In his Anubhāṣya, Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura describes the ecstasy of Śrī Caitanya Mahāprabhu as follows. After giving up the company of the gopīs in Vṛndāvana, Śrī Kṛṣṇa, the son of Mahārāja Nanda, engaged in His pastimes at Dvārakā. When Kṛṣṇa went to Kurukṣetra with His brother and sister and others from Dvārakā, He again met the inhabitants of Vṛndāvana. Śrī Caitanya Mahāprabhu is rādhā-bhāva-dyuti-suvalita, that is, Kṛṣṇa Himself assuming the part of Śrīmatī Rādhārāṇī in order to understand Kṛṣṇa. Lord Jagannātha-deva is Kṛṣṇa, and Śrī Kṛṣṇa Caitanya Mahāprabhu is Śrīmatī Rādhārāṇī. Caitanya Mahāprabhu's leading Lord Jagannātha toward the Guṇḍicā temple corresponded to Śrīmatī Rādhārāṇī’s leading Kṛṣṇa toward Vṛndāvana. Śrī Kṣetra, Jagannātha Purī, was taken as the kingdom of Dvārakā, the place where Kṛṣṇa enjoys supreme opulence. But He was being led by Śrī Caitanya Mahāprabhu to Vṛndāvana, the simple village where all the inhabitants are filled with ecstatic love for Kṛṣṇa. Śrī Kṣetra is a place of aiśvarya-līlā, just as Vṛndāvana is the place of mādhurya-līlā. Śrī Caitanya Mahāprabhu's following at the rear of the ratha indicated that Lord Jagannātha, Kṛṣṇa, was forgetting the inhabitants of Vṛndāvana. Although Kṛṣṇa neglected the inhabitants of Vṛndāvana, He could not forget them. Thus in His opulent Ratha-yātrā, He was returning to Vṛndāvana. In the role of Śrīmatī Rādhārāṇī, Śrī Caitanya Mahāprabhu was examining whether the Lord still remembered the inhabitants of Vṛndāvana. When Caitanya Mahāprabhu fell behind the Ratha car, Jagannātha-deva, Kṛṣṇa Himself, understood the mind of Śrīmatī Rādhārāṇī. Therefore, Jagannātha sometimes fell behind the dancing Śrī Caitanya Mahāprabhu to indicate to Śrīmatī Rādhārāṇī that He had not forgotten. Thus Lord Jagannāthawould stop the forward march of the ratha and wait at a standstill. In this way Lord Jagannātha agreed that without the ecstasy of Śrīmatī Rādhārāṇī He could not feel satisfied. WhileJagannātha was thus waiting, Gaurasundara, Caitanya Mahāprabhu, in His ecstasy of Śrīmatī Rādhārāṇī, immediately came forward to Kṛṣṇa. At such times, Lord Jagannātha would proceed ahead very slowly. These competitive exchanges were all part of the love affair between Kṛṣṇa and Śrīmatī Rādhārāṇī. In that competition between Lord Caitanya's ecstasy for Jagannāthaand Jagannātha's ecstasy for Śrīmatī Rādhārāṇī, Caitanya Mahāprabhu emerged successful.
(Sri Caitanya Caritamrta------2:13:119------purport).
As long as the Lord remained at Purī, thousands of His devotees used to come to see Him during the Ratha-yātrācar festival of Lord Jagannātha. And during the car festival, the washing of the Guṇḍicā temple under the direct supervision of the Lord was an important function. The Lord's congregational saṅkīrtana movement at Purī was a unique exhibition for the mass of people. That is the way to turn the mass mind towards spiritual realization.
(Srimad Bhagavatam-----introduction).
The Pāṇḍavas, all being devotees of the Lord, certainly venerated family Deities in the royal palace for worship. Children who appear in such families fortunately generally imitate such worship of the Deities, even in the way of childhood play. By the grace of Lord Śrī Kṛṣṇa, we had the chance of being born in a Vaiṣṇava family, and in our childhood we imitated the worship of Lord Kṛṣṇa by imitating our father. Our father encouraged us in all respects to observe all functions such as the Ratha-yātrā and Dola-yātrā ceremonies, and he used to spend money liberally for distributing prasāda to us children and our friends.
(Srimad Bhagavatam-----2:3:15-----purport).
When Lord Nityānanda Prabhu rebuked Śivānanda Sena on the way to Purī, these two nephews of Śivānanda left the company as a protest and went to see Śrī Caitanya Mahāprabhu at Jagannātha Purī. The Lord could understand the feelings of the boys, and He asked His personal assistant, Govinda, to supply them prasādam until the party of Śivānanda arrived. During theRatha-yātrā saṅkīrtana festival these two brothers were members of the party led by Mukunda.
(Sri Caitanya Caritamrta------1:10:63------purport).
Śrī Rudrarāma Paṇḍita constructed a big temple at Vallabhapura, which is one mile north of Māheśa, for the Deities named Rādhāvallabha. The descendants of his brother, Yadunandana Vandyopādhyāya, are known as Cakravartī Ṭhākuras, and they are in charge of the maintenance of this temple as sevaits. Formerly the Jagannātha Deity used to come to the temple of Rādhāvallabha from Māheśa during the Ratha-yātrā festival, but in the Bengali year 1262 (A.D. 1855), due to a misunderstanding between the priests of the two temples, the Jagannātha Deity stopped coming.”
(Sri Caitanya Caritamrta------1:10:106------purport).
