JAGANNATHA MURTI UPASANA ADVISED BY SRIRAMA TO VIBHISHANA
(Compilation for a Discourse by N. R. Srinivasan, Nashville, TN, USA, October 2016)
INTRODUCTION
The three sages Kanva, Kalava and Pullva, bogged down by fear
of death, raised their voices to the Unknown with the Upanishad Mantras: “Mrityor
maa amritam gamaya; trayambkam yajamahe …mrityor moksheeya mamritaat”. This prayer was focused on the worship
of Dissolution aspect of Parabrahman that is Siva and the simplest form of icon
today worshiped as Linga in temple traditions with Abhishekam. But the Lord
heard their prayers appeared before them as Aswattha Tree (aswattha Narayana
Vata Vriksha) which has its roots in the Supreme abode of Brahman with its
branches spreading above them. Trees
particularly Aswattha (Vatavriksha) symbolize Life, Inspire Spiritual Thoughts and are Divine. We will
discuss about this in detail later. The tree symbolized our long enjoyment and
struggle on earth having come out of its seed and gradually withering out to sprout again. They
realized that it was Vishnu on whom they had to focus while living on earth and
therefore wanted to see Him in his true form. He therefore came floating on the
sea being carried on the Vatapatra (leaf of the tree) as “Vatapatra-syaayee”
and soon grew to his adult form with four hands with conch and discus as
revealed in Brahma-Vaivasvata and Skanda puranas. He soon turned Himself to a Salagrama
identified as Koorma by the rishis the earliest Avatar as Vishnu of Krita Yuga
on earth. Rishis were happy. Today we
find in that place a temple built around
an icon that appeared on the
same seashore as Adi Jagannatha with his
consorts Sridevi and Bhoodevi, an unusual phenomenon as even in Tirupathi Vishnu icon was found
alone without his consorts. Sridevi and
Bhudevi are seen only as bronze processional deities in Vishnu temples. Who
could be the sculptor who used his chisel and hammer to sculpt these beautiful
images other than Viswakarma the divine sculptor? But we have no record! The
local legend (Sthala Purana) says it is here Dasaratha got his mantra for
begetting children from Jagannatha which inspired him to perform Putrakameshthi
Yajna. Agnideva got Sweet Pudding from
here in Amrita Kalasa brought by Garuda and gave it to him emerging out of
sacrificial fire. Rama
knew the sacred spot from his father and so worshiped Adi Jaganntha here to persuade
King of Ocean (Samudra Raja) to oblige him to build a bridge across the sea to
reach Lanka.
In all Vishnu temples
the main deity (Moola Vigraha) is seen as Vishnu or his avatar without his
consorts mostly except in Lakshmi Narayana Temples. Sometimes she is seated on the lap of Vishnu
but invariably in his chest as pendant. Indradyumna visualized Jagannatha accompanied
by Balabhadra as “Pannagaakriti and Chhatreekrita-phanaas-sapta” (serpent with seven-hoods)
along with Lakshmi as
his consort as described in Skanda Purana. He was at once excited to build a temple
around and prepare icons. To his
surprise he saw a log of wood coming afloat on sea a travelling all the way
from Dwaraka the submerged city of Lord Krishna after his departure. This made
people think of Jagannatha as Krishna to-day! Soon there appeared an old
carpenter from nowhere and offered his services. You know the rest of the
story. When he left in anger Indradyumna realized he was none other than
Viswakarma. He felt sad but decided to
install the idols in the same way as he left. Unfortunately these original
icons have either been lost or not preserved and today we have man-made icons,
made afresh every 12 or 19 years from same kind of wood with divine marks
(Conch, discus and lotus) and consecrated. With this brief introduction let me
go with details of three famous ancient temples in India where Jagannatha is
worshiped as Universal Lord or Preserver.
CONCEPTUALIZATION OF
JAGANNATHA MOORTI UPASANA (ICONIC WORSHIP) AND TEMPLES
Hinduism at present is mainly focused on Bhakti Marga and
focused on temple worship in their own manner encouraged by Bhagavad Gita. They
need symbolically a deity before them and to plead the deity for their day to
day survival and progress. Bhagavad Gita
says world needs to-day different religions, traditions, cults and deities to
meet the vastly different needs of individuals though the aim of the Gita
doctrine is to lead one to tranquility, happiness and equanimity needing no
ritual or temple worship. This philosophy brought in bewildering forms
of rituals confusing the masses. Sanakara tried
to bring in some orderliness over the confusion prevailed then, by Shanmata
Sthapana (six traditional worships). Ramanuja
later tried to bring orderliness by uniformly establishing Pancharatra form of
worship wherever Vishnu deities were installed. Why only Vishnu Temples? Probably he was inspired by the parting advice of
Sankara who wanted everyone to focus on the Sustenance aspect of Parabrahman
Vishnu in Bhajagovindam for worship. But Ramanuja failed in his mission while trying
to set right the confusions that prevailed in Jagannatha worship in Puri based
on the work done in Adi agannntha Temple that existed in Tamil Nadu about which
Orissa had no idea. They refused to listen to him. There was even an attempt on his life.
Jagannatha came to his rescue, shifted him bodily to Srikurma in Andhra Pradesh
while in sleep. Jagannatha revealed to
him that he was present as Kurma in his
second avatar in Srikurma in Salagrama form long
before Orissa people visualized him as his eighth and ninth avatars of Vishnu
including Subhadra and he could go ahead with his reform here as he planned for
Puri temple there as people there will
be pleased with his advice. Probably
this is a South North Cultural conflict that exists even today in India. He also
reminded him that he is pleased in whatever form or whatever way he is
worshipped and so should not worry about what is going on in Puri. It is also interesting to note that Sankara
after having composed several hymns (stotras) for praying to various deities
stipulated in his Shanmata felt that Vishnu as Parabrahman in his sustenance
role is One
Deva on whom all should focus for Liberation
or Mukti.
Tamils think Thiruppullani is the birth place of Jagannatha
being much older to Puri Temple. They
believe Pullavar, Kalavar and Kanva Maharshi did penance there. The prime deity faces east in the sitting posture with Sri
Devi and Bhu Devi here Similarly, His Consort Sri Padmasani Thayar
sits and renders her blessings to the devotees. Near this shrine is the age-old Pipal
(Aswatha) tree (Vatavriksha) and is considered to be the incarnation of Aswatha
Narayanan who revealed Himself to the three sages, Pullavar, Kannuvar, and Kalavar.
The Prime Deity is also known as ‘Dakshina Jagannathan’, installed as a
Saalagrama by the Devas during the Swayambhu Manvantara. As per Hindu legend, Rama in the
epic Ramayana prayed to the Samudraraja (God of
Ocean) to seek way to reach Lanka. He did a penance lying on Kusa
grass, the act of which is described in Sanskrit as Dharbasayanam.
Pulllani means, bridge of grass. As per
another legend, Dasaratha, the father of Rama,
performed different sacrifices and did a lot of penance to obtain the sacred payasam (sweet pudding). He distributed it
among his three wives, resulting in the birth of Rama, Lakshmana, Bharatha and Shatrughna. Following this legend, childless couples perform a worship
called Naagapratishtha
(installing a statue of snake deity) in the temple. Sweet pudding is offered to
childless couple praying for a child. It is believed that Adi Jaganatha bestows
a child-like Rama when such a worship is performed.
The
presiding deity of this temple is Kalyana Jagannathan. He is found in sleeping
posture facing along the East direction. Thousands of centuries ago, three Maharshis,
Pullavar, Kalavar and Kannvar performed severe penance on Lord Mahavishnu
sitting on the Darba grass. The Lord gave Darsan (vision) to the Rishis in the
form of an Aswattha (Arasu in Tamil) tree. Though they were happy to have the Darsan
of the Lord in the form of Arasu Tree they begged him to show them His original
form. The Lord obliged and appeared as Adhi Jagannatha Perumal. This is the present
Thirupullani. It is here king Dasaratha
also received the Mantra for getting the child and had Rama as his son.
Puranas ascribe different reasons for the wild growth of
Kusa grass in this particular spot. There is a version which says that Lord
Vishnu assumed the form of the ‘Divine Koorma’ (tortoise) which form Lord
Vishnu assumed to hold the Manthara mountain that was used as churner in place,
on His hard, rock-like shell. When the mountain was turned over and over again
on His back in the efforts to churn the Ocean of Milk several hundreds of
strands of hair on the shell of the Divine Koorma fell off due to the friction
and were washed ashore and with the passage of time, they turned into Kusa
grass. The story goes on. When nectar was churned out of the ocean, Lord Vishnu
assumed the form of a damsel, Mohini, and distributed it among the celestials.
Several drops of nectar fell on the ground when it was distributed and also
when it was consumed by the Devas, some drops fell on the ‘dharba’ or Kusa
grass and therefore the grass is considered sacred. In fact, it is considered
as a part of Vishnu himself. Hence
Dharba grass got its sanctity. The eighth day of moon in the month of Bhadrpada
(September 9 in 2016) is observed as Darbha Ashtami and is an annual festival
in this shrine.
Tirupullani is one of the
celebrated 108 Vaishnava temples. Sri Rama graces this place in a reclining
form. The Bodhi Tree (Arasa Maram) dates back to centuries said to have been
graced by the Darsan of the Lord.
Based on the above it is
logical to conclude the Hindu deity Lord Jaganntha in Tiruppullani is the Sthiti (sustenance) aspect of Prabrahman Vishnu and not the
Hindu deity of Krishna the eighth
incarnation of Vishnu. There is no mention of Subhadra here. Subhadra is
worshipped in lone temple of Puri Jagannath where it seems she occupied
Ratnavedhi after Lakshmi was
driven away. Jayadeva who is almost a
contemporary of Ramanuja firmly
established that this deity is Krishna in the form of Jagannath which paved the
way for Krishna Consciousness Movement of today, inspired by Chaitanya Movement.
