PURI AT A GLANCE - 1

The main temple in Puri located on a gigantic raised platform, believed to be the base of a small hill known as Nilagiri or Blue hill is surrounded by about 30 other temples dedicated to various gods and goddesses of the Hindu pantheon. The kitchen of the Puri temple evokes a sense of wonder in any body from any portion of the world, who come to know of it. Within a short notice of a few hours, the temple can lavishly feed with first-class boiled rice & dishes of different tastes to thousands of people at a time. It is perhaps the biggest hotel of the world.  

Since the days of first Sankaracarya who visited Puri perhaps by 810 A.D. and founded the govardhana Matha, Puri has gained special significance as one of the four dhamas of India. It is the eastern dhama and one of the four Sankaracaryas of lndia stays here, dwi fort worth. It is believed that, there were 752 Mathas i.e., religious endowments, constituting institutions for the study and propagation of religious creeds in Puri. But now, about a dozen of them deserve mention. 

The second great attraction of Puri is the sea beach acclaimed to be one of the best sea beaches of the world. A number of beach complexes have developed on the sea at Puri & nearby. The sea at Puri is shallow and is therefore, highly suitable for sea-bath. But on particular days of the year, care should be taken to avoid a rush against the waves. The nolias (fisherman of the sea) will help in taking bath in the sea.  To enable thousands of people to take bath at a time, there are four big sacred tanks in Puri. They are :-

• Indradyumna 
• Narendra 
• Markanda
• Svetaganga 

The Narendra in particular is associated with the famous Chandana Yatra of Jagannatha. Puri is an epitome of Indian philosophy, culture and religion known as Hinduism and a visit to this ancient city is a rewarding experience.

PURI AT A GLANCE

The greatest attraction of Puri is the world famous temple of Jagannatha. It is known by many, names, viz., the Puri temple, the Srimandira, the Bada Deu1a or simply, the Jagannatha temple.

The temple of Jagannatha is one of the tallest monuments in the entire. sub- continent of India and its height is about 214 feet from the ground (road) level. It stands on a 'raised platform of stone, measuring about ten acres. It. is located in the hear! of the town and presents an imposing sight. The temple is bounded by two compound walls, the outer one known as Meghanada Pracira & the inner one known as Kurma Pracira. The present temple was built in the 12th century A.D. The temple structure is full of excellent carvings and lovely pieces of sculpture and is a fine specimen of Kalinga style of architecture. It is now maintained by the Archaeological Survey of India. Only orthodox Hindus are allowed to enter into the Temple. But the others can see portions of the enclosure from the top of the Emar Matha building, located near the east facing gate of the temple.

The largest crowd in Puri is seen during the Car Festival of Jagannatha which takes place every year sometime in June-July.  Jagannatha of Puri is strikingly different from all other deities worshipped by the entire Hindu world, mainly for the reason that Jagannatha represents all the gods and goddesses known to the entire Hindu world, either directly or indirectly. He is considered to be the highest object of worship by the followers of all the religious cults that come within the purview of Hinduism. For example, he is Siva for a Saivite, Ganapati for a Ganapatya, Kalika for a Sakta and so on and so forth. This kind of integration of religious cults and creeds belonging to Hinduism is not to be seen anywhere else. 

Jagannatha represents an integration of all important Hindu cultures which flourished in India, namely, the Vedic, the Puranic, the Tantric, the Smarta and the Vaisnava, along with Jainism, Buddhism and that of the aboriginal tribes. The Vaisnavas of all schools, i.e., Ramanuja, Nimbarka, Caitanya or Mlidhva Goudiya, Radha Vallabhl, Atibadi Odisi - all have great faith in Jagannatha. The Mahaprasada (the offerings to the deities in the Puri temple) is a wonder of the Hindu world in as much as it is free from any kind of discrimination pertaining to the castes of India. Persons of all castes do partake Mahaprasada from the same plate without the least hesitation. 

SYNTHETIC CHARACTER OF JAGANNATHA CULTURE - 3

In a society torn under caste discriminations, the so-called high-caste Brahmins do not partake food if touched by the so-called low caste people, Managed Hosting Services. But the food offerings of the Jagannatha temple which is called Mahaprasada (literally the great grace) is a wonder of the Hindu world. It is the established practice that the moment this Mahaprasada is served, no Hindu of the so called high castes objects to partake it even from the same plate with any person of the so-called low castes. Usually persons of all castes are seen enjoying Mahaprasada sitting of one place in a row. 

The Car Festival held in June-July every year is symbolic of many lofty ideals of a highly developed society where equality in treatment and of opportunities are considered to be the fundamental right of every individual. When theosophy and religion are viewed from this point, it becomes imperative that everybody should be treated as equal in the eyes of God, Bad Credit Home Equity.   

The Car Festival, participated by lakhs of pilgrims from the whole of India, has a number of vidhis or practices in connection with the pulling of the chariots and the journey of Jagannatha to the garden house. One of the vidhis is called Cherapahianra. This literally means, the sweeping of the floor. On this occasion, when the deities are brought from the main temple and placed on the special seats designed for them on the chariots, the Raja of Puri who is recognised as the scion of the earlier sovereign emperors of Orissa and presently holds the most important office of Chairman in the management of the temple, is required to sweep .the floor of the chariots in front of the deities with a golden broom-slick. Thousands of eyes watch the performance with rapt attention. Amidst uproarious clappings, the mammoth gathering offers its felicitations to the traditional head of the State as he performs the duties of a sweeper. This vidhi bring home the idea to everybody that the highest political head of the State is not superior to a sweeper in the eyes of God, who is the supreme object of, worship by everybody on the face of earth. Needless to say, this vidhi or practice is symbolic of the highest form of social justice and equality that has remained an objective to be realized by humanity in. all walks of life·  

It is a fact that non-Hindus are not admitted into the Puri temple, but the Hindus of all castes, including the aboriginal tribes, the Jainas, the Sikhs and the Buddhists are all allowed into it. The reason why the temple of Jagannatha is so popular may properly be appreciated when it is realized that it is very broad- based from the view points of theosophy find religious culture. 

