. At the Dr. Sidhartha Kanungo, Joint Secretary to Govt.,
crest of the Chariot are the wheel and the image Finance Department, Bhubaneswar-751001.
88
Reference on
Lord Purushottam in
Odishan Inscriptions
Bharati Pal
Purushottama Jagannatha, the Lord of the “Who conquers as Jagatinatha ....... who appears
universe, the supreme God has been worshipped as Narasimha....... Who has destructed by His
in various names and forms, from time to time nails the kings of the demon.
with different modes of doctrines and rituals. The A stone inscription which found from
literary and epigraphic sources throw considerable Maihar in Satna district of Madhya Pradesh,
light on the revival of this cult. beautifully narrates the story of a Brahman boy
The earliest epigraphic evidence named Damodar, who was originally a son of
regarding the Lord is found from the Kalian Sarasvati and lived in the heaven. But once he
Copper Plate Grant of Sridharana Rata of Bengal, defeated Bruhaspati, the preceptor of the gods in
who flourished about second half of the 7th a disputation. He was cursed by the latter to go
century A.D. to earth. On the request of his mother, Bruhaspati
ordained that the boy would not live long on the
The plate describes that Sridharana was
earth. When the young boy would undertake a
born to Bhanudevi, who was the agramahish pilgrimage to ‘Purushottama in the country of
(Chief Queen) of Jivadharana, whom the charter Odisha shall thereafter take a bath in the ocean
describes as Parama Vaishnava and a devout where he shall be drowned and thus come back
worshipper of Vishnu. to heaven. The epigraphs belongs to the 10th
The next epigraphs is the Sripur Stone Century A.D.
Inscription of Mahasivagupta. The inscription The Mehere plate of Damodoradeva,
begins with an invocation to Purushottama. begins with invocation as “Om, on whose
The first three verses are elevated to the awakening the world comes to manifestation, in
praise of Narasimha incarnation of Vishnu and whom, while reposing, it becomes merged again
construction of a temple for Hari by queen Vasata, instantaneously obeisance to that Purushottama.
the mother of Mahasivagupta. The Nagpur stone inscription dated in
The Gaya inscription which belongs to Vikram Samvat 1160 (1104 A.D.) records the
about the 7th decade of 9th century A.D. begins military campaign of the Paramara king
with an invocation to Purushottama and then Lakshmanadeva led towards Eastern India. The
immediately proceeds to describe and praise him. inscription describes “near the eastern ocean
89
cleaver men thus artfully proclaimed his praise, Utkaladesa in the year 1112 A.D. is found in the
while he looked pleased on bashfully: ‘O’- Lord, Dasogaba copper plate grants of his grandson
it was the holy Purushottama to whom fortune Rajarajadeva III, who succeeded the throne of
restored who relieved this universe by subduing Orissa after the death of his father Anangabhima
the enemy Bali and who supported the earth." III.
The Kalidindi grant of eastern Chalukya The first verse of this epigraph refers to
Rajaraja describes in the introductory verse that the Visvarupa of Vishnu says that only
Brahma as born from the lotus which grows from Gangasvara could construct a suitable palace
the naval of great Lord Narayana Purushottama (Temple) for a God like Purushottama, whose
at Sridham. Sridham or Srikshetra is one of the feet are the earth, navel the mid region, the head
names of the sacred area of Puri. the heaven, the ears the directions and the two
eyes the sun and the moon respectively.
The cult of Purushottama Jagannatha took
an important form with the construction of a The second verse refers the joy of
temple for Lord Purushottama at the sea shore Purushottama and his consort Lakshmi. Till the
of Puri by Anantavarman Chodagangadeva. construction of this residence (vasa) for
Chodagangadeva the founder of the Ganga Purushottama, he lived in the milk ocean, since
dynasty occupied Utkala and shifted his capital ocean is the birth place of Lakshmi, Purushottama
from Kalinganagara to Kataka. Anantavarman felt rather ashamed living there, since a respectable
like his predecessor was a great devotee of Siva person is not accented proper honour if he lives
and assumed the title Parama Mahesvara. But in his father-in-law palace. He was therefore
in the Korni Copper Plate grant he changed his pleased to get a new place of residence for
attitude and appeared to demonstrate religious Himself and His wife Lakshmi. Lakshmi found
universality by applying to himself as Parama residing independently in the house of her husband
Mahesvara Parama Vaishnava and Parama much preferable to living in her fathers house and
Brahmanaya. hence she became very happy. Again in the verse
17 of the Nagari Plate of Anangabhima III states
Many scholars have spoken of a that Chodaganga built a temple for the God
conversion of Chodaganga from Saivism to Purushottama at Puri on the sea shore of Bay
Vaishnavism and think that due to the influence of Bengal. The plate further describes that Lord
of Ramanuja this conversion took place. It was Purushottama had been in worship at Puri for
during his reign Ramanuja visited his kingdom and many years before the conquest of that region by
stayed at Puri. The effect of his visit was the change Chodaganga, but that Saivite Somavamsi kings
of the religious faith of Chodaganga who became who were supplanted from Utkala by the Gangas
a Parama Vaishnava. had neglected the erection of a temple for the
The construction of a temple for God Vaishnava deity. Purushottama Jagannatha of
Purushottama at Puri by Chodaganga proves Puri was originally worshipped by the aboriginal
his inelination towards Vaishnavism. The first Savara people in an inaccessible forest on the
epigraphical record of the construction of the Nilachal and that the priest of king Indradyumna
present Purushottama temple in the vicinity of of Avanti, who popularized the god, received
ocean by the powerful monarch Chodaganga who information regarding the deity and his worship
coming from South, and subjugated the from a Savara named Visvavasu.
90
On the door jamb of the Narasimha offering and worship to the god Allaranatha while
temple there is an important inscription of she was at Abhinava Varanasi Kataka. The
Chodaganga which records offering of a perennial inscription dated in the 19th regnal year of
lamp (Akhandavartika) to Sri Purushottama Anangabhima. The epigraphs further describes
by him. him as the son of Lord Purushottama and a
The next important ruler after Chodaganga Parama Vaishnava who regularly observed
who patronized Vaishnava cult was Anangabhima Ekadasi-Vrata and constantly meditated at the
III. In many of his records he has described feet of his Lord and the grant was made by the
himself as a deputy of the Lord Purushottama. command (adesa) of Lord Purushottama.
In the Nagari Plate he assumed the title During the same year Anangabhima has
Anangabhima-Rautta-deva and by assuming this consecrated a temple for Purushottama in his
title he considered himself a mere deputy of the
newly capital Abhinava Varanasi Kataka and
God Jagannatha of Puri whom he regarded as
donated land to several Brahmanas. It is
the real Lord of the kingdom. He is the first imperial
therefore quite logical that in one of his last
Ganga monarch who so far known to have
inscriptions dated 1238 A.D. he declared his
assumed the subordinate title Rautta and claimed
theoretically at least to have been a feudatory of regnal year or Anka as the regnal year of Lord
the God Purushottama-Jagannatha. Purushottama. The sources leave no doubt that
Anangabhima acknowledged Jagannatha as the
In the Draksharama temple inscription he overlord of Orissa and remained his deputy.
stated himself as Parama Vaishnava and Parama
Mahesvara as well as Purushottama Putra, According to the temple chronicle, king
Rudra Putra and Durga Putra. In this context Anangabhima has been renounced his royal
we think that the formation of a Jagannatha Triad consecration (abhiseka) because he considered
by Anangabhima during his early years proves his himself only as the deputy of Purushottama
ritual relationship with the three dominant deities Jagannatha.
of Odisha. Purushottama at Puri, Lingaraj Siva The next ruler Narasimha-I, the son and
at Bhubaneswar and Viraja at Jajpur. successor of Anangabhima III, followed the
It was only under the king Anangabhima deputy ideology of his father, and like him he also
Deva that the God Purushottama at Puri became declared himself a son and deputy of
official state deity of the Ganga empire. In the Purushottama, the Lord of the universe. In one of
Bhubaneswar inscription which is dated 1230 his inscriptions at Kapilas he stated that the king
A.D., he has been declared as a son and deputy succeeded in subduing his enemies in numerous
of Lord Purushottama and similarly pronounced battles at the command of the God
his dominions as Purushottama Samrajya and he Purushottama. The God is none other than Lord
was the servant of the God Purushottama. Purushottama Jagannath, Who is worshipped
In the same year his wife Somaladevi in the temple of Puri. Further the epigraph
made an valuable donation to the God Vishnu describes Narasimha as Paramavaishnava and
Allaranatha at Kanchipuram. The inscription Parama Mahesvara as well as Purusottama
records the gift of the village named Udaiya Putra, who built a temple for Lord Siva at Kapilas
Kamam in Antarudra vishaya by Somaladevi for hill.
91
But it is not surprising in view of the fact the God Purushottama Jagannatha of Puri,
that his father Anangabhima himself is also called who is regarded as a form of Vishnu, and that
both Parama Vaishnava and Parama the Ganga king’s successor as well as the later
Mahesvara as well as Purushottama Putra, imperial ruler of Orissa including their theoretical
Rudra Putra and Durga Putra in one of his successors, the present Maharaja of Puri regarded
inscriptions in the Siva temple at Draksharama . themselves as the viceroy of the deity Who was
considered the real Lord of the country. This
The next important ruler of the Ganga
conception is noticed in several inscriptions of the
dynasty who considered himself as the mere
Ganga dynasty. The present epigraph is the only
deputy of Lord Purushottama was Bhanudeva.
record out side the Ganga family which echoes
In his Puri inscription he called himself as
the same idea. There is however a slight difference
Bhanudeva Rautta and declared his own regnal
in the conception as found in the inscription under
year as the prosperous and victorious reign of Sri
review. The idea expressed in our record is that
Purushottamadeva. He considered himself as a
the God was the Lord of the earth while
deputy of the God in matter of ruling the Ganga
Kapilesvara endowed with imperial style was the
dominion.
king of the Utkala country under him. This mode
The Gangas were followed by the of introducing a king is possibly the only case of
Suryavamsi Gajapatis. Under the able leadership the kind in the whole range of Indian Epigraphy.
of Kapilendra this dynasty emerged a very strong
Further the inscription states that
political force in Orissa. Purushottama
Kapilesvara assumed the title as Mahesvara-
-Jagannatha became their tutelary deity, which
Putra, Purushottama-Putra and Durga-Putra.
gleaned from numerous inscriptions. Kapilendra
The above passage is copied from the records
went even a step further and allowed his courtiers
lies in the Draksharama, Bhubaneswar and
and priests to call him an elected of Jagannatha.
Kanchipuram inscription of Anangabhima III and
The Warangal inscription of Raghudeva describes
one of the Kapilas inscription of Narasimha I of
Kapilendra became a Lord of Utkala at the
Ganga. In the similar representation of
command of Purushottama, the Lord of the
Anangabhima III and his son Narasimha-I , one
fourteen worlds.
may notice the fact that these kings inspite of their
The Madala Panji, the temple chronicle staunch devotion to the God Vishnu in the shape
relates that Lord Jagannatha had ordered the last of Purushottama-Jagannatha of Puri, could not
Ganga Bhanudeva IV in a dream to nominate possibly dissociate themselves totally from the
Kapilendra as his successor. Saiva leanings of their ancestors, since however
The Warangal inscription describes in the the hold of Vaishnavism became gradually
first line the God Vishnu as the imperial ruler of stronger and stronger on the kings of Orissa. It is
the earth and apparently as the overlord of the rather strange that the same epithets were applied
emperor Kapilesvara of Suryavamsi Gajapati to Kapilesvara who flourished two centuries later.
family of Orissa. The date of the record has been He was the first of its members who was devoted
put against the background of eternity as it is to the God Purushottama - Jagannatha.
represented as falling in the eternal reign period
of the said god. This is because of the fact as it is
presumed from the Ganga inscription that Bharati Pal, Epigraphist, Odisha State Museum,
Anagabhima dedicated his kingdom in favour of Bhubaneswar.
92
Indradyumna of Mauritius
Asit Mohanty
The inseparable relation between Lord Jagannath

and Odias surpasses geographical boundaries.
Presence of Sri Jagannath along with Sri
Balabhadra and Devi Subhadra in Mauritius
reiterates it. Again an Odia had become the
catalyst to materialise presence of Sri Jagannath
in this far off island nation more than a century
ago.
It is an irony that although it is accepted
historical fact that this man was from Odisha, yet
no one knows for sure his place of birth in Odisha.
His name finds place in history of Mauritius as a
social activist who also happened to be a Hindu
priest. He is better known as the builder of largest In 2011, Prahlad Ramsaran, who has
Hindu temple of Mauritius in Triolet. While in conducted researches on history and culture of
Mauritius, the Odia title of his name must have Bharo-Mauritian (Hindu citizens of Mauritius
shrugged off. For the Mauritian he is remembered having their origin in India) wrote an article named
as Pundit Sanjeewan Lal Ramsunder or as only ‘Pundit Sanjeewan (1844-1907): An Orthodox
Pundit Sanjeewan.
Hindu Priest and a Social Worker’ in a major
There remains recorded data regarding English daily of Mauritius named ‘Le Mauritian’.
his life in Mauritius. But only sketchy information This research based article of Mr Ramsaran was
exists about his place of origin and early life in based on a Gazette of Mauritius named ‘Le Vrai
Odisha and India. Much has been written about Progress Colonial’ dated Feb 18, 1998, portions
Pundit Sanjeewan in Mauritius although he is of the book ‘Hindu Mauritius’ by Atmaram
almost unknown in his country of origin as well as Biswanath, Shivaratri edition of ‘Ganga Talao’ of
in his home State Odisha. This author got glimpses 1978, Hindi book of Mr Ramsaran named
of these writings because of Mr Ramroop, a ‘Mauritius Ka Adi Kavya Kanan’, publications
citizen of Mauritius who links his ancestral history in 1998 in journals like ‘La Express’ and ‘La
to Jajpur of Odisha. Cotidien’ etc.
93
In Mauritius he was free to search for

occupation as he was neither a bonded labourer
nor contractual worker. He first stayed in
Mahebourg and Vacoas. Later he shifted his
abode to Triolet, which was a small village then.
At Triolet he got employed in the public works
department and monitored road building work.
He left this job to take up business of real estate
and construction work. But his greatest work was
the huge and beautiful Shiva temple in Triolet which
shines like a jewel on the face of Mauritius.
Its geographical structure makes the
Fate had made his life resemble to King beautiful island nation Mauritius emerge as a human
Indradyumna of Malaba who as per mythology
heart when one glides a floating gaze on the
had first built up temple of Sri Jagannath in
southern hemisphere. It may also look like the
Srikshetra Puri. Like King Indradyumna, Pundit
revered ‘Salagram’ if one takes up insightful or
Sanjeewan had also tried hard not to let people
spiritual vision. This island is located in the Indian
remember his origin and dynasty. He had therefore
Ocean to the southwest of African Coast. Wavy
never let anyone document his earlier part of life
deep green mountain ranges border its three sides.
in Odisha. King Indradyumna had asked for a
Area of this island is too small, only 2040 square
boon from the Lord that let he have no progenies
which would not let anyone to boast that his kilometres. Tourists from any corner of the world
who may have visited this island nation at different
ancestors had materialised Sri Jagannath. Similarly
times of the year have without any hesitation
no one remains in the clan of Pundit Sanjeewan.
He was a married man but had no progenies. He accepted that as per natural beauty it is a fairy
had dedicated all his assets and income to the land.
large temple he had built up at Triolet. So, no one It is located in the Indian Ocean at a height
of his clan remains to put light on his origin and of 2000 feet from sea level. Beautiful coral reefs
ancestors. So, no one in Odisha would be able encircle it. The experts, who have studied the
to relate themselves with this modern day geography and geology of Mauritius, opine that
Indradyumna of Mauritius. long back in forgotten history island of Mauritius
As per the available data Pundit was created because of a devastating volcanic
Sanjeewan was born in a Brahmin family of eruption. Although throughout the year greenery
Odisha. He was born in 1844. At the age of 22 covers up the whole Mauritius, yet colour of its
years, in 1866, he had boarded a steamer named soil is black. Geologists say its soil is black as it is
‘Mozambique’ from Calcutta on his way to created of volcanic lava. Nature has dotted the
Mauritius. The reason behind his decision is yet greenery covered black soil of this island with
to be ascertained as he was not among the deep blue lakes. Beauty of these lakes is splendid.
bonded labourers from India exported to At times emotion laden tourists say, Like the clear
Mauritius during that time. The number of co- and clean waters of lakes of Mauritius, inhabitants
passengers during his journey to Mauritius was of this island are also too cultured, gentlemanly
4996. and their spirit and behaviour is pure.
94
It is astonishing to note that the inhabitants