Jagannatha Tradition of Orissa is the
only place where Subhadra (wife of Arjuna) is raised to the status of deity. ISKCON
focus is on Radha and not on Rukmini who is the incarnation of Lakshmi. It is interesting to note here that in
Chennai where Lord Krishna is worshipped as family or Parivar include only Rukmini (Avatar of Lakshmi), Balarama,
Aniruddha, Pradyumna and Satyaki. In this assembly not even Satyabhama (avatar
of Bhudevi) is considered among family deities though included in processional assembly.
Jagannath idol, once upon a time was the god of tribal in
eastern part of India and was made of some precious blue stone. That could be
during Pre-Vedic times out of wood because He was mentioned in Vedas as the Daru Brahman or The Lord made of wood.
Later a king living in the tribal
community fell in love with the tribal
princess and married her. This was the first synthesis of Brahmin culture with
tribal and even today the tribal
community are one of the main servitors of Jagannath in the Puri temple. Gautama
Buddha visited Puri and converted
the then King to Buddhism. Kalinga
(currently known as Odisha) then after became a Buddhist country. After
death of Buddha, his tooth was embedded into the pedestal of the Lord and Puri Temple
became a Buddhist shrine. Right after, Jain religion raised its head. The
most powerful king at one time, named
Kharabela, who expanded Kalinga to a vast empire, was a Jain and he prayed
Jagannath as Lord of Jains and Jagannath became a major deity of Jains.
Valmiki says in the last chapter
of Uttara Khanda Sloka 10 : “Ayodhyaapi Puree ramyaa soonyaa varshaganaan
bahoon| Rishabham praapya Rajaqnam nivaasamupaayaasyati || The beautiful
Ayodhya remaining desolate for long years, will become habitable again
having secured the protection of King Rishabha. Rishabha is an incarnation of
Vishnu acceptable to both Jain.
During the missing period of Jesu’s life when He was wandering in search of truth, He actually entered India and visited Puri. Robert Arnett mentions about his visit in his book India Unveiled. At that time due to the influence of Buddhists and Jains, the philosophy was more monolithic. Jesus was impressed but felt Hindus were polytheistic not able to grasp Sanatana Dharma. He had all reverence for Lord Jagannath worshipped by Jains and Buddhists. Some Christians in India do believe this and pray to Jagannath as Our Lord, a deity with no distinct shape, sex or form and identified with Holy Father and Holy Spirit.
One of the Muslim King's son in line to the throne during the Muslim Rule of India contacted Leprosy and faced sure disfigurement and death. His mother who was a Hindu prevailed upon him to travel to Puri and pray to Lord Jagannath for cure. He did so and was cured. The prince spent rest of his life in Puri and he was considered one of the most important devotee of Lord Jagannath. He, Salabega, had left behind hundreds of his songs in praise of Lord Jagannath which are song in Puri temple even today. Since then many Muslims consider Lord Jagannath as their deity. So do the Sikhs, since Guru Nanak spent last part of his life in Puri; and for the Tantriks of India Puri is the most important sacred temple and they consider Puri as Srikshetra and not Puroshottma Kshetra— Sakti Peetha of Katyaayini. Mother earth is hailed as Katyaayini (MNU) though Saktas identify her as Durga, influenced by Devi Culture of Bengal. They say Indradyumna dreamt Krishna Balabhadra and Katyayini.
Jagannatha is thus an amalgam of all religions and
encompasses all philosophies reflecting the Vedic wisdom “Eko Viprah bahudaa Vadanti”—the one the Wise (pundits) call by
many names. It is appealing to all Inter-faith people also.
Deities on Ratna Vedhi in Puri were for some time worshipped
as Krishna, Rudra and Katyaayani. Jayadeva was mainly responsible to promote
the present day worship Krishna
(Parbrahman) as Jaganntha. He reversed
the concept of Jagannatha (Prabrahaman) worshipped as Krishna deity, eighth
Avatar of Lord Vishnu, calling Saguna Brahman
as Krishna and all other 10 Avatars
emanating from Him alone as glorified in his Dasavatara stotra. He thus laid the foundation for Gowdiya
Sampradya and the later Krishna Consciousness.
During his period Rudra worshipped for some time along with Jagannatha
was also replaced by Balarama and
Katyaayini recognized as Subhadra, sister of Krishna and Balarama and
wife of Arjuna. I understand in between
there was Lakshmi on the Ratna Vedhi who was also replaced by Subhadra. Sudarsana
the powerful weapon of Sri Krishna took a prominent position who is also
sometimes identified with Narasimha concealed inside the pillar. In fact Jagannatha, Rudra and Katyaayani
represented Supreme Principle as
sustainer and Vishnu, Rudra, the dissolution aspect of Supreme Principle and
Katyaayini as the power aspect of Supreme principle while Brahma as creative
aspect was not considered as He had already completed his job when humans are
born who are only concerned with Sthiti (Sustenance) and Laya (Dissolution) and
its Sakti or Power aspect in keeping with Temple Traditions not to worship
Brahma. Some attribute Brahma Padartha to Trinity Brahma, the creative essence.
The basic philosophy that reflects in the unusual iconic
representations of these deities on the Ratnavedhi can be summarized as
follows: Jagannatha is the emblem of Saguna Brahman having no other form than the
eyes and the hands. They mean to symbolize that God sees and knows and creates.
Upanishad call Him as eye of all eyes and ear of all ears. Balarama is the source
of Jiva Shakti of God; Subhadra, the Maya Shakti; and Sudarshana is the energy
of Will. We cannot form any ideas of these energies and hence it is worship of
Jagannatha that depends upon the collection of these four forms on the same
platform. Here we see God analyzed in the shape of forms for the sake of those
who want to conceive of Him.
Adi Sankara belonged
to much earlier period. He had also visited Puri. Bhajagovindam was his last poetic composition
as Stotra (prayer hymns). Govinda here refers to Lord Krishna one of the
12 names with which Purification (achamana) ritual is performed magnetizing
twelve parts of the human body. There is no mention of Krishna in these twelve
names and they were in vogue much earlier to Krishna. There are also Veda Mantras in which mention
is made of Krishna as in MNU “uddhritaani varahena Krishnena satabahuna”—
Mother Earth lifted by Varaha
Krishna of 1000 arms. Referring to earlier avatar of Vishnu Varaha of dark complexion
in Krita Yuga. Here Krishna means one
who delights the world. The word
Krishna and Rama existed long before the Avatars took place. We have Parasu Rama,
Kodanda Rama, and Bala Rama, Kodanda Rama being most popular as Rama. Rama
refers to Vishnu in general meaning one who sports you (ramyate iti ramah). In Bahajagovindam your attention is drawn to
the following sloka:
Tvayi mayi sarvatraiko vishnurvyartham kupyaci
mayyasahihnuh | sarvasminnapi pasyaatmaanam sarvatrotsrija bhedajnaanam ||
Vishnu
is there in me, in you and in all others. You are angry with me being unnecessarily intolerant. Please
visualize the same Self (Atman) in all. Leave all your thoughts of difference.
Satrou mitre putre bandho maa kuru yatnam vigrahasansanghau | bhava
samachittah sarvatra tvam vaanchasyachiraad-yadi Vishnutvam ||
Don’t try to quarrel or compromise with friends, sons or
relatives. If you desire the status of Vishnu you should soon become balanced
in your thoughts.
These two hymns are not written by Adi Sankara as generally
believed but by his successor Medhaatiti Sankara (Ramakrishna Math edition) who
projected the final thoughts of his predecessor. So all these are presented as “Sankaracharya
kritam” written by Sankara, and so also Jagannathaashtakam where lot of
references to eighth Avatar of Vishnu, Krishna are made. As you all know Sankara established four
Sankar Maths in Char-dhams during his life time and Puri is one. Sankara, the founder of Advaita philosophy in
his confession before Lord Viswanatha repented for his three mistaken notions
about which I have talked about a lot,
went in praise of Vishnu as Paramaatman the visible form of Saguna
Brahman being Vishnu which thought is expressed in the concluding part of
Bhajagovindam, as in this day-today life we look to him for guidance. When we
are spiritually ready Saguna aspect Siva takes care of Atman which is an amsa
(ray) of Paramaatman as Gita Says (mamaivamaso
jeevabhootah sanatanah).
Again in
Aatma Bodha Sankara strongly promoted worship and meditation of Vishnu;
Sacchidaatmanya-nusyoote nitye-Vishnau prakalpitah |
Vyaktayo vividhaassarvaa haatake
katakaadivat ||9 ||
All the
manifested world of things and beings are projected by imagination upon the
substratum which is the Eternal All-pervading Vishnu, whose nature is
Existence-Intelligence; just as the different ornaments are all made of the
same gold.
Ramanuja, the Vaishnava Saint by then had completed his task
in reorganizing the worship in Adi-Jagannatha Temple in Thiruppullani according
to Paancharaatra Aagama, one among 108 Divyadesas (sacred regions) and during
his conquest tour visited Purushottama-kshetra. Swami Ramakrishnanada writes in
his Book on Sri Ramanuja: “Resting in Puri for some time Ramanuja founded the
monastery there called Embar Math after the name Govinda, his own disciple. Out
of fear of defeat the scholars of the place did not meet Ramnuja in any
discussion, though the latter invited them. Ramanuja grew all the more eager to
establish his doctrine there. He requested the priests of Lord Jaganntha to
worship the deity according to his doctrine of Paancharatra Aagama there,
similar to the worship of Adi Jagannatha of Kritayuga installed in Thirupullani.
When they refused to adopt any new doctrine, he appealed to the king for arranging
a discussion. Being frightened at this, the priests took refuge in Sri
Purushottama. It is said that, on the night, Ramanuja while asleep, was lifted
away by Jaganntha to Kurmakshetra, a hundred yojanas (equal to nine miles) away
from that place. When woke up Ramanuja saw that he had come to a different
place where none of his numerous disciples were near to him. On enquiry, he
came to know that he was in Kurmakshetra.
