Rituals of The LORDS
Posted by: jagannathnet on: July 11, 2009
(The timings are subject to change depending upon the rituals of the day)
1. “DWARPHITA & MANGAL ALATI “ (Opening of the door and morning prayer) – 5 A.M.
The door opens early in the morning in the presence of the five specific sevayats after verification of the “seal” given by a particular sevayat in the last night. Soon after the opening of the door, sacred lamps is offered to the deities which is called “Mangal Alati”.
2. “MAILAM” – 6 A.M.
“Mailam” is a word used in Shri Jagannath Temple,which means change or removal of dresses and flowers etc. At this time some specific sevaks change the clothes, flowers, Tulasi leaves of the deities worn on the previous night. After removal of colthes,the clothes known as “Tadap”and “Uttariya”are worn by the deities.
3. “ABAKASH” – 6 A.M. TO 6.30 A.M.
Purificatory rites like brushing of teeth and bath is known as “Abakash “. At this time Temple Jyotisha ( Astrologer ) reads out the tithi and other astrological details of the day and according to that, that very days rituals are performed.
4. ” MAILAM” – 6.45 A.M.
At this time deities change their clothes ( Tadap & Uttariya ) and wear another set of clothes. A sevak known as “Akhanda Mekap ” keeps in the sanctum Akhanda Baitha i.e. one lamp which burns till ” Pahuda ” or the time of the retirement of the deities to bed.
5. “SAHANA MELA “ – 7A.M. TO 8 A.M.
Though this is not a part of the rituals,but about one hour is spent to facilitate pilgrims to go up to “Ratnavedi ” or inner sanctums to have a Darshan, without paying fees for it. On certain festive days, Sahanamela is held after ” Sandhya dhupa ” (Evening Puja or Sandhya Alati in the month of Kartik) and after Sakaldhupa ( in the month of Pausha ). Some times this darshan is not allowed for some special rituals of the deities.
6. ” BESHALAGI “ – 8 A.M.
After Sahanamela the deities are again dressed up which can be witnessed from a little distance i.e.” Bhitara Katha “. At this time, Deities are also adorned with gold and precious stones to suit diffeerent festive occasions.
7. ROSHA HOMA, SURYA PUJA, AND DWARAPAL PUJA- 8 A.M. to 8.30 A.M.
While some sevayats are busy with vesha lagi of the Deities, Pujapandas at that time perform ” Rosha Homa “( Fire Sacrifice ) at the kitchen and ” Surya puja ” at the surya temple near “Mukti Mandap “. Then the images of two gate keepers named Jaya and Vijaya on the entrance of the Jagamohan of the Temple are worshipped.
8. GOPALA BALLAVA PUJA (Breakfast of the God) – 9 A.M.
The prescribed time is 9 A.M. This is the time for breakfast of the deities. At this time sweet popcorn (Khei ), Khualadus, Coconuts sweets (Kora), Ripe banana, Curd, and chipped coconuts etc. are offered as bhogas. Puja is performed in a brief manner with pancha upachar only.
9. SAKALA DHUPA (MORNING FOOD OFFERING) – 10 A.M.
At this time puja is performed by three Pujapandas with 16 Upachars or Sodasha Upachars. Three Pujapandas used to sit on Ratnasinhasana to worship three deities Shri Balabhadra,Subhadra, and Lord Jagannath. The Pujapanda who worships Lord Jagannath also worships Sri Devi, Bhudevi,and Sudarshan. The morning bhoga or food offered to the deities contains Rice, Kanika, Khechudi, Green leaves, Cakes etc.. The local names of the Bhog are Pitha Puli,Hansakeli, Kanti, Enduri ,Matha Puli, Kakatua Jhili, Bundia, Kadali Bhaja, Ada Pachedi (ginger tonic ) etc.. The cost of the dhoop Pujas and Ballavs are borne by the Temple Administration.Previously Raja-Superintendent of the temple born the cost of materials for preparation of Bhoga. So these Bhogas are also called “Raja Bhoga “or “Kotha Bhoga”.
10. MAILAM AT BHOGA MANDAP – 11 A.M.
After Morning Dhupa or Puja the Deities changed their Clothes ” and again Puja takes places in “Bhoga Mandap “,a place behind the Garuda pillar of Jagamohan. Huge quantity of Bhogas such as Rice ,Dal,Curries,Saga and Cakes of different kinds etc.are offered to the Deities. Pujapandas worship this bhog with Pancha Upachars. The cost of Bhoga Mandap offerings are not borne by the state or Temple Administration. This bhoga is mainly prepared to meet the need of different Mathas ( Monasteries ) and for sale to the general public. According to the demand, Bhogamandap Puja is made twice or thrice a day i.e. after ” Madhyanha Dhoop” and “Sandhya Dhup ” also.