living within the small 2040 square kilometre area
of this small island differ from each other as per
their origin. The major communities in the
populace who live here are Europeans, Africans,
the ones who have come from India to settle here
called Bharo Mauritian and people of Chinese
origin called Sino Mauritian. Bharo Mauritians are
mostly Hindus. Majority of the festivals celebrated
in Mauritius are of Hindu Bharo Mauritian
community.
Hindu Indians are a majority in Mauritius. It is noteworthy to mention here that like
They constitute 49 per cent of the population as the festivals of India, the religious celebrations in
per the 2011 census, followed by 32 per cent Mauritius are also attached to faith, folklores and
Christians, 17 per cent Muslims and 0.4 per cent mythological traditions. So, there is similarity in
Buddhists. But human habitation in Mauritius is the stories and beliefs attached to festivals like
quite new. In 1507 the Portuguese explorers who Maha Shivaratri and Dipavali that of India and
reached the island had found no indigenous people Mauritius.
living on the island. It was the only home of
Origin of major temples and deities
the Dodo bird, which is now extinct. This rare bird
worshipped in Mauritius can be easily tracked
became extinct on the island after less than eighty
down to India, like the temple in Triolet built by
years of its discovery by the Portuguese. The
Pundit Sanjeewan. As per mythology time had
Dutch settled here in 1598 and abandoned it in
made people forget that King Indradyumna had
1710, Mauritius became a French colony in 1715.
built the Sri Jagannath temple in Puri. Similarly
The British took control of Mauritius in 1810.
with time people of Mauritius had also forgotten
This island nation became an independent state
the presence of Lord Jagannath in the temple built
as a Commonwealth realm on March 12, 1968
by Pundit Sanjeewan and relation of this great
and a republic within the Commonwealth on
March 12, 1992. man with these deities of Odisha. People of
Mauritius again realised the importance of the
Usually rainy season continues in idols of Sri Jagannath, Balabhadra and Devi
Mauritius from January to May. During these Subhadra in this temple when Rath Yatra was
months no major festival is celebrated in Mauritius. celebrated for the first time in the history of
Rainfall decreases in April and drizzles continue Mauritius in 1984. This Rath Yatra celebration
till June. Climate becomes enjoyable. The best had preceded the astonishing miraculous
time of the year in Mauritius is from September rediscovery of the idols originally worshipped in
to November. So, most of the festivals in Mauritius Puri. It also unfolded an unknown chapter of Hindu
are celebrated during this period. Apart from them history of Mauritius.
Maha Shivaratri festival is observed in February
or March, festival to honour the mother goddess Few decades back a Vaishanav Sadhu
at different times of the year and Dipavali is named Charanambuja Prabhu, who was a disciple
celebrated in October and November. of the founder of ISKCON Srila Prabhupada
95
used to stay in Mauritius. It was the formative the deities baffled him. These deities at Triolet did
period of ISKCON in Mauritius. One night in not bear the traditional colours of the original
1983 he had a dream that he was moving all deities worshipped in Puri. They existed in
around Mauritius embracing an idol of Lord separate unique colours. The deities had been
Jagannath. coloured up in light pink. So, they did not have
the black, white and yellow appearance of our
For him this dream was puzzling. He
well known deities. In their light pink look, they
started to ponder, why he saw this dream in
seemed different and foreign.
Mauritius thousands kilometre away from Odisha.
More he thought about his dream, he started to Sadhu Chranmbuja had come across
believe that this dream was not without a reason. these deities in the middle of June 1983. During
On the next morning when he woke up, this time famous Rath Yatra or car festival of
he described his Jagannath is celebrated in Puri. Preparations for
Sri Gundicha or start
dream to other
of Rath Yatra
devotees in the
festivities had already
temple. The head
priest of the temple started. As per the
provided startling fact traditions and Hindu
almanac Sri
that since long three
Gundicha is
idols similar to those
celebrated on the
of Sri Jagannath,
Balabhadra and second day of bright
Subhadra of Puri fortnight (Sukla
Pakhya) of Hindu
were being
month of Ashadha. A
worshipped in the
fortnight before it,
Shiva temple or
‘Shivala’ in Triolet. This Shiva temple was the one Deva Snana Purnima
built by Pundit Sanjeewan. or the day to bath the deities is observed on full
moon day (Purnima) of month of Jyestha. From
This information made heart of Sadhu that day, special rituals or ‘Anabasara Niti’ of the
Charanambuja fill up with devotional emotions. deities start. During this fortnight the deities are
He got engulfed in eternal astonishment and joy. worshipped by a special class of servitors called
Along with some other devotees he took up a Daitas and the deities are kept away from the
journey to Triolet. The ‘Maheswarnath temple’ eyes of other devotees. During this time Daitas
in Triolet was 90 feet high and built up of concrete. do the traditional annual maintenance of the
It had temples for several other deities in the deities. This is called ‘anabasara’. The traditional
temple campus. In one of these subsidiary temples maintenance work is called ‘ghana lagi’. The
on the campus forgotten identity of deities of ‘banak lagi’ or traditional colouring of the deities
Srikshetra were discovered. is performed after that. The day on which the
Sadhu Charambuja could immediately deities appear again before the devotees in the
identify the deities similar to that of Puri reigning new look is called ‘navayouvan darshan’. It falls
in the tranquility of the temple. But the colours of on the fourteenth day of the dark fortnight
96
(Chaturdashi) or no moon day (Amavasya) day priest of Mauritius Pundit Daulatram Chaturvedi
of Ashadha month. By the time the construction had presided over the ritualistic ceremonies
of chariots or three Rathas that had started from attached to the consecration of the temple.
the day of Akshaya Tritiya gets completed. Yellow, Construction of this temple also had links
black and green coloured chariots remain ready with the historical developments in Mauritius. Till
to carry the deities. These three chariots are 1880s the labourers from India had no right to
prepared in the ‘ratha khala’ (the yard of Chariot own land or build up their own houses. These
making) in front of the palace of Gajapati king of workers who toiled in industries and sugarcane
Puri. After getting the ‘agya mala’ of ritualistic fields were compelled to suffer in dingy industrial
directive chariots are dragged in front of slums. A labour movement during that period led
Singhadwara and on the day of Sri Gundicha to change in this draconian law. These labourers
Rathyatra festivities start. got permission to own their own land and houses.
As an active member of the ISKCON, This had provided chance for Pundit Sanjeewan
Sadhu Charanambuja Das knew all about these to buy up 150 acres of land from a person named
rituals of Lord Jagannath. His investigation Jules Langlois. He later sold off this land to others
revealed that the localites were totally ignorant at huge profit.
about these rituals as well as origin of these deities. Pundit Sanjeewan utilised most of this
It was obvious that the persons who were ignorant acquired funds for the construction of the temple
about colours of the deities had no knowledge of his dreams in Triolet. He was a staunch devotee
about the rituals attached to them. Sadhu of Shiva. So, the temple built by him was
Charanmbuja was worried and hurt. He discussed dedicated to Lord Maheswarnath. But he could
with the management of the ‘Maheswarnath not forget the reigning deity of his ancestral origin,
temple’ in Triolet and with the cooperation of Sri Jagannath. So, deities of Sri Jagannath,
localites and devotees started preparation for the Balabhadra and Subhadra were also part of the
renovation of the three deities. temple complex.
Their first job was repair of body of the It is for sure the deities established by
idols and ‘banak lagi’ or colouring, which is done Pundit Sanjeewan must have got original colours
during ‘anabasar’ in Srikshetra Puri. No dates of the deities worshipped in Puri. But during almost
were fixed there for the process as per the ten decades the people who took over charge of
tradition. But the way Daitas toil hard during the the temple after Pundit Sanjeewan had forgotten
period to renovate the idols in Puri, they used importance of the colours of these deities. With
their all efforts to remove the several coatings of time several coatings of different colours had been
colours put on the three idols at the temple. added up on the idols. The bodies of idols had
Another member of the ISKCON Sahasrakshi got hidden behind it.
Dasi had also played a major role in this process. Through efforts of Sadhu Charanambuja
Construction of the temple in Triolet built and Sahasrakshi Dasi seven coatings of these
by Pundit Sanjeewan had started in 1888 and it colours were removed carefully. It was astonishing
was ritually consecrated in 1891. Inscription on to note that different layers of colours put on the
the wall of the temple proclaimed Pundit deities were not only pink; there were also
Sanjeewan’s relation with the temple. A famous different layers of hues of the rainbow. When the
97
original layer of colours on the idols was reached, Balabhadra and Devi Subhadra near Triolet. It
the traditional black, white and yellow colours of has only enhanced the importance of the memory
the deities emerged out. At last ‘banak lagi’ of of first appearance of Sri Jagannath in Mauritius
these idols was made using those traditional more than a century back.
colours. It is to be noted that although Sri
Another startling fact also came to the Jagannath temple had been established at Triolet
fore. The idols of the temple in Triolet were not in 1891, till 1984 Rath Yatra had been never
made up of wood what to speak of neem wood celebrated there. Due to non-traditional
(neem wood is used for construction of idols colouration, there was little chance to identify their
worshipped in Puri). White marble had been used relation of these idols with the revered deities of
to construct the idols at Maheswarnath temple Odisha, Sri Jagannath, Sri Balabhadra and Devi
complex. So, the members of the Temple Trust Subhadra. The exploration of this site through the
did not feel it safe to take out these idols for Rath dream of Sadhu Charanambuja revealed a
Yatra and opposed the suggestion. It took almost undiscovered chapter of Indians especially that
a year for Sadhu Charanambuja to persuade the of Odisha in Mauritius. It also brought to fore a
temple management and localites to agree for great Odia Pundit Sanjeewan. It proved that the
observation of Rath Yatra. It was decided to have dream of Sadhu Charanambuja was not trivial; it
a single large idol of Lord Jagannath constructed was a gift with deeper intentions. In other words
of wood for the Rath Yatra rituals. it can be described as a wish of Almighty; whose
plans and wishes get manifested through the spirit
Rath Yatra was celebrated at this temple
in Mauritius for the first time in middle of August and activities of humans. This episode of human
in 1984. ‘Chhera Panhara’ ritual (sweeping of history again proved that Almighty never lets
selfless devotion of people like Pundit Sanjeewan
chariots by the Gajapati king of Puri) was also
to be forgotten although the man himself tries for
held in this first Rath Yatra celebration of Mauritius.
it. It had happened with King Indradyumna and it
Amidst joyous chants, Kirtan, dance and claps
the chief of management of Triolet temple has got repeated in case of this great Odia
conducted the ‘chhera panhara’ ritual. A large rally ancestor of ours.
of devotees flowing in devotional emotions
travelled up to the sea beach, where ‘sandhya
arati’ of the deities was held. After that ‘Sri
Jagannath prasadam’ was distributed among all
present.
Meanwhile, the ISKCON has built up Asit Mohanty, 4R ½, Unit-3, Bhubaneswar-1, Email:
another temple dedicated to Lord Jagannath, Sri [email protected].
98
Antiquity of Puri City
Dr. Bhaskar Mishra
Puri, the seat of Lord Shri Jagannatha, otherwise called Chakrakshetra, Gadakshetra and
known as the Purusottam Kshetra or Shrikshetra Padmakshetra.
is an important centre of Hindu pilgrimage in India.
Like Badrinath, Kedarnath, Amarnath, Puri is the modern name of this Puranic holy
Rameswaram and Tirupati, it is a large sanctuary city. Puranas and other old Sanskrit texts refer to
it by various names viz., Nilachal, Nilagiri, Niladri,
which is the main centre for pilgrimage in the sub-
Purusottama, Purusottam Kshetra, Srikshetra,
continent and it has been accepted as an all south
Purusottam Puri, Jagannatha Kshetra etc. Of
Asian shrine by James J. Preston. From the early
these names Purusottama and Srikshetra were
period (at least from the Gupta Age) till the present
most popular. In the Odia inscriptions of the 15th
time, Jagannatha Puri became a full grown kshetra
Century A.D., it is called Purusottama Kataka.
for the Hindus with considerable political and
The Ain-i-Akbari describes it as the city of
social support. Purusottama. To the pilgrims of other parts of
The sacred city of Puri, in the Indian India it is generally known as the Jagannatha
province of Odisha, is best known throughout the Dham. The earliest Engilsh visitor, William Bruton,
world for its great temple of Lord Shri Jagannatha. who came here in 1633, called it ‘the great city
of Jaggarnat’ being called after their great
The extraordinary sanctity of this Kshetra is
Jaggarnat’. In the early years of the British rule,
reflected in the Puranas and other religious texts
in the Government records, Puri has been
in India. The Vishnu Purana mentions Purusottama
described as the city of Jagannatha and the district
as the abode of Vishnu, while the Vamana Purana
was also given the same name. Andrew Stirling in
refers to the Supreme Purusottam in connection
his ‘Account of Orissa’ published in 1824, uses
with Tirtha Yatra of Prahallad. It is also known as both Jagannatha-Poree and simply Pooree. Few
Sankha Kshetra described in Utkal Khanda of places in India can vie with Puri in religious sanctity,
Skanda Purana. This sacred tract is said to cultural greatness and continuity. The antiquity of
resemble in shape a conch-shell, Sankha, which this holy city goes to remote past. According to
is one of the four ayudhas of Vishnu, others being Cunningham the ancient name of the town was
chakra (discus), gada (mace) and Padma Charitra. In the drama of anargharaghava, we
(lotus). Puri is known as Sankhakshetra and find the word Purusottam used for this place. In
Bhubaneswar, Jajpur and Konark are respectively the Nagari plate of Anangabhima III of 1229-30
99
A.D., the town is referred as Purusottam Kshetra. 1826 A.D. The greater part of the earth work
This name has been used by Muslims and between Cuttack and Puri was completed in
Marhattas as Purusottam Chhatar or simply as 1813, but it did not become negotiable until 1817.
‘Chhatar’ in their official records. According to Late Maharaja Sukhmoy Ray of Calcutta
the Sanskrit Scriptures, the Kshetra extends from contributed a sum of one lakh and half for the
the temple of Loknath on the west to Vilveswar benefit of the Bengali pilgrims visiting the temple
on the east and from the sea to the Mitiani, the of Jagannatha. Sarais, shelter houses were built
small rivulet. at Bhadrak, Akhuapada, Balasore, Basta and
Rajghat to accommodate pilgrims.
Puri is situated (lat. 190 47’ 55" N. long
0
85 49’ 5" E.) on the shores of the Bay of Bengal By railway and road, it is 63 km and 60km
known as ‘Mahodadhi’. The blue sea gives the respectively from Bhubaneswar, the Capital city
town a picturesque appearance. The town is of Odisha. The city was administratively
bounded on the south by the sea; on the west by recognised since 1828.
Mauza Sipasarubali (No.1); on the north by
Gopinathpur and on the east by Mauza The population of Puri in 1901 was
Balukhand. The area represented by the sandy 19,334. According to the census of 1971, the
shore on which stand most of the Government population of the town was 72,674 with 14,519
buildings is known in official records under the number of households and stands in 2008 it about
name Khasmahal Balukhand and is popularly 2 lakhs. In 1881 the Puri Municipality was formed
known as Balukhand, (the sandy portion). Puri is with the streets as Harachandi Sahi, Bali Sahi,
connected both by roads and railway prior to the Kalikadevi Sahi, Dolamandap Sahi,
British conquest in 1803 A.D. There was no road Kundheibenta Sahi Markandeswar Sahi, Baseli
in the real sense of the term, besides a few fair- Sahi, Gourbada Sahi, Chudanga Sahi, Dandimala
weather cart-tracts without bridges and without Sahi, Matimandap Sahi, Daitapada Sahi and
proper ferry arrangements for crossing the river. Kumbharapada Sahi. The area of the Municipality
The traffic from the south to Cuttack passed along is 16.84 sq km.
the eastern shore of the Chilika Lake between it
and the Sea; to Puri and hence followed exactly Puri gradually gained the reputation of a
the line of the present Jagannath Road. It passed health resort because of its fresh sea breeze and
through Khurda along the Ganjam road, the old cooling temperature. Many residential buildings
route being abandoned to Nulias and antelopes. of well-to-do people, Guest Houses, Lodging
Another road from Puri passed through Khurda Houses, hotels and restaurants have been
and the Barmul pass in to the Central provinces constructed along the Sea-shore. Prominent in the
via Sambalpur until 1804-1805 that this line was centre of Balukhand and close to the sea stands
adopted. The former route was through the States the Raj Bhavan, built in 1913 for the summer
of Nilagiri and Mayurbhanj. It passed in many residence of the Governors.
places through dense forests full of wild animals
and dacoits. More than four hundred of hotels, lodges,
Dharmasalas and Holiday Homes are available
The construction of Jagannath road was for the accommodation of the pilgrims / tourists.
taken up in 1811, but it was not completed until Puri, today, presents a multi faceted profile, the
100
old city teeming with market places and fine old Language Spoken - Odia, Hindi, Bengali and
Temples which still bear the historic imprint of its English.
finely woven culture. Equally impressive is the sea- Clothing - Light cotton in Summer
shore at least 7 km long with its verdant, exquisitely and light woollen in
laid marine drive and streamlined modern beach winter.
resorts.
Peak Season - During Rath Yatra (June
General Information about Puri : –July) Shrikshetra or Puri boasts as a famous place
of pilgrimage since hoary antiquity. The sea known
Area - 16 sq. km (city) as ‘Mahodadhi’ is one of its five main Tirthas.
Altitude - sea level The sanctity and historicity of the place together
with its ideal healthy environment have been a
Population - 1,60,000 (2001)
suitable resort through ages for the pilgrims and
Temperature - Summer Max–39.90 C tourists alike.
Min – 20.0 C
Winter Max/Min - 17.10 C Dr. Bhaskar Mishra, O.S.D (JTA), Law Department,
Rainfall - 135.23cm Stationed at Puri, E-mail : [email protected]
101
The Antiquities of Sri Purusottama Kshetra
Jayanti Mishra
The sacred place of Sri Jagannath, the Lord of floating on the ocean. We can also find this type
the Universe is known as various names- Puri, of interpretation in the Atharva Veda and Rg
Nilachala, Purusottama, Sreekshetra, Veda. But this idea is not so clear by which we
Sankhakshetra, Sankhanavi Mandal, can put the time of Lord Purusottama as the time
Abikarpatana etc. In ancient time Lord Jagannath of Rg Veda.
was worshipped as Purusottama. So in different
Purans the greatness of Lord Jagannath and his On the whole we may interpret the time
holy city Purusottama Kshetra are described of Purusottama Kshetra is not earlier than the
beautifully. According to Padma Puran it is stated Puranic Age. In different Purans we find the
that the Purusottama Kshetra is situated on the detailed description of this sacred Kshetra. In
north shore of the sea and south of the river Matsya Puran we find the name of Purusottama
Mahanadi. In Brahma Puran it is described that twice- in the description of “Bimalapitha” and in
the length and breadth of this Kshetra is ten jojana different sacred Hindu Tirthas. There we also find
(nearly 80 miles) and five jojana (nearly 40 miles) a description of Mourjya kings and their
respectively. successors in this Puran. So as per this description
we can easily interpret the time of this Puran is
If we intend to trace the time of the not earlier than the Mourjya period. According
Purusottamakshetra, we will have to go through to Pergitar Saheb the time of the Matsya Puran is
the Pujaripali inscription of Gopal Dev (last part the last part of 3rd century A.D. According to
of 11th century) in which we find the name of this Dr. Raghaban, the place of this Puran is nearly
sacred Kshetra. Besides this, our attention is Narmada province. So from this interpretation we
drawn to the hints of the eastern sea and the can assume that the famous publicity of
Purusottama Kshetra in the inscription of Nagapur Purusottama Kshetra has been spread over
of 1104 A.D. Narmada province for which the author of
Matsya Puran able to give an information of this
Before these two inscriptions we also get Purusottama Kshetra.
some information on this Kshetra in the drama of
Anargharaghab of Murari Mishra. As per Skanda And also Pergitar Saheb described in
Puran we come to know that the sacred image of Bishnu Puran that there is information of
Lord Jagannath has been made of the log of wood “Uddradesha” and “Puri town” instead of
102
“Andhra” and “Champa nagar” respectively. He say that there must be a historical value of these
also assumed the time of the Bishnu Puran is not two Tantric texts like Rudra Jamal and Tantra
earlier than the last part of 4th century A.D. Jamal. But according to Manmohan Chakrabarti
Skanda, Brahma and Siva Puran had been written
After thorough study of Brahma Puran, after 10th century A.D. Depending on this we
Wilson described that the worship of Sri Krishna cannot be able to trace out the time of the sacred
as Lord Jagannath has been found in 13th or 14th “Purusottama Kshetra”.
century A.D. In the journal of Aryabartta there is
an interpretation of the greatness of Sri Jagannath So considering the subject matter and
Kshetra in the book Tantra Jamal and Rudra facts described in the above Purans and Tantric
Jamal. In “Uttartantra” of Rudra Jamal when we texts we can easily trace the time of the holy
find Bhairab and Bhairabi discussion, there is “Purusottama Kshetra” as earlier as 3rd century
some information of Lord Jagannath. Not only in A.D.
Rudra Jamal but also in Tantra Jamal it is stated
that Purusottama is the heaven of the world.
Though these two tantric texts are

modern it is sure and authentic that it was written
earlier than the Kurma Puran, because we find
the references of these two Tantra texts in the
Kurma Puran. Some scholars discussed the time
of Kurma Puran is 4th century A.D. or much
earlier than that. As per these descriptions of Jayanti Mishra, Chandraprabha Sahi-2, Berhampur,
Purusottama and Lord Jagannath we can directly Ganjam-760001.
103
The Temple of Markandeswar of Puri
Dr. Srinivas Acharya
Introduction :
The temple of Markandeswar is one of
the important Saiva shrines of Puri. The name
Markandeswar is connected with the name of
Markandeya, a great devotee of Shiva. lswar or
Shiva is worshipped by Markandeya is called
Markandeswar. lt is one of the earliest Shaiva
shrines located in Srikshetra. The great sage
Markandeya is the founder of the shrine. In
Narasingha Puran the legend of Markandeya is
stated in a nice manner. Markandeya or
Markanda was the son of Mrukandu and
Manaswini. Mrukandu did not have sons for a
long time. So he performed penance for several
years to please Shiva to get a son. Shiva granted austerities. The day of his death came and the
a son who would live up to sixteen years. Even boy sat before Shiva in his form of Linga Shakti
from boyhood Markandeya knew all the Shastras. in deep meditation. The messengers of Yama, the
His pleasing manners got the approval of his God of death could not approach Markandeya
teachers and the boy was liked by one and all. for the radiation from him was too hot for them.
But the parents were sad and whenever they They were unable to take away the life of
looked at their son a gloom spread over their face. Markandeya. Finally Yama himself came to fetch
The secret of the short span of life was hidden him. Then Markandeya crying loudly for help
from him. The 16th year was fast approaching embraced the idol before him. Yama threw his
and one day unable to control their grief they wept rope in a loop and it went circled round the idol
before him. Markandeya asked the reason why also. Angry Shiva rose from the idol and coming
they wept. Father Mrukandu with tears running down killed Yama to save the child.From that day
down his cheeks told him the story. From that onwards Shiva got the names Mrityunjay and
day onwards Markandeya started performing Kala-kala. After that at the request of Devas Shiva
penance. The boy was soon engrossed in severe gave back life to Yama again on the condition that
104
the young Markandeya would live forever. Thus AD.The both temples must have belonged to
he made Markandeya to be of 16 years for ever. Somavanshi rule in Odishan History.
The Puranas state that after getting the blessing Importance of Markandeswar Temple:
of Shiva, Markandeya lived for ten crores of
There are four prominent Ashrams or
years.
hermitages in Srikshetra connected with Srimandir
Markandeswar Temple: rituals and Markandeyashram is one of them. The
Markandeswar Temple is situated about other three Ashrams are Bhruguashram,
a distance of half a kilometer to the North West Angirashram and Kanduashram. There are five
of Sri Jagannath Temple complex. The locality is prominent Shaiva shrines known together as
called Markandeswar Sahi in which the temple Panchapandavas or five brothers namely
stands for year. The exact geographical location “Yameswar, Lokanath, Markandeswar,
of the temple is longitude 85049’94" E and latitude Kapalmochan and Nilakantha. Markandeswar is
19048’62"N. locally called Bhim & Arjun. lt is known from the
Mahabharat that five Pandav brothers during their
The original temple here is dated back
tirthayatra in Vanaparva visited Yajnavedi and
pre - Ramayana times because in the Ramayana
performed religious rites there. It is said that five
we find the sage Markandeya as one of the
Shaiva shrines were attached to memorise their
Dharma Shastries in the court of King Dasarath.
arrival at Puri. There is reference in Skanda
The present temple is erected in much deeper
Purana Purusottama Mahatmya that this kshetra
ground level. Most of the scholars accept that
is called Shankhakshetra as it is conch shaped
the present structure of Markandeswar Temple
and at the centre stands the temple of Sri
was constructed during the Somavanshi period
Jagannath. lt is surrounded and protected by eight
of Odishan history. Pt. Kripasindhu Mishra the
shrines called Astashambhus. Markandeswar is
author of Utkal Itihas has stated that
one of them. The others are Kapalmochan,
Markandeswar Temple and stairs to the tank Kshetrapal, Yameswar, lshaneswar, Bilweswar
were built by Koshala Keshari. Eminent scholar and Nilakantha. As per the reference in
Jagabandhu Singh in his book Prachina Utkala
Brahamapuran, the sage Markandeya founded
has also mentioned that Markandeswar Temple this Shaiva shrines in Vishnukshetra in order to
was constructed by Koshala Keshari (Shakabda close the rivalry between Shaivas and Vaishnavas.
761-785 or 740-764 AD). Madalapanji also Sri Jagannath directed Sudarshanchakra to dig a
supports the above statement. According to the pond for Markandeya. That pond was named
opinions of the learned historian Dr.S.N.Rajaguru after Markandeya and became the Adyatirtha
“Markandeswar Temple seems to be the earliest among the Panchatirthas viz. Markandeya tank,
centre of Shaivacharyas in Srikshetra or Puri. The Swetaganga, Rohinikunda, Mahodadhi and
Saiva teachers of Chodaganga Deva and his family Indradyumna tank.
lived in that ancient temple which might have been
constructed by a Sailodbhava King of Kangoda Description of the temple:
in about 7th or 8thCentury AD”. Prof. H.V. According to Vastushastra the temple of
Stietencron has pointed out that there is some Markandeswar belongs to Triratha class, Rekha
resemblance in architectural style between order and its height is about sixty feet from the
Markandeswar Temple and Mukteswar Temple ground level. The temple is about twenty feet
of Bhubaneswar which belongs to 10th Century below the present road level. The whole structure
105
consists of three divisions such as Vimana, Goddess Parvati is housed in a small

