inked with or Car Festival observed. This means the deities cast off their old assuming new bodies by the deities is wooden frames and assume new wooden frames. Lanother festival which is known as When the old wooden bodies are . In other words the unique relinquished and the new wooden bodies are ceremony of death and birth of the presiding assumed with the transfer of Brahmapadartha into wooden images of Sri Mandir at is the new divine bodies then the order of the spiritual Nabakalebara. metamorphosis is completed to which we term it According to Hindu religious belief and as Nabakalebara. worship the ceremony of Nabakalebara is unique Generally varying from nine to nineteen in many ways. It is the new embodiment of the years at long intervals such occasions arise as it is wooden body divine of the deities which is a unavoidable subject to decay of Neem wood used periodical renewal. It is not observed annually. for the construction of the images in such a span Once in 12 years or more or in such years when of time. In a ritualistic manner Nabakalebara is Joda Ashadha comes the Nabakalebara rites are performed in the Sri Mandir when it comes in the

Nabakalebara of Chaturddha Murttis

Dr. Gourishankar Tripathy

Hindu almanac though the function is an expensive affair. In other words when it is felt absolutely necessary for changing the images of the deities, then the function of Nabakalebara is performed. In short Nabakalebara means New Body. It is a compound word. Naba means New and Kalebara means Body. Apart from Bhuvan Prakash and Vishnudharmottarapurana which prescribed four types of idol that can be made for worship, Srimad Bhagavat Mahapuran prescribed eight types of images to be worshipped. (XI. 27/12)

July - 2015 # Odisha Review 1 They are stone, wood, metal, painting, For the process of change of the form or drawing, sand pictures, psychic, and gem which frame naturally more time is required with are used for images. For a year the images of the Mala-masa of Asadha for new painting painting and drawing are worshipped. For about and repair etc. for the outer sheath of the 12 years wooden images are worshipped, frame. There are two aspects in this process whereas metal for a thousand years and stone for of change. One is ritual and the other is ten thousand years. spiritual. Asadha month has been chosen to be the (a) RITUAL: For the change of form there right time to change Daru taking it as Mala-Masa are a lot of formalities observed one after the other. or (Leap month). But to choose the double Asadha month for Nabakalebara what is the First: Search of Daru which is very very reason behind ? important. Many scholars of repute without Second: For the journey the bright tenth day of mentioning any reason or without quoting any Chaitra is chosen at least sixty five days before authority have termed Asadha as Purusottam the festival of bath. Before the day of snana, the Masa which is famous among the Vaisnavas. aim is to bring the required Daru or log of wood. Generally Mala-Masa is known as Purusottam Masa which may occur in any month. This had As a token of recognition of their work the Daita nothing to do with Purusottam or as Visvavasu Pati Mohapatra as Vidyapati Asadha month only. For change of form there are receive the blessings and garland of the Lord along some other reasons which are given below. with the sari of Jagannath from the temple administration. 1) When the images of the triad had been carved and installed by it was Third: In this case Gajapati is the Real kartta. the month of Asadha only and hence for this Of this work he is Yajamana. He used to delegate purpose Asadha is taken by tradition as per the charge of his work through the Rajguru to the legend. By one manuscript found from Brahmans and to the Sevakas. Krupasindhu Savara in Savar tribe from Fourth: After the formation of delegation for the Namanegoan Panchyat by Shri Anirudha Das, this information is supported. work the group shall remain in Jagannath Vallava Matha which is a monastery of Puri. 2) SNANA PURNIMA: On the full-moon day of bath of the triad along with Chakraraj Fifth: Then the group shall proceed to Kakatpur Sudarshan over the bathing pedestal, on about fifty miles away from Puri where Goddess Jyestha Purnima the triad is said to suffer Mangala is the presiding deity. from fever after the bath. Then Lords Sixth: In order to get information regarding the undertake treatment from the doctor as a Daru for the deities, they offer Mahaprasad and result of which the gods remain in the Sari of Sri Jagannath to Goddess Mangala. anasara. Lords get back their good health after 15 days and people have their Seventh: Remaining at Deuli Matha at Kakatpur navajauvan Darshan which is called they will have their Japa ofSwapnavati Mantra rejuvenation. to get an indication of Daru in their dream.

2 Odisha Review # July - 2015 Durga Sahasranaam shall be read with austerity It is a subject of much speculation for the by the delegation. origin of the worship of the wooden image of the Spiritual : The transmigration of soul from one triad at Puri and the scholars differ about the time body to the other is practised here in as to when it had been decided and started. There Nabakalebara as said in Bhagabat Geeta. When is no specific evidence to speak about the time of an image is broken or destroyed another new worship of the wooden image in Srimandir. image is usually installed by discarding the old one As per the tradition recorded in in the orthodox Hindu tradition as the destroyed “Shankar Vijay Makaranda” during the visit of image is considered unworthy for worship. Adi Sankarcharya (788 A.D.-820) to Puri he For the continuity to be maintained defeated the Buddhists and established Nabakalebara is an extra-ordinary ceremony darumurtti of Sri Jagannath. In connection with where Brahma Padartha from the old frame is the donation of one malakara Narsimha temple transferred to the new image and there is no such inscription in Puri proves the existence of trinity parallel ceremony elsewhere in the world. In the in the 12th century during the time of Chodaganga wake of natural calamity deliberate destruction Deva and his son Kamarnava. These icons are or natural decay of enshrined image, probably wood. Nabakalebara ceremony started after a Indradyumna legend has been referred to discussion by the pandits and astrologers of in Brahma Puran and Skanda Puran etc. in this repute. The choice of wooden icon is subject to connection. Wherein it is affirmed that in the first decay and natural deterioration where the phase the deity was worshipped in the form of necessity of renewal is inherent. stone image as Nilamadhaba. Later on Daru The materials used for an icon could be Murtti was installed. As the figure resembles the clay, metal, stone, wood, gems, paintings etc. In present wooden image of Jagannath the structural accordance with ‘Hayasirsa Samhita’ seven evidence of the Konark temple of 13th Century materials can be used for making an image. They suggests that wooden icon of Jagannath was are clay, wood, iron, gem, stone, sandal paste prevalent. It clearly proves the worship of the and flowers etc. wooden icon of Jagannath at Puri from the interpretation of “yad daru ….”as the wooden For the preparation of images there are image of the deity in the Rig-Veda and the literary suggestions in different ways in different texts. evidence of the Purushottam mahatmya of The use of Kastha or Daru is Skanda Puran. recommended by the texts like sattavata Since their first consecration the worship Samhita, Isvar Samhita and Padma Samhita of wooden images at Puri apparently suggests the etc. for the preparation of images. possibility of periodical renewal for which there For the attainment of wisdom, peace and is no textual evidence to prove the practice of the good luck wooden image shall assure as Nabakalebara ceremony. In several sources the proclaimed by Padma Samhita. In accordance famous Car festival is mentioned but there is no with skanda Purana, Darubrahma shall remove reference of Nabakalebara prior to 15th/16th all sorrows by bestowing eternal bliss. Century.

