India is home to the Char Dham—the four sacred
abodes of the divine. The Lord of Badrinath Dham is Shree Badrinarayan,
while Dwarikadham has Shree Dwarikadhish, and Ramesvardham is
graced by Shree Rameswaram. However, in Puri Dham, a unique divinity
reigns supreme, unlike any other deity across the land. He is not called Purinath,
Odishanath, or Bharatnath, but Shree Jagannath, the Lord
of the Universe. As the protector of all, he is not just a local deity but the
world-saviour, transcending borders and communities, a universal figure in
Hindu cosmology.
In Hinduism, there exists a concept of 33 crore (types)
gods and goddesses, symbolizing diverse divine manifestations. These include 11
Rudras, 12 Adityas, 8 Vasus, one Prajapati, and Vasudha.
This vast pantheon embodies the inclusive nature of Hinduism, where diversity
is embraced, not just tolerated. The true devotee of Jagannath is one who
practices this universal outlook, seeing no distinction between religions,
deities, or ideologies—a true secularist in the spirit of Lord Jagannath.
Jagannath is not merely a deity; He is the
progenitor of existence. His eternal form—head, eyes, and feet—pervades the
entire cosmos. Whether in the physical world or beyond, His consciousness
touches all realms. He is the source of creation, the force behind evolution,
and the ever-present controller of the cyclical nature of life. As the "Tadeikum",
He is the known unknown, both a mystery and an omniscient presence in the
fabric of existence.
Jagannath is the essence of the Bhagavad Gita,
embodying the highest reality of consciousness, both stable and unstable. His
existence transcends time, space, and understanding. He is the quiet observer
of cosmic events, the deepest mystery and the brightest light. His birth,
celebrated on the day of Jyestha Purnima, is a time of great reverence.
The Skanda Purana references this auspicious event, emphasizing the
significance of the sacred bath on this day, which marks Jagannath's divine
birth. Pilgrims who participate in this ritual are said to be freed from the
cycle of rebirth, no longer needing to bathe in the water of the maternal womb
or the ocean of worldly existence.
The period from Snanapurnima to Niladrivije
is crucial in the rituals surrounding Lord Jagannath. During this sacred phase,
the priests live a life of extreme purity. They consume only sanctified food
and avoid interaction with the outside world, abstaining from inviting guests
or even receiving food from others, including their own family members. There
is a strict prohibition on giving alms to beggars during this time, symbolizing
the complete detachment from worldly possessions and distractions.
Lord
Jagannath’s unique form reflects His paradoxical nature. Though He is handless,
He is the one who offers His hands to everyone. Though He has no feet, He is
the one who walks with His devotees. In His divine embrace, He becomes one with
all who seek Him, dissolving into the infinite breath of existence. He is
timeless, motionless yet in perpetual motion, both the eternal and the
transient. He is the "lettered", and He is also "left"—the
enigma of contrasts and contradictions that define the divine.
Lord Jagannath is celebrated throughout the year,
with twelve distinct festivals corresponding to each month. The most important
of these is the Niladrimhoday, which falls on the 8th day of the
second fortnight of Baisakh. This marks the day of the great Troyadoshyatra,
a festival that commemorates the establishment of Lord Jagannath’s idol and the
foundation of His temple in Niladri.
On this day, the idol of Lord Jagannath, along with
other deities, was consecrated on the Ratna singhasan. This event
symbolizes the divine rise of Lord Jagannath, who, in His supreme glory, takes
His place as the ruler of the cosmos.
Historically, the grand chariot procession—one of
the most significant festivals dedicated to Lord Jagannath—faced many challenges.
The Grand Road leading to the Gundicha Temple was once nothing
more than a sand-filled path, making it difficult to pull the heavy chariots.
In the past, strong labourers were employed to push the chariots, and
frequently, the wheels would get stuck or break due to the uneven terrain.
According to records from 1902, the then king hired 500 labourers at a rate of
three rupees per day for this purpose. This practice continued until the 1970s
and 1980s when it was replaced by the participation of police and devotees.
Over time, the nature of the festival transformed, but the spiritual fervour
surrounding it remains unchanged.
What makes Lord Jagannath distinct is His
relatable, human-like nature. He is not the cold, distant deity that many might
expect. To the people of Odisha, He is far more than an idol in a temple. He
eats, sleeps, and even plays in a way that resonates with human experiences. He
shares in the joy and suffering of His devotees, living like an ordinary person
who eats Odia cakes, enjoys sweets, and even visits His aunt’s house for
meals. He engages in playful interactions with His devotees, and like any
human, He wakes up to wash His face, brush His teeth, take a bath, and get
dressed. He listens to Geet Govinda before sleep, embracing the divine
rhythm of the world.
Jagannath is not just a figure of worship; He is
the epitome of humanity’s potential to transcend the ordinary and touch the
divine. He is "the manliest among men," "Samveda among
the Vedas," and "Jagannath among the gods."
The
mystery of Lord Jagannath is not just about His physical form or the rituals
surrounding Him; it is about His essence, His role in the universe, and His
presence in the hearts of His devotees. Lord Jagannath is not merely a deity
who exists in temples or in the minds of those who worship Him. He is an eternal
force, a transcendent reality that moves beyond time, place, and belief
systems. In Him, all are equal, and all are embraced in His infinite grace.