Jagamohan & Natamandap. temple. The upper part of the inner wall of the
The structure of Vimana or main temple said temple is depicted with Dasamahabidya Viz.
is facing towards east and the presiding deity is Kali, Tara, Sodashi, Bhubaneswari, Bhairabi,
Mrityunjay Sivalinga, the temple is built in both Chhinnamasta, Dhumavati, Bagala,Matangi,
Kamala or Raj Rajeswari. On the southern side
sand stones and laterite stones which is thickly
of Jagamohan there is a Kitchen or Roshaghara
plastered with lime mortar so the decorative
ornamentations are not visible outside. There are and a well in front of the kitchen. There are two
small temples in the premises known as
parsvadevata images of Ganesh & Karttikeya
Panchapandav temple and temple of Baidyanatha
in the outer parts of Vimana. The sanctum
and Rameswar. Outside wall of the main temple
preserves the Mrityunjay Lingashakti at its centre
contains a rare image of cat - faced Hanuman or
and Sivalinga is in cracked condition due to
a Marjar Hanuman, in the Valmiki Ramayan
sudden appearance of Siva from Linga to save
(Sundarakanda - 2nd Canto) it is stated that
his devotee Markandeya from Yama’s attack. The
Hanuman entered in Ravan’s harem to trace Sita
same incident has been depicted with a painting
in form of a cat.
in one portion of inner wall. The other portion
bears the picture of Sri Jagannath in his four In front of the main gate way entrance
shapes. ln the front side wall the picture of Shiva there is a platform called Gamha-vedi. lt is
in the stage of meditaion is drawn in colours. The connected with festive occassion of
top portion of the Vimana or main temple consists Gamhapurnima and Balabhadra Janma. By the
of beki, Amalakasila, Khapuri, Kalasa, Chakra side of Gamhavedi there is a temple of
and Dhwaja. Dopicha lions and other figures are Saptamatrukas or Seven sacred mothers. In the
fixed which serve as the supporting elements of temple the seven stone images each about four
amalakasila. feet high kept over a platform. The seven mothers
are Brahmi or Brahmani, Maheswari,
The Jagamohan of the temple is a Pidha- Kaumari,Vaishnavi, Varahi, Indrani and
Deula and its height is about 40 feet from the
Chamunda. They are accompanied by images of
ground level of the premises. In the corner of the
Ganesh and Birabhadra Shiva. Each mother
inner part of Jagamohan the Ishna is placed. ln except Chamunda has her child in her lap. The
one side of the inner wall of Jagamohan is depicted temple of Sapta Matruka is one of the important
with a painting of Rishipanchami rites in which Shakta shrines of Odisha. Images of Sri
goddess Laxmi uses to listen canons of Jagannath, Sri Balabhadra, Devi Subhadra and
Rishipanchami Brata from the sage Markandeya. other deities are worshipped in a separate temple.
The Jagamohan is occupied by a small stone slab In front of Sri Jagannath temple there is the
which contains the legendary images of Kaliyadalan Mandap or Boitideula. lts upper part
Markandeya, Mrityunjay Shiva and Yama. is designed as a boat which is a rare structure in
In side of Natamandap the big wooden Puri. It was built by Kirtichandra, the King of
bull,the traditional mount of Markandeswar and Barddhaman in West Bengal in 1746 AD. By the
Parvati is kept to be used on the occasion of their side of Kaliyadalan Mandap there is a
marriage ceremony. On the other side the wooden Dolamandap. The small temple of Dhableswar is
Vimana is placed which is used in carrying the in front of Dolamandap. On the auspicious day
deity for participation in Chandana Yatra. of Bataosha observed on the 14th day of the
106
bright fortnight of Kartika devotees in large in the month of Balsakham (May) with Yameswar,
numbers come to worship the deity. Lokanath, Kapalmochan, Nilakantha, Rama and
Markandeswar Tank: Krishna in a colourful boat. Sri Sudarshan from
Srimandir arrives at Gamha Bedi on the full moon
The temple of Markandeswar is
day of Shravana (August) to perform birth rites
connected with Markandeswar tank in its rituals
of Sri Balabhadra. Kaliadalan festival is observed
and festivals. It is the first and one of the five sacred
in the month of Bhadraba (September).On this
tirthas or bathing places of the pilgrims in
occasion Madanamohan, Rama and Krishna
Srikshetra. The other four tirthas are Swetaganga
arrive at Kaliyadalan Mandap from Srimandir.
Tank, Rohini Kunda, Idradyumna Tank and
Besides these special rites are performed in the
Mahodadhi (Ocean). Markandeya Tank is an
temple in consonance with the rites in Sri
open structure which is enclosed within stone
Jagannath temple on five occasions namely
walls made of laterite blocks. The tank is irregular
in shape and 8.5 meters below the present road Ashrama-bije, Kamada-ekadashi, Shravan-
level. Its sides measure 106.68 m. (350 Ft) on shuklanavami, Rishipanchami and Margasira
the northen side, 154.8385 m. (508 Ft) on the Shukla Chaturdashi. Traditional sandy Linga
eastern side, 117.348 m.(385 Ft) in the southern worshipped by Neta girls belong to servitor group
side and 165.2026 m.(542 Ft) on the western of Srimandir has special attraction in the shrine.
side. The tank covers an area of nearly 1.6187 At that time Neta girls with their attractive dress
hectares (4.598 Acres). and gold ornaments look like Odissi dancers. The
girls used to sing prayers addressed to
It is situated in the mauza Markandeswar Markandeswar, Shiva & Parvati, Sarvamangala
Sahi, Khata 668 at Plot No.136.Generally the
etc.
southern side of the tank is used as the bathing
Ghat by tourist & pilgrims. The tank is presently Inscription :
used for rituals as well as normal bathing. Rituals Four ancient stone inscriptions are found
like obsequies, Pindadana, Tarpan and Mundana in the Markandeswar temple premises which are
Kriya are observed at the steps of the tank. The of great interest to historians. Out of them two
tank is fed by natural springs from underground. stone inscriptions pertain to the Ganga dynasty.
Both inlet and outlet of the tank are found which All the four inscriptions have been edited by Dr.
serve to keep the water of the tank clean. An S.N. Rajaguru in the volume I & II entitled
inlet channel in west side is found in dilapidated “inscriptions of the temples of Puri and origin of
condition. The speciality of the tank is that there Sri Purusottam Jagannath published by Sri
is a sacrificial altar at the centre of the tank. Jagannath Sanskrit Visvavidyalaya, Puri.
Festivals & Rituals : The 1st Markandeswar temple inscription
The festival of Ashokashtami is observed was edited by Dr. D.C Sircar and Dr. S.N
on the 8th day of bright fortnight of Chaitra (April) Rajaguru tried to rectify some of errors in his
in the temple with great enthusiasm. Mahasivaratri reading. Its language is Sanskritised Odia and the
in the month of Phalguna (March) and the script belongs to North-east Indian Kutilalipi. Its
marriage ceremony on the eve of Sheetalashasthi length & width are 31" and 12" respectively. The
in the month of Jyestha (June) are celebrated here inscription states that in the 57th auspicious and
in pomp and ceremony. Markandeswar victorious reign of Chodagangadev, a perpetual
participates in Chandan Yatra at Narendra Tank lamp to burn before Markandeswar (excluding)
107
a half of Nirolagram belonged to Purusottam, (the is surrounded on all sides by granite hills which
other half is donated) to its resident who accepted are full of antiquities. The temple noted for its
the Eka-Chhaya. The service charter was made beautifully carved pillars is the prominent attraction.
under the witness of Mudrahasta Devadhara, The other Markandeswar temple is a very old
Nilakantha Pushpalak and Sevaka Narayana place with natural beauty. It is a good tourist spot
Somajaji. in the district of Gadchiroli, popularly known as
The 2nd inscription is written in Sanskrit Kashi of Vidarbha. As per the description of the
language in North Indian script. The text covers Brahmapurana, Skandapurana, Bamadeva
five lines having measurement of 14 ½” x 8”. The Samhita and Niladrimahodaya etc.
present inscription states that in Magha and the Markandeswar temple of Puri is connected with
bright fortnight of sixth tithi and in holy Friday, tank is very important from the cultural, religious,
his brother Veera – Pramadiraja granted some historical and architectural point of view. The same
property to the Saivacharyas in the temple of temple is supposed to be the place where the
Markandeswar. Pramadiraja is the younger young Markandeya worshipped Shiva in order
brother of Chodagangadev and his brother was to win over his destiny. This is where Shiva fought
associated with and appeared in battles of Utkal with Yama and blessed Markandeya. The temple
and Bangi in between 1112 & 1152 A.D., for of Yameswar in Puri is the place where Yama
long 40 years. worshipped Shiva and built a temple there.
Srikshetra is the place where Markandeya saw
The 3rd is Panchapandav temple Balamukunda. As a Shaiva shrines its importance
inscription which is written in mixed script of is equal to Yameswar and Lokanath temple. The
Devanagari and Bengali. The inscription is not available sculptures in the temple premises indicate
clear but from three lines it is known that this small that they were made in different periods of
temple was built by Nanaji, the Maratha chief and. administrations. The temple and tank are closely
his minister Munjaji who appointed to masons connected with some of the rituals of Srimandira.
named Sutradhar Sagaranga & Bhimandas. The Markandeswar tank is 1st amongst five holy
temple was constructed when Puri was under tirthas of Srikshetra.
Maratha rule from 1751 to 1803 AD.
References:
The 4th inscription is Kaliyadalanmandap
1. Orissa District Gazetteer, Orissa State Volume II,
or Boitideula inscription which is five lined and
Govt. Press of Orissa, Cuttack, 1977.
written in Odia script and Sanskrit language.lts
2. Inscription of the temples of Puri and Origin of Sri
time is 1667 Sakabda or 1745 AD. The Purusottam Jagannath –Vol. I by Dr. S.N.
inscription states that King Harekrushna Singh Rajaguru published by Sri Jagannath Sanskrit
cleaned the Markandeswar Tank and constructed Viswavidyalaya, Puri.
steps to the tank. He built the Mandap and called 3. The Brahmapurana- Published by Hindi Sahitya
himself Keertichandra. Sammelan, Prayag,1998.
4. The Garuda Purana -Published by Geeta Press,
Conclusion :
Gorakhapur.
There are three famous Markandeswar 5. Prachina Utkal by Jagabandhu Singh, 1st edition
Temples in India and Markandeswar temple of 1929.
Puri is one of them. The other two temples are in
Karnatak state. The Markandeswar temple of Dr. Srinivas Acharya, Mishra Lane, Markandeswar Sahi,
Kaloor in Manvi taluk, Raichur district, Karnatak Puri - 752001.
108
The Divine as Feral in Salabega’s Song

“Bagha Matilare”
Dr. Bibhudutt Dash
Of the different incarnations of Vishnu, in some, to see how the artist describes. A supreme
as in the Matsya Avatar, Kurma Avatar, Varaha example of this imagination is Salabega’s song
Avatar, and Narasingha Avatar, God has assumed “Bagha matilare.” This paper focuses on
non-human forms. In the Narasingha Avatar, the Salabega’s description of Sri Krishna as a tiger,
merciful Lord has appeared in an extremely bedazzling in the Nikunja vana with His might
furious form. He has also assumed a mixture of and briskness. The word ‘feral’ connotes a state
different forms in the Navagunjara rupa. In so of being wild.
far as the necessity of incarnations is concerned, At the outset, the poet creates an
God decides to manifest in His chosen form, be it atmosphere of awe that arises out of the fact that
human or non-human. And such manifestation is a tiger is prowling in the Nikunja vana, the sylvan
a historical necessity. As Sri Krishna says in Gita, arboreal grove where Krishna engages in divine
“Arjuna, whenever righteousness is on the decline, lila with Radha. This feral introduction to the song
the unrighteousness is in the ascendant, then I is buttressed by further depictions of the tiger’s
body Myself forth. For the protection of the wildness. In the first two lines, Salabega writes,
virtuous, for the extirpation of evil-doers, and for
establishing Dharma (righteousness) on a firm Bagha matilare Nikunja vanara
footing, I am born from age to age (Chapter IV. Birahi hoichhi bagha na pai aadhara go.
7-8). The three critically important words
In literature and art, God is at times “matilare,” “birahi,” and “aadhara” heighten the
portrayed as non-human. Such portrayal may be intensity of the fear that supercharges the
due to the faculty of imagination of the artist. In atmosphere. “Matilare” refers to an uncontrollable
English literature, for instance, we find such state of the tiger along with an evocation of fury.
pictures of God as appearing in the form of a swan What is interesting to see is the collocation of the
in Yeats’s poem “Leda and the Swan,” and in T.S. other two words that betrays the poet’s
Eliot’s poem “Gerontion,” we find the line, “In withholding of suspense. While “aadhara” (food)
the juvescence of the year / Came Christ the tiger.” suggests a picture of hunger, or the need to have
In the case of such portrayal based on food, “birahi” (lovesick) suggests a searing
mythological facts, imagination plays a little role. loneliness that is existential or ontological. These
But if it is a case of pure imagination, it is interesting words may not usually collocate except in subtle
109
cases. And this happens here. In the first two lines the tiger, we still understand beforehand to whom
of the song, Salabega, unwittingly though, leads he is referring to.
us to believe that he is not writing about a tiger! The expressions that particularly unravel
Salabega’s description of the exploits of the mystery are “chandan bindu” and “chakadola.”
the tiger is very graphic and beautiful. What is In “Bagha Matilare,” the poet is, in reality, singing
intriguing is Salabega’s simultaneous description of the beauty of Krishna. The word “Chakadola”
of the tiger as tender and violent. The poet tells makes reference to Lord Jagannath. In another
that a tiger has unleashed terror near river Yamuna song, Salabega has addressed Jagannath as “Kala
and it immediately pounces on its prey and takes hati” (black elephant) and chakadola: Kala hati
it to the nikunja (grove). It is fascinating to see kala-srimukha, / kalajaka daki na gala dukha /
the expression, “Kakha karinei bagha nikunje taba nama karina mala / tarijibi he chakadola.”
pasai go”. “Kakha” in Odia means armpit, and to In “Bagha matilare,” Salabega’s
take one, especially a child, to one’s armpit is a wondrous discovery of such a tiger named Kanhai
gesture of affection. We see this in the case of a mesmerizing by its ineffable beauty and
mother taking her child to her armpit. But a similar gracefulness is expressed in the last lines of the
gesture from a tiger might seem suspect. What song:
Salabega intends to highlight is the playfulness of
the tiger. Since this tiger is “chhualia” that is, very Kahun e aila bagha dekhila ta nahin go
tender, the poet underscores its innocence rather Kahe Salabega bagha namati Kanhai go.
than its violence: The poet’s exclamation as to the
Bagha goti chhualia bata jagithai go appearance of this tiger is no expression of
Gopastiri dekhile se deina pasai go. wonder. Since he knows who the tiger is, it is no
revelation either. This song is a paean to the glory
Salabega mystifies the reader as to the of God. Salabega compares Kanhai (Krishna)
reality of the tiger who, far from displaying with a tiger, and the alternating descriptions of
properties common to tigers, manifests celestial, the tiger’s innocence and fury fill the atmosphere
divine characteristics. But when the poet pairs with suspense. What is interesting is that the poet
contrasting pictures of beauty and terror in respect goes on giving clues as to the reality of the tiger.
of the tiger, the reader is again flabbergasted. Throughout the song, the poet describes the divine
Salabega describes the beauty of the tiger lila of the Lord.
with great aestheticism, but this aestheticism makes Works Cited :
tacit references to something other than the tiger.
He describes its lips, body, forehead, and eyes: Eliot, T.S. “Gerontion.” Collected Poems: 1909-1962.
New Delhi: Rupa & Co., 1993.
Adhara sundar bagha dehajaka kala go Salabega Bhajan O Jagannath Janana. Cuttack:
Kapole chandan bindu akhi chakadola go. Dharmagranth Store.
Precisely, at this point, Salabega reveals The Bhagavad Gita or The Song Divine. Gorakhpur:
that he is not talking about an ordinary tiger since, Gita Press, 2000.
as we see, the attributes referred to the tiger in
question are hardly seen in any tiger. Although at Dr. Bibhudutt Dash, Plot No.307, Haladipadia,
the end of the song, the poet reveals the name of Laxmisagar, Bhubaneswar-751006.
110
Eulogising the Grandness of

Lord Jagannath by Saints and Poets
Through Ages
Tarakanta Mohanty
Lord Jagannath, the Lord of the Universe is Not Adisankaracharya but

the most adorable and revered God for all Adisankaracharya's disciple in the end of 8th
faiths in Odisha, India and abroad. All the century A.D. paid a visit to Puri and after
main five deities of Hinduism have been beholding Lord Jagannath he was
merged in Him. He is represented as a overwhelmed and swayed by emotion he
Supreme Lord to Saivites, Shaktas, recalled the Krishnalila and instantly sung
Ganapatyas, Saurasas and Vaishnavas. 'Kadachit Kalindi tata bipine' which is
Vajpeyi Vidyakara Mishra, the famous Sanskrit popularly known as Jagannathastakam. Once
Odia writer prays to Lord Jagannath as you appeared in the woods on the banks of
follows : Kalindi. Oh Lord, the master of the universe,
"Pranipatya Jagannatham Charachara appear in my vision'.
Gurum Harim Markandaya toha tustwa bhoga The great Vaishnava poet Jayadev of
peryanakasayinam (Nityachara Paddhati)" 13th century Orissa, certainly did not complete
Indravuti, the then king, Udiyana (Odisha) who his matchless lyrics in the 'Gitagovinda' to
founded Bajrayana system of Buddhism has please any earthly potentrate but to please
invoked in his Jnanasiddhi as Jagannath. Jagannath who is considered nothing but
"Pranipatya Jagannatham Sarvajana vava
Krishna. Jayadev was the poet in the temple
chitam sarva Buddhamayam Siddhivyapinam
of Lord Jagannath. Most probably his great
Gaganopaman." Puri the abode of Lord
book 'Gita Govinda' was composed according
Jagannath has been frequented by saints and
to a plan for dancisation of the sublime
seers and the poets who have sung and
Krishnapadam before Jagannath. The
composed on Lord Jagannath. Those are
rhetoric and sensuals and of high vocabulary. reincarnated Krishna and Jayadeva's songs
The poets of Odisha have exhausted their pens have become part of the daily rituals of the
and panegyric writing on Lord Jagannath, temple of Jagannath. The songs composed
the Lord of the Universe. Thus poets and during British and pre-British period are
writers of Odisha have used their facile pen nothing but the lovely offshots in vernacular
under the illuminating influence of Lord of those divine love and lyrics of Jayadev in
Jagannath for more than a thousand years Sanskrit. Poet Jayadev's 'Dasavatara Strotam'
past. is a magnum opus of his creation.
111
The mediaeval saint Kabir of the places of his work, the Mahabharat which
sixteenth century India is a secular saint who had the largest circulation in Odisha. The
had endeavoured throughout his lifetime to 'Vilanka Ramayana' and Chandi Purana of the
bring harmony between Hindus and Muslims same poet contain prayer to Jagannath in the
is also popularly known as a saint of 'Ram- beginning of each work. Sarala Das though
Rahim' cult. On beholding Lord Jagannath he primarily a Sakta had the greatest respect for
had sung 'Kabse chhodi Mathurapuri kabse Jagannath the presiding deity of Odisha which
chhodi Kasi ab ho geya tu Jhadkhanda ki testifies by hundred of respectful references
basi'. Since when you left Dwarika to his glory and greatness in his works. The
Mathurapuri and Kashi now you are the works of Sarala Das which are still very
inhabitant of Jhadkhanda. He has sung many popular in Odisha contributed a lot to the
more poems on Lord Jagannath. popularisation of devotion to Jagannath in this
land during the last five centuries.
Not only Santha Kabir paid a visit to
Puri, but after him saint Tulsi Das, Guru During his period there existed two
Nanaka, Lord Chaitanya, Shankar Dev of schools of devotion, Orissan School of
Assam, Ramanujacharya, Nimbarkacharya, Vaisnavism and the Goudiyavaisnavism. In
Madhabacharya and Ballavacharya from south Odia poetical work, the Rasakallola Jagannath
had a visit to Srimandir. has been described as 'Avataree', the father
of all incarnations. At the end, he clearly states
In the sixteenth century Nanak paid a
that he could accomplish the task of completing
visit to Odisha. When in the evening prayer
in Srimandir, he sang the dish of Your light is Kabya Rasakollala only due to the grace of
as bright and due to your grace I see light Lord Jagannath.
and the world will be plunged into darkness His prayer to Lord is magnificent. 'Jaya
if You do not exist. Jagabandhu he Jadu Nandana, Brajabali hruda
Sri Chaitanya had seen Lord Krishna in tata chandana, meaning Oh scion of Jadu, He
is the sandal paste to the heart shore of
Lord Jagannath, therefore he had submitted -
Radha. Similarly Jagabandhu Parijane samanta
unconditional love to Lord Jagannath. His
prayer is as such : Na dhanam, na janam, nahin nahita, meaning 'there is no such feudal
sundari, kabita ba Jagadish kamaye, mama Lord like Jagannath.
janmani janma disware Ahetuki Jagadish No systematic devotional songs were
kamaye. written prior to sixteenth century. With the
Meaning : "I do not want wealth, I do not advent of Pancha Sakha, Jagannath Das,
Achyutananda Das, Balaram Das, Yashwanta
want to become a Pandit rather I pay my
Das and Ananta Das. devotional songs were
unconditional love to you."
written. The Panchasakhas have offered
The first Odia woman writer Madhavi prayers to Lord Jagannath in several of their
Dashi, contemporary of Sri Chaitanya wrote works.
'Gajapati Janana' in the 16th century.
Devotional songs to Jagannath are found
Sarala Das, the earlier Odia poet so in many other important literary works.
far known referred to Jagannath in several Mention may be made in this connection of
112
Lilavati by Raghunath Raja Harichandan, Lastly, we can conclude by mentioning