July - 2015 # Odisha Review 3 The specific mention of Nabakalebara has consequences because Orissa was very much not been mentioned in Skanda Purana powerful. eventhough names of all principal festivals are there During his Orissa campaign in A.D. 1361 in the Purushottam Mahatmya. But the practice Firuz Shah Tughluq destroyed the temple of of covering wooden image with cloth resin etc. Jagannath along with other stone images as per with surface painted with colours is referred to in the Muslim chronicles. But that temple was at the text. For fresh decoration, since then, every Varanasi Katak. The great and grand temple of year the old covers are replaced by new ones. Sri Jagannath at Puri was completely unaffected This tradition continues at present. The wooden as per the scholars. Hence the worship continued frames are repainted. Final touches are given to without any break. the eyes which is called Netrotsava. For the There is no direct reference to the practice pilgrims to see the new youthful form of the triad, of Nabakalebara in the medieval Odia literature. the day prior to Ratha Jatra is reserved. There is a story in the Mahabharat of In 16th Century A.D. the in Odia. After the Mahaprayan of Sri Krishna was compiled. It is the palm leaf chronicle of the by the arrow of Jara Savara his body was thrown temple. According to Madala Panji, on the eve into the sea. In the form of a wooden log, the of invasion of the so called Raktavahu the deities same appeared at Puri sea coast ultimately. It was of Sri Mandir at Puri were removed to Sonepur the Pinda of Sri Krishna. According to the text, secretly and kept concealed underground. The it was 21 dandas in height and 5 dandas in images were considerably damaged as a result of breadth. By the Savara and Brahmin, the Daru that. Yayati Kesari became surprised at the was brought to the temple. Three images were condition of the images. He was then the king of made from the same log of wood. Though no ORISSA. He arranged to construct the new specific reference reflects the contemporary practice of making of the images. images with the help of Daitas and Pati Mahaputra etc. of the Lords. During the time of this Kesari Depending upon the necessity hence it king, it seems to suggest that Nabakalebara cannot be rejected outright the theory of making ceremony was held. wooden images from time to time. For the earlier period the accounts of When the original frame of Jagannath was Madala Panji are generally based on traditions destroyed by Kalapahada in1568, Nabakalebara only. Hence these cannot be accepted as historical ceremony was thought of which is probable. In facts until corroborative evidences come to lime- Odia and Persian chronicles the history of this light. The context and circumstances of the rite of turbulent period is recorded. Nabakalebara can be indicated by such tradition In accordance with Madala Panji first the only. The occasion for replacement and renewal images were renewed at Kujanga. Then it was arises only after the destruction and damage of renewed at Khurdha the capital of Ramachandra the images. Dev and then finally at Puri in 1590 A.D. around. For this Ramachandra Dev was called the second Till 1568 Orissa remained independent. Indradyumna. By Muslim rulers Orissa was attacked at times during the Gang-Gajapati period (1078 A.D. - The Brahma Padartha received by Bisar 1540 A.D.) but such invasions were without much Mohanty was placed in the new images brought

4 Odisha Review # July - 2015 from old images in order to establish the continuity Nabakalebara was held as per the British records of the cult. and newspaper reports. In his Nityakarma Pradip Sri A large number of pilgrims came to Puri Narasimha Vijapei (1525 – 1580 A.D) expressly in 1893 to witness the Car festival according to refers to the change of images. As to the religious Utkal Dipika on account of Nabakalebara. There merit of the worship of the new images at Puri in was double Asadha in that year. As the Maharani place of old images established by Indradyumna of Puri did not agree to this, Nabakalebara of the in the text doubt is raised. triad did not take place according to the time honoured custom which was actually to be Hence he who builds a temple or makes performed. an image earns permanent fame has been mentioned in Brahma Puran clearly. That Vishnu There was partial Nabakalebara in place will never leave Purushottam even if His temple of full scale Nabakalebara. This involved the and image are broken Indradyumna has been told replacement of the silk cover and not the old Darus clearly. Hence in the change of image special which were retained as before. punya is obtained in Purusottam Kshetra. This Due to the occurrence of malamasa in type of assurance is given by the Lord Jagannath the month of Ashadha Nabakalebara ceremony in no other Kshetra except Puri to his Sevakas. was held in 1912. Utkal Dipika reported the For the renewal of the triad Akbar’s Nabakalebara vidhi of this year observed by policy of religious toleration and liberal attitude Daitas. to the and Hindu Rajas provided the In 1931, 1950, 1969, 1977, 1996 required climate. Nabakalebara ceremony was held with pomp and splendour. Orissa passed under the Nawabs of Bengal after the death of Aurangzeb in 1707 Four images of the temple are completely though Orissa was a province of the Mughal replaced by new ones in this ceremony. The old empire since 1607 with a Muslim Subahdar at images are not cremated but buried in Koili Cuttack. Fabulous wealth of the Jagannath temple Baikuntha in the premises of the Jagannath temple. attracted the greed of the Muslim rulers and Hindu Also the Sarathis, the horses and Parsvadebatas adventurers alike to attack the temple for of the old chariots were buried. New ones are economic gains during this critical period. made for use in the new wooden chariots. Necessitating renewal of the images on return to For the deities the Darus are to be chosen the grand temple, often the deities were removed carefully. Out of fresh and new Darus the images to safer places. that are made not to be stored for the next To consolidate the cult the establishment Nabakalebara. of Maratha rule in Orissa in 1751 provided Daitas, Patimohapatra, Brahmin priests opportunities of course. In order to revamp the have important and significant role in the entire administrative system of the temple attempts were process of Nabakalebara. With silk cloth cover made after the British conquest of Orissa in 1803. it has become a long standing tradition not to see In 1809, 1828, 1855, 1874 and 1893 the Daru as the iconography of the images largely