SYNTHETIC CHARACTER OF JAGANNATHA CULTURE - 2

There are many temples in different parts of India which are dedicated to one or more of these five deities and their different forms and manifestations, Student Loan Consolidation Calculator. But excepting a very few, where the presiding deity of the temple is worshipped as an assimilation of only one or two deities, all the rest are meant for the worship of only one of these deities in the body of one image installed in the temple. 

It will be revelation to many that Jagannatha is worshipped as Narayan or Visnu when he is on the dias (Ratnavedi) in the sanctum sanctorum, as Ganesa when on the, Snanavedi during the Snana, Injury Lawyers 4 You. Festival, as Rudra (an expression of Siva) during the Nava- Kalevara ceremony, as Durga in: the Sayana festival and as the Sun when on the chariot-during the Car festival. This apart, when the followers of different religious cu.1ts visit Puri on pilgrimage, they worship Jagannatha as the highest expression of the God, whom or whose image they worship according to their particular schools of philosophy and theosophy, forgetting at the moment as to how he, in the Puri temple, is viewed by the devotees of the other religious cults. The Vaisnavas of Ramanuja sect worship Jagannatha as Narayan, Vasudeva, Nrsimha, Hariand so on, while those of Ramananda look upon him as Ramacandra. Other Vaisnavas sects treat Jagannatha as Krisna. Orissan Vaisnavas consider Jagannatha as the combined body of Radha and Krisna. It will be lengthy to give a complete list of such interpretations and representations. This would explain that Jagannatha represents an assimilation of all religious cults, creeds and sectarian philosophies that come under the purview of Hinduism in the broadest sense of the term. 

With such a cultural background of Indian social life, one may like to know, if the world famous temple of Jagannatha has got any message to deliver. There is a saying in Orissa that 'In Puri, there is no caste system. In other temples of India, people of some castes such as the sweepers, the washer men etc. are not allowed into the inner apartments, but in the Puri temple, they are not only allowed entry, but people of these castes discharge certain specific duties and services for the performance of some traditional rites for Jagannatha.  

There is yet another aspect of the question that deserves to be mentioned here clearly. As stated earlier, Vidyapati, who is credited with the discovery of Nila Madhava (the original form or image of Jagannatha) married the daughter of Viswavasu, the chief of the' aboriginal tribes. Later on, he was blessed with children through this lady. It is really interesting to note that even to this day, the descendants 'of both Viswavasu and Vidyapati discharge the most important vidhi of the temple. They are known as Daita-Pati i.e. descendants of VisWavasu and Vidyapati. Most likely the word Daila is from Daitya or a person of non-Aryan society and Pati is from Vidyapati and they have been combined to connote that they, divided into two sections, are the descendants of both the aboriginal chief and the Brahmin priest. 

SYNTHETIC CHARACTER OF JAGANNATHA CULTURE - 1

At a time when Jagannatha gained immense popularity all important religious cults and creeds known to the people of India in' those days were assimilated into the texture of Jagannathism, e loan mortgage. Such a board-based system of religious life is not to be found anywhere in the world.

There are in India numerous religious cults and creeds that draw inspiration from the Vedas and also from other important Hindu scriptures, Consolidation of Student Loan. The pantheistic way of Indian religious life has resulted in the establishment of a large number of centers of worship all over the country dedicated to various gods and, goddesses by different sects and communities. There are evidences in history that at some point of time, there were bloody clashes between different communities each eulogizing its communal gods and goddesses. Such internal feuds among the religious communities helped in the growth of Jainism and Buddhism. There was another class of religious practitioners who believed in occult practices and for achievement of their objects, worshipped many gods and goddesses. Such esoterism (Tantra) gave rise to the worship of Sakti in her ferocious form. The worshippers of Siva and Visnu also contemplated different forms of their gods, their consorts, family members and incarnations. Ultimately the followers of Visnu dominated and claimed the gods and goddesses of other communities to be the subordinates of Visnu. Finally in the 9th century, Sankara advocated non-dualism and preached for one ultimate god. Findings that the Hindus believed in the worship of a number of gods and goddesses, he recommended the worship of selected gods and goddesses each symbolising some aspect of human aspiration, and in course of time five of them became the most important. They are: (a) VISNU: The cosmic sustainer of the phenomenal universe and bestower of salvation. He is the supreme god of Vaisnava sect. (b) SIVA: The cosmic destroyer of the universe and the supreme god of Saiva sect. (c) DURGA: The Mother goddess, the source of all energy (Sakti)) the deity of the Tanttic worshippers. (d) GANESA: The destroyer of obstacles and the fulfiller of desires and (e) SURYA: (the Sun) The most brilliant manifestation of the synthesis of the cosmic trio of the Hindus. 

Subsequently different Vaisnava saints advocated for worship of different forms of Visnu and his a avatars or incarnations. They are Ramanuja, Ramananda, Nimbarka, Vallabha, Madhva, Caitanya, Kabir, Nanak. Tuisi Das etc. and these forms and incarnations are, to name a few, Nrsimha, Krisna, Rama, Narayana, Gopinatha, Madhava, Ananta Sayana and Vasudeva. Worship of Laksmi and Saraswati as the wives of Visnu, either with their husband or alone also prevailed. Similarly Radha and Slta were also worshipped along with Krisna and Rama respectively.   