11. MADHYANHA DHUPA (Afternoon food offering ) – 11A.M. to 1 P.M.
Like Sakal Dhupa, this puja is also performed with Sodasa Upachar in the afternoon.The Bhoga items are more in number than that of Morning Dhupa. One can go near to the ” Ratna Singhasan” for darshan by paying special Darshan fee @ Rs 25 /- after Madhynha Dhupa & Sakal Dhupa.
12. MADHYANHA PAHUDHA – 1 P.M. to 1.30 P.M.
If rituals have been performed in time and if time permits, the Deities retire for the afternoon.
13. SANDHYA ALATI
In the evening again sacred lamps are offered to the deities after Madhyana Dhupa Mailam. On Ekadasi day,the deities change their clothes and wear another sets after “Alati” is over.
14. SANDHYA DHUPA – 7 P.M. to 8 P.M.
After “Sandhya Alati” again Bhogas are offered to the deities in the same manner like Sakala and Madhyan Dhupa but this time Bhoga amount is less in quantity and number. After Puja again lamp offering is made which is called as “Jaya Mangala Alati”.
15. MAILAM AND CHANDANA LAGI
After “Sandhya Dhoopa” deities changed their clothes and are annointed with Sandal paste mixed with champhor, keshar and Kasturi. One can witness this ritual by paying special Darsan fees.
16. BADASINGHAR VESHA
After Chandan lagi, deities are dressed with Baralagi Patta (silken robes on which some portions of Geeta Govinda of Jayadev are woven in to the texture of these robes) and flower ornaments.
17. BADASINGHARA BHOGA
This is the last bhoga of the day. Puja is offered With Pancha Upachar by the Puja Pandas with Pakhal (watered rice), Kadali bada, Kshiri , Kanji etc.
18. KHATA SEJA LAGI AND PAHUDA – 12.00 A.M.
The bedsteads of the deities are arranged. The Deity of “Sayan Thakura” is carried from Bhandarghar to Ratnavedi or Ratnasinghashana and place the deity near Lord Jagannath. Then follows offering of green cocoanut, betels and camphor alati and then deities retire to their beds. After sealing the doors by the Sevayat (Talichha Mohapatra). Temple is closed and no visitors or outsiders are allowed to remain inside. This is in brief the daily rituals observed in the Temple. It is generally not possible to follow the time prescribed for each ritual on account of various practical difficulties. On the specific festive day,additional rituals are performed. As a result, charges in timings and alterations in the routine rituals are made.
DARSHAN
As indicated above during Sahanamela, the devotees can go up to the “Ratna Singhasana” and pray to Lords, free of cost. Besides the pilgrims can go up to “Ratna Singhasana” at certain times paying a nominal fee Rs.25/- ,which is known as “Parimanik Darshana”. At other times the pilgrims can have their darshan from a little distance that is in “Jagamohan” and “Vitarakatha”.
BHOGA
Every day 5 bhogas are offered to the Lords, these are “Gopala-Ballava”(Break fast), “Sakal Dhupa” “Madhyana Dhupa” “Sandhya Dhupa” and “Badasinghar Dhupa”. The details of these Dhupas are given above in the rituals.
Jagannath Culture -The principle of SarvaDharma samanwaya
Posted by: jagannathnet on: July 11, 2009
Jagannath Culture -The principle of SarvaDharma samanwaya
Orissa is the land of Jagannath culture. It represents the religious worships of Orissa. It has unique and valuable religious tourism resources. The state has something for everyone. The monuments- the Sun Temple at Konark, the Jagannath Temple at Puri, the Lingraj Temple at Bhubaneswar are the sacred places of Orissa which attract thousand of pilgrims from the different parts of the world in recent time. The beautiful Rath Yatra, Car festival of Lord Jagannath motivate many devotees from different parts of the world. There are many spots in Orissa, which deserve to be publicized worldwide by international tourism. The temple architecture and sculpture of Orissa are world famous. Apart from Indian culture, Orissa like any other region of the country have no separate culture of its own. Lord Jagannath is the presiding deity of Orissa culture. It became the symbol of unified religion and culture among the Jainism, Buddhism, Shaivism, Vaishnavism and Shaktism from time to time. But Jagannath is the lord of Universe, almighty and omnipresent. The sacred place, Puri of Orissa is prominent as Purusottam kshetra. According to Hindu belief it is one of the four centers of salvation from ancient times, the people of India regarded four places, namely, Badrinath in the north, Rameswaram in the south, Dwaraka in the west, and Puri on the eastern sea coast as their destinations for pilgrimage. Puri was thus recognized as one of the most sacred places of India from an immemorial past. It is also known as ‘Shreekshetra, Niladri, Sankha kshetra and Martya-baikuntha.