Kanchi Kaveri by Purusottam Das, Rasavinod that, this mysterious God is eulogised not only
by Dinakrushna Das-II, Anangarekha Ichhabati by Hindu pantheon but also by different
and Raghunath Vilas by Raja Dhananjaya religious sects through ages.
Bhanja.
Achyutananda Das, who too was a
prolific writer has respectfully referred to
Jagannath in his several works of which Tarakanta Mohanty, D-35, Star City, Patia,
Harivamsa was most important and popular. Bhubaneswar - 751024.
'Jagar-nout' You are Not

Prof. Rajat Kumar Kar
Gigantic size evoked titanic horror for foreigners the breeze over the calm bay
they called you 'Jager-nout' - the chariot makes the body cool
out to crush takes his stress away.
Visitors coming on its way. Symbol of ultimate source !
Oh ! my Lord ! How tragic it is closing my eyes before You
they could not gauge your depth I neither see You calm or furious
they could not go beyond the shore. I am lost in Your vast expansive existence.
High waves threatened them Jager-nout you are not
the shallow is rough, it is calm beyond between soul and source
they could not comprehend. you are the knot
In deep meditation
Afraid and alarmed on Your ever vigilant eye
wrong message they spread You are pursued my Lord
but you remained unperturbed. and ultimately caught.
Vast you are very same as the sea
Your expanded self
standing at the shore
undeterred by the sound of furious waves.
He, who sees the calm sea afar, Prof. Rajat Kumar Kar, Ananya Niketan, N-1/183,
gets you Bhubaneswar-751015
113
The Evolution and Philosophy of

Tantric-Buddhism
Pandit Antaryami Mishra
Buddhism is a religion of peace, kindness, regarding doctrinal questions which could not be
humanity and equality, which took birth in India settled in that council for which the controversy
during 6th century B.C. This religion became increased. The next council was held at “Vaisali”
popular as it threw open the doors of organized after one hundred years, where some “Bhikshus”
religious life to all without any distinction of caste of progressive nature demanded for relaxation of
and creed. Buddha strict rules. Their
was very liberal in demand were not
accepting the accepted in the
disciples into his council. Then the
religion, but the rules dissenters seceded
of morality imposed and convened another
by him were very “Mahasangha”. Thus
strict. Many of the the Sangha was
“Bhikshus” failed to divided into two
observe the strict separate groups. The
principles and orthodoxies were
openly objected, for styled as
which they were “Sthabtrabadin” or
driven out from the “Sangha.” They formed secret “Therabadin” and the progressive group as
conclaves and suggested relaxations even during “Mahasanghika”. Subsequently the
the life time of Lord Buddha.1 The first council of “Stabirabadins” are named as “Hinayan” and
the “Sangha” was held at “Rajagriha” after three “Mahasanghika” as “Mahayan”. The main point
months of the “Mahaparinirvana” of Lord Buddha. of difference between the two groups was that
“Mahakasyapa” presided over the same council the “Stabirabadins” or “Hinayanists” looked upon
and steps were taken to settle religious disputes Buddha as essentially a man of an exalted nature
among the “Bhikshus”. In that council the “Suttas” subject to human limitations of life and death, while
and the “Vinaya Pitakas” were recited for the first “Mahayanists” looked upon Buddha as a
time in which Upali and Ananda took important superhuman being. This controversy resulted in
parts. The disputes arose among the “Bhikshus” the growth of two separate schools within the
114
province of Buddhism itself. The “Mahayanists” “Adhyekshana”, “Beddhichltaraptad” and

worshipped “Boddhistavas” and read “Mahayana “Parinamana” to enrich the Boddhi. Adoption of
Sutras”, while “Hinayanists” adhered to strict “Satparamita” or six qualities like “Dana”,
observance of the rules and principles prescribed “Sheela”, “Kshanti”, “Birya”, “Dhyana” and
by Lord Buddha. Prajna” are essential for “Sadhaka”. The
“Sadhaka” worships “Prajnaparamita” as
The Mahayanists are of the views that Goddess.
“Lord Buddha is all might” for which they were
called “Vaipulyabadin”. During reign of “Kaniska” The Mahayanic way of worship became
a number of Mahayani literature were composed Tantric system. Tantric elements such as
in the first century A.D. The Mahayana doctrines “Dharini”, “Mantra”, “Mudra”, “Jantra” and”
achieved full fledged form during the period from Mandala” were adopted and rules with rituals are
2nd Century to 5th Century A.D. Nagarjuna was being strictly observed during Tantric worship. The
a great philosopher and preacher of Mahayan, Mantra element seems to have been introduced
who was residing at “parimalagiri” of Odisha in Mahayan Buddhism first in the form of
during 2nd Century. He was famous for his “Dharini”. The meaning of “Dharini” is that by
Sadhana and renowned as “Tantric Shiromani”. which something is sustained or kept. According
In his literature “Manjushree Mulakalpa” he to faith of Tantric Buddhism “Dharini” is capable
remodelled “Mahayan Sutras” in to Tantras. After of keeping the religion. The philosopher
him, Asanga, Vasubandhu, Dingnag, Vasubandhu divided “Dharinis” in to four
Sankasaswami, Buddhaghosha and Dharmakirti categories such as “Dharma Dharini”, “Artha
have composed different literature of Mahayan Dharini”, “Mantra Dharini” and “Kshanti Dharini”.
sprang during 2nd century to 5th century A.D. He also adviced Sadhakas to realize essence of
They all belongs to Odisha, who composed all Mantras through concentration. There are 8000
the literatures in Sanskrit instead of Palli. The stanzas of Mantras in “Astasahasrika Prajna
imagination of “Boddhisattva” is the noble idea Paramita”, which is an important Tantric literature
of Mahayan, the meaning of which is “Bouddhoya of Buddhism. This important literature has been
Sattwam aviprayosya it Boddhisattva” or man reduced to few stanzas and known as “Prajna
who desires to enrich the Boddhi. 2 The main Paramita Hrudayasutra”, which was further
principles of Mahayan are “Trikaya” i.e. reduced to make room for the “Prajnaparamita
“Dhamakaya”, “Nirmanakaya” and Dharini”. The next step in this chain led to the
“Sambhoyakaya”, in which the super conception of a “bija” in one syllable “pram”, in
achievement of Boddhisattva has been described. response to which “Sunya” may transform itself
The aim of the Mahayanists was to attain into the form of the goddess by name “Prajna
Buddhihood in and through different stages of Paramita”, who is a veritable metamorphosis of
Boddhisattva hood, which is a state of perfect the Prajnaparamita literature.4 The “Dharinis” are
knowledge about the void-nature of the self and said to be endowed with great powers. The
nonself mixed up with an emotion of universal mantras which are regarded as carrying great
compassion for the redemption of all the suffering potency are composed of a string of syllables
beings.3 The Mahayan Buddhism introduced which bear no meaning etymologically. According
seven kinds of worships i.e. “Vandana”, “Puja”, to Vasuvandhu, the unmeaningness of Mantras is
“Papadeshana”,“Purnyanumodan”, their real significance which is to be realised
115
through concentration only. 5 The Mantras are very Tantric realisation change the colour and tone of
powerful only when they are applied in a strict Mahayana to the extent of evolving a new “yana”,
manner. At the time of recitation of the Mantras which is popularly known as “Mantrayana”.
the mind should be kept away from all sorts of Accordingly “Mahayana” was devided into two
impure reflections and should be concentrated on school of thoughts i.e. “Paramitanaya” and
the letters of the Mantras only. “Mantranaya”. “Paramitanaya” is explained by the
theories of “Sautrantrika” or “Yogachara” or
In Tantric Buddhism “Mudra” is “Madhyamika” and “Mantranaya” is explained by
important. The Mudras are generally taken to be the theories of “Yogachara” and Madhyamika.”8
mystic signs made by the particular position of The “Mantranaya” is blended with the theories :
hands and fingers. In “Sadhanamala” different of both “Sunyavada” and “Vijnanavada”.
types of Mudra such as Padma, Vajra, Ghanta, “Prajnaparamita Sutra” is the guide Literature of
Shankha, Khadgaetc have been described.6 In “Sunyavada” and “Lankavatara Sutra” is the ideal
Tantric literature Mudra expresses different literature of “Vijnanavada”. These two noble
meanings with the aim of obtaining final purification literatures are treated as “Prasthandwaya” or two
and final deliverance from the miseries of life.7 noble paths to enrich Buddhahood. On
“Advaya vajra samgraha” describes four types development of Tantrism Mahayana was
of Mudras which are related to four types of transformed into “Mantayana”. This
realisation of bliss. Mandala is also important as transformation is most important change of
Mudra. Mandala means the religious development in the history of Tantric Buddhism.
diagrammatic symbol. The Mandala is the magic
Tantric Buddhism grew within the
circle containing mystic figures and diagrams were province of Mahayan and new process of attaining
introduced to offer worship. After introduction of Buddhahood within shortest time was discovered
“Dharini, “Mantra”, “Mudra”, “Mandala” and by Tantra Siddhas. The new process is called
“Jantra” the path to enrich Buddhahood became “Guhyasamaja Tantra” in which another element
easy, for which this Tantric system was accepted was introduced. The new element is “Sakti” or
by different catagories of Sadhakas. In the early woman was considered a manifestation of divine
period of Mahayana “Manjushree Mulakalpa” energy. The “Guhyasamaj Tantra” was also
was written by Tantra Shiromani Nagarjuna which introduced for the worship of five “Dhyani
is contemporary to “Prajna Paramita”, in which Buddhas” presiding over five “skandhas” or
the method and rituals of Tantric worship, names elements of which the universe is composed.9 The
of deities, Mudra or poses, Mandala or diagrams theory of five “Dhyani Buddhas” is important and
with all the processes have been described. noble idea for quick attainment of Buddhahood.
Nagarjuna has also expressed his realisation in Besides this, some secret and immoral practices
“Madhyamika Karika” for which he is called as are found introduced in the “Guhyasamaja Tantra”.
the founder of “Sunyavada”. His disciple Scholars opined that this new system is the full-
“Aryadeva” has written the findings of fledged development of Tantric Buddhism from
“Sunyavada” in “Chatusataka” and the same has which “Vajrayana”, “Sahajayana” and
been translated in Chinese language by Hiuen “Kalachakrayana” arose.10 These three divisions
Tsang under the title “Satasastra Baipulya”. are the result of different ritualistic traditions of
Nagarjuna and his followers by effort of their “Guhyasamaja Tantra”. The propounders of
116
“Vajrayana”, “Sahajayana” and for “Prajnabhisika” or the initiation of disciples

“Kalachakrayana” were Indrabhuti, Laxminkara with Prajna or Sakti. The five Dhyanibuddhas are
and Pitopada respectively all of whom belonged of five different families (Kulas) with their saktis.
to Udiyan or Odisha.11 “Vajradhatvisvari”, “Lochana, Mamaki”,
“Pandara” and “Aryatara” are the families (Kulas)
“Vajrayana” is characterised as the “Path of Vairochan, Aksobhya, Ratnasambhaba,
which leads to perfect enlightenment” in Amitava and Amoghasiddhi respectively, who are
Sadhanamala, which may be termed as “anuttara the real symbol of “Moha,” “duesa”, “Chintamani”.
Samyaka Sambodhi” in Sanskrit.12 The word “Raga” and “Samaya”. The five Dhyanibuddhas
“Vajra” is used in a special sense to represent of five different Kulas (families) with their Saktis
“Sunya”. The “Dharmakaya- Buddha of the (divine consorts), Skandhas (elements), Mudras
Mahayanists seem to have been gradually (Postures), Vahanas (vehicles), Varnas (Colours)
replaced by “Vajrasattva or “Vajrakaya”. The and with their Boddhisattvas, Pratyeka Buddhas,
“Vajrasattva” is generally taken as the Supreme Bijamantras etc are regarded as the emancipation
Being in Tantric Buddhism, who is the Primal of the Vajrasattva, the Primal Enlightened one Adi-
Enlightened one-the Adi-Buddha. This Adi- Buddha, who is not only of the nature of “Sunyata”
Buddha is in possession of five kinds of but also of the non-dual state of “Sunyata” and
knowledge which are like five attributes of the “Karuna”. In “Vajrayana” everything is “Vajra”
lord. From these five attributes proceed five types or perfect void. The God worshipped is vajra,
of “Dhyana”(meditation) and from these five types his image is Vajra, the worshipper is Vajra, the
of “Dhyana” there emanate five deities who are materials of worship are Vajra, the Mantras
known as the five “Dhyani- Buddhas”. These five uttered are Vajra, the process of worship is Vajra
Dhyani-Buddhas are the five presiding deities and everything connected with the worship is
over the five “Skandhas” or elements of which Vajra. The supreme goddess of this school of
the universe is composed.13 They are Rupa thought are Vajrasvari, Vajradhari and Vajra-
(form), Vedana (feeling), Samjna (perception), Varahi.15 Women adopted for the yogic practices
Samskara (impression) and Vijnana were called “Vajra-kanyas”. Due to difference in
rituals, worship and yogic practices, the Vajrayana
(consciousness) and these five Skandhas,
divided into six categories i.e. Kriyatantrayana,
according to the Guhyasamajatantra, are presided
Caryatrantrayana, Yoatantrayana,
over by the Dhyanibuddha, viz-”Vairochana”,
Mahayogatantrayana, Anuttarayogatantrayana
“Ratnasambhaba”, “Amitava”, “Amoghasiddhi”
and Atiyogatantrayana. Vajrayan made
and “Akshobhya” respectively. The Dhyani
remarkable contributions to Buddhism. There
Buddhas, like the Skandhas, are considered were eminent teachers in the Buddhist Vihars to
eternal and they manifest themselves without impart teachings on the Tantras.16
passing through the intermediate stage of
Boddhisattva or in other words, without Sahajayana is an important school of
depending upon others for their origin.14 Another thought having a distinctive philosophy and
striking feature of “Vajrayana” is the introduction process of Yoga. There were eighty four numbers
of “Sakti” particularly for obtaining emancipation of Sahajiya Sidhas, who have composed many
through “Yoga” and “Samadhi”. According to literatures such as charya-songs and dohas.
“Guhya Samajatantra” this has been introduced Sahaja stands for the ultimate innate nature, that
117
makes one realise this ultimate innate nature of Tantric development of the “Adi-Buddha” theory
the self as well as of the Dharma. The literal combined with the puerile mysticisms of the
meaning of the word “Sahaja” is that which is “Mantrayana” and it attempts to explain creation
inborn or which originates with the birth or and the secret powers of nature, by the union of
origination of any entity (Sahajayate iti Sahaja). the terrible “Kali”, not only with the Dhyani-
The word “Sahaja” literally means that which Buddhas, but even with Adi-Buddha himself.19
accompanies with birth and manifests itself as the The word Kalachakra literally means the wheel
primitive and natural propensities in man. The path of time. Scholars like H.P. Shastri explained that,
that helps man to realise the truth through satisfying Kalachakra is the wheel of destruction and
these inborn and fundamental propensities is, Kalachakrayana means the vehicle for protection
therefore, the most natural and easiest of all paths against the wheel of destruction.20 This definition
and hence, it is called the “Sahajapath” or has also been explained in the Tantric text “Sri
“Sahajayana”.17 “Sahaja” can neither be explained Kalachakra Tantra”, a manuscript preserved in
by anybody nor any speech can express it, it is the Cambridge University Library. 21 It is clear that,
only realised by the self through the merit of serving the study of Kalachakra does not prove the theory
at the feet of Guru. Santipada, Sarahapada, of demoniacal Buddhas. Kalachakra is a deity
Tadakapada, Kahnupada, Luipada and other and an embodiment of “Sunyata” and “Karuna”
Siddhas of Odisha have composed so many and is embraced by the goddess Prajna and
songs basing on the philosophy of Sahajayana, represents the philosophical conception of Advaya
which are called “charyagiti”. The Sahajiya or non- duality. He is regarded as the Adi-Buddha
Siddhacharyas, are in view that all the ways of or the progenitor even of Buddhas, that is to say,
religious worship should be through human the Dhyani-Buddhas. It is understood from the
instincts, for the reason that religion is meant for “Kalachakratantra” that the Mandala (circle) of
man and not the other way round. Hence the the deity is composed of all the planets and stars.
supremacy of human form must be recognised The central deity “Kalachakra” is encircled by
and under no circumstances should the natural minor deities who represent time or time factor.
and spontaneous transformations of mental and Kalachakra means the absolutely unified principle
physical passions or their sublimation be of “Prajna’ and “Upaya.”22
suppressed. The Sahaja way of devotion does
not, however, mean unregulated sexual pleasure, Odisha had a vital role in evolving
but desires of the human beings to be allowed to Tantrayana. Tantrayana is a combination of
fulfill, form a part of it. Necessity of a Guru or a Vajrayana, Sahajayana and Kalachakrayana and
spiritual guide is must for “Sahajasadhana” to all these three branches of Tantrayana owes its
realise the Supreme Reality. 18 origin to Odisha. Kamakhya, Srihata, Purnagiri
and Uddiyana are four Tantric Pithas of which
“Kalachakrayana” is a phase of Uddiyana is the first and important Pitha. Most
“Vajrayana”. It is said that the extreme of the philosophers, scholars, Siddhacharyas and
development of the Tantric phase was reached Sadhakas are found connected with Uddiyana.
with the “Kalachakra”, which, although unworthy Nagarjuna, Aryadeva, Asanga, Vasubandhu,
if being considered a philosophy must be referred Dingnaga, Vasumitra, Triratnadas Sthiramati,
to here as a doctrinal basis. It is merely a coarse Dhamapala, Chandragomini, Chandrakirti and
118
Dhamakirti all are connected to Odisha. Among 7. S.B. Dasgupta, Tantric Buddhism - P-62
eighty four Siddhacharyas Sarahapa, Nagarjuna 8. Advayavajra-Samgraha-P-14
(2nd), Savaripa, Luipa, Vajraghanta,
Kambalapada, Padmavajra, Anangavajra, 9. Guhya Samaja Tantra, Introduction
Indrabhuti, Padmasambhava, Laxminkara,
10. B.Bhattacharya, Sadhanamala, Vol-II,
Jalandharipada, Virupa, Kahnupa, Lilavajra, Introduction, P-XXI, Buddhist Esoterism P-52 ,
Darikapada, Pitopada, Bhusukupada, P.C. Bagchi, Cultural Heritage of India, Vol-IV P-
Kakkuripada and other prominent Siddhacharyas 220
took birth in Odisha. Padmasambhava was
11. S.B. Dasgupta, Tantric Buddhism P-53 and O.R.C.
regarded as Sakyamuni in ‘Nepal and Tibet. P-17
Mantrayana, Vajrayana, Sahajayana,
Kalachakrayana grew in Odisha. Buddhakapala 12. B. Bhattacharya, Sadhanamala, Vol-II
Tantra, Yoginitantra, Hevajratantra, Samputa Introduction P-XXIV
tilaka Tantra, Krushnayamari Tantra, Vajramruta 13. Guhya Samaja Tantra, Ed-by B. Bhattacharya
Tantra, and Mahamaya Tantra were introduced (G.O.S. No.-53) P-137
by the Siddhacharyas of Odisha, which needs a
14. Ibid P-12
special discussion. There are so many
Tantrapithas named Surabhagiri, Bhojakagiri, 15. S.B. Dasgupta, Tantric Buddhism P-72-73
Puspagiri, Udayagiri, Lalitagiri, Ratnagiri, Vajragiri,
16. Cultural Heritage of India, Vol-IV-PP-268 F
Solamapur, Jayashram, Jagadala, Vanasuranasi,
Kuruma etc. were situated in Odisha. Tantric 17. N.K. Sahu, Buddhism in Orissa, P-137
Buddhism had a long career with all its
manifestations in Odisha that provided suitable 18. S.B. Dasgupta, O.R.C. P-87
field for its evolution, and development as reveal 19. L.A. Waddell, Buddhism and Lamaism of Tibet,
from the records and monuments. P-15
References : 20. Modern Buddhism and its followers in Orissa By

N.N.Vasu} Introduction - P-8
1. Cultural heritage of India, Vol-IV P-261
21. Tantric Buddhism, P-66 and O.R.C., P.-25
2. Boddhi Charyabatar Panjika, P-421
22. Sekoddesa-tika, Ed-by Mario E. Carelli-(G.O.S. No.-
3. S.B. Dasgupta, Obscure Religious Cults - P.15 90, P.-8
4. B. Bhattacharya, Buddhist Esoterism P-56
5. Boddhisattva Bhumi and S.B. Dasgupta, Tantric

Buddhism P-59 and O.R.C.-P-21
Pandit Antaryami Mishra, Member, Odisha Sahitya
6. B. Bhattacharya, Buddhist Iconography, Akademi, Dakhinakali Road, Dhenkanal – 759001,
glossary, P-437 E-mail : [email protected].
119
Critical Discussion on Tulasi Kshetra

