21. 11 Ceremonies connected with Ratha Yatra

21. 11 Ceremonies connected with Ratha Yatra:

The 11 different ceremonies connected with Lord Jagannatha's Ratha- yatra festival are listed below as Roman numerals I-XI.

I. Snana Yatra:

Millenia ago, King Indradyumna started the ceremony of bathing (snana- yatra) Lord Jagannatha with 108 pots of sandal-scented well water. At that time, Jagannatha Swami told the king that for 15 days after snana-yatra, no one should see the deities. Snana-yatra occurs on Jyestha Purnima (June full moon), one of the hottest days of the year. Skanda Purana says that Bhagavan Sri Krsna manifested His Daru Brahman form as Jagannatha Swami on this day. Therefore, Jyestha Purnima (Snana Yatra day) is the appearance day of Lord Jagannatha, which is Sri Krsna's mahabhava-prakasa form depicting His devastation in separation from Srimati Rādhikā. Just after sunrise, Balabhadra, Sudarsana, Subhadra and finally Jagannatha are brought in a hopping style procession to the bathing platform located on the northeast corner of the temple's outer boundary wall. The deities stand the whole day within public view under a multi-colored canopy. Pujaris bathe the deities (abhisheka) with 108 golden water pots of refreshing sandal-scented water, From Snana-yatra until the end of Ratha-yatra, Jagannatha Swami is cared for by a group of pujaris called Daityapatis, who are descendants of the brahmin Vidyapati and Lalita, the daughter of the tribal (Sabara) chief Visvavasu.

"Jagannatha Swami is burning in the intense fever of separation from Rādhikā in Vraja, so He is taken out on the temple roof to "cool off." Unfortunately, Lord Jagannatha gets hotter, and the pujaris, in the mood of Vraja-gopis, pour 108 pots of cool sandal-scented water over Jagannatha's head. But even this gives no relief and Jagannatha becomes hotter. Afterwards, Lord Jagannatha retires in a secluded place with Laksmi-devi for 14 days. At this time, Jagannatha is fed coconut water and unpeeled fruits. Why unpeeled? That is the natural way fruits appear in the forest of Vrndavana. The fruits are given like this because it satisfies Lord Jagannatha by reminding Him of Vraja." 

Srila Prabhupada explains how the merciful Lord Sri Krşņa appreciates any sincere service: "Even though, externally, a devotee may not render full service, if he is internally sincere and serious the Lord welcomes his service nonetheless. Thus Sri Krsna is known as bhāva-grāhī janārdana because He takes the essence of one's devotional mentality." (SB 8.23.2 p.) 

In late afternoon, the deities appear in a striking outfit that looks like the head of an elephant; complete with trunk and big floppy ears. This dress is called Hati-vesa, which Lord Jagannatha once displayed to express His love for a devotee by name Ganapati Bhatta.

II. Anavasara (Renovation of the deity):

The Narada Purana (Utkal Khanda 59.29) states that the deities catch a cold and get a fever just after Snana-yatra because of exposure to cool winds. To recuperate, Jagannatha, Balabhadra and Subhadra remain in seclusion for 2 weeks being attended by special servants named Dayitas or Dayitapatis, who are descendants of the Sabaras, the original worshipers of the deity of Nila Madhava. The Dayitapatis render what is called sri-anga-sevana- attending to the personal divine form of Lord Jagannatha. During the 15 days of anavasara, Jagannatha, Balabhadra and Subhadra are offered a medicine of fruit juices and indigenous herbs and roots. The Dayitas renovate and repaint the deities with natural paints that need about 15 days to dry; charcoal is used for black color, mother-of-pearl for white,  turmeric for yellow. The pupils of the deities' eyes are painted by the temple priests, not the painters. In tribal dialect the word anasara means to "dry up."

Srila Prabhupada very nicely describes the Dayitapati servants of Lord Jagannatha: 

"The word dayită refers to one who has received the mercy of the Lord. Lord Jagannatha has a number of stalwart servants known as dayitās. These servants of Lord Jagannatha take care of the Lord from the day of Snana-yatră up to the time the Lord is carried from the throne to the Ratha car. The Ksetra-mahātmya says these dayitās or dayitä-patis come from the sabaras who come from the brahmana caste. The dayitāpatis offer food such as sweetmeats to Lord Jagannatha during the anavasara and an infusion of drugs represented by fruit juice. It is said that in the beginning Lord Jagannatha was worshiped by the sabaras and was known as the deity Nila Madhava. Later, when the deity was established in the temple, the Lord became known as Jagannatha." (Cc. 2.13.8 p.)

