Lord Jagannath’s big round eyes and smiling face are seen today all over the world. Thanks to the work of His Divine Grace A.C. Bhaktivedanta Swami Prabhu pada, milionsof peopletodayattendhisan- ‘nual chariot festival known as Ratha-yrd, ‘not only in Puri, but in scores of countries around the workd. Sowhoisthis Lord Jagan nath? Ask that question toa couple dozen of his followers and you may very well get a couple dezen unique answers. Why ishe conceived of in so many different ways? And, most importantly forthe followers of the darling son of Mother Sachi, what was Sri Chaitanya Mahaprabhu's conception of Jagannath and what is the nature ofthe special relationship Sri Gauranga Sundara shared with the Lord ofthe blue mountain? The Niladri-mahodaya isa Sanskrit sthala-purana, local scripture, that focuses on the worship and history of Lord Jagannath. It is considered by the pandas, priests ofthe Puri temple, to be the highest authority on temple rituals. It describes Jagannath as sarva-riipa- dhara — “he who assumes all forms”. Amongst different deities in the Vedic tradition, Jagannath in Puri hasthe largest variety of worshipers in the world. The Ratha-yatra festival attracts around one million people! By artenching this event, one ean wit- Sri Krishnachathonrite of the festival, the ‘of Puri performs special worship of the Lord on the chariot. His conception is that Jagannath is a manifestation of the impersonal brahman. Looking around, one will find pilgrims froma lange variety of sects, You!l see Ramanandi Vaishna- vas, who consider Jagannath tobe a form of Lord Ramachandra. There are groups of vaimnavas attending who consider Jagannath to be a form of Nrisimhade. There are also Ramanuja and Madhva devotees who see him as Narayan, while others such as members of the Nimbarka and Gaudiya sampradayas, regand him as Sei Krishna. In attendance are Saivates, devotees of Lord Shiva, who consider Jagannath to be a form of Shiva. Some devotees identify him with their wor shipable Ganesh. In Orissa, there are even some Christians and followers of Islam who support the worship of Lord Jagannath. It is also a tradition for vari ‘ous politicians and movie stars to attend Retha-yaera. What is their conception? Manyof them se bimasacultural symbol ‘of traditional India Head of State In most places in the world, one is greeted everywhere with pictures of popular movie stars and sports Jagannath's face and name is found everywhere in Orissapersonalities. However, in Orisa, it is mostly Jagannath's face that smiles serenely at you from billboards, buses, train stations, TV's, ete., ete. Shops and products are commonly named after Jagannath, his temple, his fel- low deities, or his round enchanting eyes, Chaka-dola Historically, Jagannath has long been the official rasra-devata, state deity of Orissa. In 1211 AD, the Gajapati King Maharaja Anangabhima II] declared himself to be the rauta, deputy, and Jagannath the real king. Maharaja Anangabhima even renounced his royal ceremonial bath that is part of the inauguration ritual for kings. Following this principle, the kings after Ananga- Lbhima publicly took a subordinate position to Jagannath, who was considered to be the real head of state. Invhis Brhadl-bhagavaramyta (21.160), Srila Sanatan Go- swami also speaks about the intimate connection between Jagannath and Urkal? rajyarh auckalarh playan svayam —"Jagannath personally protects the kingclom of Orissa.” Muslims at Ratha-yatra Thereare Muslims in Orissa who respect Jagannath and take part in the festival of Ratha-ydtrd, The following are afew excerpts from a 2006 article printed in the Times of India called, "Muslims join Orissa’s Chatiot Fe Reports spoke of some 800 Muslims joining the celebrations in the village of Deulasahi in Kendrapada dis- trict fof Orissa, for in- stance, like in previous years. The Muslims of the village, which has a population of 2,500, also contributed funds for the event, said Sameshar Khan, villager” “The village collec- tively mittee to organize the festival every year and our community are also members" he said forms a com This year, one of the villagers, Naeem Ali donated a tree for con strueting the chariots. Some Muslim carpen ters also pitched in on building the chariots