Evolution and Growth of Nabakalebara : a Historical Analysis
ApƗnipƗdo Javano grahƯWƗ devouts. The abstruse philosophy ingrained in the PaĞyatyacaksuhsaĞrnotyakarƼah Jagannath Cult explains about oneness of the Sa Vetti Vedyam na ca tasyƗsti vetta Trinity, i.e Krishna, Balaram and sister Subhadra. TamƗhuragryam Purusham MahƗntam 1 Ɩdikabi SƗralƗ Dasa’s Odia Mahabharat (Swetaswetara Upanishad) elaborately explains this theory in the following words: “Without hands the Supreme Brahma receives; He walks fast without foot; He faces no “RƗmkrushna SubhadrƗ je, E tini PratimƗ difficulties to see without eyes; He hears ĝUƯ Purushottame vije, Hali Hara BrahmƗ” everything without ears ;He knows all Vedas; But (Mushali Parva, MahƗbhƗrat) how many of us know Him? His mystery is not In an answer to curiosity and interest of known to others. He is the soul and life breath of the innumerable people arises over “why Lord Odia people. Lord Jagannath who is carved in Jagannath is worshipped in a wooden and wooden iconic form as ‘apƗƼipƗdo’. He is 'Ɨru incompleted form?,” it must be explained critically Brahma for lay people and µĝunya NirguƼa (a with clarifying note about the origin and growth great void without attributes)’for intellectual
Evolution and Growth of Nabakalebara : A Historical Analysis
Dr. Binodini Das
of the Jagannath Cult. The present Odisha develops on the assimilation of different territorial units whose existence and extension varied from time to time from ancient times till the formation of a separate province of Odisha in modern times. Once upon a time Odisha was called “SabarasthƗna” because of its predominant inhabiting tribes called ĝabar, Munda, Kandha and Ganda etc. These Tribes spoke a common language called MuƼGƗri which is believed to be the principal root of OdLƗ and Purva MƗgadhi.2 A common cultural trait especially in matters of societal behavior and religious belief was noticed among the MuƼGƗri speaking people in spite of their divisions into different tribes.3 They were
40 Odisha Review # July - 2015 found to follow a common technique while the Brahmins.5 H. Kanungo opines that it might constructing their prime deities. It is well known be a myth of the then time, but in true sense, it is that the tribes of Odisha, even in the present day the background for the origin of Lord Jagannath.6 are the tree worshippers which prevail from time In course of time, the tree worship was immemorial. These tribes in ancient times led a replaced with wood-log(dƗru) worship as the life of hunting and gathering, wandering from place tribes very often changed their settlement in search to place in search of their food and shelter. of food. They started to cut down the trees The selection of a place for settlement was following the same principles and rituals while done through the recommendation of their selecting the trees for worship. They started to respective priest who also identified the trees to worship the wooden pillars placing it inside or be worshipped. There is a deep resemblance in outside of their houses. As these wooden pillars the selection process of the GƗru( timber-wood) were destroyed after some period, they replaced from Neem trees during Nabakalebara of Lord it with new ones following certain specific rituals Jagannath with that of the selection of the tribes and principles which appear to be almost identical for their worship. Further it is elaborated that those with that of the process of selecting the timber– tribes selected a tree with specific signs for which wood till the making of the idols of Lord Jagannath they sought the blessings of their God and priest.4 during Nabakalebara. So it is to be admitted that Regarding the tribal origin of Lord the Nabakalebara rituals of Lord Jagannath have Jagannath, a legendary account is also derived developed upon the tribal rituals of replacing the by Pundit Sadashiv Rathasharma who took an wooden pillars. Further it is argued that the interview with a Sabara Aduni JƗni, a priest of principles and rituals which are followed to place Birijai temple of Niladriprasad of Banpur PS in the Brahma secretly inside the new idols of ĝUƯ the district of Puri who showed him a treatise of Jagannath Trinity is also derived from the tribal five leaves written in the DarpaƼi script and said background. To enliven the wooden pillar with that “When the whole world was submerged life, the tribes secretly placed five metals (gold, under water during the great deluge, only silver, iron, copper and zinc) underneath the MahƗprabhu and BirijƗi ThƗkurƗƼƯ were spared. wooden pillar before installation uttering the Goddess BirƯMƗi gave birth to five sons being esoteric hymns. Besides, the tribes inserted a gold