SYNTHETIC CHARACTER OF JAGANNATHA CULTURE

In the remote past, Orissa was inhabited by the aboriginal tribes, who had a civilization and culture quite distinct from that of the Vedic Aryans, Structured Settlement Consumer Info. The Aryans migrated to Orissa at a later stage and the Vedic religion and culture along with the Upanisadic philosophy and Smarta rituals then began to spread in this country. Buddhism had better times during the rule of the Mouryan emperor Asoka, who conquered Kalinga (the coastal region of Orissa as known by that time) after a dreadful war in the third century B.C. It is said that after the conquest of Kalinga, Asoka abandoned violence, embraced Buddhism and left no stone unturned to propagate it . throughout India including the newly conquered Kalinga. It continued to be popular in Orissa for several countries before Sankaracarya visited Puri in the ninth century A.D. Jainism was perhaps at the height of its glory when Kharavela espoused its cause and took all steps to propagate it in the second century B.C. It is, therefore, historically reasonable to hold that the cult and culture of Jagannatha found its origin in the primitive system of worship of the non-Aryan tribals who had established a shrine for Jagannatha here, in this part of the country in a very ancient time, with all their religious fervour. The. Aryans must then have taken it over to worship Jagannatha in Vedic rites and rituals with all religious practices connected with them. Buddhism and Jainism must have penetrated in to the innermost apartments of the shrine of Jagannatha with all their religious and spiritual implications. But it has not been possible till now to speak with an air of authority, as to which of the rites; rituals and details of the day-to-day service (Vidhis) of Lord Jagannatha owe their origin either to Jainism or to Buddhism.  

The Puranic texts corroborate that Jagannatha was originally a deity of the aboriginal tribes and was known as Nila Madhava, his image being made of some sort of blue stone, Arizona dui lawyers. Later, the god manifested himself in the form of four wooden images that we worship now and came to be known by the present-day names in an atmosphere of Vedic re-orientation. Thus, Jagannatha is equally claimed by the aboriginal tribes and the Vedic Hindus to be their original deity of worship. 

When we think of the Puri temple, we also think of the presiding deities therein as well as the pattern of cultural life that is in vogue around it, which inspire the pilgrims with the lofty ideal of emotional integration in the country. Hence the cult of Jagannatha as we call it now (by way of translating the words Jagannatha Dharma) has to be understood, interpreted and appreciated with all its social, cultural, religious and spiritual implications. Thus, the glory and greatness of Jagannathism may be brought out in the following manner.   

THE NAVAKALEVARA

It has been already stated that the bodies of the deities of the Puri temple have been fabricated out of the logs of wood of the margosa tree, Austin Criminal Attorney. An wooden object is liable to decay after a certain period and needs replacement. So the images of Jagannatha require a changeover to new bodies. In such years as have two months of Asadha, this new body change-over ceremony called the Nava Kalevara takes place when the old images are replaced by new ones. Normally, this should take place once in 12 years, but actually the shortest period is 8 years and the longest is 19 years.

Even a brief account of the Nava Kalevara rituals and procedures would be a small book, Car Insurance Quotes online. The various steps taken by the temple authorities to celebrate the festival in the traditional manner are very extensive and hence the. main points to be remembered are described below.

Specific persons including the Daitas are deputed from the Puri temple to the Mangala temple in Kakatapur village to implore the mercy of the said goddess, so that they would be able to spot out the suitable margosa trees. There are many specifications about the environment, location, height, age and other details of the trees which should be thoroughly checked before they are (procured for the purpose.

After the trees are located and selected, a small ritual, including homa (offering to fire) takes place and the tree is felled. Then it is cut to size and brought to the temple. In Koili Vaikuntha, the skilled carpenters called Visvakarma fashion the wooden images under the strict supervision and guidance of the Daitas. On those days an elaborate sacrifice invoking the god Nrsimha is performed. After the images are carved out, these are taken inside the temple and the Brahma (a mysterious object always placed inside the images - see chap.7) is transferred from the old images to the new images. Then the old images are buried in Koili Vaikuntha. The new images are painted and made ready for worship.  

THE RITUALS OF THE DEITIES - 3

For the performance of various Nitis in the temple, a large number of Sevakas (attendants of the deities) have been employed on hereditary basis, Break down covers. It is said that king Anangabhima of Ganga dynasty, a sovereign ruler of Orissa in this 13th century, who had initiated a well-knit administrative system of the temple had established Chatisa Nijoga, Le. 36 categories of temple attendants. In later years, the number of Nijogas in the temple has increased considerably, but the nomenclature of Chatisa Nijoga still persists. Over the years, the number of Sevakas has also increased. 

The Raja of Puri is the first Sevaka of the Lord. He represents the sovereign rulers of Orissa, who had constructed the temple, installed the deities, arranged for the worship or Nitis, appointined the Sevaks and administered the establishment, Remortgages Loan. During the foreign rule, they were the Superintendents of the temple.  

Then there are Rajagurus, who once were functioning as Parichas, or high officials of the Temple Administration. Then there is Pattajoshi Mahapatra, who is the head of the Sevakas of all thrity-six Nijogas. He ensures that the Sevakas perform their Seva properly and the rites of the temple are-observed regularly. Bhitaracha Mahapatra sees to the sanctity of the Bhoga being offered to the. deities and also to the cleanliness of the temple premises. Talucha Mahapatra likewise sees to the cleanliness of the kitchen. Mudiratha does all works of the Raja in the latter's absence as his representative. All the above Sevakas themselves perform Arati, Vandapan etc, of the deities at diff«rent times. The temple Purohita 'chants Vedic Mantras and performs Japa. Pujapandas performs the ritualistic Puja (worship), Puspalakas dress up the deities, smear sandal- wood paste etc. while Khuntias guard the sacred body of the deities. The Mekapas remain in charge of different store articles. Pratiharis keep guard over different strategic points, the suars cook the food offerings, the Karanas keep the accounts and the Devadasis sing songs before the deity. The Daitas perform all duties of the wooden deities during Snana and Ratha Festivals. They are said to be the descendants of the Savara chieftain Viswavasu as mentioned earlier and hence close relatives of Jagannatha.   