July - 2015 # Odisha Review 5 remain unchanged. In the rites of Nabakalebara this ceremonial practice. The most authentic the worship of Narsimha and use of Narasimha testimonies of the tribal origins of the deities are Mantra indicate the intimacy of Sri Jagannath with the predominant roles of the Daita-patis in the Sri Narasimha. ceremony of Nabakalebara. The role of Narsimha in the Nabakalebara As one of their family members and the ceremony is appropriate as Sri Narsimha emerged guardians how the simple and faithful tribals were from the Stambha. treating Lord Jagannath or Nila Madhab is clearly The identity between Sri Jagannath and known through their simplicity. From the later rites Sri Narsimha is further emphasized by the fact of the Hindus in the ritual performance the non- that Brahmins advised Indradyumna to worship Aryan tradition and from the Aryan Jagannath with the mantra--Narsimha-Mantra superimposition as well as the forest-based rites according to the scholars like G.C. Tripathy, H. have been clearly bisected through this ceremony. Kulke, and A. Eschmann. Its primitive design and form as well as Daru, the most important may be, as the wooden image is “There has never been nor will ever be” a very common raw material of the images of the a mantra-raja more effective than this. deities along with the stone image of the tribals. For making the divine statues of the grand For generations the stone images are temple at Puri Neem wood is preferred to any maintained whereas the wooden images are other wood. Bhabisya Puran indicates a definite mostly replaced at regular intervals. A new spiritual reasoning in this regard describing the wooden image is ceremonially made and selected neem-wood which is considered the best and most usually on the occasion of the annual ceremony. auspicious wooden material for structuring the Such practices of replacement are prevailing in statues of the Lords in general. case of wooden images or poles among the Secondly from the scientific point of view, Kandhas till today. neem wood is highly durable and it is not easily Use of wooden images or pillars for the and ordinarily destructible due to attack of insects. deities are still found in practice among the Saora Darus for the divine deities are therefore collected and many other tribal societies also. from suitable neem trees in accordance with the spiritual exposition. According to silpa sastra It is confirmed from the ethnographic there should be definite divine marks and divine information that the use of wooden images or symbols as laid down on the neem trees selected pillars is comparatively more primitive practice for the purpose. With specific scriptural than that of stone. About the essential features of specification the neem trees should be located at Sri Jagannath cult existing in the initial phase in proper places. the past, the ceremony of Nabakalebara reminds us all on the whole. Many other historical or mythical clues are unfolded through the ceremony of To get into the holistic and elaborate Nabakalebara apart from the other aspects practice of the Nabakalebara ceremony the mentioned above. This occasion takes us to the following points may be discussed. customs of the past. In connection with the daily, (a) Role of Shakti cult centering round goddess occasional and annual rituals the tribal Savaras Mangala at Kakatpur which is a tribal were performing all the sacred activities through tradition.

6 Odisha Review # July - 2015 (b) Rites in the temple and rites of passage with a is to be inserted into the new frames from touch of tribal tradition. the old frames. (c) Rites in the forest which is also a tribal 4) Old images are to be taken from the throne tradition. to Koili Baikuntha. (d) Rites in the temple as per Aryan tradition. a. There are dual principles which are to be (e) Rites in the temple with associated Sevayats observed. as Aryan and tribal tradition. i) Purity and pollution, ii) auspicious and To search for Daru divine permission or inauspicious, iii) sacred and profane Ajnamala is to be taken from the Lords where b. Mortuary rites which are otherwise Sevayats are involved in the temple. known as rites of passage. Outside the temple the following rites are c. Old images are to be buried. to be observed. d. Purificatory bath of the Deities for ritual 1. To ascertain the location of Darus the party is impurity. to go to Goddess Mangala at kakatpur. e. There will be final touch in paintings and 2. Location and character of the Darus are to wrapping of clothes. be ascertained. Then the Recognition of Tribal Tradition 3. To the destined sites of sacred trees to go in "Anasara" a procession. At the outset there is a primary need to 4. Near the sacred trees to perform the fire know about the necessity of such a great and sacrifice. grand ceremony while enquiring about the facts 5. The sacred trees are to be felled down and and events regarding Navakalebara. The subsequently to be processed so as to make ceremony indicates the periodical replacement or them the required holy logs. renewal of wooden images as highlighted earlier 6. For the transportation of the sacred Darus to as it is a ceremony of new embodiment or the temple premises to arrange the wooden Navakalebara of the Lords of the Sri Mandira at carts. Puri. Inside the Temple the following rites are to Sri Aniruddha Dash has discussed as per be observed : Bhuvan Prakash which is a noted silpa- sashtra about four types of images 1) painted images, 1) For making wooden images sculptural principles are to be followed. 2) images made of wood, 3) images made of metals, 4) and images made of stone. 2) The images on Daru are to be carved. Once in a year the painted type of images 3) There will be consecration of the images for are repainted or renewed according to Silpa which the following points are to be taken Sashtra. Once in every 12th year the wooden care of. images are to be replaced. At an interval of one a. Preparation, b. Abhisek, c. Nyasa, thousand years the metal images are to be d. Fire Sacrifice, etc. Brahma padartha renewed. Once in every ten thousand years the

