The Harmonist
THE RATHA YATRA OF PURI
OM VISHNUPAD 108 TRIDANDI SWAMI SRI SRIMAT BHAKTI SRAVAN TIRTHA GOSWAMI
Shree Shree Jagannath is the beloved deity of the Vast sea of humanity -, of one and all. ‘Jagat’ means ‘Universe ‘ and ‘Nath’ means ‘Lord’. Hence, the name, ‘Lord of the Universe’ or ‘Lord Jagannath’.
Lord Jagannathis considered to be the Supreme God, head of the pantheon of Indian deities and his abode ‘Puri’ is considered to be the most sacred of all four ‘dhamas’ – places of pilgrimage. He is also said to be the ‘Uttam-Purusha’ meaning ‘the best and highest of mankind’ or, ‘Purushottam’. Puri is also named as ‘Purushottam Kshetra’ or ‘Sri Kshetra’.
The wooden image of Lord Jagannath is unique in the sense that all religions seem to have some sort of affinity and irresistible attraction, spiritual experience and a great reverence for this particular ‘God-head’. This can be confirmed from the texts of ‘Dadavya-Bhakti’, where one comes across the devotions of saints, religious leaders and even the commonest of common men and women. Amongst three names which are specifically mentioned often and well known are Sant Guru Nanak Dev (Sikh), Bhakta Salbeig (Muslim), Chaitanya Mahaprabhu (Of the Nadia Cult of Krishna Chaitanya).
There are hundreds of commonest names of men that immediately come to mind. The names are those of Raghu Behera, Doma Bource, Bandhu Mohanty, Jagannath and Balaram Das and others. Jains and Buddhists too have a great reverence for Lord Jagannath.
Lord Jagannath, being the Lord of the Universe, is the epitome of Sanatana Dharma – That Dharma which attracts and embraces the whole of mankind. In Hindu philosophy, since time immemorial, often reference is made to the four main ‘Centres of Pilgrimage’ – Badrinath, Rameshwaram, Dwaraka and Puri.
Puri Dham is, as we have mentioned, known by several names – Neelachal Dham, Niladribihar, Neelachal Kshetra and Shree Kshetra. The exact point of time during which Jagannath Dham came into existence is known only to Sree Niladri Bihari or Lord Jagannath Himself – although the historians try to give a lot of interpretation about it.
In various Puranas, dating back to very ancient times, one finds the date of existence to be …….. ‘since time immemorial’. For instance, in Rig Veda, the reference is made –
‘From very very ancient times, lending to infinity, a divine log of wood (Daaru) has been floating far and wide in the vast oceans, yet untouched by men’.
The uniqueness of Jagannath Dhaam is that unlike Badrinath, Rameshwaram, and Dwaraka, it has its own unique culture – Jagannath Culture. He is the supreme and beloved deity of every Oriya household and He is treated as a very special person – as Purushottam.
‘Rath Yatra’ or the ‘Car Festival’ of Lord Jagannath is unique to the Jagannath Cult. This world-famous festival takes place sometime in the month of July and finishes after the Snana Utsav (or Snana festival). Before, the Rath Yatra, the ‘Netro Utsav’ takes place, where the two infinite eyes of Lord Jagannath are worshipped, and then the deities are ready for the Rath Yatra. This annual festival has lakhs of devotees from different parts of the country as well as from outside India.
The use of ‘Rath Yatra’ or ‘Chariot’ is not a new phenomenon. It has been in use in Hindu mythology for a long long time. For example, there is reference to ‘Ratha’ in the Upanishads, Vedas, Ramayana, Mahabharata and others. The Konark temple is architecturally modeled as a Chariot or Rath.
According to the Hindu calendar, the Rath Yatra takes place on Asada Shukla Paksha 2nd (Duliya) soon after the most auspicious day of Akshaya Tritiya, when the construction of three chariots of Lord Jagannath, Balabhadra and Devi Subhadra starts.
The construction of the three chariots as a matter of tradition from time immemorial is carried out in front of the Palace of the King of Puri.