Balaram Lenka
Kendrapara, popularly known as Tulasi Kshetra, succeeded in unifying both the Tosalis. From this
occupies a prominent place in the religious map Tosali, it is suggested that the term Tulasi is
of Odisha for the magnificent temple of derived.4 Of course, the fact is not tenable.
Baladevjew. Tulasi was the daughter of demon Another reference to Tulasi Kshetra is
Kandara. As the demon became tyrannical and found from Sarala Dasa’s Mahabharata. He
the people suffered a lot, God Balabhadra killed was a poet of the 15th Century and most probably
him. By the served in the army
request of his o f
daughter Tulasi, Kapilendradeva.
Balabhadra There after he
married her and became a saint and
the place became composed the
famous as ‘Tulasi Mahabharata in
Kshetra’ after Odia language. He
Tulasi.1 might have
composed this epic
amidst Tulasi-
Historians debate
garden and named
on Tulasi Kshetra.
this place as
The name might ‘Tulasadevapura’
have been derived which later on
from Tosali. N.K.Sahu states that Lokavigraha, became famous as Tulasi Kshetra. It is worthwhile
a Vigraha king changed the name of ‘Kalinga to quote a stanza from his Mahabharata.5
Rashtra’ to ‘Dakshina Toshali’.2 He further states
that around 600 A.D. northern Tosali extended Tulasadevapura je puni Bhrata khanda
Jambu Rashtra Odra Rashtra Svarna Maratanda
from the river Kapisa to Mahanadi and Southern
Tosali extended from river Mahanadi to It means :
Rishikulya. Both the Toshalis remained under “There are many places like Tulasidevapura,
Sambhuyasa and Lokavigraha, respectively. 3 Bhrata Khanda, Jambu Rashtra, Odra Rastra and
However, around 602-03 A.D. Sambhuyasa Golden Martanda”.
120
The fact can be analysed with caution. It

is learned that there were many Tulasi trees near
the Baladevjew temple in the past. Even today a
garden exists near the temple which contains Tulasi
trees and it is famous as ‘Tulasi Kanana’ (Tulasi
Garden). It is probable that amidst the Tulasi trees,
he was writing his epic and must have given the
name Tulasidevapura’ from which ‘Tulasi Kshetra’
has been derived.
Bipra Madhuri, a poet of Sixteen Century
Odisha also refers to Tulasi Kshetra. In his book,
Tulasikshetra Mahatmya, he states6
Kandara Atmaja Karane
Kshetra Rachilu Prabhu tene Kandara has been cited. Some opine that the term
E Brahmakshetra Pratisthita ‘Kendrapara’ has been derived from the name of
Tulsikshetra Name Kshyata ‘Kandarasura’.8
It means: It is very interesting to note that the present
“For the sake of the daughter of Kandara place names centering to Kendrapara are known
(demon), you created this land (Brahmakshetra) according to the names of the fallen body parts of
which became very famous as Tulasikshetra”. the demon king.9 Such as Asureswar is derived
from the fallen cut head (Asura Sira) of the demon.
Here, a fact can be discerned that Sarala Balagandi is derived from the fallen gandi (trunk)
Dasa who was flourished earlier to this poet had of the demon (i.e. Kandara Padi) Kamar-Khandi
mentioned Kendrapara as “Tulasadevapura”. is derived from the fallen Kamara (waist). Navi
Poet Bipra Madhuri named this place as Khanda or Lahakhanda is derived from his fallen
Tulasikshetra. A suggestion can be made here that Navi (Naval) of the demon. Angulai is derived from
in the 4th -5th Century A.D., Balabhadra who the fallen Anguli (finger) of the demon. Besides these
was the State deity and had lost its importance, places God Baladev founded some Siva temples
was again made popular around 15th -16 th Century (Asthasambhu) over the other fallen parts of the
A.D. Further, the name ‘Bipra’ prefixed to demon like Swapneswar Siva Temple at Kantia,
Madhuri suggests that the poet was a Brahmin. Bileswar Siva Temple at Kajala, Amareswar temple
During 15th -16th Century A.D., there was also a at Gopa, Kapaleswar Temple at Garapur,
need for the Brahmins to revive Baladeva or Rameswar at Biraswati, Lankeswar temple at
Balabhadra Cult in Odisha due to obvious Gualsingh, Arteswar Temple at Jagannathpur
reasons.7 Thus, Kendrapara became famous as (Nilakanthapur) and Garveswar Siva Temple
Tulasi Kshetra from around 15th -16th Century where demon’s body parts like feet, neck and waist
A.D. (part) were fallen. The demon’s body (Gandi) is
Tulasi Kshetra and Kendrapara are buried at Balagandi which is proper Kendrapara.
interchangeable terms. Very often Tulasi Kshetra Some research scholars have formed the
is described as Kendrapara. There are also opinion that Kandarasura who lived near
various opinions regarding the derivation of the Chandikhole was not a demon but an ardent
terms ‘Kendrapara’. The episode of demon Buddha arhat (follower of Buddhism) and a
121
tantric. He was a leader of a aboriginal race like near Kendrapara town which in ancient times
Kondha (Kondharasura). According to his name helped a lot the people for business. Some remains
the place name “Kandharapara” or of boats, ships, Buddhist statues have been
‘Kendraparah’ has been derived.10 But other discovered from that dead Madhusagar. It indicates
scholars think differently that the name, that Kendrapara was a centre of business. Since it
Kendrapara is derived from the word “Kendara” was the centre (Kendra) of business in the coastal
(one kind of musical instrument made of gourd) area of Odisha, it was known as “Kendrapara”.
and ‘para’ means hamlet of a village. This
There is another river named Chitrotpala
instrument is played by some sects of people called
which flows through this district. It touches
Nath Jogi (Yogi), who earns his livelihood by
Jagatsinghpur district. It has been suggested that
playing ‘Kendara’ and by moving from door to
Che-li-ta-lo port was somewhere on the river
door for alms.11
bank of Chitrotpala in Jagatsinghpur district,
After the advent of the new Nathism, adjacent to Kendrapara.
some sects of people adopted Nathism and called
themselves Natha or Natha Yogi. It is worth In this connection, Hiuen Tsang’s
accounts can be analysed. He mentions that Che-
mentioning here that one ancient stone image of
Machhendranath, one of the chief preacher of li-ta-lo was a Port of Odra.13 It was a great port
Nath cult is worshipped at Rajnagar of Buddhist importance. It was situated on the
(Pattamundai). It is understood from an inscription sea coast. From his account, it is known that
on the body of this image that Nath Cult was Charitra was not only a prosperous port but also
prevalent in Kendrapara area during 9th Century a centre of Buddhism and it contained four
A.D. The descendants of Nath family are now Buddhist stupas. It was a rendezvous for
living in area surrounding Kendrapara at Ichhapur merchants who embarked on the sea and for
(Kendrapara) Choudakulat, Taradipal others from distant places who travelled here and
(Pattamundai), Chandiapalli (Aul), Nikirai, there. The Simhala (SriLanka) was about 20,000
Kashati, Chandol, Rajnagar, Derabis etc and li to the south of Che-li-ta-lo. Standing on the
Kendrapara being its Kendra (Centre) the name seashore of this city in a calm and tranquil night,
derived Kendrapada or Kendrapara.12 one could see the brilliant light from the pearl of
the stupa over Lord Buddha’s relic in Simhala.
Another thing to be noted that the word
‘Kendrapara’ is derived from the word ‘Kendra Cunningham14 identifies Che-li-ta-lo with
Palli’. In ancient times, it was a centre (Kendra) Puri and most of the scholars accept this view. In
of business. People carried on their trade and recent years endeavours are being made to identify
commerce from this place to other places through it with a place near Chandbali in Bhadrak district
the 3 important rivers of Odisha which flow on the or Tirtol in Jagatsinghpur or with a village named
soil of Kendrapara. They are the Mahanadi, the Manikpatna on the bank of Chilka lake. However,
Brahmani and the Baitarani. There were some to the present writer, Che-li-ta-lo might be a
villages (Palli) on the banks of the rivers. The soil place near Diamond Triangle (Lalitgiri, Ratnagiri
was rich and fertile. There was bumper production and Udayagiri) from Chandikhole in the present
of fine rice, ghee, salt, fish, fine clothes etc. There Jajpur district towards Paradip Port which was
is a river named Gobari near Kendrapara town during the visit of Hiuen Tsang, a Buddhist Centre.
which helped the people to carry on their business. Except this place, no place discussed earlier
There was another river named Madhusagar (dead) contains Buddhist remains.
122
The discussion on Che-li-ta-lo by Hiuen regarding its name. However, one thing can be
Tsang gives thought for analysis as Kendrapara. surely discerned that due to the august presence
The place Che-li-ta-lo was a resting place of the of God Baladev, this place has figured prominently
merchants who traded in that area. If Che-li-ta- in the religious history of Odisha.
lo can be a port located near Chitrotpala of
References :
Jagatsinghpur district, it is definite that the
1. Bipra Madhuri, Sri Tulasikshetra Mahatmya,
merchants must be resting in a village (Para) which
Cuttack, 1927, pp.34-53.
is nearer to that port. Since, Kendrapara is very
2. N.K.Sahu, et. al, History of Orissa, Cuttack, 1980,
nearer to Jagatsinghpur, the possibility of its p.21.
location near Che-li-ta-lo cannot be ruled out. 3. Ibid, p.22.
Since, it was a centre (Kendra) of business and
4. N.Mahalik, ‘Balabhadra Upasana and Tulasi
the merchants remained in Village (Para), with Kshetra’, in Orissa Review, July, 2005, p.39.
tolerable degree of certainty, it can be stated that 5. Sarala Das, Mahabharata, (Adyaparva), Cuttack,
the name ‘Kendrapara’ has been derived from 1973, p.57.
these two words – ‘Kendra’/Centre of business 6. Bipra Madhuri, op.cit., p.50.
and ‘Para’ (living place of Merchants). 7. During the decline of medieval Odisha, when
Tulasi Kshetra looks like Tulasi leaf (holy Vaishnavism became popular, the Brahmins lost
basil). God Sri Baldev likes Tulasi (holy basil) very their profession and resorted to agriculture for
their survival. They worshipped Baladev as the
much. Tulasi can be used in two senses. One God of Agriculture and thus, his worship became
Tulasi is the wife of Balabhadra and another Tulasi popular in Odisha. H.Panda ‘Agrology in
is holy basil. The second statement is the most Medieval Eastern India as gleanced from
appropriate. Tulasi is used in every rite and ritual Khanavachana’, in B.K.Mallik (ed.) Eastern
of God Sri Baladev. Without Tulasi Bhoga India : Eassays in History, Society and Culture,
(offerings) cannot be named as Mahaprasad. The Bhubaneswar, 2004, PP. 60-63.
gods live near Tulasi tree and that place is the 8. H. Kanungo, ‘Kendrapara O Sakhibata’ in
N.Sahoo(ed) Muktagatha, Kendrapara,2002, p.31.
sacred. It is said:15
9. K.P.Mahanty, ‘Odishare Baladeva Samskruti’,
Tulasyam Sakala DevaVasanti Satatam Yata. Utkala Prasanga, Bhubaneswar, June, 1985, p.89.
Atastamarchayelokah Sarban Devan Samarchayan. 10. N.Mahalik, op.cit., p.40.
It means : 11. N.Mahalik, op.cit., p.41.
12. P.K.Ray, Kendrapara Zilla Itihasa, Cuttack, 2006,
“In Tulasi (holy basil) dwell all the Gods. So, for p.78.
the worship of Gods, human being use those 13. T.Watters, On Yuan Chwang’s Travels in India,
leaves.” Vol.II, London, 1904-05, p.196.
Tulasi leaf has medicinal values. Man 14. A.C.Cunningham, The Ancient Geography of
recovers from illness like cold, cough, asthama, India, Calcutta, 1924, pp.432-443.
indigestion etc. by taking Tulasi leaf as a medicine. 15. N.Mahalik, op.cit., p.41.
It is an Ayurvedic medicine which heals many
diseases.
It is very interesting to note that
Kendrapara is termed as Tulasi Kshetra. The Balaram Lenka, Lecturer in History, Chitrotpala College,
historical debates among the historians continues Akhuaodanga, Kendrapara.
123
Burning Cars
Dr. Saroj Kumar Panda
This event took place during Car festival at Before coming to Puri, Keshodas had
Puri in the year 1609 when Jahangir was the sent a message for visit and darshan of Lord
Mughal emperor. In fact Odisha being Jagannath. Rajputs are normally devoted to
separated from Bengal became an independent Jagannath. Therefore listening the news of
Subah in 1607 A.D. Thereafter the Mughal arrival of Keshodas, the temple priests hoped
Subadar appointed for Odisha stayed at for profit and well-being of the temple. The
Cuttack. Hasim Khan was the first Subadar Jagirdar from the beginning exhibited his self
while his subordinate Keshodas was a applause by donating lavishly in Srimandir. But
Rajput. Keshodas worked as Jagirdar later he alongwith Rajput soldiers in disguise
of adjoining areas of Cuttack. Both displayed their treachery by possessing
the Subadar and the Jagirdar tried Srimandir.
their best to satisfy the emperor By that time the Trinity were in
in order to get his blessings. Gundicha Temple. Attention of all was focussed
In the process Keshodas there. Keshodas alongwith his soldiers reached
became successful by at Gundicha Temple and found a large crowd.
applying tricky policies. The treasury house was closed. Finding no
He entered Puri as a alternatives he plundered all the accessories
devotee with impious (made in silver and gold) fitted with
mind. Ratnasinghasana. When the temple servitors
opposed they had to meet with obscene
oppression.
The news of sudden invasion and
plunder of Srimandir reached Khurda. The
then Bhoi ruler Purusottam Dev (son of
Ramachandra Dev, the founder of Bhoi
dynasty) advanced towards Puri alongwith ten
thousand cavalry, three to four thousand
infantry (Paikas) and many chariots. All
gathered around Gundicha temple and blocked
124
its doors. Many of them dragged the Cars It is known from both the Madalapanji
upto the boundary wall of the temple and and the account of Mirjanath that after burning
ascended upon those. There was a fierce of three chariots, the devotees took the trinity
fighting between the Paikas and the Rajputs in palanquin and left at Srimandir. Due to in
in which the latter were decisively defeated, human act of Keshodas Maru, the preparation
many of them died. There was panic among of Srimahaprasad at Srimandir was stopped
the Rajputs. But all of a sudden Keshodas for eight months. Instead of cooked food only
had resorted to an unique trick. dry foods were offered to the Lords during
The Rajputs pulled the bamboos this period.
attached to thatched roof and partition inside After invasion and plunder of Srimandira,
temple compound. They also pulled the clothes Keshodas had developed intimacy with
and canopies from the premises and collected Jahangir for which he was promoted to the
oil and ghee. They prepared torches and set rank of Mansubadar with fifteen hundred
fire on those. The Rajputs threw those burning soldiers under his command. This has been
bamboos from inside the Gundicha Temple recorded in ‘Tujuk-i-Jahangir’. In Indian history
premises towards the compound wall. The the Rajputs are glorified for their patriotism,
three cars were guarded by the Paika soldiers. idealism and sacrifice but in Odishan soil,
The three chariots - Nandighosha, Taladhwaja Keshodas had portrayed his anti-Hindu and
and Darpadalana were set on fire as a result treacherous character.
of the Rajput soldiers' notorious act. The
chariots were burning while the Paikas in order
to save their lives jumped from there. Many
of the Paikas died during the encounter. It
was an extreme example of cruelty by a Hindu
against the Hindus. For this anti-Hindu move,
Keshodas was designated as ‘Keshodas Dr. Saroj Kumar Panda, Principal-cum-Secretary,
Maru’. Gadibrahma Degree College, Delang, Puri.
125
A Legend of Proud Millionaire

and Lord Jagannath
Nirbachita Suar
Lord Jagannath, identity of all Odia people and Once a millionaire came to the holy city of Puri
Odisha is known as a legendary God. The very on pilgrimage. He had a desire to offer one lakh
genesis of this great deity is based on various of rupees for a single “Bhoga” of Lord
legends. A lot of legends are found in different Jagannath. He expressed his wish before the
scriptures of Odia language. Again a lot of servitudes and king also.
legends are yet to find their places in scriptures, Observing his eagerness the temple
but those are alive in the form of story telling servants (Pandas) sat together to discuss, but
from generation to generation. The present they could not find the way to spend such a
presentation of the legend is an example of huge amount of money for a single “Bhoga”,
transformation of a proud millionaire to a high when the thing are available at so cheap rate.
degree of spiritual personality. But the proud millionaire pilgrim spoke
This was possible with sheer repeatedly the said thing that he would spend
concentration in meditation, self confidence, and one lakh of rupees to feed the Lords a meal. If
self reliance. As we know, our Almighty Lord the Lords would not be able to consume, he
Jagannath is Lord Vishnu and omnipresent might consider taking back the said amount.
God. He takes different tests of his devotees This type of sarcastic statement by the
before attracting towards Himself. He wipes proud millionare challenged the prestige issue
out all his negative qualities of his devotees i.e. of the temple of Lord Jagannath. When the
ego, ignorance, proudness, etc. He is not Ananda Bazar was considered as the greatest
present in the Divine Log (Daru), but He is a restaurant of the world, how it could not be
living entity for all. possible to spend one lakh rupees for one
He rules upon our every sense to Bhoga of Lord Jagannath. Lord of the Universe
intimate His presence. He is really human god could not be able to consume mere one lakh
for all of us. His presence is felt in our thoughts rupees for his Bhoga, where a number of items
and in faith not in our wise arguments. So He is are offered to the Lords every day.
very delicate God, but is associated to close The proud millionaire waited in puri to
people, who like to Him. get positive reply from the king and the temple
In the past, the essential commodities servitudes to serve the Lord. The temple
were available in cheap rate. So that it was servants(pandas) could not arrive in any
never possible to spend lakhs of rupees for a conclusion. At last it was decided by them that
single Bhoga in the temple of Lord Jagannath. the responsibility of the consumption of one lakh
126
rupess in Bhogas would be left to Lord difficult to identify this special category
Jagannath. Now Jagannath Himself would say elephant. To find out the lime of Gajamukta ,one
what Bhoga could be offered to Him. has to kill lakhs of elephants, which was
Lord Jagannath felt the helplessness practically not possible and it was a challenging
condition of the king and the temple priests. task for the millionaire to get the special lime
The Lord at night said to his main servitude in from Gajamukta.
a dream “well, the pilgrim is proud of his wealth, The proud millionaire now understood
what can he offer me merely with one lakh of his limit and ran to Lord Jagannath with folded
rupees. I want only a betel from him. hands by saying,”Oh Lord ! I am a poor
The betel should at least be a good one creature. What can I give you then? Even I am
where the lime used should not be ordinary lime unable to give you a betel,” with this he
available in the market. It should be the lime surrendered to the Lords in the tearful eyes after
prepared out of pearls produced from the head realizing his mistakes. His proudness vanished,
of the elephant (Gajamukta). After he offers and felt, “really, Lord Jagannath is Creator,
Me the betel next I shall think regarding the nourisher and destroyer of the entire universe.
Bhoga that should be appropriate for him. Man is a mere helpless creature. Without the
order of the Lord of Universe, nothing can
In the next morning ,the millionaire
happen in this cosmos.
asked his priest about what the temple
authorities decided to accept his gift for one Since Lord Jaganath is the master of
lakh rupees for a single Bhoga, to be offered whole mankind let us surrender ourselves
to the Lords in his presence. The priest said before Him and pray
last night the authorities discussed on this matter ‘Bhuja tale mote rakha Mahabahu !
but they failed to arrive at any conclusion, so Bahu tale mote rakha,
that the matter has been left to Lord Jagannath Bipula bhuja bistaridele prabhu !
Himself. The millionaire said again the money Ki kari pariba dukha, Mahabahu !
should be spent for a single Bhoga in his
presence. Otherwise, after his departure who ( Gajapati king Sri Bira Kishore Dev)
knows whether the amount would really be (Oh ! God having big hands !, Keep me
spent for the purpose or not. under the shelter of Your hands. Please keep
While they were talking like this, the me under the shelter of Yours arms. Oh God !
Panda (main priest) of Lord Jagannath arrived If You enlarge your big arms, there would be
there with the message of the Lord that the deity no sorrow at all.
wanted to take only one betel now and after References :
that, the items of the Bhoga would be intimated.
The chief priest again said, lime of that betel 1. Yuge Yuge Jagannath, G.P. Parija.
would not be out of ordinary conch shell, but 2. Jagannath in history and religious tradition of
the elephant’s pearl should be used as lime.As Orissa, Gopinath Mohapatra.
it is generally known that to get Gajamukta from
3. Shree Shree Jagannath Bhakta Charita Mala,
the head of the elephant was a very difficult
vol. I & II.
task. Because, all the elephants could not hold
Gajamukta in their heads. Only special category
of elephant could possess this precious Nirbachita Suar, Teacher, DAV Thermal High School,
elements(Gajamukta)in its head. It was very NTPC / TTPS, Angul - 759101.
127
Dowagar Maharani and Jagannath Jenamani;

The de facto and de jure Superintendent of
Sri Mandir
Dr. Janmejay Choudhury
The paramountcy of the British crown over the