July - 2015 # Odisha Review 7 stone images are to be renewed similarly. Every To take note of astronomical calculations month the clay images are also said to be replaced. the Hindu almanac is unique. This includes thirteen months in a year. It is based on scientific The first two types of renewal are calculations although it is associated with religion applicable in case of the four images of Sri Mandir for practical purposes. at Puri as the images are made of wood primarily and they are also painted. Every year the painting For the months or years we have two is carefully renewed whereas the replacement of types of calculations. One is lunar month and the wooden images are done at an interval of some other is solar and there are years corresponding years. By astronomical and astrological to each of them. considerations this is to be specially determind. As a result of difference between the solar Considerations based on Astronomy year and lunar year the situation of leap month emerges. One solar year includes 365 days and Some astronomical and astrological 6 hours whereas the lunar year completes 354 considerations are connected with the reasons of days and 9 hours. A difference of 11 days occurs replacement or renewal of the images. As per the as a result deducting 3 hours. The difference temple tradition when a leap month comes in the becomes equivalent to a lunar month after 32-33 month of Asadha it becomes easy and convenient months as a result. This extra month is known as to perform Navakalebara ceremony. This is done leap month astronomically. In Odia this month is usually either in 12th or 19th year, sometimes it known as Adhi-Masa or Mala-Masa. falls in 9th year also. On some practical reasons Either from Purnima to Purnima or from this tradition is based. During the leap month or Amabasya to Amabasya the days are to be extra Asadha month three fort nights more are calculated and connected in this respect. available for the construction of new images. On the occasion of Car festival, their consecration, 1. The particular months will be called leap covering of patta cloth as well as painting are to month or Adhi-Masa if in any lunar month be completed before the temple reopens. there will be no occurrence of Sankranti of the sun having the movement from one Following the Mahasnana Purnima the zodiac sign to another. great bathing ceremony on the full moon day the deities are taken to Anavasara Pindi. For the 2. Then the first lunar months of both the devotees the sanctum remains closed. Annual new moon days is called Adhi-Masa and the other one is called a Suddha-Masa repairs as well as repainting of the images are (which is pure and auspicious) if in any completed during this period. The deities are said solar month, two new moon days occur. to be sick during Anavasar. From Chaitra (March-April) to Bhadraba For Navakalevar ceremony all the extra (Aug-Sept) generally leap month occurs which is months are not selected. This is decided usually really very significant to note. in the 12th or 19th year keeping in view the condition of the images. On astronomical According to Aniruddha Dash a few calculation such practical issues and views are more additional information are found centering based. round the astronomical calculations. As per the

8 Odisha Review # July - 2015 Barhaspatya reckoning of years the dual Chaitra after the noon rituals and wait outside the ASADHA fell invariably within the intervals of 8, sanctum. [According to G.C. Tripathy all 28 11, and 19 years the Indian ephemeris between Daitas in between morning and noon rituals] the years 1000 to 1800 A.D. are to be scrutinized Pati Mohapatra after entering the sanctum centering round “Indian Chronology”. There was would offer Pooja to the deities and seek divine only one occasion during this long period of 800 permission for Navakalevara ceremony in order years when the interval was 27 years. For 19 to search and fetch the sacred log. years 24 occasions, 18 occasions for 8 years and 16 occasions for 11 years. Pati Mohapatra collects four garlands after the prayer specially prepared for the four We may take the average of 12 2/3 years deities that day by the gardener and offered by as the interval period of the Nabakalevara the Pooja Pandas in the morning rituals to the ceremony in consideration of the aforesaid deities. differences. Between 1714 and 1874 dual Asadha occurred ten times out of which the These garlands are known as “Ajna interval periods were 8 years and 11 years twice Mala” which are the garlands of divine only. As an interval period of 19 years dual Asadha authorization. occurred for the remaining 8 times. As per the For himself he keeps the garland of calculation of Dr. Sewell the dual Asadha occurred “Sudarshan” and offers the other three garlands in 1714, 1733, 1744, 1752, 1771, 1790, 1809, to the three leaders of the Daitas of Daru 1828, 1836, 1856 and 1874 A.D. From the old searching parties as follows. records no details regarding Navakalebara ceremony are known during the above mentioned 1. BADA-BADA-DAITAS having family periods except on a few occasions. title DASA MOHAPATRA for the deity BALABHADRA Temple Rituals 2. MAJHI-BADA DAITAS having family After some ritual processes in the temple title “DASA MOHAPATRA” for the sevayatas go in a party to search for the sacred . log or Daru in the forest considering the astronomical calculations and conditions of the 3. Mahaprabhu nka DAITA having family wooden images of the deities when Navakalevara title Swain Mohapatra for the deity Sri ceremony is finalized and officially declared. For Jagannath. fetching the sacred “Darus” the temple Sevayatas Another Sevaka Bhittarachha start on the 10th day of the bright fortnight of Mohapatra presents three silken sarees about 6 Chaitra (March-April) which is known as meters long woven with the verses of Gita BANAYAGA YATRA for 65 days (about two Govinda to the Daita chiefs after the Ajnamala is months) and return before Snana Yatra the great offered. Small pieces of sarees about 2 meters bathing ceremony of the lords, scheduled on the long are offered to other Daitas who are full moon day of Jyestha (May-June) accompanied with the chief. On forehead of each About 50 members of Daitas from the member of the party Mekapa a temple Sevaka original tribal Sevayats of the Lords enter the applies sandal wood paste and vermillion. On the temple on the 10th day of the bright fortnight of heads of Deula Karan and Tadhau Karan