Muslim and Hindu friends take Jagannath prasadam together in Puri ~Allhe Mali esidentsof Delashigaves helping 8 the charorsrlled out — on rea che were liberally layered wich sndbyallche ilyerssotharthe heck move smoothly despite the rain of the pas few das, The story was repeated in other villages ike Narayan. pur in Subarnapur district where Muslims contribured funds, helped in building and then pulling che chari- ots, former local body chief Ananda Satapathy sad. Similarly in Mora in Malkangiri district, all 50 Muslim families wear white clothesand help our just like their compatriots in other parts of the stare. Aside from the above, another way Muslims pay respect, to Lord Jagannath is respectinghis remnants. At the Kabir ‘Ashram in Puri, it is common to this day for Muslims and Hindus to sit together and take Jagannath mahd-prasada. Buddha Lord Jagannath is also considered by some to be a deity of Budklha. From the time of British rule in India, a number of academics have put forward theories that Jagannath was originally a Buddhist deity. Although modern scholars‘ tend todismiss most of these ideasas lacking cogentevidence, there isundeniably an old tradition in Orissa connecting Jagannath aft porRATTaJagannath as the ninth incarnation in a carving of the ten incarnations over the gate of the cemple in Puri with Buddha, § The Oriya writer Sisu Krishna Das wrote a famous book called Dewla Told that describes the origin and pastimes of Lord Jagannath. He writes therein that after [Nila Madhava disappeared, Maharaja Indraclyumna was very disturbed. Then he heard an aerial voiee, saying, "O King, | shall incarnate in Kaliya as Buddha.” Similarly, Sarala Das writes in his Oriya version of the Mahabharata, madhya-parva sanhsdiva janaiku tdriba niminte bauddhacrape bijaya karichanti jagonndthe Ferthe purpose of deliveringthe sulsencangedinshecyle fbi and det, Lord Jagannath has arifesas Buh The presence of the form of Jagannath as the ninth incarnation in various carvings inthe Jagannath Mandir of che ten incaenations of Vishnu further illustrates that many people in Orissa consider Jagannath and Buddha to be one. © One such carving is seen over the front en. trance of the lion gate of the temple. Another is found inside the jagamohana, the kirtana hall ofthe Jagannath temple, on the left side of the garuda-stambha Guru Nanak “There isalsoa connection berween Lond Jagannath and the Sikh tradition. The local history in Puridescribestharwhen Guru Nanak once went to enter the Jagannath Mandir the priests thought that he wasa Muslim and refused him entrance. Guru Nanak then went tothe seashore where he began meditating on Jagannath. That evening in a dream, Lord Jagannath is said to have instructed Maharaja Pratapar dra to stop the morning and evening worship ceremonies in the temple so that he would be able to listen to the prayers that Guru Nanak was offering bim, The next morning, the king and a group of temple priests went to see Guru Nanak. While speaking with Guru Nanak about Jagannath, the king asked him if he was nor feeling bad about not being allowed in the temple. Guru Nanak showed the palm of his hand to the king, who saw there the forms of Jagannath, Baladev and Subhadra. Apolo- giting profusely, Maharaja Prataparudra and the priests invited Guru Nanak and his followers into the temple for darsana. To this day, Sikhs are not barred entry to Sri Krichna-kathamrite the temple, and many Sikhs visi for dargana of the Lord, The famous Gurudwar in Puri, called Bauli Saheb or Baulimath, is said to have been established on the site where Guru Nanak offered prayers to Jagannath. © Ganesh Every year following Lord Ja yatra — his public bath on the anniversary day of annath's Sndna- his original installation — Lord Jagannath dresses up in his Hati-vesa, “elephant dress". The tradition in Puri, as described in the Oriya book Dadhyata- bhakti, is chat this dress is offered in memory of Jagannarh’s manifesting che form of Ganesh before a ganesa-bhakta named Ganapati Bhata. ‘The Niladri-mahodaya (14.85) describes the Hart-vesa hava samarpya malyals ca ndna-puspa-kulodbhavaih kari-svesthakrtitayat vesam ca kavayet cada exddyéant halasypi vesarh kerry nypottama Having offered to Hari a flower garland made of various kinds of flowers, one should then dress him as Ganesh, the best of elephants. One should also dress Baladey in the same way, © best of kings.’ Shiva also some devorees whoconneet Lord Shiva with ‘Theres the three presiding deities of Pur, The local Orissan Purina known as Viraja-kserva-mahatmya (12.97),a8 well asthe Oriya Mahabharata composed by Saraka Das (Musali Parva, page 112), both identify Lore Balaram with Shiva, Other examples of this conception are found in Lond Jagannath's change of body ceremony known as Nava- kalevara. ® During that elaborate procedure, three trees tharare 1o become the new deities in Puri are selected, cut, and given a ritual bath, Ac the bathing ceremony, the brah- mins recite the purwsa-sahta prayers for Lord Jagannath, the Sri-sidkta prayers for Subhadra " and the Rudvadhyaya adev. Asin, the conception af Lord Baladev as Lore Shiva arises prayers to Shiva for Bi when they puta special dress on Lord Baladev known as the Hari-hara-vesa. This takes place every year ftom the IIth day of the bright fortnight in the month of Agvina to the 10th day of the bright fortnight in month of Karka. In this costume, 25half of the body of Balabhadra looks blackish while the other half looks whitish — with the idea that he is half Vishnu (Hari) and half Shiva (Hara). Again, a connection between Lord Balaram and Shiva is found at che time of Ratha-yatra, when every year various cities on Taladhva, the cart of Lord Balaram. This conception of Balatam as forms of Lord Shivaare placed as side non-different from isnot surprising for the followers of the Stimad Bhagavatam, which describes Sankarshan, Balaram, as being the original source of Mahadev. ® Nrisimha ‘Many people in Orissa consider Lord Jagannath to be a deity of Nrisimhadev, the fierce half-man, half-ion form of the Lord. This conception is supporced by its adherents in a ‘number of ways. For example, the Skanda Purdina (5.2.28) describes that duving their installation ceremony, jagannat Baladey and Subhadra manifested themselvesas Nrisimhadev in the presence of Brahma, Maharaja Indradyumna, and all the people there. Lond Brahma then initiated Maharaja In- dradyumna into the nysitha-mantra known as manéra-réja tugrath virath mahvisnih jvalantarh sarvatomukham rysinham bhisanam Dhadak mej mye nama ham [bow down before all-powerful, frightening, Deity of Nrisimha ftom Jagannath's Ratha-yatrd cart auspicious, sublimely ferocious Lord Nrisimha, who i 26 at Poathe Supreme Personality of Godhead, Lord Vishmu, who burns like fire, whose faces are everywhere, and who is the death of death personified." The Madala Pati liverally “drum chronicle”, which is the official historical record of the worship of Jag- annath, gives the same nrsintha mantra-raja as the Lord Jagannath. “Another evidence of the connection of Jagannath with Nrisimha isin the deity known as Adi Nrisimha, whohasa sanall remple to the right side of Jagannath’ temple in the mantra to be used for worship Sri Mandir complex. He is considered to be the guardian deity of the Jagannath remple, anda activities of cooking cor worship are begun by frst worshiping him.” Lord Nrisimhadev isalso prominencat the time of Nave kalevara, the festivalfeeremony in which Jagannath changes his body toa new one fashioned fromaspecial tree. The Nate. kalevora hastwoaspects the wana, forest sacrifice, andl the tnatsha, ceremonial installation of the deity- Nrisimhadev is the presiding deity ofboth ofthese seementsof Nava-Kalewara, and until the deities are formally consecrated, the darus, simple, preliminary tree forms of Jagannath, his brother and sister, are all considered and worshiped as Nrisimha. © Daru-brahma Lord Jagannath isalso conceived of as danw-brahma, a sacred wood or tree form of the Absolute. Mahd-purusa- vidya is a little known Sanskrit book glorifying Purush- cortam Ksherra, Jagannath Puri. ® Maha-purasa-vidya stresses Jagannath as the deity for this age, and gives an vod". The famous scholar on the subject of Lord Jagannath G. K. interesting definition of the word dari Tripathi comments on this definition: ©” The shape of Jagannath is the primeval shape of Vishnu ‘out of which his various incarnations proceed, and his body consists of daru because in this form