Knowing for certain that it was an artifice of Narayana, after his
morning duties, Ramanuja went to the temple of Sri Kurmadeva, and with deep
devotion, worshipped that image of the incarnation. Pleased with, the Deity
commanded him through His priest to wait there for some
time for his disciples and Ramanuja complied. Reunited with his disciples after
few days, He went to Simhachala.” A detailed version and an attempt on his life
there is described below. Life threat was nothing new to Ramanuja. Staunch Saivites who opposed his philosophy
wanted to harm him once in Tamil Nadu.
His disciple Kuresha posed himself as Ramanuja and went to take part in
discussion in his place pleading to him. During
the discourse his eyes were plucked as he would not submit to Saivism and he
remained blind forever. Ramanuja spent
lot of time in Karnataka as a refugee fleeing from Saivite fanatics.
Here is a
detailed episode on Ramanuja’ visit to Puri Jagannth as well as Srikurma well
received by many critiques: Source-- https://vaadinen.wordpress.com/2011/07/03/puri-jagannath-and-sri-ramanujacharya/
“Sometime
during his trip to Puri, Sri Ramanujar visited a place located some 28 km south
of Puri, known as Brahmagiri. It is said that during Satya Yuga, Brahma
performed great tapas on Vishnu, and Vishnu pleased with the worship instructed
Brahma to construct a temple here with a standing pose of Vishnu. This place
came to be known as Brahmagiri. It is said that Sri Ramanuja also visited this
temple during his Orissa visit. He must have been delighted to see a beautiful
deity of a four armed Sri Maha Vishnu, with Conch, discus, Mace and Lotus
flower. It is also believed that he named the deity ‘Sri Alwarnath’ or the
‘lord of the alwars’. As we know, the azhwars were the divine saints of Sri
Vaishnava Sampradaya. The place which housed Alwarnath hence also came to be
known as Alwarpur. And today the words have been shortened with time, the
temple known as Sri ‘Alarnath’ or ‘Alalanath’ and the place called ‘Alarpur’!
Sri Ramanuja
establishes the Embar Mutt at Puri
On reaching Puri, Sri Ramanujacharya began to
interact with the local priests and scholars. His natural brilliance attracted
people and soon he found a crowd of devotees following in his foot- steps. He
decided to establish a monastery to be headed by Sri Govinda (his cousin). Govinda was also fondly called Embar, hence
the mutt came to be known as ‘Embar Math’.
Today the monastery is known simply as ‘Emar
mutt’. The Emar mutt is located right outside the Puri Jagannath temple.
Sri Ramanuja
and the King of Puri
Ramanuja had many meetings with the king,
holding religious discussions with him. ‘Ananta Varman Choda Ganga Deva’
(Chodaganga) was the king at that time, who earlier had a leaning towards
Saivite philosophy. The king developed a strong belief in Vaishnavism in his
later years, during which time he had the opportunity of meeting Sri Ramanuja.
The king was impressed by his preaching and deep knowledge of Vedic literature.
It is believed that king Chodaganga grew deeper in his faith in Vaishnavism by
the devotion and brilliance he witnessed in Sri Ramanujacharya.
Sri
Ramanuja and Puri Jagannath Mandir
Sri
Ramanujacharya had a deep interest in establishing proper temple worship
procedures wherever he went. He strongly believed in the Pancharatra Agama School
of temple worship, as followed at Sri Rangam. He desired to lay the foundations
of the same style of worship in the Puri Jagannath temple. King Chodaganga eagerly supported this
move. The temple priests came to know about Sri Ramanujacharya’s
intentions and grew uncomfortable. They were very stiff in their opposition and
were not ready to accept any changes in their earlier practices. During the
night, the priests grew anxious and prayed to Lord Jagannatha to prevent
Ramanuja from changing the customs
followed by them. Lord Jagannatha in all his mercy decided to grant the priests
their wish. While Ramanuja was asleep, Sri Jagannatha appeared in his dreams
and informed him that his current mission needed to be abandoned due to the
requests of His devotees.
Meanwhile it is believed that a bunch of
people wanted to eliminate Ramanuja and headed to where the Acharya was asleep.
The Acharya was oblivious to the danger that was expected to befall him. They
brandished their weapons ready to strike. And suddenly, Sri Ramanujacharya
disappeared from sight right in front of them!
Sri Ramanuja magically transported to a town
in Andhra!
With
the rising sun the following day, Sri Ramanuja found himself transported
several miles away from Puri, to a place near the town of Srikakulam in the
present day Andhra Pradesh. Viewed in the perspective of how difficult it would
have been for people to travel distances by foot or by cart in those days, the
distance to which he had been transported overnight was phenomenal! It is said
that Sri Jagannatha out of His kind mercy sent Garuda to transport Sri Ramanuja
way from a problematic situation.
Ramanuja
was surprised to be alone in an unknown land and saddened by the separation
from his loving disciples. However he could sense that he was in a divine
location, and noticed that he was near a temple tank. He explored the temple to
find out that the inner sanctum housed a black stone which seemed to be Linga.
Sri Ramanuja was saddened further as he thought Lord Jagannatha had in anger
denied the Acharya a glimpse of His form in the temple. As the Acharya would not
eat food not offered to the lord (Vishnu), he fasted that day. In his dreams
the following night, Sriman Narayana revealed the true identity of the deity at
the temple. Ramanuja woke up the next
day and was overjoyed! Lord Jagannath had not sent him here for nothing!
Sri
Jagannatha informs Ramanuja of his true form
The
deity at the sanctum sanctorum was a swayambhu – or naturally occurring stone.
It has a distinct shape, of the fossilized structure of a turtle. The lord
appeared in the Acharya’s dreams to inform him that the deity was none other
than the manifestation of the Kurma avatara of the Lord. Sri Ramanuja also
discussed it with the locals and was surprised to note that many of them
already considered the stone as Sri Kurma, based on ancient stories. Even from
a geological perspective, the temple is not too far from the sea, which
supports the fossilized structure of a turtle theory. Interestingly there is
also another stone – apparently a Sudarshana-salagrama which had been placed
earlier by Adi Sankara’s disciples at the tail end of the turtle-structure.
However,
there was still a dispute in the village about the true identity of the deity.
It is said that to convince everyone that it was indeed a manifestation of lord
Vishnu, Ramanuja asked the deity to turn towards him, towards the west. The
deity did as was requested! Hence another dwaja-sthamba or flag post was
constructed for the new direction in which the deity faced. This is one of the
rare temples in which there are two dwajasthambas! There are more stories to
this temple.
Influence on Choddaganga and on Jagannath
temple
Despite
Sri Ramanujar’s sudden departure from Puri, the influence of his vision on Puri
Jagannath temple remains. There is a shrine/sannadhi for Lakshmi built inside
the compound of the Jagannath temple by Choddaganga, as suggested by Ramanuja. Even
a metallic Lakshmi icon is placed near Jagannatha on Ratna Vedhi. The Puri
temple is actually also known as Sri Mandira, in line with the belief that
Jagannath is always with Lakshmi. There is also said to be considerable
influence of Sri Ramanuja on other procedures, including their Rath yatra
festival fashioned after Ratotsava in
Adi Jagannatha Temple. King Choddaganga
as a devotee remained significantly mesmerized by the teachings of Ramanuja.”
I often wonder
why Ramanuja went to Puri Temple and wanted to regulate its worship where
the incomplete icons were consecrated against his orthodox views, unless it was
told by Jagannatha alone. It is not
surprising this temple is not included among 108 Divyakshetras though Badrinath,
Dwarakanath, Muktinath (Nepal), Mathura Krishna,
Gokula Krishna, Joshi Muth, Ayodhya and Adi
Jagannath are included. One may surmise this is because of its past
history as to which God he is. So was Venkateswara in Thirupati but that is the
most popular among 108 Divyakshetras as Sri Vaikuntha. I therefore believe it should
be because of its unconventional iconic representation based on a mythological
story. Had the sculpting been the way as
it is in Puri, I am sure the deities
would not have been installed in Pullani Adi Jagannatha temple. The sculpting there is complete and as per
temple scriptures and Vaastusastra followed in all Southern temples. Even in the
North, Puri is the only exception to worship a deity with many limbs missing. I
believe even hands were added later when Viswakarama left enraged. South Indian temples abandon worship if they
find the deity is defective as in Brihadiswara temple in Tanjavur. The limbs of an idol are divided
into three sections - anga, pratyanga and upanga. If there is any defect or
damage in the pratyanga or upanga, it can be fixed. If there is any damage or
defect in the main anga, the idol should be abandoned. Worshipping mutilated or
defective idols is not permitted in South Indian temple tradition. Here I would
like to narrate an incidence that occurred in the famous temple of Beluru built
by Jakanacharya.
At Beluru, Jakanacharya’s son Dankanacharya found a job
as a sculptor and noticed a flaw in a figure sculpted by the famous
artist. Dankanacharya told Jakanacharya
not knowing him as his father that the idol which he had carved had a toad
living inside which was considered to be a flaw by the sculptors, and not
acceptable for consecration. South
Indian temple traditions do not accept any icon whose material is defective and
any icon missing any limb (angaviheen) for consecration. Furious at this, Jakanacharya challenged to
cut off his right hand if the young sculptor was correct in his assessment of
the sculpture. Dankanacharya chiseled the place where the flaw was present and
a toad jumped out with a little water flowing from that spot. Upon testing the
figure, the flaw was indeed revealed and Jakanacharya kept his promise and cut
off his right hand. Then he sculpted a new idol as is seen today. Eventually, the two sculptors became aware of
their relationship as father and son and he was proud of his son. Jakanacharya then received a vision to build
the Chennakesava temple in his native place Kridapura. After this
was completed, legend has it that God restored his
right hand. The place also got its present name Kaidala after this incidence. “Kai”
in Kannada means hand.
I strongly
believe Ramanuja was guided by Lord Himself to go to Puri and
undertake the work of regularizing worship much against his orthodox views. Ramanuja would not have questioned or refused
the wish of Jagannatha. He would have accepted
the deity as it was. But when Jaganntha found that his devotees there were
upset He decided otherwise not to upset his devotees even if they were not well
organized and prejudiced against Ramanuja and so asked Ramanuja to abandon his
plan though earlier asked him to do so.