THE RITUALS OF THE DEITIES - 2

The Bhoga or Prasada of Jagannatha is called Mahaprasada, which can be eaten from the same plate by persons of all castes at a time without the least invibition or hesitation, College loan consolidation. When Mahaprasada is served, all the participants are required to sit on the ground, remain neat and clean and not to sit on something like a mat spread over the ground while taking it. 

As many as five times a day Bhogas are' offered to the deities. The timings are as follows:

Early Morning: The first Bhoga offered to the deities is called Gopala Vallabha, compare car insurance rates. It consists of some sweet meats, fruits, curd, butter, green coconut etc.and is comparable to our breakfast. a. Morning· The offerings made in the morning is known as Raja Bhoga or Sakala Dhupa in which various preparations of black gram like Bada Kanti, Sana Kanti, Enduri, others preparations like Mathapuli, Hamsakeli, Kakatua, Jhili, Ada Pacedi, Saga, Khecedi, Pitha Puli, Bundia Khiri are offered. 

Midday: Preparations that are offered in this Bhoga called Madhyahna Dhupa include rice, pulses, vegetables and a variety of other items which we take during lunch. iv. Evening - It includes, among other things, varieties of puddings, confections and delicacies called Kanla Puli, Takua, Mathapuli, Bhogapitha, Gotali, Kakara, Amalu, Jhadeineda, Kadamba and Subasa-Pakhala. Rice is not offered.v. Night - At night, we have the Badasinghar Bhoga Preparations offered in this Dhupa include watered rice and some fries, fruits and sweets.

The word 'Dhupa" is commonly used in the temple to mean the  offering of a Bhoga to thedeities, especially the Bhogas of the morning, midday and the evening, when the rituals performed are a little elaborate. Arati (waving of lamps) is offered at the end of each dhupa and also early in the morning and at the time of going to sleep. At the end of the morning dhupa, a special Bhoga is offered to the deities, in the Bhoga Mandapa (Refectory Hall) and it is called Bhogamandapa Bhoga. The Temple Administration . does not bear the cost of any part of this Bhoga. This Bhoga is traditionally done with a view to provide sufficient Mahaprasada to the vario,us Mathas and other institutions as well as private individuals, who eat the Bhoga as their principal meal. The Suaras (authorised cooks) of the temple prepare sufficient quantities of food in the temple kitchen for the pilgrims on commercial basis and offer them the deities in this occasion. Bhogamandapa Bhoga is normally performed once a day, but on festive days, it is repeated according to necessity. 

Daily more, than 10,000 people depend on the Bhogas for their meals. The market where the Bhogas are sold is known as 'Ananda Bajar'. Apart from a variety of puddings, cakes, confections, delicacies etc., the principal items of food sold in the market to provide principal food to the intending purchasers are - boiled rice, dal, vegetable curries, green-leaf preparations and an item of sour preparation (known commonly as Khata). On some festive occasions, several thousands people visit the Ananda Bajara for their principal meal and eat the Mahaprasada then and there only.

THE RITUALS OF THE DEITIES - 1

Then follow the Surya Puja and the Dvarapala Puja, or the worship of the sun- god and the guardian deities, after which the Gopala Vallabha Bhoga is offered, Virginia Car accidents Lawyers. Next comes Sakala Dhupa, followed by Bhoga Mandapa Bhoga and the Madhyahna Dhupa, as mentioned earlier. The deities change dress at each meal time and after each meal betel nuts are offered. After the meals the deities enjoy a siesta, called Pahuda of the day-time. In the evening an Arati is performed to mark the beginning of the nocturnal functions. The next Niti is Sandhya Dhupa. Devotees are again offered an opportunity of Sahana Mela in the evening hours. Then the deities change their dress, wear special silken clothes, fresh flowers and ornaments, besmear sandal-wood paste and enjoy music and dance performed by specified Sevakas. This dress goes by the name Badasingara Vesa and the light food offered on this occasion is known as Badasingara Bhoga. Green coconuts are then offered and detailed arrangements are made for the sacred slumber of the deities (Pahuda), after which the light is put off and the door is closed and sealed.   

But many more Nitis are performed on special occasions, For example, the Ekadasi Nitis are observed when a sebak of the temple services scales to the top of the temple (about 200 feet high) after night fall and burns a lamp there amidst the loud cheers of thousands of spectators, Raid Data Recovery Services. On-every Thursday, goddess Laksml is washed, dressed and decorated carefully for a union with Visnu in the form of Jagannatha. On new-moon days the moving idols of Jagannatha visit the sea- god Varuna, said to be the father of Laksmi. 

This apart, some purifactory or consecratory rites are performed when either a dog enters into the temple premises or a dead body is discovered some where in the temple area. Spilling of blood, sputum, urine etc. call for the purificatory rites. Special Nitis are also performed on eclipse days too. 

The word 'Bhoga' (in Sanskrit and Oriya) means enjoyment. Thus, the materials enjoyed by the deities comprising of varieties of food offerings made to them, is known as Bhoga. This word is commonly used in Orissa in the context of offerings made to the deities in the temples. 

Bhogas in the Jagannatha temple are broadly of two kinds. The first consists of preparations of boiled rice, dal and vegetables, excluding- in particular, gourds, laties, potatoes, tomatoes, onions, garlics, cabbages and some others. The other variety of Bhoga consists of preparations of flour, ghee, candy, etc. Everyday and throughout the year, fifty-six varieties of dishes are prepared and offered to the deities. This apart, several other varieties of dishes are prepared and offered on the occasion of various festivals. Similarly, on specific occasions, special drinks are offered to the deities. These dishes and drinks have great significance from the climatic considerations and health-requirements of the people of Orissa. 

THE RITUALS OF THE DEITIES

Jagannatha is regarded as the supreme god and the sovereign monarch of the Orissan empire, Car Insurance Texas. The entire ritual pattern of Jagannatha has been conceived keeping such twin aspects in view. The ritual system of the temple is very elaborate and complex involving a multitude of functionaries above one thousand spread over one hundred categories. The rituals of Jagannatha can broadly be divided into three parts - the daily, the occasional arid the festive. In Jagannatha temple these rituals assume the term 'niti'.   