"Śrila Bhaktisiddhānta Sarasvati Thakura comments that as an ideal husband, Lord Jagannatha remained for 15 days in private with His wife, the supreme goddess of fortune. Nonetheless, Lord Jagannatha wanted to come out of seclusion to give happiness to His devotees. The Lord enjoys Himself in two ways, known as svakīya and parakiya. The Lord's conjugal love in the svakiya-rasa relates to the regulative principles observed in Dvaraka, where the Lord has many married queens.

But in Vrndavana the conjugal love of the Lord is not with His married wives but with His girlfriends, the gopis. Conjugal love with the gopis is called parakiya-rasa. Lord Jagannatha leaves the secluded place where He enjoys the company of the supreme goddess of fortune in svakiya-rasa, and He goes to Vrndávana (Gundica Mandira), where He enjoys the parakiya-rasa. Bhaktisiddhanta Sarasvati Thakura therefore reminds us that the Lord's pleasure in parakiya- rasa is superior to His pleasure in svakiya-rasa." (Cc. 2.13.34 p.)

III. Nayanotsava (Netrotsava) or Nava-yauvana Darsana:

The word nayanotsava means "a festival for the eyes." Indeed, that is just what the devotees experience when they see their beloved Lord Jagannatha after 15 days of separation. Jagannatha Swami, Baladeva and Subhadra appear in Their finest robes and ornaments before throngs of enthusiastic devotees one day before Ratha-yatra. This day is named the Nava-yauvana day, the day of fresh youthfulness. Devotees celebrate exuberantly the return of their hearts as they delight in seeing Jagannatha Swami sitting on His ratna-simhasana.

IV. Pahandi Ceremony (Rocking on to the carts):

The next day, (Asadha sukla dvitiya) the pujaris carry Jagannatha Swami and Baladeva from the temple to the colossal chariots in a ceremony called pahandi, which means "jumping" or "swaying step by step." Instead of lifting the deities, the pujaris rock Them back and forth and side to side while slowly dragging Them to the carts. The two brothers look like a pair of drunks staggering to and fro; intoxicated over Their imminent return to Vrajabhumi, represented by the Gundica temple and gardens.

As the sevaits hug, lift, pull and push Jagannatha Swami the distance to the cart, it seems that they are wrestling with the Lord. With Subhadra devi, however, the sevaits use a gentle approach. Holding Her face up over their heads, they run from the temple to the carts without stopping. Lord Baladeva is the first deity to emerge from the temple. Then the Sudarsana cakra, Subhadra, and lastly Jagannatha Swami are carried to the carts. Sudarsana remains on Subhadra's cart during the journey to Gundica.

V. Chera-pahanra (Sweeping the carts):

The King of Puri arrives in a royal procession, mounts Baladeva's cart,

offers arati and fans the Lord. The King then circumambulates the deity while humbly sweeping the cart with a golden broomstick. Thousands of eyes watch the performance with rapt attention, and thousands of hands clap uproariously to honor the head of the state as he humbly serves the Lord of the universe. This ritual proclaims to the world that in the big, beautiful lotus eyes of Jagannatha, the highest political figure is not superior to the lowly sweeper. All are servants; equal in the eyes of the Lord.

VI. Procession to Gundica (The Gundica Yatra):

Balabhadra leads the way 3 km down Grand Road to the Gundica Mandira. Subhadra comes next followed by Sri Jagannatha deva. Sitting happily upon the majestic carts, the deities look splendid, gorgeously adorned with floral wreaths and garlands. They appear just like actors going to play on a dramatic stage. The only scheduled stop en route is at Balgandi where the pujaris make wonderful bhoga offerings to the Lord.

VII. Hera Pancami Festival:

5 days after Lord Jagannatha leaves the temple for His Ratha-yatra, Goddess Laksmi becomes furious with Him for not taking Her along. To vent her anger, Laksmi rides in a palanquin to the Gundica Mandira and breaks off a piece of Jagannatha's chariot. The word hera means "to see" and pancami means "5th day." Hera Pancami is the festival occurring on the 5th day of the moon when Laksmi devi goes to see Jagannatha Swami at the Gundica Mandira.

Hera Pancami Festival-An Eyewitness Account:

It takes place late at night during ratri-kala (10:48 p.m.-3:36 a.m.). 

Laksmi-devi rode on a palanquin from Sri Mandira to Gundica Mandira to ask Jagannatha Swami why He had not returned yet. Seeing Laksmi-devi coming down the street with an angry look in her eyes, Jagannatha Swami quickly locked her out of the Gundica Mandira.

Laksmi-devi became furious at this and passed some sarcastic remarks (voiced by the pujaris) saying, "Hey Pati (husband)! You have become more attracted to Your sister Subhadra than me? Is that why You locked me out of  Gundica?" Laksmi-devi's maidservants (the pujaris carrying her) feel insulted and express their anger by breaking off some wood from Lord Jagannatha's chariot.