It may be noted that the previous year’s wood used for the chariots is not used in the subsequent year, but after a few days from the festival being over, they are sold out by auction by the temple authorities and those who take part in the auction are mainly great devotees of Lord Jagannath. They vie with each other for a block of wood in order to possess the same in their homes as an auspicious and sacred wood from the sacred chariot of Lord Jagannath.
Hence, each year, new block of wood are used for the construction of the Chariots. However, the images of the spiritual trinity along with Sudarshan are not altered. The same wooden images are used.
The Rath Yatra is one of the oldest and most important festivals of the spiritual trinity at Puri. Lakhs of people from all over India and even from different parts of the world come to see the festival.
Some historians are of the view that this festival has its origin from the Buddhist religion. But in the Brahma Purana it is said that whilst the devoted King Indradyumna was in prayer and in deep meditation on Lord Vishnu, whom he wanted to see in his most resplendent form, Lord Vishnu visited the Gundicha temple.
However, the Skanda Purana says that Lord Vishnu incarnated himself, whilst Indradyumna was performing Ashwamedha Yajna.
Today, as per the Skanda Purana, the chariots are made at the place where the Lord incarnated Himself.
The Sanidha, Purana names this festival of chariots as Naba Yatra, Gundicha Yatra, Nandi Ghosha Yatra, Patita pabana Yatra and Mahabedi Utsav.
On the day of Ratha Yatra, the pooja starts early in the morning and after the ‘Pahandi’, the images are brought out one by one from the temple. The statues of Ram-Krishna and Madan Mohan also are brought to the chariots. The entire range of pooja requisites such as deeps, dhoop, vessels, belts, cloths jewelleries, camphor etc, are kept inside a box and carried to the chariots. Each deity has its own range of pooja requisites. On the chariots, the three deities are dressed, bedecked and adorned with their respective jewelleries and a great abundance of various types of flowers and garlands are placed on their respective images.
Here, the ‘Tulsi’ (or Basil) leaf garland and bouquets of the leaves in great abundance are placed round the three deities and particularly on the idol of Lord Jagannath.
Lord Jagannath and Tulsi leaf are inseparable from each other and Tulsi is the symbol of the goddess Vrindavati
When the three deities are ready on these chariots after their respective adornments and poojas, it is time for the King of Puri to come and sweep each of the three chariots. The King comes with his retinue of orderlies on horseback and then climbs the chariot of Lord Jagannath first, with a golden broom in his hands. This custom of sweeping each of the three chariots is known as ‘CHEERA PAHANRA’.
This ritual symbolizes the King’s humility and subjugation to the Lord of the Universe – coupled with a sense of deep-rooted devotion and tremendous respect for Lord Jagannath.
After this ritual, the King himself performs his worship or pooja of the three deities and thereafter, when this ‘Pooja’ is over, the ‘Sarathi’ or Charioteer of the Rath climbs the steps of the Rath and into the main platform of the Rath, and commands the horses, which are made of wood and attached to the Rath to start pulling the chariot forward.
There are series of very thick coir ropes tied to each of the front extremes of the Chariot and on the slightest signal of the Sarathi, the devotees who are all around the chariots in thousands, start pulling the same – thus the great festival of Rath Yatra begins.
The movement of the three chariots heads towards the Gundicha Temple.
Now and then the chariots stop on the way, and especially the chariot of Lord Jagannath, who has to be lovingly coaxed and entreated to continue HIS YATRA and then suddenly, as if responding to the entreaties of His devotees, His chariot suddenly starts to roll.
History has several authenticated accounts, such as ‘Bhakta Salbeig’ who as one of His most ardent devotees, implored Him not to start His Yatra till he reached His chariot, and the Lord responded and stopped His journey till Bhakta Salbeig reached His chariot and had His darshan.
Lord Jagannath is lovingly and affectionately addressed by the Oriyas as ‘Manua’ which is Oriya means ‘Moody’. Hence what ‘He’ chooses in his infinite wisdom He does. However, there are innumerable occasions when devotees in distress prayed to Him and He immediately responded by rushing to their aid and by the intervention of His divine Grace rescued them.
When the three chariots reach the Gundicha Temple the three deities including Sudarshan, (who is in the chariot of Lord Jagannath) are kept in the open overnight.