satisfied with the worship of JƗni (the priest of pin in the middle of the wooden pillar as a symbol the Ğabar tribe). These five sons called ĝabara, of heart. This timber-wood (GƗru) worship which GhaurƗ, SantƗl, KirƗto and JƗni sat in meditation prevails among the MundƗri speaking tribes, for twelve years sitting inside water, rain and fire gradually became the prime cult of Odia speaking to appease MahƗprabhu. Satisfied with their people representing both the tribes and the non prayers, MahƗprabhu appeared in one of the tree tribes into a socio-political coherent bond. In the of Nimba forest. JƗni started to worship them. process of Aryanisation the tribes left their hunting- MahƗprabhu also left his body during the death gathering economy and settled down in villages of JƗni. He further reappeared in the Nimba tree adopting agrarian economy as their principal when clothes and sacrifices were offered to Him. source of income but practicing timber-wood This became possible due to the kindness of worship as their cultural faith. During the rule of BirijƗi. Both the MahƗprabhu and JƗnis gave birth different dynasties from 4th century onwards in to each other. Gradually JƗnis did the functions of Odisha, gradually a practice developed upon
July - 2015 # Odisha Review 41 assimilating and incorporating tribal cultural faith scientific justification is given in the treatise into the mainstream of national-cult with some ‘PratimƗ LakshaƼa SaudhƗgama’ that the additions and deletions. So, the tribes extended images could be carved out from the trees like their cordial support to the rule of different Asvatha, ĝƗl, PiƗVƗl, MuƼdimuƼdi, SimsapƗ, dynasties. Kendu, Khaira, DevadƗru, GambhƗri, Neema An analysis of the treatise on idol making etc. But the Neem is the best among others (0njrti ĝƗstra) reflects that the longevity of the (Nimba PradhƗnameteshƗm pratimƗ idols made from different materials is also different. vinirmitau). The old neem tree possesses a The longevity of the idols made from gems, metals, quality of a Sandal wood. Usually, this type of wood, portraits and clay is ten thousand years, neem tree is not worm- stricken due to its one thousand years, twelve years, one year and bitterness. It is also used as a medicinal tree. In one month respectively. Accordingly the longevity ƖJƗma ĝƗstra, it is stated that the neem tree is of ĝUƯ Jagannath’s idol is twelve years as it is made of three types according to their characters, i.e, from the timber-wood (GƗru) and this change of male, female and other. The tree which possesses iconic form is called as Nabakalebara.7 a strong potential male character is fit for Vishnu idol. ‘VƗmadeva SamhitƗ’ mentions that Neem A question may arise that why did tree is the best for carving of the idols. Bhabhisya MahƗUƗja Indradyumna who constructed such a Purana mentions that: gigantic temple for ĝUƯ Jagannath opt for wood- timber for making Idols ? In an answer to this ‘NimbƗdyƗh Sarva VarnaƼƗm question, P.Mishra asserts that though the worship VrikshƗh sƗdhƗraƼa Smrtah’ of timber-wood (GƗru) idol is influenced by “The Neem tree is worshipped by all ĝƗbarƯ (tribal) culture, but its worship is more VarƼas." As Sri Jagannath is the Lord of whole fruitful than the worship of other metals.8 It is Universe, destroyer of all sins and worshipped reflected in Varaha Mihira’s Vrihat SamhitƗ that by all, irrespective of caste, creed and religion, the worship of timber-wood and clay idols so His idols should be made from the timber- blesses the devotees with long life ,wealth, strength wood of Neem tree. So it is essential to change and victory whereas gems idol is beneficial to the icons of Sri Jagannath at certain intervals which mankind; the gold image brings prosperity; fame is popularly called as Nabakalebara10. is achieved through worshipping silver idols. The One could realize a great truth, i.e., embodied worship of bronze images increases the number in the life and death concept which is explained of children; one gains land by worshipping the by ĝUƯ Krishna to Arjuna in the ĝUƯmad Bhagavat 9 stone or Shiv linga. The importance of timber- *ƯWƗ: wood image worship is also highlighted in both ‘.ƗĞyapa ĝilpa’ and ‘Ɩgama Grantha’. “9ƗVƗmsi jƯUƼƗni yathƗ vihƗya NavƗni grhƼƗti naroparƗƼi A legendary account prevailed in Odisha TathƗĝarƯUƗƼi vihƗya JirnanyƗni that MahƗUƗja Indradyumna was instructed by ĝUƯ Sam\Ɨti NavƗni DehƯ”11 Jagannath to fetch the floating wood logs from the Banki estuary of the Bay of Bengal. “As the man discarded the old clothes Indradyumna constructed three idols from these for new one, similarly jivƗtmƗ (the soul ) leaves wood- logs and worshipped them. Another the old one to enter into a new corporeal being”.