July - 2015 # Odisha Review 9 Bitarachhu Mohapatra ties the sarees. Behera the party messengers are sent to the temple of Khuntias are also offered saree at the Jay-Vijaya the Goddess Mangala in advance. gate of the temple. As Vanayaga yatra usually the expedition To Padiya Karan, 4 Visvakarmas and the of the party is known. This may be from the time Lenka cotton sarees are presented. immemorial as a result of which the name is coined The team comes out in a procession as Vanayaga Yatra party as this is meant to search amidst the royal umbrella, the music of conches, for the Daru from the forest. trumphets, gongs etc. to the place of the Gajapati To invite and receive Sudarshana the Raja after receiving the Ajnamala. The team is Vana Yatra party consisting of the members of greeted by the Raja. Two plates containing the trustee board come forward in a procession coconuts, arecanuts, gold, coloured thread and with the Agnyamala of Goddess Mangala as soon rice to the Rajaguru are offered by the king. as they get the information. Rajaguru keeps one for himself out of the Near the throne of Mangala Lord two plates received and the other one is presented Sudarshan is installed. After reaching the temple to the leader of the Daitas by Rajaguru. the priests of Mangala temple and the Daitas The whole process is called “GUA perform “Majana” before the goddess and TEKIBA”. For starting the Daru-searching Mahaprasad of Sri Jagannath is offered to Devi activity, this process symbolizes formal order or along with new sarees , bangles and vermillion direction which has been interpreted as an brought by the Vanayatra party. On the Mangala auspicious occasion for sacred Daru collection. temple a flag is fixed by the party. To inform the location of the Darus the party prays to Goddess For Jagannath Ballav Matha the team Mangala. starts accompanied by Rajaguru. For final preparation the team stays there for a day and a According to Sri G.C. Tripathy, the half. For goddess Ramachandi the party sets out Acharya Brahmins and Pati Mohapatra shall in the mid-night or in the early morning by foot remain in the Mangala temple. Other members of for a Darshan of the Devi. To take rest they come the party come back to Deuli Matha. The out to the dancing hall of Konark temple. Only aforesaid members of the party will sleep in the beneath the shade of a tree they are restricted to Mangala temple. About the location of the Darus take rest on the way. Once a day the party has to Mangala instructs them in the dream as it is said. take “Habisanna” during the expedition and fruits The verses of “Swapnavati” would be muttered only they can take if necessary. 108 times by Pati Mohapatra, Acharya and Rajguru before they go to bed in order to get The expedition party proceeds for instruction and direction from Goddess Mangala, goddess Mangala at Kakatpur by walking on bare who is worshipped regularly if no instruction is foot. In the compound of Deuli Matha the party received within three days with devotion, would stays which belongs to Ramanuja Vaisnavas pray to goddess Mangala deeply. maintained by Emar Matha at Puri. Under the trees the members of party sleep praying to Lord First of all the Daru of the Lord Sudarshan Jagannath. Lord Sudarshan is installed in the is collected after receiving the instruction in dream Matha soon after their arrival. To inform about from the goddess Mangala serially it is further

10 Odisha Review # July - 2015 followed to collect the Daru for Subhadra, Lord The following characterstic features and Balabhadra and lastly for Sri Jagannath. With the locations of Darus may be presented which are a cult of Jagannath it is inferred that Goddess collection of Tripathy (1978), Dash (1968), Mangala is intimately connected which is known Mishra (1969) and Khuntia (1969). from the above practices. General Characteristics In almost all rites and rituals of Sri 1. Tree – Nim Jagannath His Savar servants predominate. Their habitation sites are usually called as Savarpallis 2. Colour – Dark or dark red when the Daitas along with the Sevayats stay at 3. Trunk – a. It should be straight having height Deuli matha. Since long this practice might have of 7 to 12 cubits. been developed. The leading role might have been taken by the Savars in the collection of Darus b. It should have four main branches. usually from the forest situated near the habitation 4. i. The tree should be by the side of a river or sites of their Savar brothers. pond. According to A.Dash Mangala is equally ii. Must be standing on the crossing of three connected with the tribals harijans etc. with higher paths. caste of people of Orissa. For the Odia traders iii. By three Mountains it should be surrounded. or sailors she is considered to be the presiding deity as she is believed to stay on the “Manga” of iv. It should be surrounded by trees like Bilva, the boat. Hence she is said to be as Mangala. To Sahada and Barun. propitiate Her during crisis Savaras have been v. Nearby there should be a cremation ground. mentioned in the myths of Mangala Oshas. For the Savaras and equally for the Harijans it is vi. A shiva temple should be there nearby. believed that she is the presiding deity in this vii. In the neighbourhood there should be some context. In and around the forest Mangala must hermitage. have been propitiated in most of the Savarpallis. viii. It should be away from human settlement. In day today practice or in all crisis ix. In a swampy place it should not stand. Mangala must have been worshipped and propitiated by the Savars. On this basis the 5. Branches and Body solution is very clear. When the daitas are in need i. It should be free from parasitic plants and of suitable Darus for the Lords of Puri temple creepers. they must be propitiating their forest deity Mangala for help as per their indigenous practice. Hence ii. Nests of birds should not be there. Daru expedition is rightly known is “Vanayaga iii. Must not have been struck by lightening Yatra”. or partially broken by storm. We find certain clues on the matter. In 6. Other Marks the past Mangala shrine might have been located a. There should be an ant hill near the tree. near Savarpallis or villages in the thick jungle area and she might have been worshipped in a crude b. The snakes must be living around and form. guarding the tree.