According to Vedas and the Puranas the Purusottam appears in the Puri. Therefore it is called Purusottamkshetra, the place of Jagannath or Purusottam, i.e. the Supreme Being or the Lord of the universe is a place of great antiquity. According to old tradition, Sanskrit Brahma Purana and Skandha Purana as well as in Oriya Mahabharata of Adikavi Sarala Das and Darubrahma Gita of Jagannath Das, a Savara leader named Biswabasu worshipped the image of Nilamadhava at a secret place named Nilakandara on the eastern seashore.
The king of Malawa, Indradyumna “advanced towards Utkal to take possession of that divine Image. But Nilamadhava disappeared from his original place and floated in the sea in form of a huge log of wood.
Indradyumna engaged a carpenter to carve out images from that sacred wood inside a temple. The old carpenter agreed to make images on condition that the doors of the temple would remain closed for twenty-one days. On fifteenth day when no sound of woodcarving was heard. From inside, the queen suspected that the image-maker might be dead. She requested the king to open the door, when it was done. Inside the temple were seen the incomplete idols of Jagannath, Balabhadra, Subhadra and Sudarshan. The legend suggests that Jagannath was originally the God of the Savaras. The primitive races like the Savaras, Nishads and the Kiratas used to worship trees as their deities from pre- historic ages. In later times the Dravidians, and the Aryans also included tree worship in their religion, subsequently the tree worship was transformed into the worship of wooden images.
Be it noted that while the images of the Hindu deities are made of stone or metal, the image of the Supreme Being Purusottam Jagannath is made of wood. Since the original name of the Savara deity was Nilamadhava, the name of his new place came to be known as Nilachala. It is said that wooden idols of Jagannath, Balabhadra, Subhadra and Sudarshan represent the primitive art of the savaras. Jagannath was the God of the Savaras was so deep rooted in the Oriya mind that Sarala Das described Jagannath as “Savari Narayana” in his Mahabharata written in 15th century. According to the Jainism -Jagannath in the manner of the names of Jaina Tirthakaras. It is also said that Tri-Ratna of Jainism namely Right Faith, Right knowledge and Right Action are symbolically represented in the trinity of Jagannath, Balabhadra, Subhadra. The Jains believed in idol worship.
They used to place the images of the Tirthankars on chariot and take out in procession like the car festival of Jagannath. According to some scholars, the images of Jagannath, Subhadra and Balabhadra symbolized the Buddhist Faith in Buddha, Dharma and Sangha. It is also said that forest-dwellers of Orissa like the Savaras adopted Buddhism in Asoka’s time. By first century of the Christian era when idol worship became common among the Buddhists, the savara came to regard the image of Jagannath as the image of Buddha. In course of time the Hindus also regarded Buddha as an incarnation or Avatar of Vishnu and identified Buddha as Jagannath, The Supreme Being in this Age of Kali (Kaliyuga). Buddhism stood for a casteless society. It belived in brotherhood of all men. Purusottam kshetra is the only sacred place in whole of India where the Prasad or bhoga of Jagannath is shared under same place by Brahmans and Sudra together. This unique phenomenon is described to the influence Buddhism under universal religion, which Jagannath stands for.
The Surya Dynasty came to power after the Ganga as the medieval Bhakti Movement was at its height. Devotion to Krishna was the central theme of Bhakti. On account of this, Jagannath was seen as Krishna. To drive this point to the Hindu mind, was narration that when Sri Krishna gave up his body after being struck by an arrow of Jarasavara, though Pandavas cremated his total remedial. But one portion burn, and floated in form of wood. King Indra dyumna saw this in his dream and gave orders for carving out the images of Jagannath, Balabhadra, Subhadra and Sudarsan from that divine wood. To the Vaishnavites, thus it is Sri Krishna who has appeared as Jagannath in this Kali Age.
In order to justify the presence of Balabhadra and Subhadra with Jagannath it was said that Jagannath is Vasudev-Sri Krishna, and, therefore Krishna’s brother Balaram and sister Subhadra have been given place with Jagannath. Since those, three idols were considered as Buddha, Dharma and Sangha by the Buddhists, and Sudarshan was described as a symbol of Buddha’s Dharma-Chakra, the Vaishnavas identify Sudarshan with Krishna’s Sudarshan Chakra’
The significance of the Jagannath culture lies in the fact that it has absorbed all religions and all religious believes within itself. Within its all-embarrassing fold, one finds the essence of the evolution of Indian religions and cult. The unique feature of Hinduism from ancient Limes was die freedom of every individual to think of God in his own way. Every group, community or caste was also given freedom to develop own religious tradition. There was neither rigidity nor intolerance- the Hindu way of life.