42 Odisha Review # July - 2015 This message of the Srimad Bhagvat GƯWƗ is reached Sonepur crossing through Bhargavi, applicable to mankind as well as to ĝUƯ Jagannath Kuakhai and Mahanadi river.13 Lord Jagannath Who is believed to be the head of the family of all was installed on a pavilion called SudhƗlipta in animate and non-animate being. Usually, this the village Baghapani of GopƗli for 45 years. As Nabakalebara is observed within 8, or 11, or 12, the danger was lurking behind and there was no or19 years intervals in which year month of chance of getting rid of it, the deities were shifted ƖshadhƗ (June-July) twice occurs. to a cave nearby ChaliƗ mountain where the Nabakalebara is of two types : one is the carving devotees put them underground. of new idols and alteration of the Brahma; and A banyan tree was planted over the spot the other one is ĝUƯanga Phita. The timber-wood which called ‘Dianbara’ and the deities remained of the Neem tree is searched in the year when it for 99 years till it was excavated and rescued by is considered that the carving of the idols and king Jajati Keshari-I of Somavamsi dynasty transfer of the Brahma must happen. All these around early decades of 10th century AD. activities are not done in the year when it is decided that the ĝUƯanga should be opened. The original After much effort to save the country wood carvings and Brahma is not at all touched. from Rakta BƗhu’s hold who destroyed the city of Puri, King Sovana Deva utterly failed and left The first Nabakalebara is held around the th the country for Jharakhand renouncing the throne. early decades of 10 century AD. 0ƗdalƗ PƗnji On the other hand the DaitƗs and other servitors (the temple cronicle) states that an external who put the deities of Lord Jagannath invasion was carried out by Rakta BƗhu on ĝUƯ underground, fled away to Biribandha and Purusottam Kshetra (Puri) during the second Ratnapura of Madhya Pradesh where they settled regnal year of king Sovan Deva. K.C. Panigrahi down. opines that this Sovan Deva was the Bhaumakar King Subhakara Dev-I who ruled around 8th A statement of the Prameya (Odia Daily century AD. He further states that Rakta BƗhu Newspaper)14 highlights a fact relying on the was the Rastrakuta king Govinda III. R.D. evidence of Surendra Nath Mishra, one of the Banerjee believes that the attackers were the experts of Jagannath Cult, that King Jajati Kushanas whereas Nabin Sahu holds the foreign Keshari (925-955) along with Ɩdi ĝankarƗchƗrya invaders as Murundas. In spite of these of Kerala came to Puri to take a holy-dip on the differences, it is ascertained that both ĝUƯ Jagannath auspicious day of Govinda DwƗdasi in and Puri were the victims of foreign invaders. It is Chakratirtha of the Bay of Bengal, where it is to be mentioned that ĝUƯ Jagannath temple became believed the wood-log of the three deities were the victim of foreign invasion for eighteen times.12 found in a floating state. A belief is there that the According to Madala Panji’s account the first man who takes a holy-dip in this sacred place invader Rakta BƗhu came from Delhi to Calcutta would acquire merit. This occasion occurs at the and from there, he proceeded towards Puri intervals of at least 50, 60 and 80 years.15 To the through sea-route. Observing the aggressive and utter surprise of King Jajati Keshari and Ɩdi ferocious attacks of Rakta BƗhu, the DaitƗs and ĝankƗrachƗrya the deities were not found inside the Sevakas being ordered by the king Sovan the temple. On their querry, they came to know Deva shifted ĝUƯ Jagannath to Dobandha ferry from some of the old priests of the temple that place of the Bhargavi river through which they around 144/146 years back the servitors put the
July - 2015 # Odisha Review 43 deities underground at Gopali of Sunupur in 1568AD, Kalapahad, the general of Nawab (Sonepur).16 Both King Jajati Keshari-I and Ɩdi Sulaiman Karani invaded Puri with a mission to ĝankarƗchƗrya went to Sonepur in search of the demolish all the Hindu temples. The temple priests deities but could not trace out the exact spot. also took a safe measure by secretly transferring Seeing an old lady watering the Banyan tree, the deities from the temple to Parikud of Chilika ĝankarƗchƗrya asked her about the importance region. Kalapahada traced it and took away the of the tree. The old lady replied that she learnt deities and threw away the half burnt deities into from her forefathers that this tree was Dianbara. the river Ganges from where the Brahmas were So ĝankarƗchƗrya sat on meditation and came rescued