the deity ‘cleaves asunder’ (dar) the miseries of the world and ‘imparts’ (neh, from the Sanskrit root r, to give) eternal bliss. Ie further asserts that though the stone statues might be effective in granting wishes, ee. in the first half of the day of Bralsma, in the current second half of the day (ie. in this Sveta-varaha-kalpa) itis the image of daru (wood) which really fulfils the desires of the devotees and makes them jluar-maukia (3.140-143). ‘The Maha-purusa-vidya (3.147, and 6.6.) states: daranat sarva-duhkhandm ahandananda-danatah padmajahamn sada daruh saréayo ndsticatra vai “Because of breaking apart all miseries and because of imparting uninterrupted bliss, 1 am always called dare, ‘Olotus-born one, There is no doubs in this regard.” Sri Krithna-kathanrite davayaty eva dubvhani dadaty dnandam avyayam tasmnat svabhavato dérur ena vedenu niscitam “He breaks apart miseries and imparts everlasting bliss ‘Thus being of such a nature, he scaled dane in the Vedas.” The Pancha-sakhas ‘The understanding of Lord Jagannath held by the five COrissan associates of Sri Chaitanya Mahaprabhu: known as the parica-sakhas defines yeranother conception. The paica- salthas — Achyutananda Das, Jagannath Das, Balaram Das, ‘Ananta, and Yasovanta — are considered by thet fllowers to be incarnations of Krishne’s astocintes, Sudama, Srivatsa, Subel, Sridama and Subahu respectively.“ The patica-sakhas and their followers consider Lord Jagannath to be supreme, and see Krishna as his partial incarnation. In his Oriya version of the Bhagavata, Jagannath Das has described: The tree from 1996, which became the current deity of JagannathAn early British conception of Ratha-yatra Jagannatha ye sofa kala, taut kale nandabala alk sola kala ka, gope varie navahari Of Jagannath’s sixteen kalas (parts or expansions), Krishna is one. In Vraja, the gopis are worshiping that ‘one expansion, the human-like Krishna, ‘The patica-sakhas believe that the reason why the form of Jagannath is unique in all of India is because Jagannath is the original svarapa, form, of Vishnu.» Achyutananda Das writes in Sanya-sarihitd (chapter 8) that Lord Jagannath is the subject of the hare kryma maha-manera. He says that of the sixteen names in the mantra, the eight occurrences of “hare” are associated with Balabhadra, the four of “kyyna” with Jagannath, and the four of “rama” with Subhadra. Amongst the many complex beliefs of the pafica-sakha theology, they consider the real and topmost form of the supreme tobe “void personified”. ® They say that when the Lord desires for creation to take place, he then manifests the form of Jagannath, whose form and black color are also incerpreted as nirdkara, the void. Although, Balaram Das and Jagannath Das’ names are indana of Devakinandan Das? there {sno other mention of any of the paftea-sakhas in any of the listed in the Vaignava other literatures of the Gaudiya Vaisava followers of Sti 28 Chaitanya Mahaprabhu. Similarly, in the Oriya writings of the paiica-sakhas and theie followers there i little or no mention of the Gaugliya devorees. Even the most intimate Gaudiya devotees who bail from Orissa such as Ramananda Ray Sikhi Mahiti, and Madhavi Deviareither only vey brieflyouched 6on oF not named at all. As noted in our article on the life of Madhavi Devi,” the reason for thismay be the vast difference in philosophy of the Gaudya devotees and the pafica-sakhas Krishna ‘The Skanda, Brahma, Padma and Narada Purdnasall have sections glorifying Purl and Lord Jagannath, These Puadnas mostly aklress Jagannath as Krishna, but they alsosometimes refer to himas Vishnu. Jagannath isalso commonly addressed throughout Oriya devosional literature both as Vishnu and. Krishna, Some unisnavas don't consider any difference be- ‘ween Vishnu and Krishna others consider Vishnu to be the topmost form of the Lord and Krishna tobe his expansion. The system of worship of Jagannath atthe Puri temple identifies him as Krishna. The paid-paddhatis, seripeures describing the details of worshiping Lord Jagannath, ree- ‘ommend meditating on him as Krishna in four dlifferent ways at different times of the day as follows: ah porMorning (pratah): Jagannath is conceived of as baby Krishna with soft reddish feet and palms and wearing golden