Indian states began to be asserted with greater
certainty after the revolt of 1857-58. The
Company’s policy of annexation was reversed,
but the paramount power exercised its functions
beyond the terms of the treaties in accordance
with changing political, social, religious and
economic conditions. In 1859 Raja Birakishore
Deb, the superintendent of the Jagannath temple
died issueless. It was reported that he had adopted
as his heir a son of the Raja of Khimedy, a child
of four years of age, only a few hours before his
death. In his will, he had empowered his wife to
adopt another son in the event of that boy’s death.
The will also declared his wife as the guardian
and administration of all property real as well as
personal, and empowered her to manage the
almost without any complaint. Raja Dibyasingh
affairs of the temple as usual. During the minority
Deb took over the duty of the temple when he
of the boy, the government did not think it proper
came of age.
to allow the court of wards to interfere in the
matter. The superintendence of the temple was Soon the attention of the government was
also left to the Rani Suryamani Patamahadei in drawn to some problem of the temple. In early
accordance with the terms of the will.1 Thus from 1875 four pieces of stone had fallen from inside
1860 the administration was headed by Rani, the the temple from a height of 40 feet above the floor
widow Maharani of Raja Birakishore deb, though level and there were several dangerous cracks
according to the traditional system, the minor boy on the walls. The assistant engineer, who
was known as Raja Dibyasingh Deb and the inspected the damage done to the temple reported
‘anka ganana’ began in his name. For about on 5 August 1875 as follows: “the temple as it
twelve years the temple administration was run now stands is in my opinion dangerous for pilgrims
128
and servitors who would constantly resort to the works by taking bribes. Such appointments led
place when the Gods take their seats inside. As to endless dimensions among the Sevakas and
there is chance of more stone falling in I would serious irregularities in the worship of the deities.
therefore suggest than the temple should be left The petitioners even, complained that the Raja
wholly unused, and the idols removed elsewhere, had assaulted and beaten some former Sevakas.5
till the place is made perfectly safe and sound by He had also reduced the quantities of their Khei
executing the necessary repairs.” This view was by half and naturally they performed their duties
also endorsed by the European executive engineer. in the temple with much hardship. It was further
It was, of course, not possible to close the temple alleged that money, valuable ornaments etc.,
entirely to the pilgrims. Raja made necessary offered to the deities by pilgrims were not duly
alternative arrangements and placed the deities in recorded and were being misappropriated. The
front of the ‘Anasara Pidhi’ adjoining the main Sevakas also observed that the general conduct
temple. The pilgrims, Raja reported, had no of the Raja had been in variance with the recorded
difficulty in visiting the temple for performance of rules and ancient usages and customs connected
ritual ceremonies and daily offerings. As regards with the temple. The public looked upon the
the repair of the temple, a three fold scaffold was government as the ‘only saviours of the institution
constructed consisting of large wooden timbers from ruin’.6
suitable to carry up and down the large stone
required for the purpose. By March 1876 the By 1876, however, the government had
repair works were over. 2 repealed section iv of act 10 of 1840 and had
transferred full control of the temple affairs to the
In October 1875 the Raja drew the superintendent. Consequently, T.E. Ravenshaw
attention of the government to some problems of pleaded his inability to interfere in the matter and
management of the temple. The income derived the Raja was left to manage the temple as best as
from the revenues of the mahals allotted for the he could. But it was obvious that the young Raja
purpose was quite insufficient to meet the had seriously antagonized a section of the priests
expenses. The annual net deficit was of about and attendants of the temple. The situation, as it
15,000 rupees and it was recovered from the seemed, was heading towards a crisis.
personal income of the Raja. He suggested some
measures to improve the financial condition of the Two ceremonies, Govinda Dwadasi and
temple3 and probably enforced them to meet the Dolajatra, which came in close proximity in early
expenses borne by him.A few days later some 1877, brought large number of pilgrims to the
servitors of the Sri Jagannath temple submitted a temple. The crowd was not properly controlled
petition to the commissioner in order to draw his and in the rush which occurred at the Lion's gate
attention to some instances of the mismanagement at least eleven persons were crushed to death on
of the affairs of the temple by the Raja.4 It was two occasions. Such a lamentable loss of life
alleged that Raja was charging money from aroused much criticism against the management
pilgrims for witnessing certain ceremonies of the of the temple and especially Raja Divyasingh Dev,
temple. Generally the Sevakas of the temple the superintendent, was held responsible for the
discharged their duties on the hereditary basis, accident. His apathy, neglect and want of control
but it was alleged the Raja had appointed some over his subordinates, the Lieutenant-Governor
persons from families not connected with those believed, were the main causes of the disaster.
129
The displeasure of the government was shown in Calcutta High Court also confirmed the sentence
withholding temporarily the title of Maharaja which of transportation on the Raja and two of this
was to be conferred on him according to the servants. Thus, Raja Dibyasingh Dev, the
notification issued in January 1877.7 The local superintendent of the temple, became a convict
officers were also blamed for their lack of foresight and spent the rest of his life in Andaman. There
and unpreparedness. They did not take proper was a sharp reaction among the god-fearing
notice of large crowd in Puri and also failed to people of Orissa who regarded Raja of Puri as a
take sufficient measures for controlling the internal part and parcel of the Jagannath cult. Some
arrangements of the temple which led to the loss attempts were made and petitions were submitted
of life. The Commissioner of Orissa was required to exonerate the Raja from the punishment. But it
to submit a scheme for regulating the large number was of no avail. He was stealthily sent from
of pilgrims to the temple.8 But before any scheme Cuttack to Andaman. After a few years, he
for better management of the temple affairs could became mad finally breathed his last in that
be fully implemented, Raja Divyasingh Dev was island.10 Some says that Raja was escaped from
arrested on a criminal charge of murder. Andaman and came to Kendrapara where he
Raja Divyasingh Dev was charged with lived at Balababa Math in disguise. Before his
the murder of Siva Das, an old ascetic in February death in 1904 he disclosed the fact that he was
1878. Siva Das, the Mahanta of a Math at Raja Dibyasingh Dev of Puri. Thus, public
Damodarapur, 6 miles off from Puri had the addressed him as Rajababa. He constructed a
reputation of a religious man with a number of subway from that Balababa Math to Gobari river.
disciples. He was asked to come to the Raja’s Raja constructed that subway for his protection
palace in the night of 23 February for treatment if British force will come to arrest him again. Now
of a sick person in the household. Accompanied his statue is there also.11
by four of his disciples he reached the palace in The exile of Dibyasingh Dev created
the evening and was admitted alone to the house. immense difficulties for the government regarding
His four disciples remained at the gate from 8 the management of the temple. The government
P.M until after midnight while an ascetic was being failed to find an easy solution and the problem
inhumanly tortured inside the palace. His body dragged on till 1888 when a settlement was made
was thrown into the lane adjacent to the palace of disputed claims. The government’s intention
and he crawled to the main gate where his four was to bring about better management of the
disciples were waiting. They immediately, admitted temple for convenience of large number of pilgrims
him to the hospital where, after much suffering, who visited it throughout the year and especially
he breathed his last on 10 March 1878. But in times of religious festivals. The process was
before his death he had accused the Raja initiated after the accident of 1877 and in the
Divyasingh Dev and his servants for inflicting absence of Raja, the government hoped to mature
injuries sufficient to cause death.
its plan for better management of the temple. But
On 11 March 1878, the Raja and his the Dowagar Rani Suryamani Patamahadei, who
servants were committed to trial under section had acted as the guardian of the minor Raja
302 of IPC.9 The special trial was held at Cuttack Dibyasingh Dev for about 15 years, did not like
by the session judge who sentenced the Raja and to hand over the management of the temple to
four of his servants to transportation for life. The any other authority. Fortunately, her case was
130
strengthened by the presence of Dibyasingh Dev’s superintendence of the temple and its interior
infant son who she placed, as the de jure economy, the conduct and management of its
superintendent and carried on the administration affairs and endowments and the control over its
of the temple on his behalf. priests, officers and servant shall, subject to be
In June 1878 Joseph Armstrong, the other provisions of this Act, vest in a Committee
district magistrate of Puri, reported to the of Management , where of the Raja of Pooree
Commissioner that there were two courses open for the time being shall be the Hereditary
to the government for improving the management President.” The draft bill further provided that “the
of the temple. The first course was to treat the committee shall consists of not less than seven,
infant son as the successor to his father, and not more than ten members, exclusive of the
Dibyasingh Dev, and to recognize him as the future Hereditary President, who must all of them be
superintendent of the temple. Such a course was persons professing the Hindoo religion as
unanimously advocated by the Hindus. Armstrong practiced in the temple.” A manager of the temple
observed that all Hindus wished to see the and its endowment was to be appointed soon
connection of the royal family maintained with the after the passing of the Act ,subject to the control
temple. In that case Armstrong suggested to bring and orders of the Committee. The manager “ shall
the minor and his property under the court of have the general charge and direction of the temple
wards and to appoint a manager to look into the and all its establishment, and its endowments ,
temple affairs. A committee of the five Hindu receipts and disbursement.”
gentlemen would look into accounts and such a Thus, the local authorities desired to bring
plan, it was hoped, would gratify the Hindu temple administration under the supervision of a
community in general. At the same time Armstrong committee and a manager whereas the office of
observed that at present the ceremonies of the the hereditary president of the committee was to
temple were being managed by the Dowagar Rani be left to the Raja of Puri. But the Government of
Suryamani Patamahadei and her management was India, in the meanwhile, changed its mind and no
‘good and liberal’.” But being a female confined legislation was adopted to improve the
to her dwelling,” the magistrate continued, “ she management of the temple. Instead of making an
could not well be allowed to manage the landed act of permanent nature, the authorities decided
property.”12 to institute a suit under section 539 of the Code
After a long debate about the matter at of Civil Procedure for reducing the power and
different levels, the Government of India directed status of the superintendent during the minority of
the Bengal authorities to submit a draft bill for a the son of Dibyasingh Dev. 14 As soon as such a
new legislation. It was desired that the legislation decision was taken, there was a storm of protest
should be of ‘a permanent nature’. But as regards in Orissa. All section of the people desired that
the resumption of the temple lands were the Govt. should give up the idea of appointing a
concerned, it was directed to abandon the committee to take over the temple administration.
proposals. 13 Accordingly in 1880 the Rani Suryamani, who was managing the temple
Commissioner of Orissa prepared a draft bill for affairs on behalf of the minor son of Dibyasingh
better management of the temple of Jagannath Dev, petitioned the govt. against the proposed
which was mainly designed to alter the provisions step. She said forcefully: “Although my son was
of the Act X of 1840. It provided: “The unfortunately transported for life, he is living and
131
his son remains. On his being transported, it is no Mukunda Dev be conferred as a personal
fault of his heir to be deprived of the ancestral distinction on the minor Raja.16 Lord Ripon issued
property in as much as a son should not be the Sanad from Simla on 22nd March 1884 and
punished for the offence committed by his father,” conferred the title of ‘Raja’ on Jagannath
“You will be graciously pleased” she implored, Jenamani as a personal distinction.17
“to retain the superintendentship of the holy temple In spite of the title being vested on the
in our family as was heretofore done.”15 minor Raja, the government was aware that he
Rani Suryamani Patamahadei now would not come of age for long 14 years. The
decided to call Jagannath Jenamani, the minor son Dowagar Rani, it was believed, was incapable of
of Dibyasingh Dev, as Raja Mukunda Dev, personally superintending the management of the
probably to strengthen the family claim to temple and its endowments and hence there was
superintendentship of the temple administration. a necessity for appointment of additional trustees.
The district judge of Cuttack had issued a In January 1885, the government of Bengal
certificate to the Dowagar Rani to administer the submitted a scheme to the Governor-General in
estate of her grandson in August 1879. Council which contemplated to vest the
Subsequently in a note on 14 December 1882, superintendence of the temple in a committee of
the judge observed “The minor having been since respectable Hindu gentlemen to be appointed by
named Rajah Mukunda Dev according to the the civil court, with the Raja of Puri as president.
custom of his family, his guardian Rani’s application The actual management was to be conducted by
for the substitution of the name of Rajah Mukunda a paid manager, who would act under the
Dev in lieu of Jagannath Jenamani is granted for immediate control and supervision of the
the protection of the minor’s interests in the committee.18 The proposals were approved and
management of his estate and in the conduct of sanctioned by the Governor-General in Council
suits”. The assumption of the title of ‘Raja’ by the in February 1885.19 Thus, the way was paved
minor son of Dibyasingh was at once noticed by for legal action on the matter and a suit was
the authorities and its property was questioned. instituted in the court of the district judge of
Rani defended her action by drawing the attention Cuttack.
of the government to the family custom. “ We have But before the final disposal of the case,
according to family custom,” She pleaded, “ been the government applied for an interim order for
compelled to put our grandson on the guddee as the appointment of a receiver, an assistant receiver
Mukunda Dev. If the government does not and a tahasildar to take charge of the temple
recognize our grandson, we will be put to shame properties. In early 1887 Raghunandan Ramanuj
and the Hindu religion will be underminded.” The Das, the Mahant of Emar Math, was appointed
government finally accepted her views and honorary receiver by the court. One assistant
decided to recognize the title. It was observed receiver and a tahasildar were also appointed at
that “the recognition of the title and appellation of the same time to look after the temple properties.
Rajah Mukunda Dev assumed by the minor would Such a measure led to hue and cry in different
be an act of grace which would not only be quarters of Orissa. Protest meetings were
welcome to the family but be appreciated by the organized at different places and people decried
Hindoos generally.” The Lieutenant-Governor the interference of the government in their famous
recommended that the name and title of Raja and most sacred religious institution like the
132
Jagannath temple. Rani filed a writ petition in the (ii) To make proper arrangements for the
Calcutta High court on the legal advice of ingress and egress of the pilgrims at all times and
Madhusudan Das and fortunately the court for the comfort and safety of life and property of
decreed the appeal against the government order the pilgrims and particularly on the occasion of
towards the end of March1887. The decision was the great festivals when there is a large concourse
widely welcomed by the people in Orissa.20 After of people and for this end to regulate the closing
the court decree in favor of Rani, the government and opening of the temple gates.
desired to make a compromise in the original suit (iii) “To see that the offerings made to the
for appointment of a committee to manage the idols, and offered for sale within the Temple
temple affairs. After prolonged negotiation, the precincts are wholesome food, and to prosecute
parties agreed to move a compromise petition in or otherwise punish such persons who offer for
the court of judge of Cuttack on 3rd October sale any unwholesome food within the precincts
1888. The most important provisions of the of the Temple.
compromise petition were as follows-
(iv) “To carry out all lawful and proper orders
“That the right of superintendence over issued by the Magistrate of Pooree for the
the Jagannath temple at Puri which formerly vested preservation of public health, safety of the public
under Regulation IX of 1809 and Act X of 1840 and for the conservancy of the interior and exterior
in the Rajah of Khurdah for the time being, of the temple.
continues in Rajah Mukunda Dev but during the
minority of the Rajah his grandmother and “That all the decree which the petitioners
guardian Rani shall exercise on behalf of the minor ask the court to pass shall cease to have force on
the right of superintendence over the temple till the minor Rajah coming of age.”
minor comes of age. After the compromise petition was
“That during such minority i.e., the period moved, the court passed the decree on 15
during which the Rani acts as the de facto December 1888.21 Thus, Rani continued to
superintendent of the temple, she shall appoint a administer the affairs of the temple with the help
competent manager to manage the affairs of the of a competent manager. The compromise was a
temple. That she shall delegate to such Manager victory for her claim to retain the effective control
all the powers which she exercises over the of the temple administration in the family of the
Sevaks of the temple, provided that the manager Raja. Such an arrangement continued till 1897
shall not be competent to dismiss any Sevak from when Raja Mukunda Dev attained his majority
his office without the sanction of the Rani. and took over the management of the temple.
“That in case the Rani dismisses the In 1889 the Collector had reported about
Manager, she should appoint another within a the young Raja as follows: “…………………
reasonable time failing which the Civil Court shall all attempts to improve the young Raja’s condition
appoint a competent person to the vacant office. are frustrated by the action of the menials
surrounding him, who, while addressing him as
“ The duties of such manager shall be :
God incarnate, do their best to reduce his
(i) To see the due performance of their intelligence to that of the wooden image which
respective duties by the Sevaks of the temple. adorns the temple of Jagannath.22 He could read
133
a little from a very easy Oriya primer at the age of 8. Ibid.

thirteen. Naturally Mukunda Dev failed to become 9. Ibid, Joseph Armstrong, Magistrate of Puri to
a competent administrator. Complaints of Commissioner of Cuttack, Nop.321, 12 March,1878.
negligence continued and the problems became 10. John Beams, The Memories of a Bengal Civil
acute with the opening of the railways by the end Servant.
of the 19th century. It resulted in a constant flow 11. The Samaj, 7 Sept 2009.
of pilgrims to Puri at all seasons instead of some
12. Jagannath Temple Correspondence, op.cit,
great festivals as before. The Raja did not Armstrong to Commissioner, No. 678, 1 st June 1878.
strengthen the temple staff to meet the new influx
13. Ibid, C.Bernard to Government of Bengal, no. 2192,
of pilgrims and consequently an accident occurred 22 November 1879.
in the temple on 20 October 1901 during Durga
14. Administrative Report of Orissa, 1881-82, P.66.
Puja days. Two persons died on the spot and
five others were severely injured in the rush of 15. JTC,op.cit., Rani Suryamani to Government, 18 July
1882.
the crowd inside the innermost sanctuary of the
temple.23 Eventually, Raja Mukunda Dev was 16. Ibid, Secretary to Government of Bengal to
persuaded to improve the management and with Secretary to Government of India, No. 1467. P.D,
14 December 1883.
his consent a senior deputy magistrate was
appointed in 1902 to conduct the administration 17. Ibid, Secretary to Government of India to
Government of Bengal, No.1102, 29 March 1884.
properly. Thus, by the beginning of the 20t h
century, once again the government was bound 18. Ibid, Government of Bengal to Government of
India, No. 114-41, LR 13 January, 1885.
to interfere in the temple administration by
appointing a competent officer, though the 19. Ibid, Government of India to Government of
hereditary royal control remained stable. Bengal, No. 236, 19 February 1885.
20. Utkal Dipika (O) 2 April 1887.
References :
21. JTC, op.cit., Commissioner of Government of
1. Jagannath Temple Correspondence, Govt of Bengal, No. 193, R 31 January 1889.
Bengal to Board of Revenue, No. 393, March 1860.
22. Administrative Report of Orissa, 1888-89, P. 47.
2. Ibid, Magistrate of Puri to Commissioner of Orissa,
6 March 1876. 23. JTC, Commissioner to Government of Bengal,
No.995, J, 1st November 1889.
3. Ibid, Raja to Magistrate of Puri, 18 October 1875.
4. Ibid, Sevaks of the temple to Ravenshaw, 5 August
1876.
5. Ibid.
6. Ibid.
7. Ibid, Government of Bengal to Commissioner in Dr. Janmejay Choudhury, Lecturer in History,
Orissa, 21 May 1877. Sri Jagannath College, Kaipadar, Khurda.
134
The Gopinath Temple of Remuna
Devidutta Das
Nestling on the eastern coast of the Bay of Bengal Mandir is the one which has gained global
lies the small, quiet town of Balasore. Balasore popularity because of the story that underlines its
boasts of a unique combination of tradition and existence in the tiny town of Remuna. The legend
modernity, science and behind the origin of Lord
religion. This place Gopinath lays down that, in
encapsulates not only, an the Tretaya Yug, Shri
expansive defence range for Ramachandra had been in
the experimentation and test exile along with his wife Sita
of the Indian military and brother Lakshman.
artillery but also is a religious When, Shri Rama was in
landmark for the Hindus of Dandakaranya, one day
the country. Its increasing on watching a cowman
inclination towards a tending to his cows, he
cosmopolitan ambience has smiled a bit. Sita, on seeing
not at all robbed its people her husband smile,
of the religious bent of mind. inquisitively asked the
The fact that thousands of reason behind that smile.
visitors throng the various Rama predicted that in the
temples of Balasore Dwapar Yug, he will take
validates the above birth as Lord Krishna and
statement. would in the same way tend
to the cows at the banks of
Ten kilometres river Yamuna. On listening to
away from the town of Balasore lies the sleepy this prediction, Sita insisted Rama to show her an
semi-town of Remuna. This place shelters five image of Lord Krishna. Lord Rama on the request
places of consecration, viz, Shri Khirochora of goddess Sita engraved an image of Shri Krishna
Gopinath Mandir, Shri Ramchandi Mandir, Shri on a black granite stone lying over there. As soon
Madhabendra Puri Matha, Saptasara river, as goddess Sita laid her hands on the image, it
Gadagadeswara Mahadeva Mandir. Out of these came into life. With the passage of time, this
five emblems of religious fervour, Shri Gopinath engraved stone was found by King Langula
135
Narasimha Deva and installed it in Remuna. From

that day onwards that image was worshipped as
Lord Gopinath. Another legend lays down the
story that Remuna got its name from the fact that
it was Ramanya or a very beautiful landscape. It
was such a beautiful place that, Lord Gopinath
instructed the King Langula Narasimha Deva in a
dream that he wanted to get worshipped in that
place. The King obeyed the instructions and
constructed a temple on the very place and named
it Shri Gopinath Mandir. In the course of time,
Shri Chaitanya’s guru Ishwarpuri and Ishwarpuri’s
guru Shri Madhavendrapuri came to Remuna and night, the Lord appeared in a dream of the chief
ultimately the image that was established in the priest of the temple and laid bare the whole secret
temple was christened Sri Gopinath . Thus this behind the mystery of the stolen milk pot. He said
place gained immense popularity in the whole of that it was none other than he who had stolen the
India. milk pot and hidden it inside the cloth that his idol
is wearing. He further instructed the priest to
The full name of Gopinath Mandir is immediately go and offer the pot of bhog to his
Khirachora Gopinath temple. Khirachora means favourite devotee, Shri Madhavendrapuri. The
one who stole the milk bhog(ambrosia). Every priest at once woke up and went to the main
aspect of the temple has a story attached to it. In chamber where the idols were there and to his
the same manner this name also has an interesting surprise found a pot of bhog. He took it and
story behind the christening of the temple. It is immediately offered it to Shri Madhavendrapuri,
believed that Shri Madhavendrapuri, one of the who was quietly sleeping under a tree in front of
devout devotees of Lord Gopinath had once the Ramachandi temple. This incident rapidly
visited this temple. After completing his prayer, spread far and wide, thus bringing huge number
he wanted to have the Khiro bhog (the milk of devotees to the place and worldwide popularity
ambrosia) but as was his want, he never begged to the place. It is a crime to steal, but the God
for food. With a heavy heart, he went to the himself committed this crime for the love of his
nearby Ramachandi temple and started singing disciple. It is a rare instance of God serving his
hymns in praise of Lord Gopinath. It is a daily devotee. This temple exemplifies God’s unflinching
ritual in the temple that every day twelve pots of and true love for his ardent believer.
Khira bhog are offered to the God. On that very
day when those twelve pots of offerings were A visit to this holy place is, thus, a must
offered to the Lord, the priests found it to their for every believer of Shri Gopinath.
utter surprise that one pot of the milk bhog was
missing. The priests desperately searched for the
missing pot, as it was regarded a bad omen if
God’s offerings are stolen. To their Devidutta Das, Asst. Prof. of English, Silicon Institute
disappointment, they found nothing. That very of Technology, Bhubaneswar.
136
Jagannath in the Name of Prashannadev

at Basudevpur
Dr. Pratap Kumar Nayak
If we open the annals of the Odishan history or