The three brothers Govinda, Mādhava and Vāsudeva Ghoṣa all belonged to a kāyastha family. Govinda established the Gopīnātha temple in Agradvīpa, where he resided. Mādhava Ghoṣa was expert in performing kīrtana. No one within this world could compete with him. He was known as the singer of Vṛndāvana and was very dear to Śrī Nityānanda Prabhu. It is said that when the three brothers performed saṅkīrtana, immediately Lord Caitanya and Nityānanda would dance in ecstasy. According to the Gaura-gaṇoddeśa-dīpikā (188), the three brothers were formerly Kalāvatī, Rasollāsā and Guṇatuṅgā, who recited the songs composed by Śrī Viśākhā-gopī. The three brothers were among one of the seven parties that performed kīrtana when Lord Śrī Caitanya Mahāprabhu attended the Ratha-yātrā festival at Jagannātha Purī. Vakreśvara Paṇḍita was the chief dancer in their party.
(Sri Caitanya Caritamrta------1:10:115------purport).
There is a temple named Guṇḍicā at Sundarācala. Lord Jagannātha, Baladeva and Subhadrā are pushed in their three cars from the temple in Purī to the Guṇḍicā temple in Sundarācala. In Orissa, this Ratha-yātrā festival is known as Jagannātha's journey to Guṇḍicā. Whereas others speak of it as the Ratha-yātrā festival, the residents of Orissa refer to it as Guṇḍicā-yātrā.
(Sri Caitanya Caritamrta------2:1:48------purport).
Being always absorbed in the ecstasy of Śrīmatī Rādhārāṇī, Śrī Caitanya Mahāprabhu felt the same separation from Kṛṣṇa that Śrīmatī Rādhārāṇī felt when Kṛṣṇa left Vṛndāvana and went to Mathurā. This ecstatic feeling is very helpful in attaining love of God in separation. Śrī Caitanya Mahāprabhu has taught everyone that one should not be overly anxious to see the Lord, but should rather feel separation from Him in ecstasy. It is actually better to feel separation from Him than to desire to see Him face to face. When the gopīs of Vṛndāvana, the residents of Gokula, met Kṛṣṇa at Kurukṣetra during the solar eclipse, they wanted to take Kṛṣṇa back to Vṛndāvana. Śrī Kṛṣṇa Caitanya Mahāprabhu also felt the same ecstasy as soon as He sawJagannātha in the temple or on the Ratha-yātrā car. The gopīs of Vṛndāvana did not like the opulence of Dvārakā. They wanted to take Kṛṣṇa to the village of Vṛndāvana and enjoy His company in the groves. This desire was also felt by Śrī Caitanya Mahāprabhu, and He danced in ecstasy before the Ratha-yātrā festival when Lord Jagannātha went to Guṇḍicā.
(Sri Caitanya Caritamrta------2:1:56------purport).
Ālālanātha is also known as Brahmagiri. This place is about fourteen miles from Jagannātha Purī and is also on the beach. There is a temple of Jagannātha there. At the present moment a police station and post office are situated there because so many people come to see the temple.
The word anavasara is used when Śrī Jagannāthajī cannot be seen in the temple. After the bathing ceremony (snāna-yātrā), Lord Jagannātha apparently becomes sick. He is therefore removed to His private apartment, where no one can see Him. Actually, during this period renovations are made on the body of the Jagannātha Deity. This is called nava-yauvana. During the Ratha-yātrā ceremony, Lord Jagannātha once again comes before the public. Thus for fifteen days after the bathing ceremony, Lord Jagannātha is not visible to any visitors.
(Sri Caitanya Caritamrta------2:1:122------purport).
Jagannātha retired after the ceremony, Lord Caitanya became very unhappy because He could not see Him.
After the bathing ceremony of Śrī Jagannātha, which takes place just a fortnight before the Ratha-yātrā ceremony, the body of the Lord Jagannātha Deity is repainted, and this takes just about a fortnight to complete. This period is called Anavasara. There are many who visit the temple to see Lord Jagannātha regularly every day, and for them His retirement after the bathing ceremony is unbearable. Śrī Caitanya Mahāprabhu felt Lord Jagannātha's absence from the temple very much.
(Sri Caitanya Caritamrta------2:11:62------purport).
The King of Orissa, Mahārāja Pratāparudra, tried his best to see Lord Caitanya Mahāprabhu. Śrīla Nityānanda Prabhu and the other devotees informed the Lord about the King's desire, but Śrī Caitanya Mahāprabhu would not agree to see him. At that time Śrī Nityānanda Prabhu devised a plan, and He sent a piece of the Lord's outward garment to the King. The next day, when Rāmānanda Rāya again entreated Śrī Caitanya Mahāprabhu to see the King, the Lord, denying the request, asked Rāmānanda Rāya to bring the King's son before Him. The prince visited the Lord dressed like a Vaiṣṇava, and this awakened remembrance of Kṛṣṇa. Thus Śrī Caitanya Mahāprabhu delivered the son of Mahārāja Pratāparudra.
After this, Śrī Caitanya Mahāprabhu washed the Guṇḍicā temple before the Ratha-yātrā took place.
(Sri Caitanya Caritamrta-----2:12-----summary).
The Guṇḍicā temple is situated two miles northeast of the Jagannātha temple. At the time of the Ratha-yātrā festival, Lord Jagannātha goes to the Guṇḍicā temple from His original temple and stays there for one week. After one week, He returns to His original temple. It is understood by hearsay that the wife of Indradyumna, the King who established the Jagannātha temple, was known as Guṇḍicā.
(Sri Caitanya Caritamrta------2:11:73------purport).