Ramanuja did not talk on all these in his memoirs and so we do not have
any historic evidence.
South Indians
believe Jagannatha in Krita Yuga revealed his identity as Kurma Avatar on
appearing as Vishnu to the three sages while people in Orissa today make people
believe tha Jagannatha is none other than Krishna of Dwapara Yuga
who called himself Bhagawan in Gita
influenced by Gowdieeya Sampradaya and Bhakti Vedanta of Krishna Consciousness.
ISKCON followers even make us believe
that
originally Ganesha was none other than Lord Krishna who descended on Earth as a
human child. Saturn cast his evil eyes, as a result the child's head that of Baala
Krishna had originally got separated and flew towards Goloka, the world of
Krishna. The trunk was then grafted with the head of an elephant and a child
got emerged with elephant head and human body.
Brahma-vaivarta-purana while narrating
the dream of Indradyumna describe the four images as
follows: “Janardhana was stationed on a divine throne (divya-simhahaasana-gatah) along with Balabhadra and Sudarsana. He
had four hands, and held in them were conch, discus, mace and lotus. Bala-bhadra
also had four hands in which he carried plough (hala), pestle (musala),
discus (chakra) and lotus (abja). He was of the form of a serpent
(pannagaakriti), and seven hooded
snake raised its hood over him like a parasol (Chhatreekrita-phanaas-sapta). He had gorgeous ear-rings (ujjvala kundala) and a crown. Subhadra,
pretty-faced carried in her hands the gestures of boon-bestowal and protection
and lotus (Varaabjaabhaya-dhaarini). She was verily Lakshmi who manifested
herself as the life-force of all beings (sarva-chaitanya
rupini). Sudarsana, the discus in
the hand of Vishnu, was inside a pillar (stambhamadhyastam)”. Viswakarma
wanted to sculpt his images as described in Brahma-Vaivarta-puraana but left in
rage, task incomplete.
Both Brahma Vaivasvata Purana and
Skandaa Purana describe Balabhadra’s appearance as serpent which relates to
Adisesha. Puranas ascribe Lakshmana Avatar and Balarama avatar too that of
Adisesha. Vaishanvites feel even Ramanuja
is an avatar of Adisesha while Saivites believe Sankara to be an Avatar of Siva. Balbhadra is also praised as Haladhara-- one
who carries a plough as his work-piece or weapon. Earth needs to be ploughed to
be made fertile to bring forth crops. Plough is therefore a symbol of
fertility. It implies Balarama as Adisesha avatar is the God of Fertility. That
is why probably women install serpent icons under a tree and worship. You find
lot of them under the Aswattha Tree in Thiruppullani being worshiped for
begetting children. Of course there are other explanations as discussed in my
discourse on Naga Panchami.
Skanda Purana identifies Jagannatha
with Vishnu, Balabhadra with Siva (sesha) and Subhadra standing (trayor-madhya-sthitam bhadraam Subhadraam)
with Lakshmi (or Katyaayini,
Bhuvanesvari, or Ekaanaamsa). Subhadraa,
in this account stands separately (prithak-sthitam),
is red-complexioned (kumkumaarunaa),
and two armed, carrying in the hands the gesture of boon-bestowal and lotus (varaabja-dhaarini). Adi Jagaantha icon
in Pullani matches with the description in Brahma –vaivarta-purana. I am more
inclined to go by the description in Skanda Purana which treats Vishnu, Siva
and Brahma on equal footings unlike other Puranas which are sectarian biased
that I have explained in detail. Skanda
purana includes Subhadra and Lakshmi both being on Ratna Vedhi, Subhadra
standing separate. This goes well with the story popular in
Orissa where it is stated that Lakshmi was driven away from Ratnavedhi by
protagonists who believed in sister-in-law
and daughter-in-law conflict prevalent in Orissa culture in those
days. To those who do not like this
story they have another story. An elder brother is not even supposed to look at
the wife of his younger brother. She always covers her head and face with Sari
when moving around the house if
brother-in-law or father-in-law or even older males are around. Hence Lakshmi
was replaced by Subhadra later.
Later a metallic Lakshmi was installed
on Ratnavedhi not very prominent to those who believe in Jagannatha as Vishnu
and not the later Avatar of Krishna. Thus we see that Ratnavedhi often went
with house-cleaning which is not acceptable to South Indian Temple traditions.
The images now worshipped in Puri Temple
are wooden ones but not the original images of the days of
Indradyumna. As you all know every twelve years or nineteen years the old images
are discarded and buried and new ones installed in their place in an elaborate
ritual known as “Nava Kalevara”. However
the new images are sculpted and prepared for worship in exactly the same manner
as the original images as said to have been prepared and sculpted. So there is nothing ancient about these
deities whereas the deity of Adi Jagannatah is of stone and believed to be Udbhava
Murti (self-emerged) as it was discovered and consecrated. Only Kumbhabhishekam
(consecration ceremony) done every 12 years to carry out repairs in sanctum but
the deity is not touched. You may
kindly recall the first ever Jagannatha was made from a reddish brown wood (daru)
that Indradyumna got from the sea shore that started its journey from the sea
in Gujarat near Dwaraka where the ancient city of Yadavas got submerged in
water and the whole Yadu dynasty got destroyed as cursed lot after the
departure of Sri Krishna from the mortal world.
This makes one believe that the non-identifiable Jagannatha icon of Puri is that of Krishna. Even today lot of care is taken in identifying
the trees suitable for the purpose by experts which is kept as guarded secret
and the wood brought every time mysteriously. There are prescriptions about the color of the
tree, number of main branches the tree must have, and the characteristic divine
marks it should have like Padma, conch, discus etc., as marks of
identification for each deity.
In South Indian Orthodox and conservative
tradition does not permit installation new deities unless the original deities
are damaged or mutilated or become defective in organs. That is why they do not
worship Ganesha whose one tusk is broken later and instead worship Vishwaksena
with both the tusks. South Indian temples abandon worship if they
find the deity is defective as in Brihadiswara temple in Tanjavur. Jains do not bother. They carried out
patchwork on stone icon of cracked Gomatesvara with the help of French experts
and continue their worship.
Kumbabhisahekam and Nav Kalevar rituals
for periodic consecration after carrying out repair or replacement work in
sanctum d sanctorum is of later origin introduced by Pancharatra, Saiva and
Tantra Agamas. I do not think Indradyumna
ever thought of Nav Kalevar ritual or discarding his dream deities. Had the
people of Orissa preserved these deities today they would have thrown lot of
information about Indian architecture. You may be surprised that Venkateswara icon is also believed to be
carved out of wood and not stone and is several centuries old, yet it withstands
regular Abhishekam every week without any sign of deterioration (Swami
Harshananda of Ramakrishna Math) though popular belief is, it is out of
Salagrama. Ancient Thirunarayana icon in Melkote though of black stone is
deteriorating even though made of stone and they have restricted Abhishekam to
the main deity once a year. There is no way to know whether the icon of Lord
Venkateswara is of stone or of wood. Hindu priests will not allow any scientist
to touch their deities and conduct investigations to study the date of the icon
by suitably taking samples from the icon unlike the Japanese Temple, So, we have to go by the Sthala Purana or
local story. This deity was also
recovered half buried in the soil.
I do not doubt or question the Venkateshwara
deity as being carved out of wood. Wood permits lot of intricate carvings and
details which you find on Venkateshawara icon. Also there are other ancient
wooden icons in South India, may be in Kanchipuram. I do not recall. Our
ancient temple architects and Sthapanis were very skilled and they had sound
knowledge of the material and the great skill. Particular type of timber lasts forever
withstanding all harsh aging and weathering conditions as well as insect
damage. May be Abhisheka techniques adds to lasting preservation! Indradyumna
requested Viswakarma to make the idols from a wood floating on sea that was subjected
to severe conditions in its long travel. You will be amazed to hear about the magnificent
skyscraper temple in Japan published with photographs published in The Economist September 2016: “The five-story pagoda of The Temple
of Flourishing Law in the Nara prefecture of Japan is one of the world's oldest
wooden building. It has withstood wind, rain, fire and earthquakes for 1400
years. Analysis of the rings in the central pillar supporting the 32-meter
structure suggests the wood that it is made from was felled in 594 A.D. and
construction is thought to have taken place soon after." There
are more scientific explanation and modern research to improve wood modifying
its annular structure etc., to last long against the cruelty of weathering but
I would not like to go deep into it as I am not dealing with science here.
It is amazing how our ancient temple architects and Sthapanis (sculptors) had
such scientific knowledge several centuries ago which baffles modern
scientists. The timber of Aswattha tree which is glorified as divine in
Bhagavad Gita and many scriptures is believed to possess such durable
qualities.
Ancient Temple traditions have tribal background as revealed
in Jagannatha worship. The religious
assumptions and aspirations, however concealed by layers of modernity, hearken
to the tribal mooting. In many of the great temples such as the Jagaannth
temple at Puri, Vindhyaavasini temple, Kaamaakya Temple and the Tirumalai
Temple, we find even today survivals of customs and practices that throng these
shrines tribal figure prominently. Ignoring the myth, the worship of Jagannthaa shows the gradual evolution of iconic
worship. Jagannatha was worshiped as a natural element tree (a tribal
tradition), and then as mountain (Govardhan worship) which assumed the form of Salagrama
(aniconic form—vyaktaavykta) manifest yet un-manifest. There are good number of
ancient temples in India that contain in their sanctum natural rocks including
Viswanatha in Varanasi. These rocks and stones, untouched by the sculptors
chisel and Hammer, are regarded as icons or rather aniconic representation of
divinity. Here is indeed to be found the
genesis of Linga and Salagrama worship by Hindus. Oftentimes the area covered
by the outer compound walls (Prakaras) of a stylized temple represents the
ancient tribal enclosure; and the sanctum is associated with the tree or stone
that originally stood with it. Puri Jagannath Temple made
eyes and ears prominent in the deity and later added hands to solid
wood deity (of Salagrama shape) to symbolize
Supreme Being having his eyes, ears
and hands everywhere taking care
of us while the rest of the body parts are unnecessary and that the human
body is
considered as divine temple. Adi
Jagannatha in Thiruppullani reveals the deity in full and complete form and
worshiped to-day with aesthetic and divine supremacy and awe revealing the high
skills of iconography and sculpting developed from the beginning of the first
century A.D. if not earlier.
The Adi Jagannatha Temple is a South Indian Hindu temple in Thiruppullani, a village in the outskirts of Ramanathapuram in the South Indian state of Tamil Nadu, dedicated to the Hindu god Vishnu. Constructed in the Dravidian style of
architecture, the
temple is glorified in the Divya Prabandha, the early medieval Tamil canon of the Azhwar saints from the 6th–9th centuries
CE. It is one of the 108 Divyadesam dedicated to Vishnu, who is worshipped as Adi Jagannatha and
his consort Lakshmi as Padmaasini. The Jagannatha Temple
in Puri was built in the 12th century during the Era of Eastern
Ganga Dynasty by King Ananta Chodaganga Deva,
a dynasty known also for building the Sun Temple in Konarak
and several Shaivism temples. King Choddaganga as a Vishnu devotee remained
significantly mesmerized by the teachings of
Ramanuja. In spite of Ramanuja
being thrown away from Puri Temple there is said to be considerable influence
of Sri Ramanuja on its temple procedures, including the Ratha Yatra festival
fashioned after Rathotsava in South Indian Temples. Rathotsava is the concluding festival of annual
ten days of Brahmotsava celebrations
that was already in vogue in all Vishnu temples in South India before it
was introduced in Puri temple. May be
this is to remember Lord Krishna as the
Charioteer in Mahabharata War sitting on which He preached Bhagavad Gita to
Arjuna. Rathotsava in Orissa introduced
for the first time in Puri Jagannath Temple soon caught up the fantasy of
devotees to make it popular, unique in the North, which made Jagannatha Temple
in Puri famous. Ratha with six horses
and charioteer with its occupant is philosophically discussed in Chandogya
Upanishad which I had discussed in detail which also caught up the imagination
of Temple Traditions for a symbolic festival. The name Jagannatha in Rathayatra
mistakenly pronounced as Jagger Naught
(a strong military vehicle) caught the admiration of all Western rulers
who ruled India later. Thus Jagannatha
became famous to ignorant too because of Ratha Yatra.
Starting with the
Tamil Sangam (Third century B.C. to 4th century A.D.) period
onwards followers of Siva are very active in Tamil Nadu spreading Saivism and
so their main focus is on Rameswaram and the Linga consecration of Rama after
his return from Lanka. In this race the Jaganntha Temple built in the South
earlier where Rama worshiped Jagannatha before he launched the Sethu Project
across the sea went to the background.
Even to-day the regular tourist itinerary does not include this important ancient
temple where Rama started the tradition of Moorti Upaasana but falsely lead to
seashore and show nine pillars of Navagrahas saying that they were installed by
Rama. Danushkodi submerging under water
added to its disadvantage as that rail-route got abandoned.
Here I would like to draw your attention to Ramayana.
Influenced by the blind belief in Navagrahas and horoscope promoted by clever
marketing by astrological Pundits religious enthusiasts in recent times have
installed Navagrahas as nine pillars on the seashore near Rameswaram and allure
the make-believe devotees that Rama actually installed Navagrahas. Rama never worshiped Navagrahas but worshiped
only Surya and chanted Adityahridayam before
the final battle with Ravana. There are also references as to his
worship of Narayana and also He never revealed his avatar of Vishnu like
Krishna who did often. He always
presented himself as the champion of Kshatriya Dharma and the
upholder of his duties to parents. Rama never consulted horoscope for marrying
Sita. He only waited for the auspicious
time of Phalgun Uttara (Panguni Uttiram). He also chose this auspicious day to march his
army of monkeys and bears to reach the sea shore. Ramayana only imparted knowledge about the birth of Lord
Kartikeya and made no mention of Ganesha. I wonder how Siva devotees missed
Kartikeya in the Rameswaram area while they have built a famous temple for Siva
on the Seashore and created one for Navagrahas. Rama had great veneration for Siva and equally
Siva to Rama as you learn from Vishnu Sahasranaam (Srirama rama rameti).
To a spiritual seeker it does not
matter whether Jagaannatha deity is Krishna of Dwaparayuga or Kurma of Krita
Yuga. To him He is all pervading Vishnu (vyaapyate iti Vishnuh), the Sthiti aspect.
“The Hindu Temple
is a constellation of symbolism. It is an image that at once relevant to human
aspirations and persistent in human thought and actions. The texts of Indian
architecture which provides us with also details of measurement and parts of
the temples, and prescribe the rites of installation and rituals of worship
also indicates the real value of a shrine.
Agnirdevoe dwijaateenaam muneenaam hridi
daivatam |
Prathima svlpabuddheenaam
sarvatrea viditaatmanaam ||
The ritualists have their God in the fire (Agni); but the
wise folk find him in their own heart. It is the dull-witted one that seeks God
in the icon. Those who have higher understanding see God in everything” writes
Prof. S. K. Ramachandra Rao in his book
of Indian Temple Tradition.
It is logical to conclude that Moorti Upasana in Archana
Moorti Form (iconic worship form) started with Sri Rama showing the way and the
also the first temple was built for Jagannatha which started the Hindu Temple
Tradition. Rama also started praying to deities and Aditya Hridayam was the
first Stotra which gave birth to millions of stotras to worship countless
number of Devatas and Upadevatas pleading for special benefits however
temporary they may be.
It
is logical to conclude that Temple Tradition started with Jagannatha worship as
Nature, in the form of Aswattha Tree that reappeared as Koorma Saligrama, from
very early times. In Gita Bhagawan
declared that among trees I am Aswattha and also said he will be pleased with
the offerings of “Patram, pushpam,
phalam, toyam” a leaf, a flower, a
fruit or little water--all materials of
nature. In Puri such a worship was
started by simple Tribal folks with pure hearts before civilized people came to
picture to build gigantic temples and complicate worship. They worshiped a simple icon in an enclosure whose
eyes, ears and hands only mattered to them to take care of their welfare (yogakshemam vahamyam). Moorti Upasana, iconic worship in the form of
Salagrama and Linga (vyktaavyakta form) in
Thiruppuillani and Rameswaram was started by Rama himself as Puranas tell us. Before that it was all sacrificial (yajna)
form of worship. Whether it is Krishna or Krishna Dwaipayana in Gita one can
come across divine assurance that: “Om
ityekaksharam brahma anusmaran…… yaati parammam gatim” --Whosoever meditates on single syllable AUM knowing that it represents
the Supreme Brahman, he will certainly attain the Supreme abode. This is
the mode of Aaraadhana (Moorti upaasana ) or Hindu Temple Worship today seen
with all “Sambhramas” and “Shoedasa
Upachaara Puja”.
Parting advice given by Sri Rama to Vibhishnana in Ramayanais as follows: In Uttarakanda, Sarga 108, Slokas 30-31 he said to Vibhishana: “Rakshsendra Mahaa bala! Aaraadhaya Jagannaatham Ikshvaaku Kuladaivatam | Aaraadhaneeyamanisam devairapi savaasavaih | tatheti pratjagraaha ramavakyam vibhishnah ||”—O mighty Rakshasa King! Worship Lord Jagannatha the presiding deity of Ikshvaaku dynasty. He (Vishnu) is to be worshiped even by the Devas (divines) together with Indra”.The king of the chief of Rakshas accepted the words of Srirama keeping in mind the orders of the descendant of Raghu.
Jagannatha of Puri is pleasing to all sectarian followers of Vishnu, Siva as well as Sakta for it is Three-in-One deity like Venkateshwara of Tirupati which attracts large North Indian crowd. One can also avoid going to different temples at different times for special worship and consolidate all their prayers to Parabrahman or Paraasakti to one deity. “Tvameva maataa pitaa bhanduscha” holds good symbolically to Jagannatha. This is all the more important to Hindu Americans who usually find One Temple for All Traditions and Sampradayas. Thus they can focus on few major rituals and festivals as well as a grand annual function of Brahmotsava including Ratha Yatra and at the same time focus on Parabrahman with Parasakti as the sustenance aspect, Vishnu propagated by all philosophers which is most important in our day-to day practical life. This has been focused by Jayadeva followed by Chaitanya Mahaprabhu and recently by ISKCON followers. Of late Jagannatha of Puri has caught up the imagination of Hindu Americans and they add Jagannthas sanctum in American Hindu Temples successfully promoted by Jaganntha Philosoph besides Venkateswara. But Indians hailing from South India have some reservation because of the form of the icon which is incomplete in main limbs in the wooden icons (anga-viheen) of Puri. This need not be so because Jagannatha is no stranger to South Indians; before Jaganntha of Puri there was Adi Jaganntha of Pullani worshiped by Dasaratha and Rama who started the Moorti Upaasana Tradition (Iconic worship) and prompted people to build temples by putting a wall enclosure around a self-generated icons as in Thiruppulllni or Tirupati. Udhbava Moortis of Adi Jaganntha with Sridevi and Bhudevi in Thiruppullani near Rameswaram should be acceptable to both Northern and Southern Indian Temple Traditions in the same sanctum of Jagannatha of Puri which tradition has made many changes on Ratnavedi with moving of times. As explained above. Alternately the processional deities can be that of Adi Jagnnatha with Sridevi and Bhudevi. Jaganntha of Puri historically extends to other major Religions of the world if other religions are not willing to accept the basic philosophy of Hindu Sanatana Dharma “Eko viprah bahudaa Vadanti”--the One Supreme Being the Pundits call by many names (and many religions too).