The next day, the three trinity images are taken to the Gundicha Temple where they stay for seven days and are worshipped. They are then bedecked with clothes, ornaments and flowers and are once again taken to their respective chariots.
Then the return journey of Yatra, known as the BAHUDA YATRA, starts. On the day of the ‘Bahuda Yatra’ the chariots of Lord Balabhadra and Devi Subhadra return to the main temple of Puri. From the Singha Dwara, their images are taken inside.
However, the chariot of Lord Jagannath stays on near the MASIMA temple and here sweets are offered to Him. Then Lord Jagannath’s chariot is pulled by the devotees upto the palace.
The image of Devi ‘Mahalaxmi’ on the CHAHANI MANDAP looks down towards Lord Jagannath on the Rath and then enters the Rath and sits beside Lord Jagannath.
This is where Laxmi and Narayana meet each other. Then the chariot is drawn upto the Singha Dwara. On the 10th day of the Rath Yatra, the Gods adorn the Raja Vesha. Then, after some poojas and rituals, on the 12th day, the images are taken back to the Ratna Bedi.
Before we conclude this article on Rath Yatra, it will not be fair if we do not make any reference to the chariots of the deities, which are magnificent in themselves. The wood for these chariots are procured in a special way which we are not referring in this article as it has a long and a special procedure. The chariot of Lord Jagannath is known as NANDIGHOSHA and Garuda Dhwaja or Chakra Dhwaja. It is the name given by Lord Indra – the God of Rain. It is made of 832 blocks of wood and is 33 hands in height (one hand measured 1½).
The Guardian of this chariot is Garuda, the eagle like bird. The flag of the chariot has as its emblems – Sree Hanuman and the weapons like the Chakra (Discus) and the Conch Shell or Shankha.
THE CHARIOT OF DEVI SUBHADRA
It is said that the chariot of Subhadra Devi is given by the gods and the height of the chariot is 31 hands and is made of 593 blocks of wood and has twelve wheels. It is named as Devadalan. Shakarcharya has said that it reflects Shiva-Shakti Yuktoji known as the Ishta Devi (main sanor) of the rath. The feet of the chariot has as its emblem Tripura Sundari and the weapon depicted is – Padma Kalhara. The canopy of the rath alternates between red and black colours running from top of the rath to the base and the presiding deity of the top position of the chariot is known as Bhakti Sarmedha. The “chamara Seva” is done by Devi Sumedha – and the presiding deities depicted on the sides of the rath are goddess Bimala, Chamunda, Bhadrakali, Hara Chandika, Mangala, Barali, Katyayani, Jai Durga and Kali.
The name of the sarathi or charioteer of the rath is Arjuna and the protector of the rath is Ugra Chandra.
There are four horses attached to the rath, two on each side, in a galloping position and names of the four horses are – Rochika, Mochika, Jeta and Aparajeeta. The rope of this chariot is supposed to be made in the form of a king cobra and out of coir and is called Swarna Chuda and it is supposed to pull Subhadra Devi’s chariot. The front position of the chariot is known as Bramarata.
The other goddesses of the rath are Sree and Birihu. The two Gandharva’s names are Ha and Hi, and the rath chakra’s name is king Javalika. The rath’s Garbhadiswars are Sakti, Sapta, Jaya, Bijaya, Ghora, Aghora, Gukhmat, Gyasi. On the down position of the rath are the rishis, carved and pasted, namely Bhrigu, Suprabha, Bajra, Grangi, Dhuba and Ulika.
The Kumbhas of the top position are known as Amrita, Jiva Kaya and Hing Biga. The Dwadasa Barnas are Bhubaneswari, Ganga, Jamuna and Swarapalika and the neta’s name is Nadambika.
The construction of the chariot begins on the day of Vaishakha Shukla Tritiya and it takes about ½ months for the construction of the chariots to be done in all respects, including the filling of the canopy, horses, wheels etc. In the Skanda Purana, [Utkalakhanad, the 33rd and 35th chapter], the details of how the wood is procured from the forest is given.
Once the chariots are ready, the ratha yatra starts and the deities are taken to the “Guadicha Mandir” which is situated to the north of the main temple within a distance of 2½ to 3 kms. This mandir is also known as the Mahavedi, Yajna Mandap, Janakpuri and Gundicha Mandap. The legend says that a great king Indradyumna had constructed a “Vedi” here to perform the ‘Ashwamedha Yagna’ hence the name Mahavedi or Gundicha Mandap.