Śrīmatī Rādhārāṇī did not express Her personal unhappiness at being separated from Kṛṣṇa. She wanted to evoke Kṛṣṇa's feelings for the condition of all the others in Vṛndāvana-dhāma—mother Yaśodā, Mahārāja Nanda, the cowherd boys, the gopīs, the birds and bees on the banks of the Yamunā, the water of the Yamunā, the trees, the forests and all the other paraphernalia associated with Kṛṣṇa before He left Vṛndāvana for Mathurā. These feelings of Śrīmatī Rādhārāṇī were manifested by Śrī Caitanya Mahāprabhu, and therefore He invited LordJagannātha, Kṛṣṇa, to return to Vṛndāvana. That is the purport of the Ratha-yātrā car's going from Jagannātha Purī to the Guṇḍicā temple.
(Sri Caitanya Caritamrta------2:13:147------purport).
For nine continuous days during Ratha-yātrā, the Lord remained at Sundarācala, and on the fifth day He and Svarūpa Dāmodara observed the pastimes of Lakṣmī, the goddess of fortune. During that time, there was much talk about the pastimes of the gopīs. When the ratha was again being drawn and the chanting resumed, two devotees from Kulīna-grāma-Rāmānanda Vasu and Satyarāja Khān-were requested to bring silk ropes every year for the Ratha-yātrā ceremony.
(Sri Caitanya Caritamrta-----2:14-----summary).
The Herā-pañcamī festival takes place five days after the Ratha-yātrā festival. Lord Jagannātha has left His wife, the goddess of fortune, and gone to Vṛndāvana, which is the Guṇḍicā temple. Due to separation from the Lord, the goddess of fortune decides to come to see the Lord at Guṇḍicā. The coming of the goddess of fortune to Guṇḍicā is celebrated as Herā-pañcamī. Sometimes this is misspelled as Harā-pañcamī among the ativāḍīs. The word herā means "to see" and refers to the goddess of fortune going to see Lord Jagannātha. The word pañcamī means "the fifth day" and is used because this takes place on the fifth day of the moon.
(Sri Caitanya Caritamrta------2:14:107------purport).
It was not essential for Śrī Caitanya Mahāprabhu to go to Vṛndāvana, for wherever He stayed was immediately converted to Vṛndāvana. Indeed, at that place were also the river Ganges, the river Yamunā and all other places of pilgrimage. This was also expressed by Śrī Caitanya Mahāprabhu Himself when He danced in the Ratha-yātrā. At that time He said that His very mind was Vṛndāvana (mora-mana—vṛndāvana).
(Sri Caitanya Caritamrta------2:16:281------purport).
In the Brahmāṇḍa Purāṇa it is said, "A person who sees the Lord's Ratha-yātrā car festival and then stands up to receive the Lord can purge all kinds of sinful results from his body."
(Nectar of Devotion).
Replies
Five thousand years ago, Lord Krishna, with His elder brother Balarama and His younger sister Subhadra, once visited Kurukshetra in a chariot. Two thousand years later, King Indradyumna started the temple of Jagannatha in Orissa at Puri, and he wanted to establish a picture in the temple of Krishna, Subhadra, and Balarama coming to Kuruksetra in the chariot during solar eclipse. He employed Visvakarma to carve them from wood, and made a contract with Visvakarma that the sculptor would do his work behind closed doors and the King should not disturb him. But the King, being very impatient to see, forcefully opened the door. Visvanatha stopped carving, but the king decided, "Never mind it is half finished. I shall install these deities in the temple." Since then, the three deities Jagannatha, Balarama and Subhadra are being worshiped in India at Jagannatha Puri.
The significance of Jagannatha Puri and the story of how the Deities first appeared goes back many hundreds of years to the time of King Indradyumna, who was a great devotee of Lord Vishnu. It is related that one time in his court the King heard from a devotee about an incarnation of Lord Vishnu, named Nila-madhava. (Nila-madhava is the Deity form of Lord Vishnu.) The King very much wanted to see this form of the Supreme and sent many Brahmanas to search for Nila-madhava. All came back unsuccessful except for Vidyapati, who did not come back at all. He had wandered to a distant town which was populated by a tribe of people known as Shabaras of non-Aryan heritage. He had stayed in the house of Visvasu, and later, at Visvasu's request, married his daughter, Lalita.
After some time Vidyapati noticed that Visvasu would leave the house every night and return at noon the next day. Vidyapati asked his wife about this. Though her father had ordered her not to tell anyone, she told Vidyapati that Visvasu would go in secret to worship Nila-madhava. After repeated requests, Vidyapati finally got permission to go see Nila-madhava, only if he went blindfolded. But Vidyapati's wife had bound some mustard seeds in his cloth so that a trail could be left to follow later. When they reached the shrine, Vidyapati saw the Deity Nila-madhava after the Shabara took off the blindfold, and he felt great ecstasy.
The story continues to relate that while Visvasu was out collecting items for worship, Vidyapati saw a bird fall into the nearby lake and drown. The soul of the bird suddenly took a spiritual form and ascended back to the spiritual world. Vidyapati wanted to do the same and climbed the tree to jump in the lake. Then a voice from the sky declared that before he jumped he should tell Indradyumna that he had found Nila-madhava.
When Visvasu returned to worship the Deity, Nila-madhava spoke and said that He had accepted the simple worship from him for so many days, but now He wanted to accept the opulent worship that would be offered by King Indradyumna. When Vidyapati went back to tell the King, Indradyumna immediately went to find Nila-madhava but could not locate Him. So the King arrested Visvasu, but a voice told him to release the Shabara and that he should build a temple on top of Nila Hill where the King would see the Lord as Daru-brahman, the wooden manifestation of the Absolute.