The fixed nitis that are observed daily areas on of routine. The periodical nitis are observed on occurrence of some specific occasions like, Ekadasi, Sankranti, Amabasya, on eclipses and Nakhatras etc. Lastly there are various festivals observed during the year some outside the temple like the Snana Yatra, the Ratha Yatra, the Chandana Yatra etc. and some inside the temple like Jhulan Yatra or swinging ceremony etc. Each sevaka or the temple functionary, Structured settlement payments. has his specified duty to perform in these nitis having terms· and times specified. Unless, a particular niti is performed, the next one can not take place and consequently punctuality sometimes fluctuates to ensure attendance of various categories of sevakas required for a particular Niti. 

The word 'Niti' in Sanskrit means a principle, a rule or policy. But this word is used in the Puri temple in a more general sense, signifying a particular religious rite performed in the temple. 

The Nitis or rituals of the temple may be classified under three heads - (a) the daily Nitis, which are fixed and are observed every day as of routine course; (b) the special Nitis according to the specialty of certain days, months etc. or some mishaps in the temple, (c) the various festivals observed during the year. 

The various Nitis, that are observed daily in the temple commence on about 5 A.M. and continue till midnight. They include in seriatim the Mangala Alati immediately after the doors of the temple are opened and an inspection made, Mailama (taking off the cloths and flowers of the previous night), Tadapalagi (putting on towels), Abakasa (cleaning of teeth and bathing) and Vesa (dressing). Then a public darsana called Sahana Mela is held, when the people are allowed to proceed near the Ratnavedi (jeweled throne), have a closer view of the deities and circumambulate. After the Sahana Mela, the deities again change their dress. In the meantime, Rosa Homa or an oblation to the fire is performed in the kitchen and the fire is used in all the hearths for cooking the food for the deities. 

THE TEMPLE OF JAGANNATHA - 2

From the porch, we move to the sanctum sanctorum, ny car insurance. Many a time, when particular religious rites are in progress, we are advised to take a view of the deities from the porch and not to insist on immediate admittance into the sanctum. At other times, we are allowed to go into the sanctum, see the deities and are also allowed to go round the deities through a narrow passage behind the raised platform called Ratnavedi, on which the deities are seated. Finally, when we come out of the temple, we may like to see the Ananda Bajar where people would be busy in purchasing the Mahaprasada.

Very close to the Ananda Bajar is the Snana Vedi located in the north-eastern corner in between the outer wall and the inner wall. The dias is about 30 feet high from the ground level, Mortgage refinance new jersey. The bathing ceremony of the wooden deities takes place here. From here, the visitors come to the Baisi Pahaca for their final exit. 

It has already been said that there are about thirty temples inside the enclosure of the Puri temple. Earlier, it has also been said that those who have not much time at their disposal may see only three out of many temples and then finally have a darsan (view) of Jagannatha. The following is a list of the other worth - mentioning temples in the temple premises.

Bisvanatha temple, Agneyesvara temple Satyanarayana temple, Kalpa Ganesa temple, Sarbamangala temple, Panca Pandava temples, (Note - It has been described in the Oriya Mahabharata written by Sarala Dasa in 15th century, that the Pandavas visited this place.); Ananta Vasudeva temple, Mahavajresvari temple,    Kutam Chandi temple, (Note - It is said, originally the image of a dog, that is now found here was in the sanctum sanctorum of the main temple.

According to Tantric worship, when the goddess Bhairavi is invoked; food is offered to her and later a part of it is given to a dog. But at some time in history, when Vaisnavism dominated, this image of the dog was removed there from and brought over here. The Tantrics say that Jagannatha in the Puri temple is not Visnu or Narayana or Krisna. Instead, he is Bhairava, an expression of Siva and Vimala in the Puri temple premises is no other than Bhairavi), Surya Yantra temple, Ksetrapala temple, Nrsimha temple, Jalakrida Mandapa, (Note- All ceremonial baths of the deities are held here.), Jogesvara temple, Saksigopala temple, Kanci Ganesa temple, Khira Choragopinatha temple, Panchasakti temple, Nila Madhava temple, Laksminarayana temple, Navagraha temple, Sarya Candra temple, Goplnatha and Ramcandra temple, Patalesvara temple, Padapadma temple, Ramacandra temple, Caitanya temple, Hanuman temple, Caturdhama temple, (Note - This Caturdhama temple houses the four deities worshipped in the four dhamas of India and the images are in a miniature form.)  

Apart from these temples, there are some more important places in the temple complex, two of which deserve special mention. (a) Koili Vaikuntha is located in between the outer and the inner compound wall of the northwestern corner. It is traditionally believed to be the place where Krisna was cremated after he was killed by Jara Savara. Therefore when the Nava Kalevara ceremony takes place, new images are fashioned and the old ones are buried here only. (b) The Niladri Vihar is a small museum where we can see, with the help of colorfully painted models, the legendary emergence of Jagannatha as the presiding deity of the temple.

THE TEMPLE OF JAGANNATHA - 1

The kalpavata is a very old banyan tree which is believed to be there ever since the installation of Jagannatha, School Loan Consolidation. In Hindu mythology, there is the description of a heavenly tree known as Kalpavata, which is believed to fulfill the desires of persons seeking mercy. Keeping the name of that celestial tree in view, this banyan tree has been named as such. The name, therefore, connotes that this tree is capable of fulfilling the ungratified desire of human beings. Pilgrims are required to stand at the foot of the tree for a minute or two to communicate their desire in mute voice to the Kalpavata.