the history of Utkal from time immemorial we will
be sure that it is full of mystery. Many emperors
and Zamindars have risen and fallen into dust. It
was a suitable place for intellectual, religious and
spiritual attainments. The religious set up is yet to
be known to the historians and scholars. Whatever
progress has been made by Science, Information
Technology and literature in the 21st Century the
veil of darkness surrounds the culture of
Jagannath. What is true to the faithful is not true
to the historians. It cannot be denied that Jagannath
had a tribal origin. The cult of Jagannath is a Lord Prashanna Dev
liberalized and globalized concept.
Utkal is taken into mean a glorious Odisha is full of archaeological treasures
country. John Beam calls this country as the land ranging from the prehistoric times to the end of
the Muslim race. Basudevpur, the remote village
of bird killers or the outlying territory (Ut-
of the past, very nearer to the blue water of the
Kala=Kalit=Cut off). H.K. Mahatab treats Utkal
Bay of Bengal, the area of nationalists in the pre-
to be a Sanskrit term derived from “Okkat”, a
independence era, in the north of Odisha has a
Canarise word, meaning cultivator of soil. Odisha unique destination of being a rich store house of
is very well known as land of temples and antiquities. The concept of a deity for a state and
specially for Jagannath who is regarded as the a region is an inherent concept which historians
Lord of the Universe. Jagannath culture became and scholars have marked for the age old
popular under the fostering leadership of Gangas civilization of Egypt. Gods and deities were
and Suryavamsi Gajapatis in every nook and accepted with absolute tolerance. Gods and the
corner of Odisha. For popularizing the culture of forces of the nature have been personified from
Jagannath the Gajapatis extended their royal the time immemorial. The geographical location
support. Consequently a good number of of Basudevpur is that it is 14 kms away from the
Jagannath temples were erected in various parts National Highway-05 but presently NH-16 to the
of Odisha. west, 7kms away from the Bay of Bengal in the
137
east. It was full of jungles and trees in the remote reign. At last Chaku gained Ankuda and Maku
past. Transportation was not there. Barter system regained Pataspur by the grace of Maa
was prevailing in the area where one deity Ankudeswari.
Jagannath in the name Prashanna Dev was It is said that the legal heir of Chaku Bhoi
worshipped alone. This temple is just 2kms away is Basudev Sudhala Dev Harichandan Bhuian. It
from Basudevpur. is assumed that after his name “this area is named
The date proposed for the construction as Basudevpur”. To some others, in the name of
of present “Prashanna Dev Temple” at God Prashanna Dev the area is named as
Basudevpur is surrounded with mystery and Basudevpur. Another legend is there, one Basudev
doubt. No treatment has been given by the Ray of Khurda royal family who had been to this
Archaeological Department or the Govt. of area and under his leadership he merged Veda,
Odisha to know the history of the temple. Nor Ankuda and ruled. For which it is named
even any excavations have been made to ascertain Basudevpur. Fact or a fiction Basudev
the construction and time of the building of the Harichandan defeated 14 (Fourteen) Mahalas
temple. The dates may be within 1500 to 1700 (Subas) and became the unchallenged leader of
A.D. as stated by some of the senior citizens of Veda and Ankuda. As because he was the leader
Basudevpur. of superb quality he opened Mallaha Sahi,
There are several tales about the temple Akhada Badi where Bir Hanuman was
of “Prashanna Dev”. Long time back at the time worshipped. Exact date can’t be traced because
of rule of the king of Pataspur, Suryanarayan of non-availability of records. So it may be
(nearer to Srijanga of Balasore) his daughter pointed out that in between 1500-1600 A.D a
Mallika fell in love with Kumar Achyuta (the son new rule started in this Zamindari. His immediate
of his Commander) and got married. The king successor was Choudhury Kunjaban Rai
did not approve it so they escaped for life. But Chandan.
they lost their life by the order of the king leaving Legend
two sons at the Sri Mandir Math under the Mataji There are several folk lores and stories
Baidehi who had direct contact with the Jagannath regarding the deity Prashanna Dev. The first one
temple of Puri. These two sons were named as is that, there was a Kusuma Pokhari in the village
Chaku and Maku Bhoi who were brought up of Artung 7 to 8km away from Basudevpur
under the guidance of the Gajapati King as Rout. towards north and it was very nearer to the Bay
At the time of Afghan invasion one Afghan of Bengal. During the reign of Choudhury Bidhu
Commander who is popularly known as Bhusan some cow watchers saw a stone is in the
Kalapahad invaded Gajapati King and dethroned Pokhari. They used to play with that stone. But
the Hindu diety the Jagannath. But unfortunately the Zamindar (Ruler) of Kaida (Mangaraj) dreamt
these two brothers were driven away from the about that stone who was no other than “God
royal harem and deported. Finally Chaku and Baladev”. Next day he visited that Pokhari and
Maku came to the path of Maa Ankudeswari “one realized his dream. But he couldn’t bring that stone
Goddess of Binayakpur of Basudevpur Block because that was under the Ankuda Zamindari
(Taluk)”. At night Maa appeared before them (rule). News reached at Basudevpur and the ruler
and told this was the time to save the king of Palia (Zamindar) with his followers approached the
and the God Biranchi Narayan who was in danger Pokhari and saw the truth. After a thorough
from the Muslim attack. From Palia they marched discussion one amicable settlement was made.
towards Tihidi to Basudevpur. Chaku started his Basudevpur Zamindar allowed the stone to the
138
Mangaraj with some rewards and it was the temple SriRam and right of the temple
worshipped as God Baladev at Gud. Srikrishna are worshipped as side Gods. A striking
Others say the Zamindar of Basudevpur monument with marked elegance in front of the
left with much grief and sorrow to his palace. But Singhdwara is the Garuda Stamba and Aruna
in the night God Jagannath appeared before him Pillar which was added to the temple latter on.
Rituals & Festivals
The rituals in the temple take place thrice
a day. Puja starts at 6AM with cheese as bhoga,
in the noon Avada and in the night Balya Bhoga
(Khai and Ukhuda). Whatever festivals we
observe in the Srikshetra here we see that except
“Chandan Yatra”. Ratha Yatra is observed with
much pomp and pleasure under the religious
patronage of Choudhury family. Mausi Maa
Mandir is there towards the east of the temple
adjacent to A.B. College, Basudevpur called
Balinagar. The Yatra inspires vim and vitality
among the inhabitants of Basudevpur. The Rath
of Prashanna Dev initially was of 16 wheels but
(Lord Prashanna Dev Temple) now it is reduced to 4 wheels only. The
and directed to go and dry the pond. Miraculously representative of Prashanna Dev is called “Dola
there were two stones laying in the mud buried of Gobinda”. Bigrah Prashanna Dev is purely made
that pond. Before the sunrise he again marched of stone not of wood. Had it been made of wood
with pomp and pleasure and found two stones. there would have been “Navakalebara”. So it
One is called Jagannath and another is called indicates it is made of granite. Since 1700 A.D
Subhadra who is being worshipped now at Jagannath is worshipped here as Prashanna Dev.
Padhuan as “Kanak Durga”. The Zamindar was
highly delighted by the grace of the God for which Garuda Stamba
he named it as “Prashanna Dev”. During the British period 4 year settlement
Temple Structure was made at Basudevpur in the year 1899 and
taxes were collected as Taiji, Mahal and Janaral
Built on a high plinth the temple of and the area was reconstituted. In 1909-10
Prashanna Dev conforms to the feature of old another settlement was made by the Biharies
architecture comprising the Ratna Bedi, which is called 15 years settlement. For the first
Jagamohan, Natamandira and Snana Mandap. time Kabala was prepared and Patta system
The temple represents the Rekha type of temple. introduced in this locality. But neither the Britishers
The height of the main temple is 40 feet 6 inches, nor the Biharies have interfered in the Zamindari
length 18’6" and breadth 17’4". Left to the of the Choudhury. In 21st century excavations
Singhdwara there is a Snana Mandap which is have revealed many undiscovered truths.
13’3" length and 10’2" breadth and the height of
it is 3’7". The very striking thing is that the Ratna
Mandap is 6/5 feets in length and breadth and
height 3 feet. Another temple called Mukhasala Dr. Pratap Kumar Nayak, Department of History, A.B.
was there but presently it is ruined. To the left of College, Basudevpur.
139
Paramesti Darzi and

Sri Jagannath
Dinabandhu Pradhan
Bhakta and Bhagawan are always one. The two Jagannath. Like a basil plant wafting out its
are inseparable. A Bhakta lives his life with intense fragrance from two leaves, Paramesti from his very
love and devotion to his Lord. His God is the childhood had displayed his talent in the profession
end-all and be-all of his life. He has one goal in of his father. He was a wizard in embroidery work.
life. It is to merge in the endless divinity. A devotee His ‘Ista’ was Lord Jagannath. He had learnt a
is thus a divine seeker for his eternal union with lot about Jagannath philosophy from his father.
his God. His heart is ever vibrant with heavenly
love. No time or place is necessary to have As Paramesti grew in age, he was
“Sadhana” in Bhakti. Bhakti can be developed at married to a beautiful maiden named Bimala Devi.
any place and at any point of time. God is not Soon Paramesti became a father of some children.
simply in existence in a temple or at any holy place. He supported the livelihood of the family with
He is present everywhere in the universe. He is what he earned from his profession.
omnipresent, omnipotent and omniscient. A Paramesti was well known as a devotee
Bhakta never considers himself away from his of Lord Jagannath. In his profession he was a
God even if he is miles away from his main divine very trustworthy person. His customers had great
platform. God is satisfied with anything that a faith in him for his impeccable character. To look
Bhakta offers Him in oblation. God acknowledges at him from outside, Paramesti was a worldly
his Bhakta’s offer with utmost satisfaction. This is person. But in his heart of hearts, he was a “Gyana
the divine relationship between a devotee and his Sanyasi” by nature. In his everyday life, he read
God. Paramesti Darzi endowed with divine virtues scriptures including the Geeta. His wife too was
was one such ideal devotee to his God, Lord a devotee of Lord Jagannath. When, on any
Jagannath. occasion, Paramesti heard about Lord Jagannath,
Paramesti Darzi belonged to the 16t h he left his normal job and listened to His great
century. He was a resident of Delhi. The term glory with rapt attention.
‘Darzi’ means a tailor. Paramesti’s father was a One day, the Badsaha of Delhi called
tailor of the then Badsaha of Delhi. He was a Paramesti to his palace hearing his name in
wizard in his profession. His son Paramesti Darzi embroidery work. The Badsaha sent information
inherited all the qualities of his father. Like his to Darzi that he was interested to see some of his
father, he was also a great devotee of Lord outstanding performances. Any other person in
140
his place would have been very happy and thrilled Displaying his workmanship in the best
to receive the invitation from the Badsaha. But possible way, he completed the two pillows as
Paramesti did not view the invitation of the per the indent of the Badsaha. He had done the
Badsaha in that way. He took the invitation as a pillows with such expertise that anybody who
normal message. He simply informed the saw his work was immensely pleased. Steeped
messenger that he would appear before the in profound divine ecstacy, he thought to himself,
Badsaha on the appointed day. “How could my work be so beautiful this time?
This must have been the grace of my great Lord.
Paramesti went to Badsaha’s court on the The pillows look like heavenly art crafts meant
appointed day with the best of the articles of his for only divine indulgence. I see in them a sort of
workmanship. The Badsaha scanned the articles. graceful elegance. Lord willing, He alone should
He was immensely pleased after seeing his have the two pillows for His ‘Ratna Sinhasan’. I
achievements. He thanked Paramesti for his would have got my price, had the pillows been
outstanding workmanship. While commending divinely accepted by my Lord. So thinking,
Paramesti for his excellent talent, the Badsaha Paramesti was lost in a state of transcendental
said, “You are really unparalleled in embroidery reverie. His self was shrouded in the divine glory
work. I need to have a few of the items of your of his Lord.
work in the court room. Please do for me two
pillows studded with jewels. They should be In fact, that day was the day of Ratha
beautiful and worth-seeing in my court. Yatra at Puri. Paramesti lost control over his mind
remembering the Car Festival of Sri Jagannath.
Paramesti said, ‘Jahanpana’, I shall feel The scene of the chariots being pulled by the
obliged to honour your order. But for that, there devotees danced before his mind’s eyes.
should be no time-limit. This is my earnest request Paramesti had visited Puri once in his life. He
to you. This does not mean that I shall take had seen the Car Festival. The roar of ‘Haribol’
months to complete your work. I hope, Jahanpana of the devotees reverberated in his ears. Tears of
will have no objection to my humble submission”. devotion rolled down from the corners of his eyes.
The Badsaha said, “Darzi, why do you He felt as if he was present at Puri on that day. In
lay this condition? Please tell me its implication”. the flow of his transcendental reverie it appeared
to him that the covers of the pillows placed in the
Paramesti most humbly submitted, chariot of the Lord had been torn to pieces due
“Jahanpana, perfection is a super-human quality to rough handling of the servitors in the jerking of
it is borne out of God’s grace. Unless God wills, the moving chariot. Shocked, he raised his two
there can be no perfection in any work. Divine hands and muttered, “Prabhu, what do I see in
blessings are not mechanical. They trickle down your chariot? The covers of your pillows have
from heaven. The Lord has to be kind enough for been mutilated. Are you to go in this manner to
that. I shall seek God’s blessings while doing your Gundicha temple? At present, I have two beautiful
work. This is the only reason.” pillows. Of course, they are meant for the Badsaha
of Delhi. I can offer one pillow to you.”
The Badsaha could not make out of any
meaning from Paramesti’s statement. At last he Thinking so, he raised his two hands
yielded to his request and okayed his submission. holding one pillow and offered the same to the
141
Lord. Paramesti was then in a state of highest madcap in the open court ? Can anyone believe
emotion. Soon he lost his conscientiousness and that your Jagannath at Puri could receive from
fell unconscious. Everything about the happening your hands a pillow from Delhi ? The Badsaha
was the cosmic game of the Lord. The large-eyed quivered in anger objecting to the versions of
Lord received the pillow from Paramesti by Paramesti. He questioned him again and again as
extending His gigantic hands. to where he had kept the other pillow.
After sometime, Paramesti came back to But Paramesti had only one answer to all
his senses. He was in a highly ecstatic mood. He his questions, “The Lord had received the pillow
looked at the place where he had kept the pillows. and the Badsaha could ascertain the truth of the
Lo and behold! One pillow was found missing. matter from Puri.” At last, the Badsaha suspected
He was confirmed then that Jagannath that Paramesti must have sold the pillow to some
Mahaprabhu had received the pillow from his moneyed person and grabbed the sale proceeds
hands. His joy knew no bounds at the divine for his personal benefit and he was lying to him in
happening. Emotionally, he danced in his room the name of the Lord Jagannath. The Badsaha
shouting ‘Haribol, Haribol’ at the pitch of his voice. lost his temper and ordered, “Arrest the man and
throw him into the prison. He deserves severe
Two days after, the Badsaha sent for punishment.”
Paramesti Darzi with instructions to deliver the
indented pillows at his court. In compliance, The orders of the Badsaha were
Paramesti appeared before the Badsaha on the immediately carried out. The hands and legs of
appointed day. He appeared there with one pillow Paramesti were tied with ropes. Soon he was
instead of two. When Paramesti showed the dumped into a dark prison. But Paramesti was in
pillow, the Badsaha was immensely pleased. no way affected by the punishment of the
Others present in the court were also Badsaha. He knew well that he had not
wonderstruck seeing the magnificence of his committed any crime. He had offered the pillow
handicraft. The Badsaha next enquired about the to Sri Jagannath Mahaprabhu and the Lord had
other pillow. Paramesti did not hesitate to inform received the pillow from him by extending His
him that he had offered the other pillow to gigantic hands. He sang Bhajans and spent his
Jagannath Mahaprabhu. He also narrated the time in the prison.
details of the miracle. Paramesti statement baffled
the Badsaha and also all the courtiers. The One day, there was a miraculous
Badsaha could not believe his ears hearing from happening in the prison. It rained cats and dogs
Paramesti that Sri Jagannath at Puri had received outside followed by a cyclonic storm and
the pillow from the latter’s hands from Delhi. How incessant lightnings. The vicious surrounding
could He extend his hands up to Delhi ? Is it ever created elements of fear in the minds of the
possible? This is simply unbelievable from the people. Paramesti had no reaction at the start of
viewpoint of a common man’s perception. the occurrence. But in the passage of time, tears
came to his eyes. It appeared to him that very
Parodying his emotional outburst, he soon some devastation was going to take place
commented, “what the hell are you blabbering in the stately-home of the Badsaha. He sang
before me, Paramesti ? How dare you talk like a Bhajans in the prison-cell at the pitch of his voice.
142
Soon he swooned and collapsed on the floor of morning, he hurried to the prison with his minister.
the prison cell. Lo! The prison doors were open. Paramesti was
sitting alone in the prison cell. He had no ropes
When he came to his senses, he found on his hands and legs. A halo of divine effulgence
before him his Lord blessing him by raising His was emitting out from his face. In unusual ecstasy,
right palm. Paramesti saw that he had no ropes he was singing Bhajans.
on his hands and legs. He was entirely a free man.
The padlocks on the prison door were also open. After a look at Paramesti, the Badsaha
There was heavenly effulgence all around. was lost in a state of divine exuberance. With
Paramesti could not believe his eyes. He was lost folded hands, he apologized to Paramesti and set
in a state of divine happiness enjoying the ambrosia him free. He released Paramesti from the prison
of his Lord’s benediction. After some time, the to the accompaniment of music with Harikirtan.
Lord disappeared in a gradual sinking order.
After release, Paramesti returned home.
In the same night, the Badsaha had a He was no longer in his worldly self. He was
peculiar dream. He saw a black man near his bed. already one with his Lord in body, mind and spirit.
He was with a big stick in this hand. In quick In fact, that was his great goal in life.
succession, he was assaulting him saying, “ Wicked
Badsaha, listen. You have imprisoned my Hey, Jagannath, there is no shore to the
devotee, Paramesti Darzi. You have a ocean of your divine bliss. It has no end. It is vast
misconception that he had misappropriated your and boundless. You are the anchor of everybody’s
pillow. It is not so. The pillow is with me on my worldly life. Help us with your benediction so that
Ratnasinhasan. His only fault is that he offered it we can cross the ocean of life and attain the
to me in devotion”. ultimate goal of God realization.
Seeing the dream, the Badsaha suddenly

woke up. He saw all around but did not find
anybody nearby. He was now confirmed that
Lord Jagannath had appeared before him in Dinabandhu Pradhan, Lecturer in Communicative
dream. He quivered in fear. Somehow, he passed English, Plot No-C-61, Palaspalli, Bhubaneswar.
the rest of the night with great difficulty. In the
143
Oh My God
Sidhanta Samantaray
“Shantakaram Bhujoga Sayanam Padmanavam Suresham So, the universality of Jagannath Culture
Biswadharam Gagan Sadrusam Megha Varnam Subhangam
Laxmikantam Kamalanayanam Yogirvidhyan gamyam
is most prominently noticed in the acceptance of
Bande Vishnu Bhababhaya Haram Sarba Lokaika Natham.” Mahaprasad by members of all castes and creeds
together. A devotee after taking Mahaprasad
GOD is one and inseparable. He exists touches his head, with that hand as he considers,
everywhere, omni present and all powerful. He Mahaprasad to be most sacred. We are always
pervades the entire Universe which is created by conscious in our mind, if something wrong
Him. The man is the greatest creation among the committed by us, suddenly we say “Oh My God”,
entire evolution. Oh my God, it implies as we must that means only God will make clear for removal
reach at his feet very nearer to dearer. Like our our any mistake. Lord Jagannath is the Supreme
parents very nearer to dearer, this also implies Authority of the world. The supreme spirit has
how far devotion towards God, there are certain two states of form, the (1) the nature of the world
examples in Puranas, the devotee Sudama was (Prakriti) and other: its frames formation as
great devotee of Lord Krishna, for which the appearance (Vikriti). Prakriti is invisible form.
devotee Sudama had to face great sufferings, the Vikriti is the aspect (Akara) in which He pervades
devotees Dhruba and Prahallad were heartily the universe. Worship and meditation can be
diverted and dedicated to God, and for that they performed in relation to His Akara aspect only.
had to struggle and strongly conscious towards
God and at last Bhagaban Vishnu Himself appears Taking Mahaprasad together, provides a
before the devotees for Darshan and accordingly greater satisfaction and feelings about the
the two devotees were very nearer to dearer and consciousness of God. Take example of Bhakta
the relationship between Bhakta and Bhagaban Prahallad and his father Hiranyakashyap, as being
became closer. The same is the relation between aggrieved Hiranyakshyap asked to his son
our parents. Oh My God means how far we are Prahallad “where is your God (Hari)” and who is
nearer to dearer to God. So for that we can find your nearer and dearer God and suddenly
several example in the sphere of spiritual Prahallad told his father “Oh My God”- Sri Hari.
consciousness in the heart of the people. In the Hari exists everywhere in the heart of cleaned
field of Jagannath Culture, we establish ourselves devotees. Then Hiranyakshyap saw God in the
as blood relation to each other. Before God there form of Narasingha Rupa (Vishnu). A devotee is
is no fellow-feelings. always dedicated before God. He exists as the
144
symbol of blessings, without His blessings there the unseen power who is doing everything for the
is no existence of human life. So, He is the Guru, entire world. We have no knowledge about the
mother, father, friend and brother and He is existence of power. In our heart only we must
everything. In this world whatever we find, all are have faith or love towards God otherwise we can
the creation of God. Simply description of God not feel the consciousness of God. We love our
in this form of the three deities as such: Sri parent likewise we love God, we must attain the
Jagannath, Balabhadra and Maa Subhadra is the favour of God and His feelings in our heart.
symbolic characteristics, such as : Satva, Raja,
Tama respectively in connection of Purusottam. All are equal in the eyes of God by whom
Lord Jagannath or Darubrahma which leads to we all are stuck to each other in brotherly tie and
brotherhood, heavenly bliss and spiritual unitary ultimately the entire world will be free from-
system and final salvation, as a result of which the violence. Viwed from all points Lord Jagannath
entire human race will succeed in each and every would appear to be the Supreme Authority in all
sphere of life. matters, as social, religious, cultural.
Oh my God, we love God, He loves us.