After great endeavor, King Indradyumna built the temple at Sri Kshetra, now known as Jagannatha Puri, and later prayed to Lord Brahma to consecrate it. However, Lord Brahma said that it was not within his power to consecrate the temple since Sri Kshetra is manifested by the Supreme's own internal potency and is where the Lord manifests Himself. So Brahma simply put a flag on top of the temple and blessed it, saying that anyone who from a distance saw the flag and offered obeisances would easily be liberated from the material world. Nonetheless, after much waiting the King became anxious since Nila-madhava had not manifested Himself. Thinking his life was useless, the King decided he should end his life by fasting. But in a dream the Lord said that He would appear floating in from the sea in His form as Daru-brahman.
The King went to the shore and found a huge piece of wood that had the markings of a conch, disc, club, and lotus. This was Daru-brahman. But try as they might, the men could not budge the wood. In a dream the Lord spoke to the King and instructed him to get Visvasu and put a golden chariot in front of Daru-brahman. After doing this and forming a kirtana party to chant the holy names, and praying for Daru-brahman to mount the chariot, Daru-brahman was easily moved. Lord Brahma performed a sacrifice where the present temple now stands and installed a Deity of Lord Narasimhadeva, the Deity that is now on the western side of the temple.
From the wooden Daru-brahman, the King requested many expert carvers to carve the form of the Deity, but none could do so for their chisels immediately broke when they touched the wood. Finally the architect of the demigods, Visvakarma, (some say the Lord Himself) arrived as an old artist, Ananta Maharana, and promised that he would carve the Deity form of the Lord inside the temple in three weeks if the King would allow him to work behind closed doors. But after 14 days the King became very anxious because he could no longer hear the sounds of the carving. Finally he could stand it no more. On the advice of the queen he personally opened the doors of the temple to see what was happening. Then he saw the forms of Lord Jagannatha, Lord Balarama, and Lady Subhadra. But because the King had opened the doors sooner than he was supposed to, the Deities were not completed; Their feet and hands had not yet been carved. Thus, the Supreme manifested Himself in this form.
The King felt he had committed a great offense for having opened the doors before the allotted three weeks had passed, so he decided to end his life. But in a dream Lord Jagannatha told the King that though he had broken his promise, this was just a part of the Supreme's pastimes to display this particular form. The King was told that this form, even though it appeared to be incomplete, was actually the form of the Lord that was meant to be worshiped in this age of Kali-yuga. Occasionally the King could decorate the Deity with golden hands and feet. Yet those devotees filled with love would always see the form of Lord Jagannatha as the threefold bending form of Syamasundara, Krishna, holding a flute. Thus, the Supreme appeared in this form so that people could approach and see Him, especially as He rides through town on the huge carts during the Ratha-Yatra festival.
Each year in Jagannath Puri, three enormous chariots are built anew for Lord Jagannatha, Balarama and Subhardra. Over 1,000 logs are brought from the Dasapalla and Ranpur forests, and more than 100 carpenters work for two months constructing the three chariots. A local mill provides nearly 2,000 meters of cloth each year, and the chariots are radiantly draped in color. Very strong coconut fiber ropes, 8 inches in diameter, are used by the devotees to pull the chariots along the parade route. The nails, brackets and fixtures are all made locally, and the smiths work for a month on them. The ratha's main structure (above the wheels) contains eighteen pillars and roofs. Each chariot holds nine parswadevatas (subsidiary deities), two dwarapalas (door keepers), one Sarathi (charioteer) and one presiding deity of the crest banner (dhwaja devata), and all are made of wood.
In Oriya, the language of Orissa, the word "yatra" means journey, or tour. Yatra might be performed on foot (pada yatra), by train, or by air (vimana yatra). Advanced devotees are also able to perform invisible yatra, traveling with the subtle body. For Lord Jagannatha's ratha yatra, the means of transport for Lord Jagannatha, Balarama and Subhardra is by way of chariot, or 'car'. This chariot vehicle is known as "ratha".
Once each year, for a period of about 15 days, Lord Jagannatha travels out to spread his mercy. Those who have the good fortune to view the Jagannatha deities, or who help to pull the chariots along on their ropes, are benedicted by the Lord during the ratha yatra parade.
Five hundred years ago, Lord Caitanya Mahaprabhu went to live at Jagannatha Puri after taking sannyasa. He enjoyed many pastimes there worshipping the deities of Lord Jagannatha (Lord Krsna), Balarama and Subhadra, and dancing in ecstasy before the ratha yatra cart at the yearly festival in Puri.
In the Gaura-ganoddesa-dipika (118) it is said that King Indradyumna later took birth again in his own family as Maharaja Prataparudra, during the time of Sri Caitanya Mahaprabhu. Maharaja Prataparudra was as powerful as King Indra. He belonged to the dynasty of the Ganga king, his capital was in Cuttak, and he was the Emperor of Orissa and a great devotee of Lord Chaitanya Mahaprabhu. The drama named Caitanya-candrodaya was written under his direction.
The records of Sri Jagannatha Temple in Puri reveal that after Maharaja Indradyumna had the deities installed in the temple, he requested Lord Brahma to prescribe the proper worship of Lord Jagannath (seva, puja and niti), which included twelve annual yatras, of which ratha yatra is the main one.
For reasons mysterious to most, the Lord appears and disappears according to His own sweet will. Indeed He himself states that one who understands the mystery of His appearance and activities does not take birth again in the material world. Legend has it that after the demise of Jagadish Ganguli, the Lord being dissatisfied with the standards of His worship, which was almost totally neglected, decided to close His manifest pastimes. Appearing through a dream He said a typhoid epidemic was imminent and that everyone should leave the village, which they did, save for the temple priest and his family, who all became infected and died. For long time the temple was forgotten until about 60 years ago, when the Lord who once again desired to be worshiped called for Jaimini Ghosh.