At the foot of this tree, there is the Ganesa temple, dui attorney San Francisco. Ganesa being the god who destroys all obstacles, a visit to this temple is considered absolutely necessary. The figure of the mouse( the mount deity or the vehicle of Ganesa) installed in front of the deity is a very interesting object. Millions of hands have passed over it is as almost every pilgrim touches it, but the hair like thorny projections found on its body have hot been rendered blunt.

From there, as we move towards the Vimala temple, we see to our left a raised platform with a roof above it. It is the famous Muktimandapa, the seat for the most learned scholars of Orissa. honored by the rulers of the State in a traditional manner. On important controversial issues pertaining to the rituals of the temple and to Hindu religious rites, practices and customs, references are made to this association of Pandits for a final decision.

The Vimala temple is one of the most important centers of the Sakti worship of India. The famous sixteen days period of Durga Puja takes place here every year in the prescribed manner. This temple plays a very important role in giving extraordinary religious and spiritual sanctity to the food offered to Jagannatha. The food is called simply Prasada when it is offered to Jagannatha, hut after certain religious rites performed in the Vimala temple, this very Prasada becomes Mahaprasada.

From there, we may visit the Laksmi temple. Oh our way to the Laksmi temple, we may see to our left a small replica of the sanctum of the main temple. It. is believed to be the model after which the main temple was built. We may also see the temple of Sarasvati and Bhubanesvari to our left. Finally, when we enter into the sanctum of the Laksmi temple, we see by the left side of the door-way, an image of Nrsimha with Sankaracarya standing at the feet of the god with his danda (bamboo stick which is held by the mendicants of the Sankara order). It is believed that the Sankata Nasana Laksmi-Nrsimha Stotra was written here by Sankara when he was in Puri. Laksmi is the female counter-part of Jagannatha.

From the Laksmi temple, we are to proceed towards the main temple and enter into the Nata Mandira through its north-facing entrance. As we start from the Laksmi temple towards it, we may visit a temple known as the Suryanarayana  Mandira, where there is a deformed image placed behind the presiding deity in the sanctum sanctorum. It is strongly believed that this was the image of the Sun -god worshipped in the main temple at Konarka, which was removed to this place before that temple collapsed.

After entering into the Nata Mandira, we are to stand behind a monolithic pillar, about 10 feet high, at the top of which there is an image of Garuda, the mount of Visnu. Generally, visitors touch the pillar with both their hands and through centuries of such touches, the middle portion of it has become thinner. The Nata Mandira is a long spacious hall decorated with the paintings and models of the most popular and didactic stories of the Hindu Puranic works, pertaining to the graceful deeds of Visnu and Krisna. From there, we proceed to the Mukhasala or the porch. The carvings on both the sides of the door- frame made of stone would remind us of the similar carvings on the corresponding door-frames of the Konarka temple.  

THE TEMPLE OF JAGANNATHA

The Puri temple is built on a gigantic raised platform in the heart of the city, The temple complex is enclosed by a wall about seven meters high-including the height of the platform, Colorado Truck Accident Lawyers. The area of this platform is more than 4,20,000 sq.ft. The wall is pierced by four gates, facing the four directions. On the east-facing gate, there are stone images of two lions and it is called the Lions Gate. The north, south and west facing gates are similarly known as the Elephant Gate, the Horse Gate and the Tiger Gate (also called the Khanja Gate) respectively. The north gate is mainly meant for the God himself in as much as, the logs of wood out of which, the images are fabricated, make their entry into the temple premises through this gate, when the Navakelevara ceremony takes place. The east-facing Lions Gate is the main gate. There are pyramidal structures over the four gates, which are not very old.

As we arrive at the vast open area in front of the Lions Gate (eastern gate), we see a monolithic pillar about 10 meters high, Mesothelioma doctor. This pillar is known locally as the Aruna Stambha. In Hindu mythology Aruna is the the charioteer of the Sun-god, The world famous Konarka temple was designed in the form of a stupendous chariot and this monolithic pillar with the beautifully carved Aruna seated on its top was installed right in front of the porch of that temple. When the temple was abandoned and there was no presiding deity in it, this pillar was removed from Konarka to Puri and was fixed in front of Jagannatha temple where we see it now. 

Immediately after we get into the main gate and proceed forward, we find ourselves on a flight of steps. Locally, they are called Baisi Pahaca, which literally means, twenty-two steps. The history or rather the mystery of this flight of steps has not been unveiled. It is interesting to note that great reverence is shown to this flight of twenty-two steps. The parents bring their children & make them slowly roll over the steps from the top to the bottom ones in expectation of spiritual bliss in as much as countless devotees have walked on the steps which are believed to be throbbing with spiritual animation.  

As we cross the main entrance on the east and ascend the flight of steps leading to the main temple, we find on the left-hand side, a vast kitchen area of the temple. Some tourists rightly observe that on account of this kitchen, the Puri temple may be described as the biggest hotel of the world. It can feed even one lakh persons with only two to three hours' notice. The method of preparation is most hygienic and the traditional process of preparation of food for so many people in so short a time, takes many by surprise. To the right, we have the Ananda Bajara which is the popular name of the food selling market within the enclosure. Ananda Bajara literally means, the pleasure market.  

At the end of the steps, we are to cross another gate-way that pierces a second compound wall and then we are to turn to the left to proceed to the Ganesa temple. There are beautiful carvings on the sides of this entrance of the second or inner compound wall.  

As we cross the gate-way, we see immediately before us, the first section of the Jagannatha temple. It is called the Bhoga Mandapa (Refectory). The ether sections that are located to its west contiguously are, the Nata Mandira, the Mukhasala and the Bada Deula. On tile body of the gigantic Bhoga Mandapa, there are many pieces of sculptures that depict interesting stories from the mythological & historical works and they are highly appreciated by the art-critics and the pilgrims 7. There are about 30 temples around the main temple and according to the established practice; a pilgrim has to go round the main temple in a process of circumambulation. If somebody wants to see the main temple within a very short time, he may visit at least three of the most important temples before seeing Jagannatha. They are (i) The Ganesa temple at the foot of the Kalpavata, a very old banyan tree (ii) The Vimala temple and (iii) The Laxmi temple. 