“In this atmosphere of perfect freedom and liberalism that there developed in India numerous religious customs and systems, model of worship and prayer higher human ideal, as well as blind superstitions in this over all background ‘The Culture of Jagannath developed itself in such a way as t0 accommodate all varieties of believes within itself. Diversity in unity and unity in diversity is prime character of Jagannath Culture The Supreme Being One and the same; Jagannath is the Lord of the Universe. In spume of outward differences of human existence, Jagannath is the One God for all.
Jagannath represent in Vedic Brahmanism, Jainism, Buddhism, Puranic Hinduism, Shaivism, Shaktism, Taoism and Vaishnavism in various phases of time. Though in shape of wooden idol, Jagannath is that Absolute Being who is beyond description, beyond form, and beyond comprehension. He is the Savior of all, irrespective of caste, color or freedom of man.
The Universality of Jagannath has carried it’s western thinkers of the present day. They find in the Jagannath Cult the highest spiritual ideals and the deepest feelings of demotion’ mixed with outward ceremonies to satisfy the common mind. The Cult of Jagannath is thus a gift of Orissa’s humanity to satisfy its desire for spiritual peace, social harmony and universal divinity.
LORDS RETURN TO MAIN TEMPLE
Posted by: jagannathnet on: July 6, 2009
Puri : July 5th 09.
Spectacular display of fireworks and chanting of “Jai Jagannath” and “Haribol” marked the return of Lord Jagannath, Lord Balabhadra and Devi Subhadra.
They were taken to the sanctum sanctorum of the Main Temple in a “Pahandi” procession by the servitors.
Early this morning, priests conducted daily chores of the deities with observance of “Mangal Arati” , “Abakash” and offered fruits as Bhog.
After installation of the deities on the “Ratna Simhasana” of the sanctum sanctorum of the Main temple, regular priests and servitors resumed normal daily rituals starting with Mahasnan (the Grand Bath) followed by a fresh set of rituals concluding with Badasinghar (night dress) and Pahada (sleeping). This home coming ceremony of the deities is known as Niladree Bije.
The World Famous Rath Yatra – Chariot Festival – Car Festival
Posted by: jagannathnet on: June 24, 2009
Today the June 24th 2009 is Celebrated As Rath Yatra or The Car Festival or The Chariot Festival of Lord Jagannath.
Ratha Yatra (Oriya: ରଥ ଜାତ୍ରା) is a major Hindu festival associated with Lord Jagannath held at Puri in the state of Orissa, India during the months of June or July (Rainy Season). Most of the city’s society is based around the worship of Jagannath (Krishna) with the ancient temple being the fulcrum of the area. The festival commemorates Krishna’s return to his home in Vrindavan after a long period of separation from the people there.
The festival:
The Rath Yatra in the Grand Avenue at the Jagannath Temple,Puri
Usually the deities – Jagannath (Krishna) Baladeva, and Subhadra are worshipped within the temple, but on the day of the Rath festival they are taken through the streets so that everyone can have the fortune of seeing them. Three richly decorated chariots, resembling temple structures, are pulled through the streets of Puri. This commemorates the annual journey of Lord Jagannath, Lord Balabhadra and their sister Subhadra to their aunt’ s temple, the Gundicha Temple which is situated at a distance of 2 km from their temple. New chariots are built every year. This is the only day when devotees who are not allowed in the temple premises such as non-Hindus and foreigners, can get their glimpse of the deities.In 2008 more than 10 million people attended the Rath yatra in Puri. During the festival, devotees from all over the World go to Puri with an earnest desire to touch the rope of the chariot. They consider this a pious deed and risk their lives in the huge crowd. The huge processions accompanying the chariots play devotional songs with drums, tambourines, etc. Children line the streets through which the chariot will pass and add to the mass chorus. The Rath carts themselves are some approximately 45 feet (14 m) high and are pulled by the thousands of pilgrims who turn up for the event. Millions of devotees congregate at Puri for this annual event from all over the country and abroad. It is also telecasted live on many Indian channels and International channels.
Etymology:
A child enjoying a miniature “rath”
Rath Yatra consists of two words: rath, meaning a chariot; and yatra, which means a pilgrimage, a journey or a procession. Accordingly, rath yatra describes a procession of chariots, generally drawn by horses. Vedic scripture speaks of Rath in various contexts, and in the epic wars of the Mahabarath, Rathas formed a major means of movement of warriors. There were many famous Rath Yatras in Hindu legend.