by Bisara Mohanty who followed him as to know about the underground of the four beater of musical instruments. Putting the Brahma deities (i.e. ĝUƯ Balabhadra, MƗ Subhadra, ĝUƯ inside the Mridanga, he came to Kujanga. The Jagannath and ĝUƯ SudarĞan) in that place. The King of Kujanga performed Nabakalebara and place was dug and the idols of four deities were consecrated the deities.22 discovered in almost damaged condition, but the Ramai Routray, who established the Bhoi ‘Brahma’was in a safe position. Then Jajati Keshari-I searched for DaitƗpatis and other dynasty and was later known as Gajapati Raja sevakas. They were invited and with their help Ramachandra Deva-I established political stability the first Nabakalebara was held. A controversy in Odisha. He was instructed in dream by ĝUƯ arose over the exact place where the performance Jagannath to fetch the deities from Kujanga and of the first Nabakalebara was held. Some scholar to perform Nabakalebara reinstalling Them in opines that it was held at Jajpur17 and others the temple. Accordingly, the King brought the th believed that it was performed either at Binka in deities from Kujanga during his 9 regnal year. th Sonepur18 or in Puri19. Whatever it may be, In the 11 regnal year of his reign, after carving 0ƗdalƗ PƗnji states that King Jajati Keshari three beautiful deities following all rites and rituals with the help of DaitƗs and the sevakas collected of Nabakalebara, the King installed Them on th the timber-wood of Neem tree following all rites the RatnasimKƗsana (golden altar) on the 9 day and rituals and carved out beautiful images of the of bright fortnight of the month of SrƗvaƼa, the th four deities and constructed a temple (Patola) at 8 day of capricon. Then the King appointed Samkha NƗvi MaƼdala (most probably Puri). Bisara Mohanty who brought the Brahma as Pora After the consecration of the temple the deities 1Ɨyak. Being pleased with his activities all the were installed.20 Brahmacharis (one who followed celibacy), ascetics and Brahmans entitled King H.Kanungo highlights that as Jajati Ramachandra-I as ‘duti Indradyumna (Second Keshari was not claimed by the MƗdalƗ Panji Indradyumna) or Abhinava Indradyumna.23 as Indradyumna II whereas the later ruler Once again the car festival (RathayƗtra) was Ramachandra I of Bhoi dynasty was called celebrated after the lapse of eight years. “Abhinava Indradyumna” or ‘diti Indradyumna’, in true sense, this Jajati was the real Indradyumna The Mughal emperor Akbar died in the who constructed the temple and started the 5th regnal year of King Purushottam Deva, the worship of ĝUƯ Jagannath.21 The temple was not son of deceased King Ramachandra Deva-I. The attacked by external forces till the rule of liberal policy of Akbar was reversed by his Mukunda Deva. After the fall of Mukunda Deva successors as a result of which Sri Jagannath
44 Odisha Review # July - 2015 temple faced the wrath of Mughal Subedars from Khan. Nabakalebara was also observed when time to time; on the other hand, the people and the deities returned to the temple. the King tried their best to save ĝUƯ Jagannath During the Khurda invasion of Mughal sacrificing their prestige and wealth.The Mughal Subedar Taki Khan in 1731, King Ramachandra Subedar Makaram Khan’s attack to Puri in the Deva II sent the images of Lord Jagannath from year 1609 during the reign of Purushottam Deva the temple to Harisvara maƼdapa (altar)of Banpur compelled both King and the Subject people to and from there the Idols were shifted to TikƗli of transfer ĝUƯ Jagannath to Kapileswar eight miles Khallikote during the second attack of Taki Khan. away from Puri. Then again in 1610 another In the same year Ramachandra Deva-II brought Mughal Subedar known as Kesudas had burnt back the images from TikƗli and performed down the three chariots of the deities in Puri for Nabakalebara.25 Being enraged by the re- which the deities were brought with swing- consecration of Lord Jagannath, the Mughal palanquins. Out of fear, the temple servants shifted Subedar Dasarath Khan of Cuttack invaded the deities to MahisƗQƗVƯ near lake Chilika in1615 Khurda as a result of which the King shifted the when Kalyana Mall, the son of Mughal Subedar three Images to Mereda village of Athagarh where Raja Todar Mall, invaded Khurda. For the the masons toiling hard for two months constructed second time Makaram Khan invaded Puri in the a temple for ĝUƯ Jagannath.26 year 1617 for which Jagannath was secretly taken to GajapadƗ of Banapur where the deities were After the death of Ramachandra