VESAS OF JAGANNATHA - 1

Raja Vesa: The word Raj a means a 'king'. Hence this Vesa denotes the dress of a sovereign king, Injury Lawyers 4 You. Jagannatha was regarded as the king of Orissa since the rule of Ganga dynasty and this Vesa of Jagannatha continues from those days four times in a year. 

 

Radha Damodara Vesa: This Vesa takes place in the months of Asvina and Kartika, homeowner consolidation loans. Radha is the female counter- part of Krisna. Damodara is one of the names of Krisna. This Vesa, therefore, highlights the great religious integration that took place in the Jagannatha temple with regard to the episodes of Radha and Krisna. 

Harihara Vesa: When the Radha Damodara Vesa of Jagannatha continues, we have the Harihara Vesa of Balabhadra. In this Vesa, half of the body of Balabhadra looks blackish while the other half looks whitish, which connotes that one half of his body is Visnu and the other half is Siva. 

Laksminarayana Vesa: This Vesa takes place in the month of Kartika. The worship of Laksminarayana has gained popularity in Jagannathism, since the visit of Ramanuja, the great religious preacher to Puri. 

Laksminrsimha Vesa: This Vesa also takes place in the month of Kartika. The very name of the dress indicates how the powerful cult of Nrsimha was given due recognition in Puri temple. 

Nagarjuna Vesa: This Vesa takes place in such years as have six days of Pancaka in the month of Kartika. On that occasion Jagannatha is dressed like Nagarjuna (a military general) on the extra day. This Vesa is also known as the Parasurama Vesa. 

Sraddha Vesa: Jagannatha puts on this Vesa in the month of Margasira for three days. Sraddha means the offerings made out of love and hence, such rites as are observed for the departed parents and forefathers are called Sraddha. In the month of Margasira, Jagannatha performs the Sraddha in favour of Nanda, Vasudeva and Dasaratha. We know that Visnu was born as the eldest son of Dasaratha, the King of Ayodhya and was named Ramacandra. Again his birth took place in a prison in Mathura as the son of Vasudeva from where he was mysteriously taken out and delivered to Nanda (the king of Braja), who nourished him like his own son and came to be known popularly as the second father of  Krisna. 

Padma Vesa: In the month of Magha, Jagannatha is dressed in Padmas (latus flowers), which appear plentily on earth from this month onwards. This Vesa takes place to perpetuate the memory of a devotee, who had brought the lotus flowers from a long distance to decorate the god.  

Gajoddharana Vesa: There is a story in the Puranas that at one time in the past, an elephant was attacked by a ferocious alligator. Finding no other way to save his life, this animal implored the mercy of Visnu. His prayers immediately moved Visnu to compassion and the latter hurled his disc to cut the attacking alligator to pieces. Jagannatha, who is identified with Visnu, wears this Vesa to inspire a sense of devotion to the grace of the god. 

Caceri Vesa: In the month of Phalguna, this Vesa takes place. According to a social custom prevailing all over India, people play with coloured , powder and throw this powder over the friends and relatives. ‘Jagannatha is the best representative of the people and he is also shown as sharing the experiences of the. People by playing with red powder. 

VESAS OF JAGANNATHA

The word 'Vesa' (in Sanskrit as also in Oriya) means, dress. It is a common feature with all the temples that deities are dressed and decorated daily, Student loan consolidation. On special occasions the deities are also dressed and decorated in suitable manner. The same is also the case with the deities in the Puri temple. There are particular persons belonging to the temple services who know the traditional ways of dress and decoration. Flowers, tender leaves, silken fabrics, golden ornaments etc. constitute the materials with which the deities are dressed. Sandal wood paste, musk, camphor etc. are also adequately used. Out of the several dresses, mention may here be made of only a few.

Candana Vesa: The word 'Candana' means sandal wood, the sweet-scented paste of which is applied to the body of the deities in the months of Vaisakha and Jyestha, for long 42 days of Candana Yatra, Consolidate School Loans.  Hati Vesa: In Snana Yatra Jagannatha is dressed like Ganesa, who bears the head of an elephant (Hati). 

Nava Youvana Vesa: Immediately after the day of Snana Purnima the deities remain unseen for 15 days. Thereafter, on the eve of Ratha Yatra they are gorgeously dressed and pay darsan to the visitors. They put on very charming robes and look like persons at the commencement of their youth. (Nava Youvana).

Suna Vesa: In the month of Asadha, when the deities are brought back to the main gate of the temple and are still in their respective chariots, the Suna Vesa (decoration with golden ornaments) takes place. 

Citalagi Vesa: The word 'Cita' literally means the decoration of the forehead with special materials like sandal paste, musk and gorachana etc. But in Puri three magnificient citas (ornaments of the forehead) made of gold, diamond, saphire and emerald are put on the the three principal deities on the Amavasya day of Sravana. Connected with this, is the decoration of Rahu Rekha. It is an ornament of the head. This is removed from the head of the deities on the day of Snana Purnima and is again put in    the month of Sravana.

Vana Bhoji Vesa: Since Jagannatha has been identified with Krisna, incidents connected with the life of the latter have been inseparably associated with Jagannatha. Krisna used to go to the forests with his companions, who were decorating him with the tendrils of the creepers, flowers and tender leaves of different colours. Keeping this incident in view, Jagannatha is dressed in the month of Bhadra in the befitting manner.

Kaliyadalana Vesa: In the story of Krisna, Kaliya, the venomous viper, living on the banks of Yamuna was a source of great danger to the people and Krisna had killed it. To remind this incident in the month of Bhadra this Vesa takes place. The actual scene of killing the demonlike snake is dramatised in the sacred tank of Markanda. 