Jaimini Ghosh was only 15 years old at that time and he recalled:
One evening I was passing along the nearby road on my way to Nabadwip [town] when a bamboo tree crashed across the path. Feeling an uncanny presence, I suspected it the work of some ghosts and I knew that if I stepped over the tree, something would happen to me. Gripped by fear I crouched to the ground and in that terrified condition I lost consciousness.
He awoke to an assuring voice saying, “It’s alright. Now you may proceed. There is no more danger.” Opening his eyes he found himself to be just outside the temple.
Jaimini asked, “Why did You did that to me?”
“I didn’t,” replied the unembodied voice, “I saved you. I am your friend.”
Suspiciously Jaimini replied, “If You saved me, if You are really my friend and want to help me, then help me get to my uncle’s house at Nabadwip [town].”
As if he was being carried, young Jaimini effortlessly sped down the jungle path, then along the main road, then across Ganga (without a boat) and arrived safely at his uncle’s house.
Shortly after that, the same voice spoke to him, revealing Himself to be Lord Jagannatha and told Jaimini to begin his worship by offering milk, Ganga water and fruit. With the permission of Phatik Chandra Chatterjee, the owner of the temple, Jaimini began to worship Them. He recalled:
The Deities were almost half-buried by an anthil, but day by day as I worshipped Them, They gradually rose up and became more and more visible.
Jaimini begged money from the local villagers, repaired the temple and built a boundary fence but after that no one was willing to give him any more. So he appealed to Lord Jagannatha and explained his plight. That night two huge branches of a nearby tree fell. He sold that wood and the money provided for the seva for a few months.
When it was all finished, he again approached Lord Jagannatha and said, “Oh Lord, I cannot maintain You anymore. You will have to maintain Yourself.”
From that day onwards, he would find just enough money to pay for the day’s puja inside the temple, beside the altar.
One day, Jaimini fell asleep outside the temple and when he awoke, to his surprise, he found himself at Jagannatha Puri. This was during the Ratha-yatra festival and so he enjoyed the festival for some days.
Then, he became anxious for his parents who would be terribly worried about him, not knowing knowing his whereabouts. He decided to return but he didn’t have any money for his fare. He approached some pandas at Jagannatha Puri and explained his situation. “If Lord Jagannatha brought you here, then go before Him and ask Him to take you back.” So he did that and the next morning he woke up to find himself back at Rajapur, Simantadvipa. (Jaimini Ghosh left this world about 2 years ago.)
Some brahmanas from a local village felt that they could offer Lord Jagannatha a better standard of worship and they wanted to worship Him in their village. Therefore one day they came and stole Lord Jagannatha.
While carrying the Lord across the fields they all suddenly felt the need to answer nature’s call, so they put Lord Jagannatha down and went to pass water. But upon returning they found that they could not lift Lord Jagannatha anymore, so they went and brought some more men to help them but try as they may, they just could not budge the Lord. Then they realized that He didn’t want to leave His village Rajapur at Simantadvipa, so they came back and sorrowfully told the priests, "Your Deity is out in the field and wants to come back". Two of our pujaris came, picked Him up and carried Him back home.
The history of Lord Jagannatha is a story of devotion, the eternal love between man and God. It tells how the prayers of a devotee caused the Lord to make His appearance in a wondrous way. And it shows how Krisna came as the Deity Jagannatha, so that He could accept loving service from all classes of men.
The ancient Vedic literature describes the world ruled by King Indradyumna as a tranquil place. From his capital in Avantipura, the emperor surveyed a land filled with peace and prosperity unknown in modern times. Abundance was everywhere during the enlightened age of Satya-yuga, except in the heart of the King. Indradyumna felt all vacant in the world he ruled, because he hankered for a pleasure beyond material bounds: he long to see the Lord face to face.
This is a difficult feat, even for the greatest monarch in the world. The Gita states that such a boon is rarely achieved by mystics who devote their entire lives to God realization. Usually, the more one is involved in material pursuits, the less likely one is to make spiritual advancement. So how is it possible for a king absorbed in worldly affairs to obtain the Lord's special mercy?
Krisna is not partial to displays of material wealth or power: they are insignificant compared to His glories. What is significant though is the love each soul may direct to the Lord. And sometimes Krisna can be conquered by a very pure love.
The Search Begins
One day as Indradyumna lamented that he was not able to serve God directly, a pilgrim suddenly appeared. This man revealed how he had actually seen the Lord accept direct loving service in His Deity form of Nila Madhava. God incarnates in many ways throughout the ages, and sometimes He manifests in the form of stone or wood just to please His devotees and accept their loving service.
The traveler described how, on the remote mountain top of Niladri, he had seen the demigods worshiping the Lord. The King immediately dispatched his chief brahminical priest, Vidyapati, to find this Deity, so that all of Avantipura could be presented at the lotus feet of the Lord as an offering of love.
After a month's journey without rest, Vidyapati found Mount Niladri, where he discovered Sabaras, low-born pig herders, camped near the holy ground. Looking beyond class distinctions married the daughter of the tribal chieftain, Vishvavasu, who had been worshiping the Lord in great secrecy. Due to his daughter's pleas, Vishvavasu finally agreed to show Lord Nila Madhava to Vidyapati - only if he went to the site blindfolded. But the brahmin tricked his father in law by sprinkling mustard seeds along the path, seeds that would eventually sprout and lead the emperor back to claim the Lord's attention.