The canopy of the chariot is a combination of bright red and yellow – appearing alternatively one after another lengthwise from top to bottom. The top portion is called Kalyan-Sundar. On each of the four sides of the chariot are the emblems neatly carved and painted, of the mythological Hindu gods and goddesses, namely Hanuman, Ram Laxman, Narayan, Krishna, Gobardhan, Chintamani, Raghava and Narasimha. Of four horses which are carved out of wood two are attached on each side of the chariot, in the galloping position. They are named Sarkha, Balahara, Sweta and Hari Das.
The name of the Sarathi or charioteer is known as Daruka. The rope attached to the chariot is known as Sankhachuda and face of the Rath is known as Nandi Mukha. The goddess of the rath is know as Jogmaya and the Rath’s Bhairava is known as Akapada. The Rathas are ___________ Nam and Kubera. The Jakhya of the Rath is Hadrakhya and the Rath’s Garbhadhiswar is Hiranya Garbha.
The shakti of the rath is goddess Bimala. The Urdhasanis are – Kriya, Yoga, Agya, Anugya, Pragya and Medha.
Towards down below the rath, are painted wooden images of Narada, Debala, Vyasa, Suha, Prasana, Vashista, Viswamitra, and Rudra – These are the eight Rishis from whom the Hindu race originated.
The main Kumbha is called Harijawaju and the Dwarapals or guardians to the entrance of the Rath are two in number and are known as Joyo and Bijoya.
CHARIOT OF LORD BALABHADRA
The name of Lord Balabhadra’s Rath is Tala Dhwaja and this name has its origin from the Tala-Bara, given by the gods to Lord Balabhadra. The height of this rath is 32 hands and ten fingers, and made of 763 blocks of wood. It has 14 wheels.
The protector of this rath is Vasudeva as the colour of the canopy of cloth from the top to bottom, alternate between red and green colours, in broad stripes.
On the flag of the rath are the weapons Hala (ploughshare) and Musala. On the side of the rath are the gods of the Hindu pantheon of deities – Prapanbari, Chandratakoni, Harihara, Traiyambaka, Basudeva, Nalambara, Aghora, Tripura and Rishabha. The name of the Sarathi is Matali. The keepder of the rath is named as Vaskara and the name of the six horses, three attached on either side of the rath, in galloping position, are Teebro, Ghora, Dirgha, Srama, Swarna and Nana.
The rath’s kshetrapal, the Gandharva’s name is Ha. The flag that flutters on top of the ratha is known as Unanni.
The story behind the Ratha Yatra is that Lord Jagannath himself had directed the king and his associates, ---
“On this day, along with Subhadra and Balabhadra, take me in the Rath to the Gundicha Mandap, the place where I was born and where the AswamedhaYagna was performed. This is my birthplace and I was there worshipped for a long time. That is why, I have a great attachment and affection for that place. (Skanda purana, Utkalakhanda 29th Chapter)
In the Skanda purana itself, mention is also made that Lord Jagannath wished to visit His birthplace every year for seven days.
This festival, which covers a period of 9 days, when the three deities alongtwith Sudarshan visit Gundicha Mandap and then return to the main temple, is known as the Ratha Yatra.
In the Gundicha Mandap Lord Jagannath has the “Dasavatar Vesa” and that is why the Ratha Yatra is also known as the “Dasavatar Yatra”.
The total yatra is divided into three parts – the first part “Parbayatra”, the second part is “Gundicha Mandap” and the third part is “Bahida Yatra”.
Lord Jagannath is worshipped as “Narayan” on the “Ratnavedi” in the main temple, as “Gajanana Vesa” during the “Snana Purnima” and in the chariot he is worshiped as “Sun” or “Vamana”.
It is believed by the Hindus that if you have a darshan of Lord Jagannath as the ‘Vaman Avatar’ in the chariot then you are free from the cycle of birth and death.
That Yatra is also considered to be the symbol of unity. People of different caste, class, colour, belief, faith and religion come together to have the darshan of Lord Jagannath.