The English word “juggernaut” originates from the Jaganath Rath Yatra.
The Rath Yatra in Puri:
The Rath Yatra is the biggest festival celebrated each year in Puri – one of India’s holiest cities located on the eastern coast in the state of Orissa. The word rath means ‘chariot’ while yatra means ‘pilgrimage’ or ‘journey’. Every year, Lord Jagannath makes the journey along with his brother Lord Balabhadra and his sister Devi Subhadra, from their home at the Jagannath temple to the Gundicha temple three kilometres away where they visit their aunt for nine days.
Elaborate preparations start months before the festival day. 150 carpenters work for a two-month period on building the three huge chariots – one for each of the three deities. 20 sculptors then create the intricate wood carvings which decorate the chariots. The chariots are painted in bright colours and decorated with appliqué work. A whopping 8 million rupees (145,000EUR / 210,000CAD / 198,000USD) are spent on the preparations for the event.
A Brief Look:
Every year on the auspicious day of Ashadh Sud 2, in early July, Hindus celebrate the Rath Yatra festival. Rath means chariot, Yatra – a pilgrimage or procession. Though this festival is celebrated all over India, it originated in Jagannath Puri on the eastern coast. Every year the deities of Jagannath Mandir – Lord Krishna, Balaram and Subhadra – are traditionally installed on huge chariots. Devotees pull the chariots in a yatra (procession) through the streets. The local king used to serve by humbly sweeping the road ahead with a golden broom.
A look at the several stories associated with its origins throws light on the sentiments underlying the festival:
1. Kamsa, the maternal uncle of Lord Krishna, invited Krishna and Balram to Mathura with the malicious intention of killing them. The evil Kamsa sent Akrur with a chariot to Gokul. Lord Krishna and Balram climbed onto the chariot with Akrur, taking leave of the Gopis to proceed to Mathura. This day of departure is celebrated by the devotees as Rath Yatra.
2. Jubilant devotees celebrated the day when Lord Krishna, having vanquished the evil Kamsa, gave them darshan in Mathura in a chariot with his brother, Balaram.
3. Devotees in Dwarika celebrated the day when Lord Krishna, accompanied by Balaram, took Subhadra – his sister, for a ride on a chariot to show the city’s beauty.
4. Once in Dwarka, Lord Krishna’s eight queens requested mother Rohini to narrate the divine episodes of Lord Krishna with the Gopis while he was in Vraj. For a while Rohini dithered. Finally, after a lot of insistence she relented. However, considering it unbecoming of Subhadra to hear such episodes (Leela), she sent her to guard the palace doorway. Yet the Vrajkatha soon absorbed Subhadra. Soon, Lord Shri Krishna and Balaram arrived at the doorway. With arms wide apart, she stood between the two, preventing them from entering. However, from where they stood, Rohini’s katha soon engrossed them all! Just then sage Narad arrived. Seeing the siblings standing together like murtis, he humbly prayed, “May the three of you grant darshan in this manner forever.” The Lord granted the boon. And the three eternally reside in the Jagannath Mandir in Puri.
5. There is an interesting story of Lord Krishna becoming the Sarathi – driver of Arjuna’s chariot, during the eighteen-day battle of the Mahabharat.
6. Finally, a story which has been passed on from mouth to mouth, concerns about what happened after the cremation of Lord Krishna’s mortal body.
When Shri Krishna was being cremated in Dwarika, Balaram, overcome with grief, dashed into the ocean with Shri Krishna’s partially cremated body. Subhadra too, followed both the brothers. At the same time, on the eastern shore of India, King Indradyumna of Jagannath Puri had a dream that the Lord’s body would float up to the shores of Puri. He should build a huge mandir in the city and consecrate the wooden murtis of Shri Krishna, Balaram and Subhadra. The bones (asthi) of Lord Krishna’s body should be placed in the hollow in the back of the murti. The dream came true. He found the splinters of bone (asthi) and took them. But the question was who would carve the murtis. It is said that the architect of the gods – Vishwakarma – arrived as an old carpenter. He stipulated that while carving the murtis nobody should disturb him and if anybody did, he would stop work and leave. A few months elapsed. Driven with impatience, Indradyumna opened the door of Vishwakarma’s room, who vanished instantly as he had stipulated. Despite the incomplete murtis, the king consecrated them, placing the holy cinders of Lord Krishna in the hollow of the murti and installed them in the mandir. Every year a grand procession is carried out with the murtis of Lord Krishna, Balaram and Subhadra in three gigantic floats. The floats are pulled by devotees from Janakpur to the mandir in Jagannath Puri. The murtis are changed every twelve years, the new ones being incomplete too.