For many years Lord Nila Madhava had been served by Vishvavasu with simple fruits and flowers. Knowing the prayers of Indradyumna, Nila Madhava spoke to Vishvavasu and revealed His intention of accepting more opulent worship according the desires of Indradyumna. Vishvavasu was devastated.
No-one can predict the plan of the Lord; sometimes He bestows special mercy on His devotee by being present before them, and sometimes that mercy is also shown through separation which increases the longing and attachment of the devotee.
That the Deity was speaking to him did not strike Vishvavasu as remarkable, he was too much absorbed in grief at Nila Madhava's imminent disappearance. He blamed Vidyapati for persuading Nila Madhava to accept Indradyumna's worship. Accusing the brahmin of cheating him out of Cod's favor, Vishvavasu bound Vidyapati with ropes. But his daughter heard her husband's cries for help and freed him to return to Avantipura.
The Deity Vanishes
Upon Vidyapati's return, Indradyumna climbed upon his chariot and led an army to the mountain, where they located the trail of tiny mustard plants. The two struggled with the temple door and discovered that Nila Madhava had vanished.
Only Vishvavasu could be suspected of removing the Deity. In his desperation to keep the Lord he might have done anything. However, when they found the chief of the Sabaras, he was still mourning Nila Madhava's departure. Not believing his lament they arrested Vishvavasu. Suddenly Narada Muni, a great sage, appeared and revealed what had really happened to Nila Madhava.
The Lord had withdrawn due to His own choosing, but He would re-appear again in the form of Lord Jagannatha to bestow benedictions upon the entire world. Whereas Nila Madhava had enjoyed the simple and intimate service of Vishvavasu, His appearance as Jagannatha would be for the benefit of everyone. First, however, Narada Muni announced that a great temple must be constructed. Then Lord Brahma, chief of the demigods, would receive Indradyumna on his own planet and plan for the sacred installation of Jagannatha Swami, the Lord of the Universe.
When the temple was finally completed, Narada Muni escorted Indradyumna to his father's abode on Satya-loka. The home of Lord Brahma is inaccessible to ordinary human beings, but so great was Indradyumna's devotion to God that even Lord Brahma was eager to meet him. Lord Brahma further described how Lord Jagannatha would appear in a wooden form from a great kalpa-vrksa tree, transported from the spiritual planet of Svetadvipa.
As Indradyumna returned to earth in a space ship from Brahma's planet, he noticed that things had changed. Though he was away for what seemed a short time, the earth had aged many years. No one recognized him in his own kingdom, and his trusted priest Vidyapati had been replaced by another.
The Sacred Tree
The King remained bewildered until a mystical crow revealed how all Indradyumna's associates had died in his absence. For the sake of worshiping the Supreme he had lost everything: family, friends, and kingdom.
Despite this hardship, Indradyumna remained steadfast in his courage. He knew that God sometimes tests the love of His devotees by removing all other objects of affection. King Indradyumna was determined to hasten the Lord's arrival by fasting, if necessary until death. Then Jagannatha did appear - but only in a dream - and the emperor was guided to a great log floating in the ocean. No ordinary tree, this giant had come uprooted from the spiritual sky, part of the same transcendental energy as the Lord's own body. Even the might of the army could not budge it.
A lowly Sabara stepped from the crowd and handled the huge trunk with ease. This amazing fellow turned out to be a descendant of Vishvavasu, and he carried the sacred log to Gundica Temple for preparation.
The greatest craftsmen in all the world assembled to carve the Lord's Deity form, according to scriptural injunctions. But all their tools simply shattered to pieces. Then a mysterious old brahmin appeared, Ananta Maharana, and he agreed to carve the Deity of the Lord. But it had to be done on his own terms: complete isolation for three weeks. Gates were locked and the beat of the chisel resounded for days. After only two weeks however, it stopped and Indradyumna worried. The brahmin was old, perhaps...
Jagannatha's Appearance
Overcoming the restraints of priests and advisors, the King wrenched open the doors to discover an unusual sight: a form of the Deity never before seen. The Lord's form was apparently unfinished having no hands or feet, and the Emperor feared he had made a great mistake in opening the doors too early. The aged sculptor had vanished.
As Indradyumna cursed his foolishness, new found friends tried to console him. The descendant of the Sabaras said, "Whatever happens is by the Lord's will. You acted out of love so there can be no wrong." And the chief priest said that the Deity of Jagannatha, along with His brother, Baladeva, and sister, Subhadra, should be painted and dressed and prepared for the installation ceremony by Lord Brahma.
Indradyumna felt ashamed until God's plan was finally revealed by Narada Muni. A passage in the Vedas mentions that the Lord has no hands or feet, which impersonalists and atheists interpret to deny the Lord's personal existence. So Jagannatha's appearance proves that He is a person - unlike any other - and that He can still bestow blessings and accept offerings of love, even without hands and feet.
Narada Muni then described how he had seen this form before, while visiting Dvaraka. At that time, the Lord's Vrindavan pastimes were being discussed, and the Lord overheard the conversation and felt loving separation for His devotees. He went into a trance and His eyes opened wide, His feet and hands retracted into His body. Sharing in this transcendental exchange, Krisna's sister and brother were similarly transformed.
Then, Narada Muni announced that his father, Lord Brahma, would soon arrive to install the Jagannatha Deity. Before the celebration began, Brahma gave Indradyumna divine vision to see that his new friends were, in fact, the embodied souls of his old companions Vidyapati and Vishvavasu. Thus the story of Jagannatha's appearance ended happily, with the reunion of loving devotees to honor and serve the Lord.