THE RATHA YATRA OF PURI
OM VISHNUPAD 108 TRIDANDI SWAMI SRI SRIMAT BHAKTI SRAVAN TIRTHA GOSWAMI
Shree Shree Jagannath is the beloved deity of the Vast sea of humanity -, of one and all. ‘Jagat’ means ‘Universe ‘ and ‘Nath’ means ‘Lord’. Hence, the name, ‘Lord of the Universe’ or ‘Lord Jagannath’.
Lord Jagannathis considered to be the Supreme God, head of the pantheon of Indian deities and his abode ‘Puri’ is considered to be the most sacred of all four ‘dhamas’ – places of pilgrimage. He is also said to be the ‘Uttam-Purusha’ meaning ‘the best and highest of mankind’ or, ‘Purushottam’. Puri is also named as ‘Purushottam Kshetra’ or ‘Sri Kshetra’.
The wooden image of Lord Jagannath is unique in the sense that all religions seem to have some sort of affinity and irresistible attraction, spiritual experience and a great reverence for this particular ‘God-head’. This can be confirmed from the texts of ‘Dadavya-Bhakti’, where one comes across the devotions of saints, religious leaders and even the commonest of common men and women. Amongst three names which are specifically mentioned often and well known are Sant Guru Nanak Dev (Sikh), Bhakta Salbeig (Muslim), Chaitanya Mahaprabhu (Of the Nadia Cult of Krishna Chaitanya).
There are hundreds of commonest names of men that immediately come to mind. The names are those of Raghu Behera, Doma Bource, Bandhu Mohanty, Jagannath and Balaram Das and others. Jains and Buddhists too have a great reverence for Lord Jagannath.
Lord Jagannath, being the Lord of the Universe, is the epitome of Sanatana Dharma – That Dharma which attracts and embraces the whole of mankind. In Hindu philosophy, since time immemorial, often reference is made to the four main ‘Centres of Pilgrimage’ – Badrinath, Rameshwaram, Dwaraka and Puri.
Puri Dham is, as we have mentioned, known by several names – Neelachal Dham, Niladribihar, Neelachal Kshetra and Shree Kshetra. The exact point of time during which Jagannath Dham came into existence is known only to Sree Niladri Bihari or Lord Jagannath Himself – although the historians try to give a lot of interpretation about it.
In various Puranas, dating back to very ancient times, one finds the date of existence to be …….. ‘since time immemorial’. For instance, in Rig Veda, the reference is made –
‘From very very ancient times, lending to infinity, a divine log of wood (Daaru) has been floating far and wide in the vast oceans, yet untouched by men’.
The uniqueness of Jagannath Dhaam is that unlike Badrinath, Rameshwaram, and Dwaraka, it has its own unique culture – Jagannath Culture. He is the supreme and beloved deity of every Oriya household and He is treated as a very special person – as Purushottam.
‘Rath Yatra’ or the ‘Car Festival’ of Lord Jagannath is unique to the Jagannath Cult. This world-famous festival takes place sometime in the month of July and finishes after the Snana Utsav (or Snana festival). Before, the Rath Yatra, the ‘Netro Utsav’ takes place, where the two infinite eyes of Lord Jagannath are worshipped, and then the deities are ready for the Rath Yatra. This annual festival has lakhs of devotees from different parts of the country as well as from outside India.
The use of ‘Rath Yatra’ or ‘Chariot’ is not a new phenomenon. It has been in use in Hindu mythology for a long long time. For example, there is reference to ‘Ratha’ in the Upanishads, Vedas, Ramayana, Mahabharata and others. The Konark temple is architecturally modeled as a Chariot or Rath.
According to the Hindu calendar, the Rath Yatra takes place on Asada Shukla Paksha 2nd (Duliya) soon after the most auspicious day of Akshaya Tritiya, when the construction of three chariots of Lord Jagannath, Balabhadra and Devi Subhadra starts.
The construction of the three chariots as a matter of tradition from time immemorial is carried out in front of the Palace of the King of Puri.