omaments. Endowed with asweetsmiling face, he isenvisioned crawling around in the courtyard of Nanda Mabataja’s palace with a lump of butter in his hand. Noon (madhydhna): Jagannath is meditated upon as Krishna sitting on a divine lotus of eight petals on a jeweled throne under a wish-fulflling tree in Vrinda- van, surrounded by various gopis and cowherd boys, as well as different sages, yogis, gandharvas and apsaras. Dusk (sandhya): Jagannath is thought of as sitting. on adeerskin in a palace garden in Dwarka speaking philosophy to Narada Muni and others. Late night (ratri): Jagannath is meditated on as the lover of the gopis, sporting with them on the banks of the Yamuna in Vrindavan during the rasa-lila, Another of the many indications that Jagannath is seen as Krishna is the many deities of Krishna enacting various pastimes in Vraja found on the outside walls ofthe Sri Krichna-kathanrita fadan Mohan, the representative of Jagannath used for various festivals Jagannath temple. These include Krishn: the gopis, the lifting of Govardhan Hil, and the killing of thedemons Dhenukasura, Bakasura,and Aghasura. Others depict his departure for Mathura ina chariot with Balaram and dancing on the hoods of the serpent Kaliya, etc. ‘An important way to understand the conception of a worshiper is by the mitla-mantra that is used dur- ing the worship. Every worshipable form has his or her own specific milla-mantra. There are two mila-mantras that have been used in Puri for Jagannath for hundreds of years up to the current time: the ten syllable, “gopi- Jana-vallabhaya svaha” and the eighteen syllable, “klim ysnaya govindaya gopl-jana-vallabhatya svaha”” — both, of which address Jagannath as Krishna with the gopis. © Source of all Incarnations According to the Srimad Bhagavatam (1.3.28), Krishna is considered to be svayari-ripa and avatasi, the original form of the Lord who is the source of all visnu-tattva expansions. In many places Lord Jagannath is described as avatari, The Skanda Purana (2.2.15.33) has recorded Narada Muni’s 29words to King Indradyumna about the greacness of Lord Jagannath: indndc-trthesu desesu ksetresdgatanesu ca amézvarastasyaiva ma bhatt saisayo ‘nyatha Incarmations in various places of pilgrimage, evions, and laces nes partial incarnations Donor douke this, Oking In Srila Sanatan Goswami’s Brhad-bhdgavatamrta (2.5.21), Narada Muni speaks to Gopa Kumar about Lord Jagannath in Puri: sarvavatdratta-nidhana-ribas taitae-carini ca santa syasmai ca roceta yad asya rijpath Dhakedyatasmai khalu darsayet tat His transcendental form, the one source of all incarnations, expands all of his various pastimes. Whichever of his forms a devoree finds attractive, thae form the Lord shows co bien Similarly, Seila Lochan Das Thakur has weitten in his Sri Caitanya-margala (sueva-khanda, text 487) yara avatira, tara asvaya-sadana — “Lord Jagannath is the resting place of all divine incarnations.” Jagannath’s position as avatar is also shown in his many vesas, dresses, in which he is decorated both as various vigueaatdras and stayam-nipa Krishna. Other vivid examples of the conception of Jagannath as avatar are found in the ancient traditions of dance, music, and sculpture connected to the Jagannath temple. As elabo- rated in the article in this issue “Gita-govinda Thakur", since even before the time of Mahaprabhu, Jagannath has relished Srila Jayadev Goswami’s Gita-govinda, a part of which is the Dasavardra-stotra, As mentioned above, in several places ofthe Puri temple one will find carvings of Krishna's principal ten incarnations. Deity for this Age Aswe have described, the scripture Maha-purusa-widya declares Lord Jagannath tobe the deity for thisage. This is supported by the statement of the Padma Purdna: “eatwtras te kalau bhdvyd hy utkale purusortamat — “In the egeiof Kali, the four vaisnava disciplic successions will appear'in. Urkal from the Supreme Lord, Purushottam Jagannath.” This conception has also been declared by Gauranga, Mahaprabhu in Caitanya-carieamyta (madhya 15.134-135): * “rule hyena praka sama “davasana’“sndne' hae jvera mukat “In this Age of Kali, Krishi ‘manifest in two forms, wood and water. Thus, by enabling the conditioned souls to see the wood and bathe fn the ware, he helps ‘them become liberated. 