The Jagannath Mandir in Jagannath Puri is one of the four most sacred mandirs in the four directions of the Indian sub – continent. The other three are: Rameshwar in South, Dwarka in West and Badrinath in the Himalayas. Probably the mandir in Jagannath Puri is the only mandir in the world housing murtis of three deities who are siblings – Lord Krishna, Balaram and Subhadra.
There are several Raths mentioned in the Hindu scriptures:
Katha Upanishad (1/3/3-4) – the Body Rath
Yama, the Lord of Hell reveals to young Natchiketa the Rath with which one can attain Brahma-vidya – knowledge of Brahman.
Shloka:
Atmanam rathinam viddhi shareeram rathameva tu,
Buddhim tu sarathim viddhi manaha pragrahameva tu.
Indriyani hayanyahur vishayansteshu gocharan,
(Translation):
The atman is Rathi – owner of the `chariot’ – the body,
The intellect is the Sarathi – driver,
The mind is the rein,
The senses are the horses, and
The Panch Vishayas – material objects of the five senses – are
the fields of pasture for the horses.
i.e. The person whose Sarathi – intellect – is wise, whose mind fully controls the senses, can traverse Samsara to reach the desired goal – the Lord’s abode.
Ramayana – The Samsara Rath:
Lord Ramachandra describes his chariot to Vibhishan, with which he is always victorious:
Courage and tenacity are its wheels,
Immutable truth and character are its flags,
Strength, discrimination, self-control and charity are its horses,
Forgiveness, mercy and equanimity are the reins, and
Devotion to the Lord is its Sarathi.
With such a chariot one can surely traverse Samsara.
Mahabharat- The Life Rath:
Shri Krishna becomes his devotee, Arjun’s Sarathi, leading him and the Pandavas to victory.
Shri Krishna says in the Gita (18/78) that, where there is Krishna and Arjuna, there’s wealth, victory, power and immutable morality. This was borne out during the battle when the mighty warrior Bhishma vowed to kill Arjuna on the tenth day. Lord Krishna anxiously searched for Arjuna and found him asleep. Bewildered, Lord Krishna asked him how he could sleep with such a pledge looming over his life. To his astonishment Arjuna answered, “Because you are awake!”
The ultimate essence of the chariot stories is that the Jiva should unwarrantedly surrender to the supreme Sarathi – God or the God-realised Sadhu, if he wishes to successfully traverse the yatra of life, Samsara.
Rath Yatra Festival in Gujarat:
In many cities of Gujarat like Amdavad, Surat, Bhavnagar, etc, glorious processions are carried out annually with devotional fevour and joy. The Jagannath Mandir in Amdavad organises a yatra through the walled areas of the city. People make kaleidoscopic Raths and floats of various materials mounted on trucks. This year many youth and religious organizations in the city of Amdavad constructed ninety-eight Raths, which followed the Jagannath Mandir’s fifteen decorated elephants. Onlookers and devotees thronged the narrow alleys, buildings and balconies, patiently awaiting up to three hours for the 5-km-long colorful procession to pass by at a sedate pace. When the chariots with the murtis arrived, people ritually sprinkled rice and gulal powder as a form of puja. The participants sitting in these raths liberally handed out fistfuls of prasadam of raw, sprouted mung beans. Children were given sweets and confectionary. Finally, at the rear were three raths of Subhadra, Balaram and Lord Krishna. These were all hand-drawn and pushed by devotees. The flurry and festive excitement was enhanced by the jubilant chanting of `Jai Ranchhod Makhan Chor’. Indra, the god of rain, too arrived to participate! It has been noted that sometime during the Rath Yatra, usually late afternoon or early evening, he sprinkles a light shower, never a heavy downpour, sanctifying the occasion.
The festival of Rath Yatra is celebrated at all the Swaminarayan Mandirs of the BAPS. Every year the center in Calcutta celebrates it on a large scale with colorful floats pulled by devotees and dignitaries. This year the Satsang center in Surat carried out a procession of eight floats with 15,000 devotees joyously chanting the Lord’s name. The 1.5 km long procession inspired reverence and devotion in thousands of bystanders and pedestrians.
The Rath Yatra is a festival suffused with devotional sentiments for the Lord. For over five thousand years, Hindus have celebrated this spectacular festival. Gathering together, they earnestly pray to the Lord to steer the chariots of their mundane lives through the vicissitudes of Samsara.
Interesting Rath Yatra Facts:
The Rath Yatra or Festival of Chariots is one of the greatest Indian festivals. Many interesting facts are related to this unique festival. Here we present you with some of the most exciting facts tied in to Rath Yatra and Rath Yatra celebrations.