BIBLIOGRAPHY
1)
Ramachandra
Rao S.K., Indian Temple Traditions, Kalpatharu Research
Academy, Bengaluru, India
2)
Harry
Bhalla, Bhagavad-Gita, International Gita Society, Freemont, CA, USA.
3)
Chief
Editor, Bhaja Govindam, Sri Ramakrishna Math, Chennai, India.
5)
Ramachnadra
Rao, S.K., Vishnu Kosha, Kalpatharu Research Academy, Bengaluru, India.
6)
Wikipedia
on Adi Jaganntha of Thiruppullani and personal information gathered.
9)
Swami Ramakrishnananda, Life of Ramanuja, Sri Ramakrishna Math, Chennai,
India.
APPENDIX
Three Confessions to Lord Viswanatha
by Sankara
Sankara offered oblations to Lord Siva at the Viswanatha
Temple in Varanasi and Prayed thus: “O Lord! My first sin is that in spite of
my knowing and also teaching others that God is beyond mind and speech, I have
tried to describe you through the several hymns (stotras) composed by me. This
betrays lack of conformity between my thoughts and my word. Next having been
convinced of the scriptural sayings that God pervades and permeates everything
in the manifested Universe, I have been preaching this truth to one and all.
Nevertheless, I have come to Varanasi to have your Darsan (viewing). This shows that my thoughts, words and deeds
are at variance with one another. This is my second offence. Thirdly, I have a
firm belief in the teaching of the scripture that the one and the same Aatma
(Self) is imminent in all beings and there is no difference between the so
called Jivatma (Individual Soul) and the Paramatma (Supreme Soul). While I have
been proclaiming this Truth in all my discourses, I have now come here to stand
before you as if we two are separate and different from each other. This is my
third laps. Hence I pray that I may be absolved of all these three sins, of
which I am guilty.”
DETAILS OF
JAGANNATHA TEMPLE COMPLEX IN THIRUPPULLANI
Thiruppullani is a small village situated 10
kms from Ramanathapuram and is famous for its ancient temple and the Adhi
Sethu, the seashore. Of the 18 divya desams of the Pandya region, Thiruppullani
is the most ancient and important sacred city. The place is also hailed as
Pullaranyam, Pullanai, Thiruvanai, Adhi Sethu, Dharbasayanam, Rathnaakara
Kshetram, Nalasethu, Saranagati Kshetram and Pullangadu.
The Prime Deity faces east in the sitting
posture with Sri Devi and Bhu Devi. Similarly, His Consort Sri Padmasani Devi sits
and renders Her blessings to the devotees. Near this shrine is the age-old
Pipal (Aswatha) tree and is considered to be the incarnation of Aswatha
Narayanan Who revealed Himself to the three sages, Pullavar, Kannuvar, and
Kaalavar. The Prime Deity is also known as ‘Dakshina Jagannathan’, installed as
a salagrama by the Devas during the swayambu manvantharam. It is said that the
childless Emperor Dasaratha worshipped Lord Jagannatha and received as
blessings his four sons.
Sri Dharbasayana Ramar under the ‘Pushpaka
Vimanam’ is in a reclining posture. Since he is lying on the dharba grass (sacred
grass used in the rituals), he is called so. The dwaarapaalakas (divine
securities at the doorstep) installed at the doorstep of the sanctum sanctorum
have majestic appearance with a domineering moustache in their faces. Such an
imposing figures could not be seen in any other temple. They have hands with
‘aahvaana sign’ (inviting sign) as if inviting into this unique sanctum, where
the stately Rama reposes with his sword beside Him. But, He presents Himself as
the Lord of Milky Ocean – from His navel arise three Lotus-stems, the center
lotus with Lord Brahma flanked on his sides with Sun and Moon with head gear.
Along with them sculpted on the wall are Madhu-Kaitaba, Lakshmi, Kausthubam and
Sundopasundas. On the side of the crown are Garuda and Markanda. At His feet
are the Ramayana personages, Sukha and Sarana, and also Hanuman enjoying
the feet of Rama in a valiant posture! At the southern side of the Ardha Mantapa
stands politely Vibishana holding the mace and on the northern side are the
Emperor and his wives of ‘Mahodadi’ (Ocean) making surrender to Lord Rama.
Lakshmana as the Serpent-bed Adisesha carries his Lord. The Procession-deity
(Utsava murthy) is ‘Kothandaraman’ with Sita, Lakshmana and Hanuman standing
respectfully as though trying to effect an alliance between Rama and Vibishana.
The entire sanctum is a splendid piece, a superb sculpted tableau representing
a few scenes from Ramayana. This is an exclusive presentation which
could not be seen anywhere else.
The shrine of Pattabhiramar has a separate
flag-pole, altar, Dwaarapaalakas and ardha mantapam. The victorious Rama, after
killing Ravana returns to Ayodhya with Sita in the Pushpaka Vimanam. He rests
for a while at his place, where – it is said – He recounts to Sita the events
that had happened during their separation. The belief is that limitless
blessings will be bestowed to the devotees who worship Pattabhiramar after
taking a bath in the Adhisethu.
Thiruppullani is closely associated with the Ramayana
especially with the incidents in the latter part of Rama’s life-history, when
He goes in search of Sita. Here, Vibishana makes his ‘saranagati’ (surrender)
to Lord Rama. On his counseling, Lord Rama reposing on the dharba grass for
three days, requests the Samudra Raja (Emperor of the Oceans) to give way to
Him to go to Lanka. The Samudra Raja does not concede to His request and
infuriates Him. The furious Rama takes His bow and warns the Samudra Raja that
He would dry up the entire waters. The frightened Samudra Raja with his wives
rush to him and surrenders. Because of the surrenders made here by Vibishana
and the Mahodadi, the place is rightly called ‘saranagati kshetram’ and since
the Lord reposes on the darba grass, He is named ‘Darbasayana Ramar’.
On the outer mandapam of the ‘Darbasayan
Ramar’ shrine is a small shrine dedicated to Santhana Gopalan, known as ‘Nagar
Mandapam Santhana Krishna Mandapam’. It is a lovely sculptural wonder. Lord
Krishna sits on the Adisesha who rests on the ‘kurmam’ (tortoise) surrounded by
eight elephants and eight serpents. It is believed that the childless couple
will be blessed with a child, if they worship the deity offering ‘paalpayasam’
(sweet-milk porridge) to Him. This is a famous offering in the Thiruppullani
temple.
Another very important sacred place is the
‘Sethukarai’, the seashore about 3 km from Thiruppullani. This is also called
‘Adhisethu’ or ‘Ratnaakaram’. ‘Sethu’ means ‘Bridge’. This is the place where
Lord Rama built the bridge to cross over the ocean to reach Lanka, to retrieve
Sita. Even today, we can see on the eastern side within the sea a long
stone-way. A recent satellite photograph has proved the existence of such a
causeway under the sea. This bridge was built by Nala, the monkey-architect and
hence the name ‘Nala Sethu’. At the shore, there is a small shrine for Hanuman
with enfolded palms facing south. He is a deity loved and worshipped by the
people here.
Another landmark and a small temple is
‘Chinnakoil’ (small temple) situated about 3 furlongs from the seashore. It
houses Lord Srinivasa and has beautiful sculptures. On the northern side there
is the white-image of ‘Swetha Madhavan’, believed to be found from the sea.
This is a marvelous sculptural piece, lauded by the Archeological Survey of
India. Another interesting image is that of ‘Agasthyar’, which is believed to
be found from the sea. There are water-eroded marks on the knees of the image.
Puri Jagannath and
Sri Ramanujacharya
Filed
under: Sri Ramanujacharya, Sri Vaishnava Temple History
It has
been a while since adiyen has got the opportunity of witnessing a ‘ther’ or
chariot procession. Such an opportunity presented itself today!
Today was the temple ther/rath yatra of Sri
Jagannath of Puri, Orissa. The event was being telecast live on Doordarshan and
was running for close to 7 hours. The Puri Jagannath temple rath yatra consists
of 3 rathas – one each for Balabhadra (Balarama), Subhadra and Sri
Jagannath. It was interesting to witness an elaborate ritualistic ceremony,
including a slow rythmic carrying of deities into the ratha, the arrival of the
king – ‘Gajapati Maharaj’ in a palanquin and a ritualistic broom sweeping done
by him for all the 3 rathas (legend has it that an earlier king of Puri was
protected by Krishna and Balarama themselves in a battle against the king of
Kanchi). The procession then began with the traditional Oriya drums playing out
loud. There was literally a sea of humanity out on the streets witnessing the
sequence of the procession, with Balabadra followed by Subadra, and finally the
pulling of Sri Jagannath’s ratha.
The Puri Jagannath temple is one of its kind
with the inclusion of deities of Sri Krishna’s siblings – Subhadra and Balabhadra.
The temple is recognized as one of the ‘char dhams’ or four important places of
pilgrimage as identified by Sri Adi Sankara. The other three identified by him
include – Badrinath, Dwarka and Rameswaram.
The live telecast also featured a section on
another temple known as Alalnath – originally known as Alwarnath. I had not
heard of this temple before, and was surprised that this temple had a
significant connection with our Udayavar, Sri Ramanuja.
Adiyen will try and enlist some of the events,
not necessarily in sequence, of Sri Ramanujar’s time at Puri and thereabouts.
These incidents are based on reading up of several documents and may not be
accurate in occurrence.
Sri Ramanujar goes to Puri
Sri Ramanujacharya’s visit to Orissa occurred
at a stage in his life when his divnity was well known and he had countless
followers. He was at the prime of efforts in holding the flag of Sri
Vaishnavism high. He made several trips to holy places in the north of India
including Kashmir. It was during one of these trips that he visited Puri,
Orissa.
A north-Indian temple named after Azhwars!