30 ‘The source of all incarnations “darw-brahma'-ripe — sdksde Sr purusoteama Pbhaginaaht hana saksat‘ala-brakma’-sama “Lord Jagannath is the Supreme Lord himself in the form of wood, and the river Ganga is the Supreme Lord himself in the form of water.” Lord Jagannath allows and accepts the worship of all. In thar sense all of the various conceptions of Jagannath de. scribed above are correct, Thisis Krishna's nature, asstated by ‘Bimin the Giet (4.11, yeyathd marh prapadsete tdmhstathaiva bhasdiny adkam — "I reciprocate with everyone according to bow they sarrender untome” A similar point ismade by Srila ‘Vrindavan Das Thakur in his Caitarga-bhdgnuata (madhya 23.465) ierfipa cintye dise se rtpa haya —“Acconling to the caonceyvion tte devotee has of the Lond, the Lord manifests himsee” Lord Jagannath's mood is thus described in the Skanda Piotina (5.2.22367)dharmi-ayaha-pramanena yéides dstah sa eva sah — The Lord appears exactly according to the inclination of the worshiper to serve him. Mahabhava Prakash The above conceptions of the Lor are all based on the various moodsof the devotees, butthey don'tditectly address what the Lord thinks abour himself. In 1994, Sri Srimad oft PoreSour Govinda Swami Maharaja began speaking, for the first time in the West « little known story of Orissa that illuminates the inner mood of the Lord. ® This story has been elaborately told in Maharaja's book, The Embank- ‘ment of Separation. Briefly summarized: Krishna in Dwarka was feeling so much intense separation from his loving devotees in Vrindavan, in particular the gopis and Srimati Radharani, that he once fell unconscious. When Narada Muni began singing about the Lord's Vrindavan pastimes, Krishna regained external consciousness and immediately jumped on his chariot to return to Venja. Upon arriving, Krishna saw the pitiful yer ecstatic condition of Srimati Radharani, who was suffering rerribly in separation from him. Seeing Radharan’s topmost love for him, Krishna himself heeame eestatic. And, as Maharaja points out, since there is no difference between deha and dehi, the body of the Lord and the Lord himself, Krishna's inner feelings became manifest externally Hiseyesgrew big hisarmsand legs shrunk into his body, andl his mouth stretched into a sgrear smile — rhe form of Lord Jagannath. * Sti Srimad Gour Govinda Swami further explains this ecstatic maha-bhava-prakasa of Lord Jagannath: "Sti Jagannath is madhuryacrasa-ghandyita-miayti, the cor densed form of conjugal mellow. Jagannath is Krishna feeling the pangs of separation from Radha and the vraja-gopis, xadhd-viraha-vidhura.” Opulence and Sweetness Acti poincanother question arises: How ean Jagannath be Vrajeswar Shyamasundar Krishna, the enchanting Lord cof Veja, if he is worshiped with great opulence? Devorees knowledgeable inthe science of asa know that for sweetness to be present, the awe and grandeur of dna and aisarya, knowledge and opulence, must no be prominent. As Kaviraj Goswami describes in Ce. madhya 19.19, aisvarya-jama radhanye sakucita priti —"When opulence is prominent, love of Goxdhead becomes somewhat crippled.” Yer, Lord Jagannath in Puri is surrounded by opulence! He is married to the original goddess of fortune, Maha- Lakshmi. His temple is called the Sri Mandir, the temple cof Lakshmi. In his storehouse he has vast riches, including fantastically expensive diamonds and jewels which are regularly used to ornament him. Take, for example, Lord Jagannath’s golden dress known as Sund-vesa, On the day of the Bahudha-ratha, return Ratha-yatva, Kalia Jagannath, the beautiful black Lord of the Universe, returns to the Sri Mane after his sojourn at the Gundicha, After Jagannath, Baladcy, and Subhadra arrive in their cats near the Lion Gate of the Jagannath Temple, they are ornamented with Sri Krishna-hathaonrita extravagantly opulent golden jewelry. The three deities ‘wear golden hands, feet and crowns. Iris said that the total weight of the solid gold ornaments of the Sund-vesa worn by the deities is more than one ton. Considering that Lord Jagannath is surrounded by such opulence, some Vaishnavas consider Lord Jagan- rath to be the Vasudey expansion of Krishna who per forms pastimes in Dwarka. Kaviraj Goswami describes