July - 2015 # Odisha Review 11 7. Essential Marks : The trunk of Neem tree and Barun that helps to maintain its sanctity by should have at least two of the four signs of the people far and near. In a similar manner the weapons of Vishnu namely Sankha and location of a shiva temple nearby may also be Chakra. interpreted. Such Neem trees are worshipped by the people as a result of which the trees are taken Features are found to be interrelated very much mentioned above on analysis. For the image care of most often. To be free from parasitic making and for the maintenance of the sanctity plants and creepers such features may also help. and sacredness of the tree all the features must Such plants and creepers to grow under have been developed looking at the practical it may also be prevented by the location of the need, suitability and advantage factors included ant hill. To maintain all such activities the location in the tradition of Nabakalevara. For of a hermitage in the neighbourhood is required if Navakalebara it is considered as a sacred tree there is. To get a straight and smooth log without the moment someone discovers the marks or any crack the damage caused by storm or weapons of Vishnu on the Neem tree. By fixing a lightening are usually taken into consideration red flag on the tree people with all devotion which should be more suitable for image making. maintain its sanctity and the local devotees make Amidst the performance of elaborate it free from all human interference. Location of rituals on the occasion of Nabakalevara it may the ant hill also gives it a sacred character. The be interpreted that swampy location may not help tree is free from any birds nest on its branches the tree to grow well which may create a very with the presence of the snake hole on the ant unhealthy surrounding to collect suitable and good hill. Daru for image making. It may refer to the maturity of the tree There are specific features for each deity and the longevity of the logs for the features like besides the general features. As per the specific dark colour without any inconvenience the straight marks sign and colour of each deity on them these trunk is mostly meant for the smooth image neem trees are specifically considered for the four making. As a supporting condition the location of deities. a river or pond side may be taken along with where the tree can grow well smooth and straight. SPECIFIC CHARACTER FEATURES For taking care of the sanctity of the tree frequent Daru of Balabhadra: vigilance of the local people and the location of a. Colour of the bark should be white or the crossing paths may be suitable. To refrain it light brown. from human interference presence of a cremation ground and mountains on three sides may be b. There should be seven branches. considered as supporting features. As protective c. Plough & pestle sign / mark. function from all three sides the mountain barriers may also render to provide a natural surrounding d. Upper branches must be looking like the to it where the tree is also approachable for the hood of a cobra – specific feature. purpose of Daru collection from the fourth side. Daru of Subhadra: It may be added to the sacred characters of the a. Colour of the bark should be yellowish. immediate environment of the Neem tree with the surrounding of the sacred trees like Bilva, Sahada b. There should be five branches.

12 Odisha Review # July - 2015 c. Lotus with five petals – sign / mark concept of a sacred geography enters into discussion in this connection. Either Prachi valley d. No specific feature or Ratnachira valley region comes under broadly Daru of Sudarshan: for all the past sites of the Darus of the deities. a. Colour should be reddish In respect of religious beliefs and practices b. There should be three branches. these areas have been maintaining certain specialities as established by sacred zones c. Chakra – sign according to some scholars. To help in a long way d. No specific feature for maintaining such belief and practice there are numerous religious institutions, temples and Daru of Jagannath: monasteries in these regions. Adjacent to the a. Colour of the bark should be black or sacred centre Puri, moreover those two valleys dark. are located keeping Jagannath cult at the centre b. No specific feature the whole region may be said to form a sacred geography. c. Sankha and Chakra – sign / mark Required for the Puri temple ritual or d. Features are followed very strictly. tradition the people produce vegetables and many A few interesting facts are to be analysed other items in those two regions. With sacred and explored specifically from the location of profession of doing some sort of good service to Darus of the deities taking into the specific sites the temple of the triad thus the people are closely of the Darus in the past few Navakalebara associated. Hence the location of Darus in these ceremonies of 1912, 1931, 1950, 1969, 1977 two sacred valleys can be explained properly and and 1996. similarly if we interpret in a similar manner. Keeping in view the Nabakalebara ceremony of It is observed from the above mentioned the Chaturddha Murtti people do give much years that almost all sites of Darus either belong preference and value to grow a suitable sacred to Puri or Cuttack district. Hence one may ask Neem tree in this region in general. People from common sense how and why the Darus of immediately take care of it for the Lord Jagannath the deities are confined to these two districts only. whenever a Neem tree is observed with suitable About the location of Darus the instruction comes and valued features attaching a red flag and from the Goddess Mangala in dream as it is said. worshipping it for years together and by waiting If this is a fact how can it be confined only to for the most cherished occasion of Nabakalebara. these two districts mentioned above so far as the In this regard the people are encouraged by the location of Darus is concerned. This is really temple Sevayats. This is a long tradition for something interesting to note in this regard. There generations in this sacred zone for growth and are neem trees in other districts of Odisha also. maintenance of potential Neem trees. The most Goddess Mangala seems to be pleased to the suitable ones are finally selected for the purpose aforesaid two districts only. may be through the rituals as well as instructions The Daitas must be visiting to their in dreams. Other possible reasons if any we cannot forefather’s Sabarapallis which must have been a also deny. For the point of view of distance, forest clad region to find out suitable Darus. The human labour and expenditure, collection of Darus

July - 2015 # Odisha Review 13 from these two sacred valleys is very much 8. On an east-west direction some varieties of convenient as they are nearer to the sacred centre seeds are sown. Main part of the ceremony of Puri temple and the temple of Mangala in starts after germination. comparison to other districts of Odisha. One may 9. In the Yagnyasala Pati Mohapatra, Acharya express doubt about the instructions of Mangala and Brahmin will stay. Huts constructed on in dream, in the light of the above facts. the southern side is known as Sabarpalli shall The dream is analysed only to know be occupied by the Daitas. about the auspicious omens of the Daru in 10. Havisanna once a day would be taken by the accordance with G.C. Tripathy. party. To know the final decision of the deities, Vanayaga ceremony or Rituals at the Daru- the members in the Yagnyasala spell the verses Site of “swapnavati” 108 times before sleeping. The following rituals are conducted in the The next morning the character of the dream forest by the Daru expedition party after the Daru shall be analysed usually. is located. Performance of Fire Sacrifice 1. Sudarshan is installed under the tree in order Mainly because of the fire sacrifice the to ward off evil. Vanayaga ritual is considered to be very crucial 2. Purification of the areas done by cleaning the on the second day. bushes and shrubs. After sweeping the place There are two types of rites. One is Aryan is purified by smearing with cow dung and and the second is tribal. clay. Aryan Types 3. Bath of the Brahmin and Acharya is done for purification. a. In the pitcher of North east corner, Sri Nrusingha is the presiding deity where one 4. With 108 oblations of Ghee fire sacrifices will be done under the tree. thousand three hundred nine oblations and bali is to be offered. 5. By sprinkling sacrificial water ritual bath of the tree will be conducted mingled with sandal b. Vedic deities are Agni, Vayu, Barun, Surya, paste and vermilion. Then flowers shall be Prajapati, Savitri, Viswadevah etc. to whom offered by wrapping around by new cloth. nine oblations each are offered. 6. The tree is worshipped after Agnyamala of c. To the western corner Durga is in the pitcher the deity is placed on His or Her Daru. to whom one Bali is to be offered. 7. A sacrificial pavilion is constructed on the d. In different spots there would be thirty two western side of the Neem tree having pitchers where other deities like Kali, Ganga, thatched roof with four gates. Under a canopy Bhairava, Kshetrapala, Eight Vasus, Naga & a fire altar will be there. The pavilion would Nagini, Navgrahas, Ganga, Yamuna, Dig- be of size (12 x 12) or (16 x 16) cubits. This palas, Parswa Devatas shall be there. is known as Yagnyasala. Oblations are to be offered to them.