Laksmi-devi avoided the direct route via Grand Road, and returned to the Jagannatha Mandira via Hera Gouri Sahi, a side road inhabited mostly by Jagannatha's priests. As Laksmi-devi moved down the road in her palanquin she halted in front of each brahmin's house to accept quality bhoga offerings and worship. The palanquin carriers collected all the offerings in a large basket and sold them later as Laksmi-devi's maha-prasadam. Between 2-3 a.m., Laksmi-devi finally returned to the Mandira and took rest. Meanwhile, immersed in the joy of His vraja-lila, Jagannatha Swami forgot all about Laksmi-devi. 4 days later, Jagannatha Swami, Baladeva and Subhadra rode Their chariots back to Sri Mandira. Laksmi-devi, still fuming over Jagannatha's absence, locked the temple doors out of defiance. Jagannatha Swami was stuck outside; locked out of His own home by an infuriated wife. The servants of Laksmi and Jagannatha shouted bad names at each other and shoved each other back and forth. Finally Jagannatha Swami made peace with His wife. Laksmi showed her forgiveness by offering Him a huge bowl of big juicy, sweet rasagullas. Later Laksmi-devi happily relished Jagannatha's remnants, distributed some to her maidservants, and then opened the door to welcome Jagannatha Swami back to His temple. Sri Laksmi-devi's Hera Pancami Utsava ki jai!

VIII. Bahuda Yatra (Ultă Ratha):

This is the return Ratha-yatra which occurs on the 10th day. The ceremonies and rituals are basically the same as Ratha-yatra, except that on the return route, Jagannatha Swami stops at the Ardhasani Temple. which belongs to His "aunt," to enjoy some mouth-watering fried cheesecake.

IX. Suna Vesa Darsana (Gold Outfit):

Upon arriving at the main temple, the carts sit 1 or 2 days before the Lion Gate. On Ekadasi night, Sri Jagannatha deva, Baladeva and Subhadra exhibit Their famous golden outfits (Suna Vesa), wherein They wear many kilos of solid gold crowns and ornaments.

X. Re-entering the Temple:

On Dvadasi evening, Baladeva and Subhadra return to Their simhasana in the main temple. To express Her anger with Her husband, Laksmi-devi orders a maidservant to lock Jagannatha Swami outside the Lion Gate. After detaining Him a bit, the maidservant lets Lord Jagannatha in the temple, which is called Sri Mandira by everyone in Orissa. But Jagannatha Swami faces another hurdle upon reaching the Jaya Vijaya Gate. The Lord is again denied entry by a maidservant sent by Laksmi-devi. After a heated mock argument between that maidservant and Jagannatha's sevaits, the Lord gains entrance.

XI. Occasional Festival: Navakalevara (New Body Festival):

This unique festival of making completely new deities was observed only 6 times during the 20th and 21st centuries: 1931, 1950, 1969, 1977, 1996, and 2015. Nava means "new" and kalevara means "body" or "embodiment." The entire process of replacing the 4 deities of Jagannatha Swami, Balabhadra, Subhadra and Sudarsana takes about 4 months. It occurs during a leap year whenever 2 full moons fall in Asadha Mas (June-July), which occurs about every 18 years. The Navakalevara ceremony comprises many intricate details and secret mystical rites. Even the priests only know the rituals they personally perform.

The village providing the tree must be mentioned in the temple's palm leaf scroll, Niladri Mahodaya. Then the pujari must have a dream revealing which tree to cut for carving the deities. It must be a neem tree growing beside a Siva temple and 3 other trees. The 4 symbols of Visnu (conch, club, disc, lotus) must be seen on the trunk of that neem tree. After cutting the tree with a golden axe, the dayitas will carve the new deities.

Carpenters spend 13 days carving all 4 deities (Jagannatha, Baladeva, Subhadra, Sudarsana), and in each murti they include a cavity to insert a mysterious substance known as  brahma padartha. To finish the installation, the brahma padartha must be transferred from the old deities and placed in the heart region of the new murtis. This esoteric ritual is performed on Amavasya (dark moon) in the total darkness of midnight in an unlit temple surrounded by the town of Puri, which is completely devoid of any electric light at this time because the government cuts off the power supply on that day. Four dayita pujaris are blindfolded, and their hands are cloth covered to the elbow so they cannot see or feel the brahma padartha. The pujaris remove the mysterious substance from the old murtis and insert it into the cavity constructed for it in the new murtis. The cavity is then sealed with wood. Obviously, because the pujaris are blindfolded and hand bound, the content of the brahma padartha remains unknown.