in Caitanya-caritamrta (madhya 19.192-193): punah krynacrati haya duita prakaira ‘ifvaryacjhdna-mis, kevald-bheda dra Attachment for Krishna is divided into twoeateyories One is attachment with awe and reverence, and the other is pure attachment without reverence. goku *Kevala’vati — aiarya-jfna-hina purtdvaye, varkunshadye — aisvarya-pravina Pure attachment without reverence is found in Golok ‘Vrindavan. Atcachment in which awe and reverence ae prominent is found in the two cities Mathura and Dwarka, and in Vaikuntha. Yet, Sti Srimad Gour Govinda Swami has explained thar Jagannath in Puri is something more than just the opulent Lord of Dwarka, He states in Embankment of Separation, *.. because aisvarya and madhurya are combined together, Jagannath is aisvarya-madhurya -yugala-milana st jagannatha.” * Inhis Brhad-bhagavatamta (2.5212), Srila Sanatan Go- swami has also described the simultaneous sweetness and ‘opulence found in Jagannath and Jagannath Puri Dham: sickronadevasya sada priya tat Astra yatha se-machurd tathaiva tat paramaisvarya-bhara:prakasa- lokanusdri-vyavahara-ramyam ‘As Sri Mathura is dear to Lord Krishnadev, so this, place is also dear to him. Although the Lord displays, his paramaisvarya, supreme opulence, in his pastimes there, at the same time they are ramyam, very beautiful and charming. Although, as stated above, the nature of knowledge and ‘opalenceisto makelove shrunken, prit-sarkucita, the unique- ness of Puri is that rather than making love crippled, the ‘opulence and knowledge there actto enhance and intensify it Thisis seen in the mood of the Gaudiva Vainavas at the Ratha-yatv festival. The opulence of Puri acts to increase the Gauediya devoree’s ecstasy when they take Jagannath away from the Dwarka-like blue mountain of Nilachal tothe sweet Sundarachal Vindavan of the Gundicha, This vision of Jagannath isalso to be found in Caitanya- cearitdmyta and the other biographies of Sri Chaitanya EyMahaprabhu, which are full of descriptions of how he saw Jagannath as Vrindavan Krishna whohad left and gone to Dwarka. Mahaprabhu thus saw in Jagannath a mixture of Vrindavan sweetness and Dwarka opulence —aisvarya- rmadhurya yugala-milana St jagannatha, Jagannath and Chaitanya In text 137 of the first chapter of the Sesa khanda of Sri Caitanya-maigala, Srila Lochan Das Thakur quotes the following verse, which he accredits to the Vayu Purana: into bhavisyati kaleh prathama-sandhyyan Laks ddaru-brahma samipantah sannsdsau gaveravigraha In the beginning of Kali-yuga, Lord Narayan will appear oon the earth in a golden form. Taking sarmydsa, he will reside in Purushoctam Kshecta near Lord Jagannath, ‘There isa special relationship between Jagannath and Sri (Chaitanya, It is significant that Jagannath was the main deity ‘worshiped by Mahaprabhu. Many of his associates in Puri had deities that they worshiped there, including Tota Gopinath, ‘who was worshiped by Srila Gadhadhar Pandit; Sti Si Krishna Balaram, worshiped by Bhagavan Das and Chota Haridas, “Madhavi Devi's Radha Gopinaths the Radha Damodar deities of Swarup Damodar Goswami; Radha Gividhari worshiped by Jagadananda Pandit; Sri Sri Radha Vrindavan Chandra wor- shiped by Kahnai Khuntia; and Sti Sri Radha Madan Mohan worshiped by Srila Raghunath Das Goswami, ete. ® Yer aside from some brief mention of Mahaprabu going to receive the darsana of Tora Gopinath and Alarnath ® in Beehmagii there sno description found of his going for dardana of deities other than Jagannath. However, the biographies of Sri Chaitanya in Puri deseribe extensively about his aly and ofter multiple daily darsanas with Loe Jagannath. Srila Lochan Das Thakur tates inhis StCaitanya-marigala,(madhya 42.213) that Gaurasundtar was going for daréana of Jagannath three times a dy In this connection, itis interesting to analyze Gaura’s stay in Sri Rangam, South India. Caitanya-carisémyta ® states that while there Lord Chaitanya Mahaprabhu was going daily to receive the darsana of Lord Ranganath, the presi ing deity of Sri Rangam. However, there is also a temple in Sri Rangam of small deities of Jagannath, Baladew, and Subhadra that; according to the local tradition, were per sonally worshiped by Mahaprabhu during his stay there. * There are two local histories