14 Odisha Review # July - 2015 Also offer of Bali is to be made of turmeric 4. Propitiation of deities is purely predominant powder, curd, meat, puffed rice, barley flour by Vedic and Aryan Sanskritic verses. and black beans etc. 5. Gate keepers and priests of the pavilion are e. Special deities for whom the tree is meant for Aryans mostly Brahmins. any one of the Chaturddha murtti of Sri On Third Day of Felling Down of the Sacred Mandir to whom fifty four or one hundred Neem Tree three oblations are to be offered. Felling down of the sacred Neem tree is Tribal Type dominated by the tribal rites to some extent and This is spirit worship. Outside the pavilion tribal Sevayats whereas the fire sacrifice rites are of fire sacrifice in ten directions Bhutas or spirits dominated by Aryanrites and Brahmin priests in are to be offered balis containing the crushed this connection. mixture of white gourd, ginger, turmeric powder, Rituals on the Third Day curd, barley flour, black beans etc. Also on the sacred fire Bhutas or spirits 1. a. After extensive worship of the sacred are to be offered as above. tree, three axes made of gold, silver, iron would be worshipped by Acharyas and The rites of the fire sacrifice is Brahmin priests in Astra Mantra. predominantly an Aryan or Hindu tradition on the whole as has been observed above. On the b. With several upacharas the tree is primitive or tribal practice of collecting a Daru worshipped by Acharyas in Vanaspati which might have been superimposed or added Mantra. by the Hindu tradition. The elaborate Brahminic i. From sacrificial altar, it will be smeared rites must have been associated involving the with ashes. different deities of Sri Mandir after the cult has ii. Keeping its head downwords with the been patronized by the kings and the temple. help of Kusha (which is a grass) a human In the propitiation of deities on the second figure is drawn on the tree. day rituals there are certain other activities in iii. The tree is to be touched covered with a addition to the above mentioned Aryan and tribal white cloth by Acharya Vidyapati etc. elements which are stated as follows. including Pati Mohapatra in Narayana, 1. a. By the friction of stones fire is produced Vishnu and Basudev Mantra. which is purely tribal also through fire wood. iv. The tree is to be protected by Patala b. From the house of a local Vedic Brahmin Nrusingha Mantra. fire is brought which is purely Aryan. 2. The spirits or Bhutas or Brahma Rakshasas c. Fire of Lord Vishnu is called are worshipped to leave the tree by Brahmin Vaishnavagni which is Aryan. priests if there is any. 2. Offering of meat in Bali is purely and 3. There will be symbolic animal sacrifice as the predominantly tribal. sword would be ritualized by “Khadga 3. Use of axes of gold, silver and iron is both Mantra." By inserting four stickers to make Aryan and tribal. legs a white gourd is made like an animal and

July - 2015 # Odisha Review 15 into two halves it is sacrificed by a sword. devotees only and exclusively. On the way the With turmeric powder, black beans, field rice, devotees and people greet the cart with great barley flower etc. are offered to Dikpalas after devotion having music and dance etc. Through they are mixed with chopped pieces of gourd. the north gate the Darus are taken inside the 4. a. Through the prayers of Acharya Lord temple. Vishnu is informed about the tree felling for Before Snana Purnima or the great Him. The Acharya feels himself as Vishnu and bathing festival all the four Darus must reach the the carpenters as Viswakarmas. temple. The temple is closed for the public after b. In Sudarshan Mantra, the golden axe is this festival. According to Tripathy (1978:251) offered with sandal paste, flowers, clarified some rites are performed on the next day of the butters and honey through the Acharya. bathing festival in order to counter the evil eye as a result of their exposure to the outside world or The roles of Vidyapati and Viswavasu may be due to some contamination. In tribal or with golden and silver axes respectively are of rural Odisha this may be interjected as one of the later origin as mentioned by G.C. Tripathy common beliefs. (278:249) although with reference to the Sanskrit text of “Vanayaga Vidhi” it has been tried to get it According to Jagabandhu Singh confirmed. Due to royal patronization the use of (1964:525) there are certain definite golden and silver axes might have been added measurements and shape that are to be followed later according to many scholars. After the by the carpenters (Maharanas) and Viswakarmas Chaturddha Murtti were brought to the temple for the construction of Chaturddha Murttis as and worshipped with Aryan and Brahminic rites follows. the Sanskrit text must have been adopted or One Yava = one inch or 2.5cms referred to only. In all rites the Savaras must have One Bhag = 2.625 (in case of Jagannath & been given priority in the beginning. But later on Balabhadra) the services of Vidyapati and Viswavasu might have been reduced to only certain symbolic rites Shree Sudarshan: in order to make the process more systematic Height is 84 Yavas and colour is red. with the utilization of the expertise of the specialized persons like Brahmin priests and Shape is Gadakruti (shape of a club) and Gada carpenters. Without any confusion, during the Yantra. Anasar and Nabakalebara ceremonies their Body proportion and measurement predominant roles have been confirmed. Length – 21 yavas. Transportation of the Sacred Daru Devi Subhadra: A cart is made which must be 8 “hastas” Height 52 ½ yavas and yellow colour or twelve feet in length for transporting the sacred Daru to the temple. The body of the cart including Padmakruti (shape of a lotus) axle and wheels are usually made of Kendu tree, Padma Yantra tamarind and Bata tree respectively. Covered with coloured cloth the Darus are tightly tied. From Face – 17 Yavas the source to the temple the cart is pulled by the Hair – 3 ½ yavas