After thousands of years, the Jagannatha Deity remains a source of unlimited joy to His friends and servants. And the Rathayatra procession is a time to celebrate the loving exchange between the Personality of Godhead and His devotees. All those who take part in this festival will receive His special blessings and help on their journey back home, back to Godhead.
The world-famous Rathayatra of Lord Jagannatha is also known as Yatra and Ghosha Yatra. It is held on Ashadha Sukla Dvitiya i.e. the second day of the bright fortnight of Ashadha (June-July) every year. Rathayatra symbolizes that after a long time of the separation Lord Sri Krisna is going to Kuruksetra from Dvaraka to meet the inhabitants of Vrindavan. Three different sizes of chariots are made for this Rathayatra which begins from Jagannatha temple. The chariot of the Lord Jagannatha is called Nandighosa, the chariot of Balabhadra is called Taladhvaja, the chariot of Lady Subhadra is called Padmadhvaja. Except the vessels of kalasa, which are on top of the chariots, and the Deities, the rest of chariots is made new every year in accordance to the strict ancient specifications. Nearly around one thousands of devotees are needed to pull these chariots with the help of four ropes which are tied to each chariot and has no steering system on it.
Nandighosa ratha: This chariot is of Lord Jagannatha, it is 45ft (13.71 m) high and has sixteen wheels. The fabric of the roof is in red and yellow colour. A wheel is placed on the top of the chariot.
Taladhvaja ratha: This chariot belongs to Balabhadra. The height of this chariot is 44ft (13.2 m) and consists of fourteen wheels. The fabric colour of the roof is red and green. Tala fruit is placed on top of the chariot.
Padmadhvaja ratha: Lady Subhadra's chariot is 43ft (12.9 m) in height and consist of twelve wheels. The fabric of roof is in red and black colour.
There are side Deities on each of the chariot. Sudarsana is seated by the side of Lady Subhadra in Her chariot, Madanamohana sits in the Lord Jagannatha's chariot, and small Deities of Lord Rama and Krisna take their seats in the Balabhadra chariot. Thus total seven Deities are seated on the three chariots and are pulled by the devotees by the ropes tied to the chariots and taken to the Gundica temple which is about 3 km away from the main temple.
Before Rathayatra begins some ceremonies are held in main temple:
(1) Snana yatra festival: This ceremony is held on "Jyestha Purnima", when the main Deities along the Sudarsana are brought to the Snana Mandapa (a platform for 'snana', bathing) and are bathed around midday. One hundred and eight pots of water are poured on the Deities. The water is brought from a sacred well which is dear to the goddess Sitala. After bathing the Deities get elephant masks, which is called as Ganesa Vesa. Then the Deities are offered bhoga (cooked food) and arati. The Deities are then taken back to the temple in a procession and stay in retirement for fifteen days. The Deities are placed in the hallway between the inner and outer shrine in a semi-horizontal position. Here in this ceremony the general public can see the food offerings to the Deities, which is not possible any time in the year.
(2) Anavasara festival: After Snana yatra Lord Jagannatha become 'sick' and suffers from fever. He is therefore moved to His private stay, there He is offered drugs which are prepared by the fruit juice. The dayitas (servants of Lord Jagannatha) take care of Lord. They sleep and stay there with the Deity. The word Anavasara is used when Lord Jagannatha is not seen in the temple.
(3) Nibhrita festival: The fifteen-day period of resting and renovation is called Nibhrita. Honoring the isolation of His wife, goddess Laksmi, Lord Jagannatha lives there in privacy enjoying svakiya rasa. Then by taking Her (goddess Laksmi's) permission Lord Jagannatha comes out for His Rathayatra.
(4) Anga-raga or Nava Yauvana festival: These festivals are held for the purpose of renovation of the Lord Jagannatha's body. After being washed the body of Lord Jagannatha needs repainting, This work is done by the dayitas, which takes two weeks to complete. Then the Deities are fully restored to youth (nava yauvana).
(5) Netrotsava: This ceremony is performed in the inner shrine where the Deities are placed in semi-horizontal position. They have been fully painted, except their eyes. In this ceremony the eyes of the Deities are painted by their respected pujaris and the puja (worship) is started in the temple. The Deities are still in the same position.
After completing the above ceremonies the Deities are taken out from the temple and placed in Their respective chariots on the Rathayatra day.
The procession of the Deities from the temple to the chariot is the most colorful aspect of the Rathayatra. The chariots are brought and kept at front of the Simha Dvara facing north side before Rathayatra begins. In a traditional ceremonial manner first Sudarsana is brought from the temple and put on to the chariot of Lady Subhadra. Balabhadra as elder in the family is placed in His chariot first, followed by Lady Subhadra and Lord Jagannatha.
While bringing the Deities of Balabhadra and Lord Jagannatha out of the temple they are made to swing forward and backward in a manner called "pahandi". As the Deities are extremely heavy they need many strong men to move them. Each Deity is provided with thick soften ropes around their body. By taking assistance from the pujaris who hold the ropes, the dayitas move the Deities. As the main Deities arrive on Their respective chariots ,the small Deities of Lord Rama and Krisna are placed on the Balabhadra's chariot and Madanamohana Deity is placed on Lord Jagannatha's chariot. All Deities are then refreshed and offered fresh garlands. At this time in a palanquin the king of Jagannatha Puri arrives and sweeps the street in front of the chariots with a golden handled broom-stick and sprinkles the ground with fragrant waters.