It may be noted that the previous year’s wood used for the chariots is not used in the subsequent year, but after a few days from the festival being over, they are sold out by auction by the temple authorities and those who take part in the auction are mainly great devotees of Lord Jagannath. They vie with each other for a block of wood in order to possess the same in their homes as an auspicious and sacred wood from the sacred chariot of Lord Jagannath.
Hence, each year, new block of wood are used for the construction of the Chariots. However, the images of the spiritual trinity along with Sudarshan are not altered. The same wooden images are used.
The Rath Yatra is one of the oldest and most important festivals of the spiritual trinity at Puri. Lakhs of people from all over India and even from different parts of the world come to see the festival.
Some historians are of the view that this festival has its origin from the Buddhist religion. But in the Brahma Purana it is said that whilst the devoted King Indradyumna was in prayer and in deep meditation on Lord Vishnu, whom he wanted to see in his most resplendent form, Lord Vishnu visited the Gundicha temple.
However, the Skanda Purana says that Lord Vishnu incarnated himself, whilst Indradyumna was performing Ashwamedha Yajna.
Today, as per the Skanda Purana, the chariots are made at the place where the Lord incarnated Himself.
The Sanidha, Purana names this festival of chariots as Naba Yatra, Gundicha Yatra, Nandi Ghosha Yatra, Patita pabana Yatra and Mahabedi Utsav.
On the day of Ratha Yatra, the pooja starts early in the morning and after the ‘Pahandi’, the images are brought out one by one from the temple. The statues of Ram-Krishna and Madan Mohan also are brought to the chariots. The entire range of pooja requisites such as deeps, dhoop, vessels, belts, cloths jewelleries, camphor etc, are kept inside a box and carried to the chariots. Each deity has its own range of pooja requisites. On the chariots, the three deities are dressed, bedecked and adorned with their respective jewelleries and a great abundance of various types of flowers and garlands are placed on their respective images.
Here, the ‘Tulsi’ (or Basil) leaf garland and bouquets of the leaves in great abundance are placed round the three deities and particularly on the idol of Lord Jagannath.
Lord Jagannath and Tulsi leaf are inseparable from each other and Tulsi is the symbol of the goddess Vrindavati
When the three deities are ready on these chariots after their respective adornments and poojas, it is time for the King of Puri to come and sweep each of the three chariots. The King comes with his retinue of orderlies on horseback and then climbs the chariot of Lord Jagannath first, with a golden broom in his hands. This custom of sweeping each of the three chariots is known as ‘CHEERA PAHANRA’.
This ritual symbolizes the King’s humility and subjugation to the Lord of the Universe – coupled with a sense of deep-rooted devotion and tremendous respect for Lord Jagannath.
After this ritual, the King himself performs his worship or pooja of the three deities and thereafter, when this ‘Pooja’ is over, the ‘Sarathi’ or Charioteer of the Rath climbs the steps of the Rath and into the main platform of the Rath, and commands the horses, which are made of wood and attached to the Rath to start pulling the chariot forward.
There are series of very thick coir ropes tied to each of the front extremes of the Chariot and on the slightest signal of the Sarathi, the devotees who are all around the chariots in thousands, start pulling the same – thus the great festival of Rath Yatra begins.
The movement of the three chariots heads towards the Gundicha Temple.
Now and then the chariots stop on the way, and especially the chariot of Lord Jagannath, who has to be lovingly coaxed and entreated to continue HIS YATRA and then suddenly, as if responding to the entreaties of His devotees, His chariot suddenly starts to roll.
History has several authenticated accounts, such as ‘Bhakta Salbeig’ who as one of His most ardent devotees, implored Him not to start His Yatra till he reached His chariot, and the Lord responded and stopped His journey till Bhakta Salbeig reached His chariot and had His darshan.
Lord Jagannath is lovingly and affectionately addressed by the Oriyas as ‘Manua’ which is Oriya means ‘Moody’. Hence what ‘He’ chooses in his infinite wisdom He does. However, there are innumerable occasions when devotees in distress prayed to Him and He immediately responded by rushing to their aid and by the intervention of His divine Grace rescued them.
When the three chariots reach the Gundicha Temple the three deities including Sudarshan, (who is in the chariot of Lord Jagannath) are kept in the open overnight.
The next day, the three trinity images are taken to the Gundicha Temple where they stay for seven days and are worshipped. They are then bedecked with clothes, ornaments and flowers and are once again taken to their respective chariots.