Deva II, kept inside a pleasure-boat for two years till the his grandson Sri Birakishore Deva became the return of Makaram Khan. ruler of Khurda. During this period, Odisha came under the Maratha rule. As Birakishore Deva The King Narasimha Deva of Bhoi cultivated good relationship with the Marathas, Dynasty sent his family and ĝUƯ Jagannath to the no invasion had been made on the temple and 0ƗƼitri fort of Ranpur in the year 1622 when peace prevailed. Odisha was in peace from 1725- Mughal Subedar Ahmed Beg attacked Khurda 1803 during the Maratha rule. Nabakalebara was and the images were immediately brought back also celebrated at regular intervals according to in the night with the help of Bhima Singh, the the tradition. After the British occupation of Odisha Hindu general of revolted prince Khuram and 24 in 1803, Nabakalebara and RathayƗtrƗ were the deities were offered the cooked rice. Once celebrated in a traditional way. again, King Narasimha Deva took the idols and concealed those inside the Sakhigopal temple due The first Nabakalebara during British to return of prince Khuram in the year 1623. administration, according to the British records, The King performed Nabakalebara in which the was held in 1809.27 MƗdalƗSƗnji also states that Brahma was transferred into the new idols and the first Nabakalebara was celebrated in the year reintroduced anna MahƗprasƗd following all 1817 during the British rule. Charles Bhuller, the rites and rituals when the idols were returned to then Commissioner of the Land Settlement,of the Puri in 1625. During the reign of Divyasingha Deva Revenue Department, granted Rs.5,500 for in 1698 the PaƼdƗs (priests) of the Jagannath Nabakalebara as he was requested by the Temple took out the Brahma from the idols and paricchƗs (temple servants) of the temple.28 put it secretly on the back side of the goddess Besides the rulers of KhaƼdapadƗ, Ranpur and BimalƗ temple due to the invasion of Ekaram Athagarh donated some amount for
July - 2015 # Odisha Review 45 Nabakalebara. The timber-wood (dƗru) for Lord July) occurred twice. The Nabakalebara is always Jagannath was collected from KhaƼdapadƗ. In followed by RathayƗtrƗ. The functional the same year, the ChherƗpahanrƗ (to sweep the inauguration for Nabakalebara begins on the 10th cars with gold broomstick) was conducted by day of the bright fortnight of the month of Chaitra Mudiratha (the chief priest of the temple) in the (March- April) after a special mid-day worship absence of Gajapati Maharaja.29 Further, the to ĝUƯ Jagannath trinity. Some special flower Nabakalebars were held in the years 1828, 1836, garlands are offered to the four deities-ĝUƯ 1855, 1863, 1874, 1893, 1912 and 1931 during Jagannath, MƗ Subhadra, ĝUƯ Balabhadra and ĝUƯ colonial rule.30 Sudarsan-which are brought by Pati MahƗSƗtra. The first Nabakalebara of independent He gives it to DaitƗpatis retaining the garland of India was celebrated in the year 1950 in 29th ĝUƯ Sudarshan for himself. These flower garlands regnal year of Gajapati Ramachandra Deva-IV.31 are called µƗjñƗPƗla’ signifying the permission The next Nabakalebara was held in 1969 in the of ĝUƯ Jagannath to go ahead of searching the 15th regnal year of Gajapati Bira Kishore Deva. ‘timber-wood’. These four, i.e., Pati Mahapatra Just after 8 years, i.e. 1977, the Nabakalebara and three DaitƗs with the µƗjñƗPƗla’ proceed was performed with much controversy. The last towards ‘DƼasara pindi’ (the altar where the Nabakalebara of the 20th century was celebrated three deities reside after taking their bath and in the year 1996 in which the present Gajapati suffering from fever) amidst the blowing of trumpet Divyasimha Deva-IV took active part. The first and playing of other musical instruments. When Nabakalebara of 21st century has been celebrated these four reached in the DƼasara piƼdi, the recently in this year (2015). Bhitarcchu MahƗSƗtra put the sarees in turban form on their heads which is called ‘saree-tie’ There are literary references describing the ritual. Just in this moment, the Brahmanas lay the procedures and certain steps to be followed while foundation of sacrificial altar (yajña kuƼda) and making the idols. A detailed description is obtained construction pavilion (nirmƗƼa kuƼda) and GƗru from the Skanda Purana (14th century) describing griha (timber- wood houses). what precautions should be adopted during the carving of images. Mushali Parva of Sarala Das’s After the “saree-tie” ritual these four Mahabharat, a 15th century work, narrates how wearing red silk clothes of ĝUƯ Jagannath proceed the half burnt body of Srikrishna was converted towards the King’s palace through simhadwƗra into wood-logs while floated in the sea. He, further, (lion gate) with ‘chhatri’ (umbrella) and playing elaborates the technique of making the idols. of other musical instruments. When they reached ‘NityƗchƗra Paddhati’ of Vidyadhar Vajapeyee’, in the palace, the Gajapati offers the betelnut to a scion of Sambhukara dynasty, states about the the 5Ɨjguru (the royal priest ) who later on gives rites and rituals to be followed in BanajƗga. it to ViswƗvasu (the chief of the Daitas) and Similarly, Gopal Bhatta’s ‘Haribhakti VilƗsa' ƗchƗrya (Pati MahƗSƗtra) and request them to (1540) and ‘PratisthƗ Pradipa’(1568) of make BanajƗga for searching the timber-wood Narasimha Vajapeyee focus light on the principles after performing all the rites and rituals. Then all of Nabakalebara. of them go to Jagannath Ballav monastery where they stay for one and a half day and started for Usually, the Nabakalebara is celebrated BanajƗga journey towards Kakatpur walking in in the year when the month of ƖshƗdha (June- bare foot in the mid-night with Pati MahƗSƗtra,
46 Odisha Review # July - 2015 DaitƗpatis, LenkƗ, Brahmans, Deula Karanas and inside the temple, the BanajƗga team perform the temple police. PƗjaƼƗ (to bathe) by applying chuƗ, sandal paste, naphthalene, aguru on the body of goddess On the way to Kakatpur, the BanajƗga and pouring 108 tumblers of water with the team take rest in between Ramachandi and utterance of Veda, ĝloka, Bhajanas (Prayers), Konark 1ƗtamaƼdapa (dance pavilion). The *Ɨyatri Mantra. Then PƗta saree, ornaments and Brahmans usually take rest either in the school or flower garlands are adorned on the body of MƗ in the monasteries whereas the DaitƗs take rest MangalƗ and She is offered with MahƗprasƗd under the tree where they cook their food which the BanajƗga team have brought from the observing habishya (to take only boiled food temple. for one time which is prepared without spice, oil, turmeric etc.). They observe habishya from the After PƗjaƼƗ, the Brahmans chant the day of journey till the day they bring timber-wood ChaƼGƯ mantra (hymns) which is called ChaƼGƯ safely and keep them inside the Koili BaikuƼtha SƗtha and the DaitƗs lay themselves prostrate with of the Grand Temple in Puri. sincere devotion seeking refuge near MƗ MangalƗ and in the night recite SvapnƗbati In an answer to a query, “what is the mantra (hymns of goddess of dream). Being necessity of securing order and blessings from satisfied with the recitation of this hymn, Goddess Goddess MangalƗ of Kakatpur in the presence MangalƗ appears in dream instructing the sites of MƗ BimalƗ, the principal deity of Srikshetra ? where the timber-wood Neem tree would be “it is believed that for the protection of ĝUƯ Kshetra found. The BanajƗga team divide themselves into there are eight powerful goddesses. They are four groups each placed under a chief DaitƗpati MangalƗ, Bhagabati, ChurchikƗ, SƗralƗ, called BƗdagrƗKƯ who are solely responsible to HarachaƼGƯ, RamachaƼGƯ, AlƗmachaƼGƯ and fetch the timber-wood to the temple of Puri. 7ƗriƼƯ. MangalƗ is the best among others. As the The Neem tree which is to be selected goddess MangalƗ is believed to be exterminator for timber-wood of ĝUƯ Jagannath trinity must bear of all evil forces both from internal and external certain auspicious signs which are: The tree must front and wielder of untold power and strength be an old one; There must be 3 to 7 branches; and as the timber-wood collection is to be done The tree must be straight from the root with 10/ outside Puri, the inaugural function starts from 12 feet in height; There must be a temple, or Kakatpur MangalƗ. monasteries, or river, or tank, or graveyard, or The BanajƗga team stays at Deuli Matha ant-hill, Bel tree, SƗKƗUƗ tree, VaruƼa tree, Tulasi after reaching at Kakatpur. The principal object tree, and a hole nearby the Neem tree; cobra must to stay here is that, in the past Kakatpur MangalƗ reside either in the ant-hill or in the hole as a was also worshipped here. In course of time, She security guard; no branches are cut; The birds is worshipped in the temple which is two miles would never make their nest on the tree; The away from this place. The DaitƗpatis send a letter circumference of the tree should be within 2/3 to the temple authority. Next day, after their holy meters; the tree must have auspicious signs like, conch, disc, mace and lotus; No part of the tree bath in the river PrƗchi, they are welcomed by would be damaged by thunder or worm- stricken. the temple administrator and servants who proceed to the Deuli Matha with umbrella and There is reference to principal beating of musical instruments. After reaching characteristics of the timber-wood (GƗru) in ‘6njta