Here love means our devotion is deposited before
Him. So, We all are guided by Him. We perform Sidhanta Samantaray, 3rd year Engineering Student,
our duties as per his instructions. God means only Gangaram Nua Sahi, Puri.
Bhakti
Rajkishore Das
Bhakti . . . . . . . . . . . is achieved
the essence of God realisation and a sincere seeker of truth
lies beyond can be successful
knowledge and reasoning in the company of those
is not mere outward show to a certain extend
or ostentation who have realised God.
but springs The purpose of life is
in one's inner consciousness to realise God
It does not demand and to develop
scholarship, learning or knowledge awareness in God
and capable of leading in one's individual interest.
to God realisation
with all certainty.
In its pure State Rajkishore Das, At-Brundabanpur, P.O. Parjang,
the experince of oneness Dhenkanal-759120.
with God
145
Flashback !
Akshaya Kumar Mohanty
Ratha Jatra : A couple of days are left for this then social leaders and front runners of such grand
year’s celestial festival of Lord Jagannath on earth. event started resisting this decision tooth & nail.
The grand edifice is smiling towards the crowd A subdued grumbling prevailed all over. Their view
around- of course a welcome smile. A festival of was, if such an event would be telecast, then the
this State that is Car festival of Lord Jagannath in festival in Puri in reality would lose its importance.
Puri is known world over. Lakhs of devotees, It may not necessitate people to join the festival
tourists from whole of the country and in the long run. Once the provision to watch
overseas throng this temple city to have a the details of the festival through TV sitting at
glimpse of the Lord as well as participate home would be made available, then
in the colorful festival, with utmost desire, tourists and devotees would not come
devotion and dedication. While walking over to Puri from far off places/
amidst the maddening crowd on the countries. Hence apprehension
grand road and looking at the hoards was strong. The famous temple,
of camera arrangement at the top housing the deity of Lord
of the buildings both sides, Jagannath, Puri –the land of
glimpses down the memory the Lord and over all the
lane become vivid. state of Odisha the land of
culture, might lose tourists,
D u r i n g visitors above all revenue
Doordarshan’s SITE and importance, once they
Experiment i.e, in the year extend the opportunity to
1975-76, when this author view and enjoy it through TV
along with the camera unit from their own places.
reached Puri to officially
cover the festival for Such an apprehension
Telecast, he had to face a stiff opposition. The was of course genuine and logical at that point of
servitors, Daitas, Pandas and all those related to time. If we analyze the different factors of growth
temple and above all, the common public raised of this land we shall find that the financial, social,
their voices against this coverage in the pre-festival economical factors of Odisha and of Puri in
discussion. There was a lot of hue and cry. The particular rest on Lord Jagannath and the cult,
146
His temple and temple rituals, the crafts and country and overseas watched this mega event
handicrafts, the scriptures and literatures. Thus, with running commentary in English & Hindi and
this opposition was more of sentiment. But with whole of Odisha got the benefit of seeing it in
much effort they could be pacified. The hurdle Odia, all originating from the source i.e. Puri.The
could be removed. Because of Government National commentators of Hindi & English came
intervention the disgruntled opponents reluctantly to Puri & gave commentary from location, which
were compelled to yield. is the practice till now. Such was the impact and
publicity that tourists from abroad tied up their
At that time the coverages used to be in travel plan with this event.
16 mm camera film format with Reversal Raw
stock. These sort of coverage were immediately A point to note, in the beginning years
processed in Doordarshan’s exclusive film following telecast of a short report, the number
processing plant (at that time in the studio premises of visitors were added. But after the live telecast
in Tulsipur, Cuttack) and instantly edited to the of this event got started, it became a huge crowd
requirement and edited/ or unedited air freighted pulling event of the country thus the number of
to Delhi for Telecast at the earliest. The journey visitors got multiplied year to year. This is contrary
of TV coverage for this mega event between to all apprehension that TV might lessen the
1975-76 through 1991-92 was historic and number of visitors where as it showed an
challenging for popularising this event. After the uncontrollable growth over the years. In course
SITE experiment when this TV station and of time this festival has been adorned by
x’mission was converted to a regular transmitting thousands of scholars, researchers, performers,
centre for Odisha, the gadgets and resources were litterateurs who got engaged onto this cult, volumes
improved and upgraded. For the first few years of literatures are produced. Endless seminars,
considering the importance, popularity of the event meetings, deliberation are still going on.
and demand of the viewers, a condensed version
of the happenings of the festival used to be In the year 2002 more private channels
produced at our Kendra and telecast in the like ETV came forward for telecasting this event-
National Network of Doordarshan (the only live. And slowly it got added with other channels.
channel existing then).When this documentary At present, around 7 to 8 channels are on the
used to feature in the Network after the festival show. But why then visitors are still increasing ?
every year,then emerged a huge demand from all What is the role of this visual medium ? Attraction
corners to have this festival live in the National towards this visual feast or distraction ?
Network of Doordarshan. In between these years many things have
And it happened. The year 1992 to ’94 happened. Our Daitas and other servitors have
were eventful because Doordarshan, besides this become more media savvy. By now they know
whole country, could take the festival in TV to about the Tally lights of the cameras. Accordingly
other countries through DD International channel. they cover or expose the deities as per their will
Ah, Live Telecast, it is a massive arrangement. during Pahandi or Suna besha. The
The threefold Live telecast of car festival in commentators/Comperes have become
National Network of Doordarshan is an all time conversant, hence need no briefing and queuing
record in mass media history. The whole of this for a break for commercials. Television in Odisha
147
has already seen two Nava Kalebaras. The deities chaos can be regulated if a thoughtful effort is
have accordingly been reborn. The next made.
Navakalebara is hardly two years from now. The
entire Govt. machinery is gearing up since a Today while walking on the Grand road
couple of years to meet the event. Crores of pre-festival all these are coming to mind in flash
Rupees in each front are budgeted to meet the back. How come the visitors are not getting
festival need, be it Road, Rail, Residence, Hotel, minimized in spite of so many Live Telecast ? Who
Hospital everything. could be the motivator ? To me the answer comes
– Television, the visual medium. It is TV and its
Yes, at every front there is a preparation. Telecast which has persuaded, motivated to have
Ahead is the challenge. At this point of time the a glimpse of the festival in person.
issue that comes to my mind is media, more
particularly Television. The channels, their huge The mass media as a whole is preparing
gadgets, hundreds of cameras, vans, satellite disc for the Great Grand event. My prayer to Lord
antennae, above all the manpower involvement. Jagannath is that let there not be more cacophony
It is expected to form a parallel crowd. Even than symphony in the name of TV coverage.
now this visual media is performing in a chaos.
Through passage of time they have increased and
also with a promise that they will swell up in years
next to come. Nobody has presumably given a Akshaya Kumar Mohanty, S-1/133, HIG Niladri Vihar,
thought to coordinate this aspect .Of course; this Chandrasekharpur, Bhubaneswar-21.
The Omnipresent
Shyam Prakash Senapati
Trans. : Dr. Bhagaban Jayasingh
O Lord ! You manifest in
You manifest hate and envy
in the lilting tunes of joy or bliss
flutes playing out in the inconsolable cry
to the rhythm of waves of a hapless child,
dancing against the beach. or in the glittering warmth
of a mother’s lap.
You manifest
among the virtues and sins,
in the lush-green meadows,
or in the boundless intensity
of the deep forests,
or in the sonorous music Dr. Bhagaban Jayasingh, ‘Senapati Bhawan’, Grand
of the morning sea. Road, Puri-1.
148
The Monasteries of Puri —

An Integral Part of Srimandir
Braja Paikaray
Lord Jagannath is the presiding deity of Odisha

and Srikshetra is the nerve centre of various
religious sects and philosophical doctrines. The
religious teachers and scholars of different sects
have founded a number of monasteries or Mathas
to perform various religious duties. The
monasteries of Puri are intimately associated with
the temple of Lord Jagannath and use to observe
different rituals traditionally. For example The Monasteries represent various
“Jagannath Ballav Matha” provides flowers for religion sects of Hindu religious namely
the decoration of the deities and “Uttar Parswa Vaishnavism i.e. Sri Sampraday, Ramanandi,
Matha” supplies special offerings of food to the Kabir Panthi, Vallabhachari, Madhabachari,
temple of Lord Jagannath. Likewise the “Jhanja Goudiya Radhavallabi, etc. Saivism i.e. Dandi,
Pita Matha” wake up the deities in the morning Dasnami, Avadhuta, Naga etc. and Sakta cult
by playing on different musical instruments and along with miscellaneous sects of Nanak, Satnami
the “Jhadu Matha” has taken care of sweeping and Sunyabadi etc.
and cleaning the temple precincts.
Although the Emar Matha is wealthy and
The heads of the Mathas are called most influential among all the monasteries of Puri,
Mahantas. On special occasions the Mahantas the general public regard all the Mathas as equal
are being consulted by the temple authorities and in the ritual sphere. However the Mathas of Puri
as per their advice solve many ritual problems. act as the connecting bond between the general
The Mahantas are considered as the spiritual public and the temple of Lord Jagannath for
guides of the general public and scriptural advisors
spreading the sacred tradition of the Lord.
to the Gajapati kings of Odisha. The Mathas own
and possess vast landed properties being donated
by the followers of different religious sects as well
as religious minded persons for offering “Bhog”
to Lord Jagannath in one hand and to facilitate Braja Paikaray, Advocate & Notary Public, Sangrami
the distributing of “Mahaprasad” to the pilgrims Indumati Bhavan, Plot No. K.4 L.I.G.-609, Kalinga Nagar,
beggars and ascetics on the other hand. Bhubaneswar-751019.
149
Lord Jagannath
Gourav
On my maiden visit to Puri along my grandfather,

I quizzed, who the black faced figure is?
Who is decorated throughout in precious jewels?
Who dwells in that magnificent temple?
And worshipped by everyone?
My grandpa smiled and said, “He is Jagannath, the Lord of the Universe.”
I enquired, if He is a god, why is He black,
And not handsome like Gods we see elsewhere?
Why does not He change his appearance to an attractive one?
My grandpa explained “Black signifies total purity and transparency like sky at night,
Like the fathomless Ocean, calm and quite”
My inquisition rose “Why then the eyes are so round and big?”
He keeps a vigil over entire universe through his big round eyes,
Over every deed and misdeed of His creation day and night.
To reward virtue and punish vice.
Then why does not He possess limbs?’
Reply came “Calmly He watches with keen observation”
Permitting the offender from revision and restoration.
I interrupted “If He is the Lord, why does not He do anything?”
Grandpa continued “People would be getting their dues
After the same is evaluated;
And on the basis of the summation of their sins and virtues,
Their destiny would be set.”
Again I asked “Why is He offered such a variety and huge quantity of food everyday?”
While He lacks a proper mouth?
And which otherwise would have fed numerous poor?”
Grandpa said “All food offered to Him are considered sacred,
And helping the poor and downtrodden satisfy their hunger”
Then followed a natural question to my mind;
“If He watches everything,
If He reigns the universe,
If He takes care of everybody,
Why does not He come to our vision???”
Gourav, Std-VIII, DPS Kalinga, Cuttack
150
The Celestial Preacher of Excellence
Er. Raghunath Patra
Descended swinging from seven steps

slowly pace with flower –crown
adorned with Tulsi, Jasmine, Lotus
came to courtyard down.
Encircled by kith and kin

moved looking left and right
with searching eyes unwinking
Looking heavenly bright.
Cowboys in guise of Daitas

Have rushed forth to sanctum
Vaishnavas in guise of Gopis
at Lion's Gate, they swarm.
Gongs and tabor sound aloft

“Jay Jagannath” cheer all
In mammoth gathering He steps on
with decent glance, no par.
Fragrance of sandal enchants all

He stares right and left
Searching for his dear and near
to share feelings heartfelt.
A mate of mine asked me then

who is this “Black One”tell
where He goes, What for He
Seems to be own, speak well.
With a tender smile, I replied him

He is Jagannath, the Supreme Lord
proceeds to Brindavan, Gundicha Mandir
To redress sorrows of beloved.
151
The pastimes of love haunted Him

leaving all majesty and splendor
proceeds to Brindavan to redress pangs
the long separation pains more.
In Tretaya embraced Sugriba and Hanuman

in Dwapara embraced Gopi Gopal
Now in Kali, His shoulders stretched
to embrace devotees all.
From Dasia took coconut, mango

From Manik curd with glee
From Karma Bai Khechedi, took
For Balaram, Salbeg car not flee.
Beyond all prejudice is He

Beyond religions caste and creed
Universal love surmounts all
How meagre we are indeed!
With smiling face, equal vision

sitting in temple or car
He intends to embrace saying all
“You are mine, never despair.”
Our mundane desires frustrate ever

to mingle with Supreme Lord
Like Gopis if we give up desires
We can get almighty God.
"To love all" is the noble path

to inherit sublime bliss
In Car festival He sermons all
“love ye all and relish.”
With smiling face and rotund eyes

shoulders stretched afront
He teaches all to embrace all
With celestial love and enchant.
Oh ! The celestial Preacher of excellence

“To love all, you preach
The poet loves you as his son
boost him up to divine reach.
Er. Raghunath Patra, Brindaban Dham, Lokanath Road, Patnahat Sahi Chhack, Puri-752001.
152
Lord of the Universe

Mohan Patnaik
Hailed all over as the Lord of the Universe

Why then You shut your Lion’s Gate to us
Are you a temporal God on earth taken hostage ?
Or really the God of Gods, of Mighty Sea, air and sky
That move at Your will
Why is Your Ratna Sinhasan the sanctum sanctorum ?
Where You are daily worshipped prohibits our entry ?
Are we Your untouchables or the sinned lot
Who You deny to feast on your Mahaprasad.
Do You know whose name in mind ?

We go to sleep ? Do you know with what joy ?
We pull Your chariot to crush our sin
The whole earth is Your temple is your temple
The sky above is Your Neelachakra
And the twinkling stars are Your thousand names.
Why then you decided to move back to Neelachal
When your Nine Days’ Stay seem to us a nine days wonder.
Stay, stay with us on the chariot dear
And make us behold Your grace ever in wonder.
We shall get for You the purest water
Down the stream of Nirmal Jhar
We shall serve You our Sour rice and Pickle
As food for your three time hunger.
We can stand all around to protect from rain
And cover you with our meshed blanket
To hold You from winter pain.
Kalia, Arre Kalia move not your chariot back
But stay, stay here over the wide green
And shine and shine here and
You shine the world over and help us wash
Our sins at Your Lotus Feet ever and ever.
Mohan Patnaik, Berhampur
153
The Deity You are, the Most Juggernaut

Dr. Purna Chandra Ojha
Omniscient, Omnipotent, Hic et ubique You are

O' my laudable Lord Jagannatha !
De facto, unique is Your creation and unique
Deity you are, the most Juggernaut.
I implore you gazing at Your colours ever sacred
Intense - blue that makes us very pure.
Shining as the moon, though black Your face
Seemly in Your sinciput the diamond very rare.
Homage to You oft and oft O' my Lord
Hare-brained not You are I know verily,
As a wise arbiter, You can exonerate
Any wrong or sin committed by us freely.
River or sea can't move sun or moon
Rightly the whole world even can't stir,
Even a leaf can't flap by a hurricane
Easily or painfully if You not desire.
Virtue or vice, I do not know good or bad
Vivify my life my Lord not being illiberal,
In the domain of Your what the Universe knows
Ill-fated myself also, nothing is impossible.
Engage me in Your service that the seers
Earnestly seek by practising austre penance
Worship You, pray You, I, O' deity of wonder !
Wipe out the affliction of all, casting Your glance.
Dr. Purna Chandra Ojha, Singhamapur, Bahugram, Cuttack - 754200.
154
Surrender
Lokanath Suar
........... Away from my death,

But, nearer to every breath of my life,
When, I close my eyes,
Make myself egoless creature
Sitting in loneliness,
With devotional posture as saint,
Surrendering everything of mine near your lotus feet, I Search !
........... Your divine presence is felt to me,
Mingling with You ....
Silently I ask ... Who am I ? What is my relationship with you ?
Then, You silently appear .
Opening Your two big shining eyes
Having, incomplete and mysterious body .....
With little smiling face,
You silently talk to the devotees .....
Through Your beautiful divine lover's look .....
And, You whisper .... That I am present in your every senses ... feel it.
Oh ! Lord, I see Million ... Million year’s mystery
Within Your two round shaped big eyes
You know ! Yourself that how many
Planets, stars are present within You.
You see everything, but behave not knowing anything ...
Oh ! Aye sages say ....
You are omnipotent, supreme soul, creator of universe
You are beyond nihilism ...
From zenith to nadir ... from this part of the earth to ether
Silently, nonstop you drive our life Nandighosh of all.. ... as charioteer
......... Proclaiming the liberation from cycle of life . …
At the end,
we all can pray ..... to save ourselves in one voice ...
... ...... Jay Jagannath; Jay Jagannath ...
Lokanath Suar, Lecturer in Law, G. M. Law College, Near Shree Vihar, Puri-752003.
155
The Path of Journey
Rakshak Nayak
Trans. Laxmikanta Tripathy
The beginning of all beginnings And the tree under which

And the end of all endings We have availed asylum
Thou art the creator of time, Is the route cause behind ?
The composer of void All our activities.
And the architect of fullness.
I shall have to forget all those things
How to sketch thee? And shall have to send them
The perennial fount of all feelings To a state of oblivion.
And all impassiveness
Thou art the supreme thirst I shall have to wipe out
Behind all human quest. All the floating clouds from the sky
And I shall have to extinguish
This life itself is a pursuit All my past and future.
An unending question.
The syllables written on the slate
From earth upto the realm of spirit Shall also have to be erased
Stretches the vast sheet of mystery. And I shall have to be reduced to void.
And in the dim light of space From there I shall have to

In the border line between Start my journey afresh
The heaven and the earth And the sole Master of that path
It is difficult to see our faces. Is Sri Jagannath
The Supreme Deity
In the welkin of our eyes And the Supreme Lord of the Universe.
Has been levitated the fright
Resulting ultimately
In our shelter under the canopy of a tree.
Laxmikanta Tripathy, Upara Malisahi, Puri.
156

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ODISHA REVIEW

VOL. LXIX NO. 12 JULY - 2013

PRADEEP KUMAR JENA, I.A.S.

PRAMOD KUMAR DAS, O.A.S.(SAG)

DR. LENIN MOHANTY

Hemanta Kumar Sahoo

Good Governance ... 1

Lord Jagannath : Sovereign Master of Universe Parikhit Mishra ... 11

Nabakalebara (The Function of New-Embodiment) Durgamadhab Dash ... 14

Truth, the Divine Wonder Sudarshan Sahoo ... 21

The Ritual System Sarat Chandra Mohapatra ... 28

Concept of Sri Jagannath and Patitapaban Janaki Ballav Pattanayak ... 32

The Famous Car Festival of Puri Rabindra Kumar Behuria ... 35

My God ! Lord Jagannath Jupiter Das ... 41

Origin of Pillar Worship Dr. Harihar Kanungo ... 42

Balaramjew Temple at Erbang : A Study on Art and

Unity in Diversity: The Uniqueness of Jagannath Culture

Lord Jagannath as Viewed in English Literature - A Study Guruprasad Mohapatra ... 67

Significance of Gundicha Temple in Car Festival Bhagaban Mahapatra ... 76

Stranger Than Fiction Er. Chakradhar Mohanta ... 79

Reference on Lord Purushottam in Odishan Inscriptions Bharati Pal ... 89

Indradyumna of Mauritius Asit Mohanty ... 93

The Antiquities of Sri Purusottama Kshetra Jayanti Mishra ... 102

The Temple of Markandeswar of Puri Dr. Srinivas Acharya ... 104

Eulogising the Grandness of Lord Jagannath by Saints

Critical Discussion on Tulasi Kshetra Balaram Lenka ... 120

Burning Cars Dr. Saroj Kumar Panda ... 124

Dowagar Maharani and Jagannath Jenamani;

The Gopinath Temple of Remuna Devidutta Das ... 135

Paramesti Darzi and Sri Jagannath Dinabandhu Pradhan ... 140

Oh My God Sidhanta Samantaray ... 144

Bhakti Rajkishore Das ... 145

Flashback ! Akshaya Kumar Mohanty ... 146

The Omnipresent Shyam Prakash Senapati ... 148

Lord Jagannath Gourav ... 150

Lord of the Universe Mohan Patnaik ... 153

Surrender Lokanath Suar ... 155

1. Balabhadra,Jagannatha, 29. Vaikuntheswara 58. Prahari Hanuman 87. Vilweswara

Editor, Odisha Review

MID-DAY MEAL (MDM) PROGRAMME IN ODISHA

In Odisha everyday 63,531 schools serve MDM to 54,21,728 students.

Let us have statistics of Odisha per day. On an average

2 Dal 25 gms 1.50 84 5.5

3 Oil 5 gms 0.35 45 -

4 Vegetables. 50 gms 0.80 20 0.8

Condiment & Salt (Iodised) as required.

Total = - 2.95 495 12.7

2 Soya 12 gms 0.90 51 6.5

3 Oil 5 gms 0.35 45 -

4 Vegetables. 100 gms 1.34 40 1.6

Condiment & Salt (Iodised ) as required.

Total = - 2.89 482 14.5

Average ration cost : Rs.2.89 x 2 days = Rs.5.78

2 Egg 1 no. 4.50 86.5 6.7

3 Oil 5 gms 0.35 45

4 Vegetables. 20 gms 0.40 8 0.3

Condiment & Salt (Iodised) as required.

Total = - 5.55 485.5 13.4