At Baripada in Mayurbhanj district of Orissa, only women are allowed to pull the rath (chariot) of Subhadra. The unique tradition started in 1975 when the district administration proclaimed on the occasion of International Women’s day that henceforth, only women were to pull Subhadra’s rath.
Every year, thousands of women jostle to hold the sacred rope to pull the chariot. Women devotees from across the state annually pour in at Baripada to avail the opportunity and take great pride in pulling the rath from Jagannath temple in Baripada to Mausui Maa temple located nearby. The Baripada Ratha Yatra is significant because nowhere else in India are women given this special privilege to pull the chariot. The participation of women in the festivities is what has made the Ratha Yatra at Baripada an extremely popular event.
On 16 July 2007, the villagers in Paikamal block of Orissa’s Bargarh district observed Ratha Yatra in a unique, environment-friendly way. The whole idea of the Rath Yatra was to tell people to treat trees and forests as god and save the depleting forest wealth and environment. The idols of the gods were replaced by herbal plants and saplings of other useful plants. This unique Rath Yatra, dubbed by the media as Green Rath Yatra, was organised by the Manav Adhikar Seva Samiti (MASS), a social organisation and Pragati Mahasangh of Paikmal. The three chariots, meant for the sojourn and journey of the gods, were decorated with different plants and taken through some 15 villages of Paikmal to spread awareness among the villagers about the various plants that are grown in the nearby Gandhamardan hills. Thousands of saplings were planted during this Green Rath Yatra. Meetings and seminars were also organised at many villages to discuss various aspects of environment and forests. These meetings were attended by the local forest officials, block officials and staff of the Government Ayurvedic College of Paikmal who participated in the programs to educate the people.
The chariot carrying Lord Jagganath is called the Nandighosh, which is 45-foot high with 16 wheels each having a diameter of 2.13 metres. Balabhadra’s carriage Taladhwaja is a foot less in height with 14 wheels, while Subhadra travels on the Padmadhwaja that stands 43 feet tall and has 12 wheels. Each of the chariots have four wooden horses attached to them.
Three new wooden chariots are made every year in Orissa for the journey of the three deities from the local Jagannath temple. The three chariots for each of the deities resemble a temple structure and are pulled by a rope by enthusiastic devotees and pilgrims. A team of approximately 14 to 15 tailors are engaged in stitching up the covers for the chariots that require nearly 1200 meters of cloth.
Unlike the chariots, which are mended every year since they lie out in the open, the idols of Jagannath Mandir are not remade every year. The idols are replaced with new ones only in a year which has two Ashad months. This happens every 12 to 19 years. This event is known as Nav Kalevar (meaning “new body”). The idols are designed exactly as the original and also painted in the same manner.
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Mahaprasad- The Food Of Lord Jagannath
Posted by: jagannathnet on: June 3, 2009
¤ Mahaprasad- The Food Of Lord Jagannath
A traditional delicacy in Jagannath Puri (Orissa) is ‘Mahaprasad’ or the sacred food offered as ‘Bhog’ to Lord Jagannath. This rich food is available at the Anand Bazar of the Jagannath Temple.
The specialty of ‘mahaprasad’ preparation lies in its massive cooking that takes place in the temple kitchen that is believed to be the biggest kitchen in the world. Nearly 400 highly efficient cooks work around 200 fireplaces daily to feed over 10,000 people.
¤ Rites, Rituals and Mahaprasad
Lord Jagannath’s teeth are cleaned everyday before he is clothed in one of the 36 exquisitely designed dresses in the temple wardrobe. There are 36 traditional communities, divided into 97 classes, who render a specific hereditary service to the deities. 20,000 servants wait on him whereas 400 cooks prepare a whopping 100 dishes for over 10,000 devotees. The temple is said to have the largest kitchen in the world.
¤ The Divine Food
The most famous dining in Puri is of the Mahaprasada (Holy Food) which holds special significance in every Hindu’s life. Believed to be the world’s largest kitchen, the Rosaghar, has 752 sigdis (stove) fired by wood. The Mahabhog is made by 400 supakaras (cooks) in heavy kadhais (earthen cook-cum-serve vessels shaped like cylindrical pots). The sacred offerings are sold at the Ananda Bazaar, after 2 pm, to eager devotees at nominal rates. The food is purely Satvik ( without onion, garlic, potato, tomato, cabbage, lady’s finger, chillies or spices). The prasadam when received must be eaten sitting on the floor, from a plantain leaf without wasting a single part of it.