After all these rituals completed the Rathayatra begins with the Balabhadra chariot going first as He is elder. Then follows chariot of Subhadra and then follows chariot of Lord Jagannatha. The chariots of Lady Subhadra and Balabhadra reach directly the Gundica temple, whereas the chariot of Lord Jagannatha stops at his mausima (aunt's) goddess Ardhamsini temple. Here the Lord is offered poda pitha (fried cheese cake). Then the chariot of Lord Jagannatha proceeds towards the Gundica temple and usually reaches it next day. After reaching the Gundica temple the Deities take rest on their chariots for another day, then They are taken into the sanctum of the Gundica temple. While staying in the Gundica temple for seven days the Deities receive all the routine rituals as in the main temple.
On the 10th day, fortnight of Ashadha, the Deities are brought back on their respective chariots and pulled back to the main temple. This is known as Bahuda yatra. While returning to the main temple Lord Jagannatha stops again at His mausima (goddess Ardhamsini) temple and receives bhoga (poda pitha). He then proceeds towards the king's palace where He has a meeting with goddess Laksmi and continues his Yatra. The Rathayatra reaches an end in Jagannatha temple at night and the Deities spend Their night in Their rathas till morning.
Next day in the morning on Bada Ekadasi the Deities are dressed in the Suna Vesa (golden dress). Arms and feet made of pure gold are attached to the Deities and are decorated by putting on Them golden ornaments and golden crowns. This day is considered to be the most auspicious day of the festival. The devotees make pradaksina of the ratha (moving around the chariots). After a few hours the golden ornaments are removed from the Deities and brought back to the temple. As usual first comes Balabhadra, then Subhadra and then Lord Jagannatha in a traditional procession among huge assembly of thousands of devotees.
Lord Jagannatha faces a tough time when He tries to enter into the temple, as goddess Laksmi is angry with Lord Jagannatha because He went to Rathayatra along with His brother and sister. She also expresses Her anger by going to the Gundica temple on 5th day of the festival. The devadasis (servants of goddess Laksmi) close the Simha Dvara and ultimately open it again but close the Jaya Vijaya Dvara, hear songs comprising of dialogues exchanged between devadasis and dayitas. Then Lord Jagannatha tells goddess Laksmi if He is allowed to enter into the temple. He will present her many gifts. Listening to this, goddess Laksmi allows Lord Jagannatha to enter into the temple. Thus Rathayatra is completed.
Q. WHAT DOES JAGANNATHA MEANS ?
Regarding Lord Jagannatha, He is the unfinished carved form of Krishna. One king named Indradyumna wanted to establish a Jagannatha temple some thousands of years ago, but while the Deities were being carved by the heavenly carpenter, Visva Karma, the king was in too much haste, and he established the half-finished Deities in the temple. Jagannatha means the Lord of the universe. That is Krishna. Krishna as the only one Lord of everything is confirmed in the Brahma Samhita, Srimad-Bhagavatam, Bhagavad-gita, Caitanya Caritamrta, and all Vedic literature. Rathayatra is celebrating the occasion when Lord Krishna, or Lord Jagannatha attended one religious functional occasion in Kuruksetra along with His elder brother and younger sister in a big chariot. So far as your question about controversy amongst the disciples of Bhaktisiddhanta Sarasvati Goswami Maharaja, that is a fact. But this controversy is not material. Just like in a national program, different political parties are sometimes in conflict and make propaganda against each other, but their central point is always service to the country. Similarly, amongst the disciples of Bhaktisiddhanta Sarasvati there may be some controversy, but the central point is how to preach the mission of His Divine Grace. If the central point is fixed up then there is no harm in such controversy. Every individual being must have his opinion; that is the significance of individuality, but all such differences of opinions must coincide in Krishna. In the battlefield of Kuruksetra were Arjuna and Bhisma who were fighting with one another, and because Krishna was on the side of Arjuna, sometimes Bhisma pierced the body of Krishna also with arrows. But still they remained the greatest devotees of the Lord, and Krishna accepted the friendship of Arjuna just as He accepted the inimical arrows of Bhisma in the same loving spirit. So you do not be disturbed by such controversial points. Better you engage your mind very seriously in the matter of the service entrusted upon you. That will make you progressive in Krishna Consciousness.
(Srila Prabhupada`s letter).
My dear boys and girls, those who have come here, I welcome you on behalf of Lord Caitanya Mahāprabhu. Lord Caitanya Mahāprabhu appeared five hundred years ago, and He introduced this Kṛṣṇa consciousness movement. This Ratha-yātrā is one of the item of this Kṛṣṇa consciousness movement. Jagannātha, just try to understand Jagannātha. Jagat means the moving world. Gacchati iti jagat, Sanskrit word, gacchati means which is moving. So all these planets, this universe, even the sun, everything is moving, as we are moving... We are, of course, animate. Even inanimate things are moving. Your motorcar moving, your machine is moving, but they are moving under the control of some animate object. But animate objects moving, some of the animate objects are standstill, just like trees, but ultimately they are also moving in this sense: that one species of life is being transmigrated to another species of life. Therefore it is called jagat. Jagat means moving. And Jagat-nātha, nātha means the proprietor, master, proprietor. So Jagannātha means the proprietor or the master of all these movements, He is Jagannātha. And Balabhadra, Balarāma, bala means strength and rāma means enjoyment. So Balarāma means who gives you spiritual strength for enjoying eternal blissful life, He is Balarāma. And Subhadrā, su means auspicious and bhadra means well-being. Subhadrā, Jagannātha and Balarāma combined together are present before you to reclaim you all from your miserable condition of life. That is the purport of this Ratha-yātrā Festival. (break) If anyone sees on the cart Jagannātha, Subhadrā, and Baladeva, then he does not take birth again in this material world.
(Srila Prabhupada`s Lecture).