Lord Jagannath: The World’s Ruler

 

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.