While adiyen does not know the exact sequence
of events, some time during his trip to Puri, Sri Ramanujar visited a place
located some 28 kms south of Puri, known as Brahmagiri. It is said that during
Satya Yuga, Brahma performed great tapas on Vishnu, and Vishnu pleased with the
worship instructed Brahma to construct a temple here with a standing pose of
Vishnu. This place came to be known as Brahmagiri. It is said that Sri
Ramanujar visited the temple during his Orissa visit. He must have been
delighted to see a beautiful deity of a four armed Sri Maha Vishnu, with conch,
discus, mace and lotus flower. It is also believed that he named the deity ‘Sri
Alwarnath’ or the ‘lord of the alwars’. As we know, the alwars/azhwars were the
divine saints of Sri Vaishnava Sampradaya. The place which housed Alwarnath
hence also came to be known as Alwarpur. And today the words have been
shortened with time, the temple known as Sri ‘Alarnath’ or ‘Alalanath’ and the
place called ‘Alarpur’!
There is more to the history behind Sri
Alarnath temple connected to Vaishnavite traditions, which I shall explore in
another post.
Sri Ramanujar establishes the Embar Mutt at
Puri
On reaching Puri, Sri Ramanujacharya began to
interact with the local priests and scholars. His natural brilliance attracted
people and soon he found a crowd of devotees following in his foot steps. He
decided to establish a monastery to be headed by Sri Govinda (his cousin).
Govinda was also fondly called Embar by Emperumaanar, hence the mutt came to be
known as ‘Embar mutt’.
Today the monastery is known simply as ‘Emar
mutt’. The Emar mutt is located right outside the Puri Jagannath temple.*
Sri Ramanujar and the king of Puri
Emperumaanar had many meetings with the king,
holding religious discussions with him. ‘Ananta Varman Choda Ganga Deva’
(Chodaganga) was the king at that time, who earlier had a leaning towards
Saivite philosophy. The king developed a strong belief in Vaishnavism in his
later years, during which time he had the opportunity of meeting Sri Ramanuja.
The king was impressed by his preaching and deep knowledge of Vedic literature.
It is believed that king Chodaganga grew deeper in his faith in Vaishnavism by
the devotion and brilliance he witnessed in Sri Ramanujacharya.
Sri Ramanujar and Puri Jagannath mandir
Sri Ramanujacharya had a deep interest in
establishing proper temple worship procedures wherever he went. He strongly
believed in the Pancharatra Agama – school of temple worship, as followed at
Sri Rangam. He desired to lay the foundations of the same style of worship in
the Puri Jagannath temple. King Chodaganga eagerly supported this move.
The temple priests came to know about Sri Ramanujacharya’s intentions and grew
uncomfortable. They were very stiff in their opposition and were not ready to
accept any changes in their earlier practices. During the night, the priests
grew anxious and prayed to lord Jagannatha to prevent Emperumaanr from changing
the customs followed by them. Lord Jagannatha in all his mercy decided to grant
the priests their wish. While Emperumaanar was asleep, Sri Jagannatha appeared
in his dreams and informed him that his current mission needed to be abandoned
due to the requests of His devotees.
Meanwhile it is believed that a bunch of
people wanted to eliminate Ramanujar and headed to where the Acharya was
asleep. The Acharya was oblivious to the danger that was expected to befall
him. They brandished their weapons ready to strike. And suddenly, Sri
Ramanujacharya disappeared from sight right in front of them!
Sri Ramanujar magically transported to a town
in Andhra!
With the rising sun the following day, Sri
Ramanujar found himself transported several miles away from Puri, to a place
near the town of Srikakulam in the present day Andhra Pradesh. Viewed in the
perspective of how difficult it would have been for people to travel distances
by foot or by cart in those days, the distance to which he had been transported
overnight was phenomenal!It is said that Sri Jagannatha out of His kind mercy
sent Garuda to transport Sri Ramanujar away from a problematic situation.
Emperumaanar was surprised to be alone in an
unknown land and saddened by the separation from his loving disciples. However
he could sense that he was in a divine sthala, and noticed that he was near a
temple tank. He explored the temple to find out that the inner sanctum housed a
black stone which seemed to be Linga. Sri Ramanujar was saddened further as he
thought lord Jagannatha had in anger denied the Acharya a glimpse of His form
in the temple. As the Acharya would not eat food not offered to the lord
(Vishnu), he fasted that day. In his dreams the following night, Sriman
Narayana revealed the true identity of the deity at the temple. Emperumaanar
woke up the next day and was overjoyed! Lord Jagannath had not sent him here
for nothing!
Sri Jagannatha informs Emperumaanar of His
true form
The deity at the sanctum sanctorum was a
swayambhu – or naturally occurring stone. It has a distinct shape, of the
fossilized structure of a turtle. The lord appeared in the Acharya’s dreams to
inform him that the deity was none other than the manifestation of the
Kurma avatara of the lord. Sri Ramanujar also discussed it with the locals and
was surprised to note that many of them already considered the stone as Sri
Kurma, based on ancient stories. Even from a geological perspective, the temple
is not too far from the sea, which supports the fossilised structure of a turtle
theory. Interestingly there is also another stone – apparently a
Sudarshana-saligrama which had been placed earlier by Adi Sankara’s disciples
at the tail end of the turtle-structure.
However, there was still a dispute in the
village about the true identity of the deity. It is said that to convince
everyone that it was indeed a manifestation of lord Vishnu, Emperumaanar asked
the deity to turn towards him, towards the west. The deity did as was told!
Hence another dwajasthamba or entrance pillar was constructed for the new
direction in which the deity faced. This is one of the rare temples in which
there are two dwajasthambas! There are more stories to this temple, which is a
revered Abhimana sthalam for Sri Vaishnavas, which adiyen hopes to capture in
another post.
Influence
on Choddaganga and on Jagannath temple
Despite Sri Ramanujar’s sudden departure from
Puri, the influence of his vision on Puri Jagannath temple remains. There is a
shrine/sannadhi for Lakshmi built inside the compound of the Jagannath temple
by Choddaganga, as suggested by Emperumaanar. The Puri temple is actually also
known as Sri Mandira, in line with the belief that Jagannath is always with
Lakshmi. There is also said to be considerable influence of Sri Ramanujar on other
procedures, including the Ther or rath yatra festival. King Choddaganga as a
devotee remained significantly impacted
by the teachings of Emperumaanar.
No matter what the form, or the manifestation
– Lord Jagannatha or Sri Kurma – rest assured lord, we as devotees shall always
drown in the beauty of your various forms as well as worship the divine feet of
our Acharyas!
Azhwar Acharyargal thiruvadigale sharanam l
Srimathe Ramanujaaya Namah l
Srimathe Narayanaaya Namah l
*In early 2011, the Embar mutt in Puri
has unfortunately run into trouble due to unaccounted assets or treasures, and
illegal dealings of silver items. The chief of the mutt had been arrested and
investigations are being carried out.
The
Life of Sri Ramanujacharya
Posted by Sampradaya
Sun | IndiaDivine.Org
“Sri
Ramanuja Acarya appeared around 1017 A.D in a pious Brahmana family. He became
the foremost Acharya in the Sri Sampradaya and was reputed to be the incarnation
of Laksmana, the younger brother of Lord Ramachandra.
He was a
boy of extraordinary intelligence and placed himself under the charge of
Yadavacarya, a renowned Advaita
scholar. His guru was struck with his
marvelous intellect and became very uncomfortable on account of his firm faith
in Bhakti.
One day while taking a massage, Yadavacharya was explaining to
Ramanuja a sutra “tasya yatha kapyasam pundarikamevamaksini” (Chandogya 1.6.7),
saying that according to Sankara, the two eyes of Pundariksa are like two
lotuses which are red like the nates of a monkey. On hearing this
interpretation with the unbecoming and low simile, Ramanuja’s soft heart,
tender by nature and softened by devotion, melted and as he was massaging,
tears rolled down from the corners of his eyes like flames of fire and fell on
the thigh of Yadava. Looking up at the touch of the hot tears, Yadava
understood that something troubled his disciple. Ramanuja explained his dismay
at hearing such an unbecoming explanation from his guru. He thought it sinful
to compare with the posterior of a monkey the eyes of the Supreme Personality
of Godhead – who is endowed with all gracious qualities and who is the
repository of all the beauty of the universe. Yadava was angry at the boy’s
audacity and told him to explain the verse if he could. Ramanuja analysed the
word kapyasam to mean `blossomed by the sun’ and the verse to mean “The eyes of
that Golden Purusa are as lovely as lotuses blossomed by the rays of the sun.”
After a few more such incidents when Ramanuja corrected his guru,
Yadavacharya thought him to be a threat to the Advaita line and plotted to kill
him. Later it came to pass that Yadavacharya was to become the disciple of
Ramanuja.
Yamunacharya, the foremost exponent of Vaishnava philosophy of the
time, knowing of his extraordinary ability and purity, called for Ramanuja with
the intent of placing him in charge of the mission after his disappearance.
Ramanuja was on his way to see Yamunacharya when he received the news of
Yamunacarya’s departure from the world. Arriving at Srirangam, Ramanuja went to
have his last darshana of that great soul. There he noticed three of
Yamunacarya’s fingers were clenched. Ramanuja then made three vows: he would
make the people surrender to God and initiate them by the panchasamskara; he
would write a commentary on the Vedanta sutra which was later called Sri
Bhashya ; he would also write what is
like an encyclopedia on the Puranas and would name one well versed Vaishnava scholar after Parasara Muni who wrote the gem among
the Puranas, the Vishnu Purana.
Later Ramanuja took Sannyasa and traveled throughout India vigorously
defeating atheists and impersonalizers by preaching the Vishishtadvaita
doctrine. He never failed to win over a rival in spiritual disputations.
His philosophy is Visishtadvaita. Brahman is Narayana
--(cit-acit-isvara), Narayana with Lakshmi – (transcendental form), Four Vyuha
forms, Vaibhava forms. The qualities of Brahman are both nirguna and saguna.
The soul is real, eternal, individual, not omnipresent, not independent of
Isvara, but part. Isvara is the efficient cause of creation. It is from His
will out of delight. The cause of bondage is beginning-less karma. The process
of release is Bhakti based on Pancharatra and Vishnu purana followed by
detached karma that brings jnana – Prapatti. The goal is to attain the same
nature of Isvara and companionship with Him. He does not return and has no
power of creation, etc.