No less than 56 (Chappan Bhog – see below) is offered daily to Lord. The fire is lit from the Homa sacrificial fire. The food is cooked only in earthen pots. The Mahaprasadam of Jagannath is so sacred that anyone can eat from a pot even if someone has already eaten it. The Mahaprasadam is available for sale within the temple complex in large quantities. The beauty of the Mahaprasadam is it does not spoil even if retained for a long period and it remains hot for a long time having been preserved in the earthen pots.
1 ) Ukhuda ( Sugar coated puffed rice)
2 ) Nadia kora(Coconut ladu)
3 ) Khua (condensed milk)
4 ) Dahi (Yoghurt)
5 ) Pachila kadali (Ripe Banana)
6 ) Kanika (Flavoured Rice)
7 ) Tata Khechudi (Dry Khechudi)
8 ) Mendha Mundia (A kind of cake)
9 ) Bada Kanti (Fried Cake)
10) Matha Puli (A kind of Pan cake)
11) Hamsa Keli (Sweet cake)
12) Jhili ( Thin pan cake like Dosa)
13) Enduri ( Idli)
14) Adapachedi (Ginger Paste)
15) Saga Bhaja (Fried spinach)
16) Kadali Bhaja (Fried Plantain)
17) Maric Ladu (Chilli Ladu)
18) San Pitha ( Small size Cake)
19) Bara/Vada (Donalds)
20) Arisha (Sweet fried cake made by rice flour)
21) Bundia ( Sweet granules made of Chick pea flour)
22) Pakhal oriya(Water rice)
23) Khiri (Milk Rice)
24) Kadamba( A kind of sweet)
25) Pat Manohar (Name of a sweet)
26) Takuaa(Sweets shaped like tongue)
27) Bhaga Pitha (A kind of cake )
28) Gotai(A kind of salty cake)
29) Dalma(Dal with vegetables)
30) Bada Kakara(Large Fried sweet cake)
31) Luni Khuruma (Salty Biscuits)
32) Amalu ( Malpua, Sweet Puri)
33) Suar Pitha (Poda Pitha, Baked Cake)
34) Biri Buha(Black gram cake )
35) Jhadai Nadaa(a cluster of small ball shaped cakes)
36) Khasta Puri(Strong fried cakes)
37) Kadali Bara(Fried Plantain)
38) Sana Arisha (Small fried cakes)
39) Sakar(Chatni)
40) Podo Pitha(Panned Cake)
41) Kanji(Sour Rice)
42) Dahi Pakhal(Curd rice )
43) Bada Arisha(Large size Fried cake)
44) Tipuri(Three stage fillings)
45) Sakara(Sugar candy)
46) Suji Khir(Milk with samolina)
47) Muga Sijha(Boiled green gram)
48) Manohar(a kind of sweet)
49) Magaja Ladu(A kind of sweet like simply wonderful)
50) Pana(Sweet Drink)
51) Anna(Rice)
53) Ghia Anna(Ghee rice)
54) Sweet Dal
55) Besar(Curry)
56) Sag(Spinach)
Lord Jagannath’s Temple
Posted by: jagannathnet on: June 2, 2009
Jagannath Temple, Puri
The celebrated Temple of Lord Jagannath now existing at Puri was constructed by Raja Ananta Varman Chodaganga Dev in 12th century A.D. The wooden images of Jagannath Balabhadra and Subhadra were installed in that temple. Till 1558 the temple was under the management of the Hindu rulers after which the State of Orissa was conquered by the Afghan Nawab of Bengal and the temple was attacked by the Afgan General ‘Kalapahad’. Then, an independent Khurda kingdom was established by Ramachandra Deb who looked after the management of the temple. He consecrated the temple and reinstalled the deities. Raja Mansingh, a General of the Mughal King Akbar, defeated the Afghans and annexed Orissa in to the Mughal dominion. It remained under the Mughals till 1751 A.D. Till 1760, the temple continued under the Khurda Raja, who was paying tribute to Mughals and Marhattas. Marhattas took up direct management of the temple till 1803. The Britishers annexed Orissa into British empire in 1803 and allowed Puri Raja to manage the temple.
Jay Jagannath
Posted by: jagannathnet on: June 2, 2009
It gives me immense pleasure in announcing that after a long wait by the blessings of Lord Jagannath we have succesfully registered www.jagannath.net On 30th April 2009 which is Under Construction now.
www.jagannath.net will be the Largest Information Portal of Odisha focussing on Lord Jagannath Dham, Puri and all the things related to HIM.
www.jagannathculture.com is one of our partner sites spreading The Divine Blessings and Culture of Sri Jagannath Globally.
May the Lord Bless Everybody.
Jay Jagannath.