Then the return journey of Yatra, known as the BAHUDA YATRA, starts. On the day of the ‘Bahuda Yatra’ the chariots of Lord Balabhadra and Devi Subhadra return to the main temple of Puri. From the Singha Dwara, their images are taken inside.
However, the chariot of Lord Jagannath stays on near the MASIMA temple and here sweets are offered to Him. Then Lord Jagannath’s chariot is pulled by the devotees upto the palace.
The image of Devi ‘Mahalaxmi’ on the CHAHANI MANDAP looks down towards Lord Jagannath on the Rath and then enters the Rath and sits beside Lord Jagannath.
This is where Laxmi and Narayana meet each other. Then the chariot is drawn upto the Singha Dwara. On the 10th day of the Rath Yatra, the Gods adorn the Raja Vesha. Then, after some poojas and rituals, on the 12th day, the images are taken back to the Ratna Bedi.
Before we conclude this article on Rath Yatra, it will not be fair if we do not make any reference to the chariots of the deities, which are magnificent in themselves. The wood for these chariots are procured in a special way which we are not referring in this article as it has a long and a special procedure. The chariot of Lord Jagannath is known as NANDIGHOSHA and Garuda Dhwaja or Chakra Dhwaja. It is the name given by Lord Indra – the God of Rain. It is made of 832 blocks of wood and is 33 hands in height (one hand measured 1½).
The Guardian of this chariot is Garuda, the eagle like bird. The flag of the chariot has as its emblems – Sree Hanuman and the weapons like the Chakra (Discus) and the Conch Shell or Shankha.
THE CHARIOT OF DEVI SUBHADRA
It is said that the chariot of Subhadra Devi is given by the gods and the height of the chariot is 31 hands and is made of 593 blocks of wood and has twelve wheels. It is named as Devadalan. Shakarcharya has said that it reflects Shiva-Shakti Yuktoji known as the Ishta Devi (main sanor) of the rath. The feet of the chariot has as its emblem Tripura Sundari and the weapon depicted is – Padma Kalhara. The canopy of the rath alternates between red and black colours running from top of the rath to the base and the presiding deity of the top position of the chariot is known as Bhakti Sarmedha. The “chamara Seva” is done by Devi Sumedha – and the presiding deities depicted on the sides of the rath are goddess Bimala, Chamunda, Bhadrakali, Hara Chandika, Mangala, Barali, Katyayani, Jai Durga and Kali.
The name of the sarathi or charioteer of the rath is Arjuna and the protector of the rath is Ugra Chandra.
There are four horses attached to the rath, two on each side, in a galloping position and names of the four horses are – Rochika, Mochika, Jeta and Aparajeeta. The rope of this chariot is supposed to be made in the form of a king cobra and out of coir and is called Swarna Chuda and it is supposed to pull Subhadra Devi’s chariot. The front position of the chariot is known as Bramarata.
The other goddesses of the rath are Sree and Birihu. The two Gandharva’s names are Ha and Hi, and the rath chakra’s name is king Javalika. The rath’s Garbhadiswars are Sakti, Sapta, Jaya, Bijaya, Ghora, Aghora, Gukhmat, Gyasi. On the down position of the rath are the rishis, carved and pasted, namely Bhrigu, Suprabha, Bajra, Grangi, Dhuba and Ulika.
The Kumbhas of the top position are known as Amrita, Jiva Kaya and Hing Biga. The Dwadasa Barnas are Bhubaneswari, Ganga, Jamuna and Swarapalika and the neta’s name is Nadambika.
The construction of the chariot begins on the day of Vaishakha Shukla Tritiya and it takes about ½ months for the construction of the chariots to be done in all respects, including the filling of the canopy, horses, wheels etc. In the Skanda Purana, [Utkalakhanad, the 33rd and 35th chapter], the details of how the wood is procured from the forest is given.
Once the chariots are ready, the ratha yatra starts and the deities are taken to the “Guadicha Mandir” which is situated to the north of the main temple within a distance of 2½ to 3 kms. This mandir is also known as the Mahavedi, Yajna Mandap, Janakpuri and Gundicha Mandap. The legend says that a great king Indradyumna had constructed a “Vedi” here to perform the ‘Ashwamedha Yagna’ hence the name Mahavedi or Gundicha Mandap.