Pralambasura Vadha Vesa: A demon, Pralamba by name, was killed by Balarama, the elder brother of Krisna. So Balarama wears this Vesa in Bhadra. 9. Krisna Balarama Vesa: The deep impact of the Krisna cult in Orissa is perhaps responsible for this Vesa. It takes place in the month of Bhadra. As is clear from the name itself, Jagannatha is dressed like Krisna and Balabhadra like Balarama.  Vamana Vesa: In the month of Bhadra, Jagannatha is dressed like Vamana incarnation of Visnu. Visnu had appeared in the form of a Vamana (a dwarf) and through his ingenuity, outwitted the demon king Bali and pushed him down to the inferno with his foot. 

Arulmigu Ramanathaswamy Temple - Outside Theertham

The Theerthams Outside the Temple, Their Location and Their Significance,

1. Vedhala Varatham Theertham :

Location : South of Mandapam.

Significance : SudharIsanan got rid of his curse.

2. Papa Vinasa Theertham :

Location : South of Mandapam.

Significance : Brahmana and Sudra, who committed heinous sins got expiated and attained Heaven, free quote for car insurance, irs tax lawyers.

3. Bhairava Theertham :

Location : In Pamban.

Significance : Relief from Brahmahathi Dhosham.

4. Kabhi Theertham :

Location : In Pamban.

Significance : Aramba got rid of curse.

5. Seetha Kundam :

Location : North of Thangachimadam.

Significance : Indra got rid of Brahamahathi.

6. Mangala Theertham :

Location : North of Thangachimadam.

Significance : King Manojava got his Kingdom.

7. Amirtha Valli Theertham :

Location : In Sri Ekanda RamaswamI Temple.

Significance : Agasthiya’s brother attained heaven Sarva abhishta Siddhi.

8. RANA Vimosana Theertham :

Location : North of Sri Ekanda RamaswamI temple.

Significance : Relief from all debts.

9. Lakshmana Theertham :

Location : On the Rameswaram – Pamban Road

Significance : Balaraman got rid of Brahmahathi

10. Rama Theertham :

Location : On the Rameswaram – Pamban Road.

Significance : Dharmarajan got rid of his Sin of telling a lie.

11. Seetha Theertham :

Location : On the rameswaram – pamban Road.

Significance : Dharmarajan Got rid of his Sin telling a lie

12. Sukreeva Theertham :

Location : On the way to Ganthamathana Parvatham.

Significance : One will get complete wisdom and attain Soorya Loka.

13. Angatha Theertham :

Location : On the way to Ganthamathana Parvatham.

Significance : Attaining the position of Devendra.

14. Jambava Theertham :

Location : On the way to Ganthamathana Parvatham.

Significance : Longevity of life.

15. Gandhamadhana Theertham :

Location : On the way to Gandhamadhana Parvatham.

Significance : Reaching Vaikunda.

(16-20) Panja Pandava Theertham.

16. Dharma Theertham

17. Bhima Theertham

18. Arjuna Theertham

19. Nahula Theertham

20. Sahadeva Theertham :

Significance : Ishtartha Siddi. Getting the things we want.

21. Dhroupathi Theertham :

Location : Near Sri Bhadrakali Temple.

Significance : Ladies will get long life with the love of their spouses.

22. Brahma Theertham :

Location : Near Sri Bhadrakali Temple.

Significance : Bramadevi got rid of his curse.

23. Hanuma Gunda Theertham

Location : Near Sri Bhadrakali Temple.

Significance : King Dharma Saga got a son.

24. Naga Theertham :

Location : North-East of the Temple at the Devasthana madam.

Significance : Those, who bathe in this along with all other Theerthams including the Ganga Theertham will attain heaven.

25. Agasthiya Theertham :

Location : North East of the Temple.

Significance : Katchivan got Manoramai.

26. Jadayu Theertham :

Location : On the way to Dhanuskodi.

Significance : Pirugu, Dhathathreya, Dhurvasa and Suga got purity of heart.

27. Dhanushkodi Theertham

Location : The sea in Dhanuskodi(Confluence of the Rivers Rathnaharam and Mahodathi).

Significance :

» Asuvathaman got rid of his sin of killing those who were sleeping.

» Dharma Gupta got rid of his insanity.

» Para Vasu, A Brahman, got rid of his Brahmahathi Dhosham.

» Sumathi got rid of Mahapathagam.

» Dhurasaran got rid of Samsarkka Bathaga Dhosham.

28. Deva Theertham :

Location : In front of Sri Rama Sannathi.

Significance : Indra made a yagam to win the Asuras.

29. Kajan Theertham :

Location : In front of Sri Rama Sannathi.

Significance : Relief from all sins.

30. Saravana Theertham :

Location : In front of Sri Rama Sannathi.

Significance : Relief from all sins.

31. Kumuthan Theertham :

Location : In front of Sri Rama Sannathi.

Significance : Relief from all sins.

32. Haran Theertham :

Location : In front of Sri Rama Sannathi.

Significance : Relief from all sins.

33. Panagan Theertham :

Location : In front of Sri Rama Sannathi.

Significance : Relief from all sins.

34. Vibeeshana Theertham :

Location : In front of Sri Rama Sannathi.

Significance : Relief from mental agony, all sins, poverty, and Dhushvapanam.

Pilgrims should take their own vessels and rope and draw water out of the Theerthams(mostly wells) in different parts of the temple. No water should be allowed to go into the wells after bath. The baths refresh both the mind and the body. The waters have medicinal properties besides that the mystic SANCTITY attached to each of them.

The 31 Theerthams outside of the temple, extend from Devipatnam(Navapashanam) and Tirupullani (Darbhasayanam) near Ramnad to Mandapam. Pamban Thangachimadam and Rameswaram though they are the treat traditional importance, many of them have not been properly maintained and so most of the pilgrims do not take the trouble of visiting these places. Several of them are also not easily accessible.