July - 2015 # Odisha Review 47 SamhitƗ’ It states that the colour of the timber- The tree is cut according to the size which wood of Sri Jagannath, Sri Balabhadra, Mother is called ‘Chaupata’ and the leftover part of the Subhadra and ĝUƯĝudarshan should be Krishna tree is buried in a big whole which is dug earlier (Black), Sweta (White), Pita (Yellow) and red32. nearby the tree. After bathing the timber-wood, Similarly ‘Indra Nilamani Purana’ mentions new white cloths and KhaƼduƗ PƗta (the silk cloth about the principle to be followed during the prepared from the cocoons of silk-worm) scribed timber-wood collection and carving of the idols with the verses of GƯta Gobinda are wrapped on which part is always kept secret33. At the top of it. Then the timber- wood tied with silk rope are the Neem tree which one is to be selected for Sri placed on a cart which is previously sanctified Balabhadra one of the branches should remain and is made from the wood of banyan, tamarind swinging like TƗhiƗ (an head ornament) and the and kendu trees and is brought to Puri by pulling seven branches must symbolize seven hoods and it with the ropes made from cane and coconut. in the trunk of the tree, there must be sign of The timber-wood is worshipped and welcomed plough or plough-share34. by thousands and thousands people on its way to After the selection of the four trees, first Puri. The timber-wood cart is taken to the timber-wood for ĝUƯ SudarĞan is to be cut UttaradvƗra (north gate) of the temple in Puri followed by ĝUƯ Balabhadra, MƗ Subhadra and through which it enters the Koili VaikuƼtha. The finally ĝUƯ Jagannath with due rites and rituals. The timber-wood are placed in the temporary shade land nearby the trees are purified and yajña houses which are made before. maƼdapa (sacrificial altar), yajña kuƼda Everyday the GƗrus (timber-wood) are (sacrificial tub from where the fire is ignited), offered in the afternoon with milk, khuƗ, and germination house, Ğabara palli (the resting shades SƗpudi after their arrival. The GƗrus are also given for the DaitƗpatis) are erected where BanajƗga bath in their shade houses on the day of SnƗna homa is to be performed. Symbolising the tribal PurnimƗ, i.e.the full moon day of the month of culture, the houses of Ğabara palli are thatched Jyestha (May-June) after the bath of ĝUƯ Jagannath, with branches and leaves of the tree nearby the ĝUƯ Balabhadra, MƗ Subhadra, ĝUƯ SudarĞan and selected Neem tree. On the other hand, the ĝUƯ Madan Mohan. After KƗtiveĞa (dressed like Brahmans take shelter either in a nearby temple, elephant) the four deities are taken to DƼasara monasteries or schools. The oblation and worship house whose door is closed with sticks or leaves performed in the BanajƗga Homa is done through being tied with the paintings of DaĞavatƗra. From SƗWƗli Nrisimha Mantra. The tree is first cut from the next day the carving of the images are started its root with gold- axe by VidyƗpati followed by by the daitƗpatis and ViswakarmƗ in the day time ViĞZƗvasu’s silver axe and finally by iron axe by and in the night the daitƗs serve to the ailing deities. ViswakarmƗ. The Brahmans and the DaitƗs Usually the deities appear before the devotee with observe fasting till the tree completely falls down “Navayauvana VeĞa” (with youth look) on the on the earth. They break their fasting when day ofĞukla pratipada (the first day of new moon chudƗghasƗ (a prasƗd prepared with the mixing night) just after 15 days of SnƗna PurnimƗ. But of pressed rice/puffed rice, coconut scraps, as it would be difficult to complete the carving molasses, ghee, cinnamon and cardamom) and process of the idols and to insert the Brahma in paƼƗ (a liquid drink made from the bel, banana, the idols within a short span of 15 days, so three camphor, sugar,etc) are offered to the felling tree. fortnights of intercalary ƖshƗdha month are