16 Odisha Review # July - 2015 Middle part – 12 yavas Size of the face – 30 yavas Lotus feet – 17 yavas The place of Brahma in the Hrudaya – 14 yavas Each hand – 15 yavas There is a little variation noticed in the Side arm – 17 yavas measurement presented by G.C. Tripathy (1978:253). Sri Balabhadra: Nirman Mandap is made after the great Height 85 yavas and colour white bathing ceremony is over to which the Darus are Sankhakruti (shape of conch shell) and Sankha brought in. Yantra. About 13 days time are given to the Face – 31 yavas carpenters who are in charge of image making. On the Chaturdashi late night of the Suddha Upper part of the face – 5 yavas Ashadha the change of Brahmapadartha takes Chaturbandha – 11 yavas place. Chest – 9 yavas For inserting the Brahmapadartha or the Middle part – 10 ½ yavas soul of the images, the carpenters make a cube like cavity in all the four images. In accordance Each hand – 24 yavas with K.C. Mishra the length and breadth of the Nostril – ½ yava cavity is twelve yavas each and according to Skanda Puran the making or fashioning of the Lower part of the nose – 8 yavas images are strictly prohibited to look at. Upper part – 18 yavas PRATISTHA Forehead – 1 yava Parallel to the fashioning of Chaturddha Hair – 5 yavas Murtti the consecration of images is performed Sri Jagannath: by the Brahmin priests and Rajaguru. According to Tripathy consecration is performed on a piece Height – 84 yavas and colour black of wood cut off from any one of the four Darus. Wheel shape – Chakrakruti & Chakra Yantra. From that of Subhadra most probably that is taken. Towards the east of Nirmana Mandap the Upper part – 14 bhag consecration is performed on an altar known as Lower part – 18 bhag Pratistha Mandap. The size of the Mandap is 16 Lotus feet – 15 5/ yavas or 15 10/ x 16 or 12 x 12 hastas with a fire altar at the 8 16 centre. At the centre fire altar is of size 5 hastas Hand – 18 yavas and 18 angulas on each side. Side arms – 8 yavas The chief priest of the ceremony is 1 th nominated by the Raja of Puri or by his /10 of the arms – nostril representative. Mostly in this case one of Rajgurus Lower part of nose – 12 yavas is nominated. On the following stages the 12 From lower part to the head – 25 /16 yavas ceremony is divided.

July - 2015 # Odisha Review 17 1) Preliminaries or Preparation. festival also are buried along with old Chaturddha 2) Bathing of Nyasadarus or Abhishek. Murttis. 3) Nyasa on Darus A few more anthropological clues are 4) Fire sacrifice manifested in this performance. To the study of 5) Insertion of Brahma Padartha into new mortuary rites social anthropologists attach utmost images. importance. This is the most crucial crisis situation of a person because he has to leave his kith and To counter their evil effects in the ritual kin members for ever. Kin members of various performance the spirits or the Bhutas are to be degrees as well as the kins from non-kins are satisfied daily. All the major activities in the ritual clearly distinguished by the mortuary rites. Then are conducted by Brahmin priests only. Sri the other distant kins, primary kin members take Narsingha, Laxmi Narayana and Vasudev with more active participation. Hence one can clearly other minor deities are worshipped in pitchers. identify the nearest ones to the dead from the The Nyasa Darus are brought to Pratistha mortuary practices. Mandap on the sixth day. From the mortuary practices of Lord Along with the fashioning of the new Jagannath the same situation is exactly reflected. images the consecration of the Daru is over by The mourners are none but the Daitas on this the fourteenth lunar day as it is said. The Nyasa occasion. For the Lords they weep and cry. They Daru is taken around the main temple either four consider the Chaturddhamurttis to be their clan or seven times on a cart on the 14th lunar day members. Daitas remain in ritual impurity for 10 and then taken into the temple for handing it over days as the kin members of the Lords. They leave to Daitas or carpenters who make four pieces the beard unshaved, hair uncut and maintain diet out of it. In a similar manner the new images are restrictions as per the social practices and the taken to the temple maintaining the order prescription of Hindu Shastras. They rub oil on Sudarshan, Balabhadra, Subhadra and then their bodies near Mukti Mandap and shave their Jagannath. For taking out Brahmapadartha or life beard and cut hair, pare the nails. They take a substance the coverings are stripped off from the purificatory bath in Markandeya tank. Their old images by the 14th day. houses are white washed as per the usual practice BURIAL GROUND of the mortuary rites. On the 10th day their family members also maintain ritual impurity and have The old image is declared dead soon after purificatory bath. For the white wash of their the Brahmapadartha is removed from its cavity houses the temple bears all the expenditures as it is declared in case of a mortal being. From including the food grain and vegetables required the western door the dead images are taken to for the Daitas on this occasion. Daitas arrange the burial ground known as Kaivalya Baikuntha mortuary feast on the 12th day for the temple or Koili Baikuntha on a wooden cart. A red velvet Sevayats and also for devotees from outside the cloth is spread out in a pit of nine hastas deep temple. and six hastas diameter. In that pit the old images are buried. The images of apsaras, horses, Parswadevatas which decorate the wooden Dr. Gourishankar Tripathy, Plot No-847, PO- chariots of the deities every year during the Car Sundarpada, Bhubaneswar-751002.

18 Odisha Review # July - 2015