Once while Ramanuja Acharya was staying in Jagannath Puri he offered
prayers to Lord Jagannatha, who became very pleased. Lord Jagannatha appeared
before Ramanuja and said, “Ramanuja, go and visit Sri Navadwipa, for very soon
I shall appear there in the house of Jagannatha Misra. Sri Navadwipa is my most
beloved abode and is a part of the spiritual sky manifest in this world. As my
eternal servant and a leader amongst my devotees, you should go there. Let your
students stay here, for they are absorbed in dasya rasa (servitude in awe and
reverence) and will not understand the advanced devotional mood, so travel
there alone. Any living entity who does not go to see Sri Navadwipa has been
born worthless. Just one portion of Sri Navadwipa contains
Ranga Kshetra, Venkatesvara and Yadava Achala. Therefore go to Sri Navadwipa
and see my form of Gauranga. After gaining the Lord’s blessing go to Kurma
Sthana and rejoin your disciples.”
Folding his hands, Ramanuja humbly requested Lord Jagannatha, “My dear
Lord, You have mercifully told me something about Gauranga, but exactly who He
is, I do not know?”
The Lord answered, “It is known to you that Lord Sri Krishna, the Lord
of Goloka, is the Supreme Absolute Truth. That much is well known to My
devotees. That same Supreme Personality of Godhead who resides in Sri
Vrindavana is fully manifest as Gauranga, and His beloved abode, Sri
Vrindavana, is manifest as the holy land of Sri Navadwipa. Navadwipa is the
Supreme spiritual abode and it is transcendental to the influence of the
material nature. In that divine land, Lord Gauranga eternally resides. By My
mercy that holy abode has come to exist within the universe, but it remains
completely unaffected by maya. This is the verdict of the scriptures. If anyone
thinks that Sri Navadwipa is only a material location, then whatever devotion
he has developed will wither and perish. By My will, My inconceivable energy
preserves this transcendental abode within this material world. Simply by
studying the scriptures, one will not be able to understand the Absolute Truth.
Only by My mercy can that My devotees understand.”
Hearing these words of Lord Jagannatha, Ramanuja was filled with love.
“My dear Lord,” he said, “Your pastimes are truly astounding. The scriptures
cannot fully describe Your opulence. Why is Gauranga-lila not described in the
scriptures? Upon reflection, I find some hint of Gauranga tattva in the srutis
and puranas. Now, however, all my doubts are gone and I am ready to execute
Your will. If it is Your desire, I will go to Sri Navadwipa and from there, I
will set out to preach about Lord Gauranga throughout the three worlds, giving
evidences from the scriptures to all, converting them to the devotional service
of Gauranga. Please instruct me. You have just to give me Your order.”
Lord Jagannatha replied, “Ramanuja, do not broadcast in this way. Keep
these secrets of Lord Gauranga’s pastimes as they are for the present. Only
after He has concluded His pastimes will the people in general come to
understand them. Preach about me on the level of dasya rasa as you have always
done, but within your heart, worship Lord Gauranga constantly.”
Following Lord Jagannatha’s order, Ramanuja secretly cultivated his
attraction for Sri Navadwipa. Being very merciful, Lord Narayana led him to
Vaikunthapura and showed him His transcendental form, worshipped by manifestations
of His different energies. Ramanuja felt himself most fortunate to see this,
but, as he watched, the Lord manifested His form as Gauranga, the son of
Jagannatha Misra. Ramanuja’s mind became stunned by the brilliance of His
shining golden form. Lord Gauranga then placed His two lotus feet upon
Ramanuja’s head and Ramanuja, filled with inspiration, began to offer prayers.
Ramanuja said, “I must see Your pastimes when You appear here in
Navadwipa My Lord. I shall never leave this place.”
Lord Gauranga replied, “Your wish will be fulfilled, O son of Kesava.
When My Navadwipa lila is revealed you will again take your birth here.”
Lord Gauranga then disappeared. Greatly satisfied by the Lord’s
promise, Ramanuja returned to Kurma Sthana, where he joined his disciples.
During his life he preached devotional service to the Lord in the mood of dasya
rasa, or servitude throughout South of
India, whilst internally he was absorbed in meditating on the pastimes of Lord
Gauranga. By Lord Gauranga’s mercy, he was born again in Sri Navadwipa as a
devotee named Ananta to assist in the Lord’s pastimes. When Lord Chaitanya made
His appearance in Sri Navadwipa, Ananta Vipra was already quite old, He lived
in a cottage which was situated beneath a huge old banyan tree. There, within
his humble abode, he would worship his Deities of Laxmi-Narayana. None could
describe the pure way in which he worshipped them.
SWAMI
RAMAKRISHNANADA’S REPORT
Reaching
Sripurushottama kshetra (puri) after a few days. Ramanuja took resat for some time. He
founded a monastery there and called it
Embar Math after the name of
Govinda, his own disciple. Out of fear of defeat the scholars of the place did
not meet Ran manuja in any discussion though eager to establish his doctrine
there. He requested the priests of Lord Jagannatha to worship the Deity according to the Pancharatra Agama.
When they refused to adopt any new doctrine, he appealed to the king for
arranging a discussion. Being freightened at this, the priests took refuge in
Sri Purushottama. It is said that, on that night, Ramanuja while asleep, was
shifted by Garuda ordered by Jagannath
to Kurmakshetra, a hundred yojanas (a measure
of distance equal to about nine
miles per yojana) away from the place.
PURUSHOTTAMA KSHETRA MAHATMYA IN SKANDA PURANA
SYNOPSIS
·
Presence of Purushottama in Odhra Desa
on the southern shore sea of Bharata
·
King Indradyumna in Kritauyug intended
to settle there with his entire kingdom and worship Lord Jagannatha
· Sabaras (hunting
· Community)
secret worship of the Lord
· Presence of the Lord between the holy Rauhina
pool and Kalpa Banyan tree
· The
idol of Nilamadhava on Niladri
· Shrine
of Carcika (Goddess Durga) at the
boundary of Utkaladesa Eulogized first by
the king on travel
· Meeting
the king of Utkala
· Utkala
King used to take bath in the Bindu Tirtha and worship the idol of Purushottama installed on the
bank.
· Narada
told the king about the mandate of Lord Brahma
to perform the horse sacrifices at Purushottama Kshetra.
· Indradyumna
climbing Nila Mountain where the Lord
was residing as Nrisimha and saw the
idol of Nrisimha and the former
place of Nila Madhav.
· Celestial architect Vishwakarma, built a shrine for Nrisimha at the place
of horse sacrifice
· Indradyumna
performed thousand horse sacrifice at the former place of Nil Madhava
· On the last day of the last sacrifice a celestial
tree was seen at the sea shore whose
fragrance spreads across the surroundings.
· Narada
told the king that the hair of Sri
Vishnu had incarnated as the tree.
· When the tree was installed, an ethereal voice told the king to conceal the
sacrificial altar for fifteen days during which time a carpenter will build
the divine idols of the Lord. Music should be played during this time to hide
the sound of carving.
· Sri
Vishnu assumed the form of an old
carpenter and started carving the idol of the Lord.
· During
this work divine-fragrance, divine music
shower of Parijata flowers took
place.
· After
the work was over, an ethereal voice gave instructions about how the idols should be painted and decorated.
· When
the king unveiled the altar he saw the
divine idols of Krishna (Jagannatha), Balarama and Subhadra.
· During
the horse sacrifices the king donated crores of cows. A pit got formed by the
hoofs of the cows which got filled with water poured while giving charity.
This pool of holy water was known as Indra-dyumna
lake
· Indradyumna
goes to Brahmaloka with NaradA. Both of
them went to Brahmaloka in a divine
chariot.
· When
the first Yuga of second manvantara (Swarocisa) has arrived Indradyumna came back to the earth to make preparations for the
installation of the Lord with the help of
devas and Padmanidhi.
· Three chariots
for Krishna (Jagannatha), Balarama and Subhadra were built by Vishwakarma on a single day and were
consecrated by sage Narada.
· During
this time a king by named Gala was worshipping a stone image of Madhava in the
shrine when Indradyumna was in Brahmaloka.
He was moved to an adjacent
smaller shrine on return.
· The
consecration (pranapratishtha) of three deities was performed by Brahma on
Vaisakha Shukla Paksha Ashtami in
conjunction with the Pushya nakshatra on Thursday
· Lord
Brahma removed the terrible form of
Narasimha that appeared on chanting
mantra, took him away and all the
idols were seen as before.
· Lord
Brahma requested Madhava to bless the king to be able to continue His worship
with devotion. The wooden body of Lord Madhava then directly blessed king
Indradyumna with boons.
· Thus
the Lord blessed king Indradyumna and commanded to celebrate the great
festivals and processions.
· 1.
On the full moon day of Jyestha, the birthday of the incarnation should be
celebrated (The Lord incarnated on the
second chaturyugas of Manu on Jyestha of Krita Yuga). The Lord should be
bathed and taken to the banyan tree.]
· 2.
The great procession named Gundicha should be celebrated on the Asadha Shukla
Paksha Dwitiya preferably in conjunction with the Pushya nakshatra. The
Gundicha pavilion should be built on the place of the altar of the thousand
horse sacrifices. The Indradyumna lake exists there consisting of all the
Tirthas. The Lord should be taken there for nine days, after which the Lord
should be taken back to the shrine.
· 3.
On Phalguna Poornima, the festivals of swing (dola) should be celebrated.
· 4.
On Chaitra Shukla Paksha Tryodashi the festival of Karmapra puranam should be
celebrated. The Lord should be worshipped with Damana flowers on the Chaitra
Shukla Paksha Chaturdashi.
· 5.
On Vaishakha Shukla Paksha Tritiya (Akshaya Tritiya), the Lord should be
smeared with special unguents.
No comments:
Post a Comment