48 Odisha Review # July - 2015 essentially required for Nabakalebara, because temple where they cleanse their feet with turmeric one and half month would give sufficient time to water on %Ɨisi PƗKƗcha (twenty two steps) and complete the process. So DƼasara during take ĞƗnti udaka (The water for purification) and Nabakalebara is called MahƗ aƼasara. in the night eat MahƗprasƗd. New garments are th On the fourteenth day of dark fortnight, also given to the King and Queen. On 11 and th the Brahma is secretly transferred from the old 12 day the MahƗprasƗd is offered to the th images to the new ones in the deep midnight by Brahmans and in the 13 day the DaitƗs host the Pati Mahapatra. The four doors of the temple MahƗprasƗd feast for common people. From the are closed vacating all others except the Pati fourteenth day of dark fortnight in the month of th MahƗSƗtra and Deula KaraƼa. The Deula KaraƼa ƖshƗdha till the 9 day of full moon night, a paste watches the temple holding the 3Ɨta KhaƼGƗ (a called “Ğveta aƼgarƗga’’ is applied in the body large sword) of Lord Jagannath . New images of new idols which is called khadilƗgi. The last are brought from construction altar to DƼasara 15 days of the month of second ƖshƗdha or house. Then the old images are brought to Koili MalamƗsa is observed as DƼabasara. On the VaikuƼtha where they are buried in a hole dug by day of new moon the idols appear before the KothasuƗnsias under the ĝLƗOƯ creeper. With the devotees from DƼabasara altar which is called old images are buried VƗrathƯ of the chariot, as Netrotsava or “Navayauvana darĞan”. This horses, subsidiary deities, parrot, dwƗrapƗla, practice is in a state of continuity and continuum. dhvaja daƼda, cot and bedsteads. Jay Jagannath. Some scholars opine that the Brahma is References : Lord Buddha’s teeth, or a yantra made of eight 1. cf. Pattanaik, PATHANI, SRI JAGANNATH O metal consecrated with mantra, the naval of Sri ADHYATMIKA CHETANA,1993, Cuttack , P.7 Krishna, or a sleeping gold image, or a small box 2. Rajguru, Satya Narayan, ODISHA ITIHASA (Od), full of mercury, or some portion of the images 1985, Grantha Mandir, Cuttack, P.43 carved out by Indradyumna, or a precious and 3. Census Report of Orissa, (Provisional Population attractive gem, or lively ĞƗlagrƗma. This Brahma Report) Mundari Race 2001, Directorate for is truth, the wisdom and the symbol of eternity. census, Govt. of India, Orissa State, Bhubaneswar. He is Supreme Who is the blissful nectar of 4. Kanungo, Harihara, SRI JAGANNATH O RATHA happiness. He is peace, pure, unique, sacred and YATRA (O), 2006, Cuttack, P.162 devoid of sins. 5. Rathasarma, Sadasiba “Nabakalebare Sabara After burying the old images the DaitƗs Adarsa”, Utkal Prasanga, Vol-XXV, July 1969, observe mourning and follow all the rites of pp.34-35 Ğuddhi. They take food for only one time called 6. Kanungo, H,op.cit, pp.162-163 BelikiƗ with a curry bitter in taste, non-fried mung 7. Misra, Purna Chandra, “Sri Jagannath dal boiled with banana and VƗru. On the 10th day, Nabakalebara Vidhan”, in Mohanty, Braja Mohan i.e. on the 9th day of full moon night, the DaitƗs (ed), SRIKSHETRA SRI JAGANNATH, Vol-II, massage til oil on their body sitting near Mukti 1987, Utkal Pathak Samsad, Bhubaneswar, p.51 MaƼdapa and then go to MƗrkaƼda tank through 8. Ibid SimhadwƗra where they get shaved and take 9. Cf.ibid, p.52 bath. After taking bath, they come back to the 10. ibid, p.52-53
July - 2015 # Odisha Review 49 11. Goyandaka,Jayadayal(ed), SRIMAD BHAGAVAT TRADITION OF ORISSA,1986, Manohar, New GITA (od), Ch.II, Verses.xxii, 2011, Gita Press, Delhi. Gorakhpur, p.89 24. Choudhury, Sadananda, op.cit., p.40 12. Prameya (a daily Odia newspaper), dt-17.03.2015, 25. Madala Panji, op.cit., p.70 p.7 26. Mahapatra, Kedar Nath, KHURUDHA ITIHASA 13. Ibid; Choudhury, Sadananda, “Yuge Yuge (1568-1817), 1969, Sarada Press, Bhubaneswar, Nabakalebara” in Mohanty, Braja Mohan (ed), p.187 op.cit, p.37 27. The Samaj (Odia daily newspaper), Dt.12.04.2015, 14. Ibid p.12 15. Prameya (a daily Odia newspaper), dt-17.03.2015, 28. Ibid p.1 29. Ibid 16. Ibid, p.7; Choudhury, Sadananda, op.cit., pp.36- 37 30. Kanungo, H, op.cit., P.173 17. Prameya,pp1-7 31. The Samaj, Sunday Special, Dt.12.04.2015, pp1-2 18. H.Kanungo,op.cit,p.166 32. Misra, Purnachandra, “Sri Jagannathanka Nabakalebara Vidhana”, p.55, in SRIKSHETRA 19. Choudhury Sadananda, op-cit,p.36 : SRI JAGANNATH 20. Ibid.p.37 33. Sahu, Brajakishore, “Nabakalebara Samayare 21. Kanungo, H,op-cit,pp.166-167 Banajaga Jatra”, p.68, in SRIKSHETRA:SRI JAGANNATH 22. Madala Panji(Rajabhoga Itihasa),2nd Edition, 1969, Utkal University, Ed. By. Mohanty, Artta 34. Ibid. Ballava, p.67 23. Eschmann, A, “Prototypes of Nabakalebar Ritual and Their Relation to Jaggnnath Cult and Hinduisation of Tribal Deities in Orissa”, pp.78-79, in Eschmann, Kulke, Tripathy (ed), THE CULT OF JAGANNATH AND THE REGIONAL Dr. Binodini Das, [email protected].
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