The canopy of the chariot is a combination of bright red and yellow – appearing alternatively one after another lengthwise from top to bottom. The top portion is called Kalyan-Sundar. On each of the four sides of the chariot are the emblems neatly carved and painted, of the mythological Hindu gods and goddesses, namely Hanuman, Ram Laxman, Narayan, Krishna, Gobardhan, Chintamani, Raghava and Narasimha. Of four horses which are carved out of wood two are attached on each side of the chariot, in the galloping position. They are named Sarkha, Balahara, Sweta and Hari Das.
The name of the Sarathi or charioteer is known as Daruka. The rope attached to the chariot is known as Sankhachuda and face of the Rath is known as Nandi Mukha. The goddess of the rath is know as Jogmaya and the Rath’s Bhairava is known as Akapada. The Rathas are ___________ Nam and Kubera. The Jakhya of the Rath is Hadrakhya and the Rath’s Garbhadhiswar is Hiranya Garbha.
The shakti of the rath is goddess Bimala. The Urdhasanis are – Kriya, Yoga, Agya, Anugya, Pragya and Medha.
Towards down below the rath, are painted wooden images of Narada, Debala, Vyasa, Suha, Prasana, Vashista, Viswamitra, and Rudra – These are the eight Rishis from whom the Hindu race originated.
The main Kumbha is called Harijawaju and the Dwarapals or guardians to the entrance of the Rath are two in number and are known as Joyo and Bijoya.
CHARIOT OF LORD BALABHADRA
The name of Lord Balabhadra’s Rath is Tala Dhwaja and this name has its origin from the Tala-Bara, given by the gods to Lord Balabhadra. The height of this rath is 32 hands and ten fingers, and made of 763 blocks of wood. It has 14 wheels.
The protector of this rath is Vasudeva as the colour of the canopy of cloth from the top to bottom, alternate between red and green colours, in broad stripes.
On the flag of the rath are the weapons Hala (ploughshare) and Musala. On the side of the rath are the gods of the Hindu pantheon of deities – Prapanbari, Chandratakoni, Harihara, Traiyambaka, Basudeva, Nalambara, Aghora, Tripura and Rishabha. The name of the Sarathi is Matali. The keepder of the rath is named as Vaskara and the name of the six horses, three attached on either side of the rath, in galloping position, are Teebro, Ghora, Dirgha, Srama, Swarna and Nana.
The rath’s kshetrapal, the Gandharva’s name is Ha. The flag that flutters on top of the ratha is known as Unanni.
The story behind the Ratha Yatra is that Lord Jagannath himself had directed the king and his associates, ---
“On this day, along with Subhadra and Balabhadra, take me in the Rath to the Gundicha Mandap, the place where I was born and where the AswamedhaYagna was performed. This is my birthplace and I was there worshipped for a long time. That is why, I have a great attachment and affection for that place. (Skanda purana, Utkalakhanda 29th Chapter)
In the Skanda purana itself, mention is also made that Lord Jagannath wished to visit His birthplace every year for seven days.
This festival, which covers a period of 9 days, when the three deities alongtwith Sudarshan visit Gundicha Mandap and then return to the main temple, is known as the Ratha Yatra.
In the Gundicha Mandap Lord Jagannath has the “Dasavatar Vesa” and that is why the Ratha Yatra is also known as the “Dasavatar Yatra”.
The total yatra is divided into three parts – the first part “Parbayatra”, the second part is “Gundicha Mandap” and the third part is “Bahida Yatra”.
Lord Jagannath is worshipped as “Narayan” on the “Ratnavedi” in the main temple, as “Gajanana Vesa” during the “Snana Purnima” and in the chariot he is worshiped as “Sun” or “Vamana”.
It is believed by the Hindus that if you have a darshan of Lord Jagannath as the ‘Vaman Avatar’ in the chariot then you are free from the cycle of birth and death.
That Yatra is also considered to be the symbol of unity. People of different caste, class, colour, belief, faith and religion come together to have the darshan of Lord Jagannath.
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