regarding these deities, Some hold thar Mahaprabhu made them with his own hands; ‘others say that he brought them with him when he came Opposite page: Mahabhava Prakash Jagannath, the condensed form of conjugal mellow Sri Krishnachathamrita 33to Sri Rangam. Judging from their forms which are quite different from the general form of Jagannath deities in Orissa itis clear that they were specially made, Two facts are significant about these deities. One is that even while visiting this major pilgrimage site and receiving daily daréana of the famous and ancient deity of Ranganath, Mahaprabhu was still absorbed in worshiping Lord Jagannath. And, aside from these Jagannath deities in Sri Rangam and the Govardhan Shila that was given to Mahaprabhu by Shankarananda Saraswati, worshiped by ‘Sri Chaitanya,and later given to Raghunath Das. we are not aware of any other deities thac are said to have been personally worshiped by Mahaprabhu. Why did Mahaprabhu place so much stress on the deity of Jagannath? Why not Radha Krishna? In Caitanya-candrodaya-natakam {page 321) Srila Kavi Karnapur relates a discussion wherein Maharaja Pratapatudra asked Sarvabhauma Bhattacharya, “Since Vrindavan is the dearest place to the Lord, why did he stay there such a short time and then return hete to Pari Sarvabhauma replied, jaganndthena tad-viraham asa- hamanena samaksta iva —"He was drawn back because he could not bear the separation of Lord Jagannath.” Al Important Radha As described above, Gauranga’s worshipable Lord is Jagannath, whom he sees as Vrindavan Krishna. But, understanding that, an all-important question arises — where is Srimati Radharant? According to the siddhanta of the Gaudiya Vaisna- ‘as, one cannot approach Krishna without Radharani. Dhyanachandra Goswami, the disciple of Srila Gopal Guru Goswami, has written in text 188 of his Gawra- govindarcana Smarana-paddhati vinat radha-prastdena krsna-prapeir na jayate tatah rt vadhika krgnaw smavaniyau su-sammyutau Without the mercy of Raa, one can never attain Krishna ‘Therefore one must remember them together, as they are always nicely situated by each other's side In the Sva-niyama Dagakam of his Stavavalt, Sri Chaitanya’s intimate associate Srila Raghunath Das Goswami has described the mood of the followers of Gauranga Mahaprabhu. In text six he states: anadytyodttam api muni-ganairvainika-mukath ravindn gandharvim api ca nigamais ca prigatamaim ‘a ekave govindarh bhajai kapatt dambhikacaya tad-abkyarne grme ksanam api na yi vracam idam Not for a moment shall 1 go near a hypocrite who wor ships only Lord Govinda and does nor worship exalted 34 Jagannathastakam_ ‘The Jagannathastakam is one of the most popular prayers offered to Jagannath, and isrecited everyday in the remplein Puri, For hundreds of years its verses have also heen a favorite of the followers of Sri Chaitanya Mahaprabhu. Jagannathdstakam gives an important indication of Mahaprabhu's conception of Lord Jagan- rath. The first two verses clearly describe Jagannath 1s Shyamasundar Krishna of Vrindavan: adacit klind-tata-vipina-saritaka-ravo amudabhi vadana-kamalasvada-madhupah ‘ama-sambhu-brakmdmara-pati-ganesiycita-pado jagannathah swt nayanat-patha-gaont bhava me ‘Sometiesin great happiness Lord Jagannath makes concert with hisflutein the groves on the banksof the Yamuna, He is ike x bumblebee tasting the beautiful locust faces of the eawherd damsel of Vj, and great personalities such as Lalshns, Shiva, Bra, Indra ond Ganesh worship his onus feet. May that Jagannath Suouni be the object of my vision. be sary ven ras iki piecham kat-tare dukilarhnetrtne sahacari-katiksarh vidadhate sada ssimad-vrndavana-vasati-lla-paricayo Jagennathah svat nayana-pathe-gémi bhavaru me Ins left hand Lord Jagannath holds flute, on his head the wears peacock feachersandon his ips he wears ine yellow silken cloth. From the comers of his eyes he estos sdelong. lances upon hsloving devotees He ismose fondo the pastimes he conducts while lvingin his divine abode of Vrindavan, May that Jagannath Swan be te objet of my vison, ‘Srimati Radharani, who is glorified by dhe Vedas.and the great sayes headed by Narada, and who is most dear to Krishna, This is my vow. Radha is apparently not worshiped with Lord Jagannath. Yet, even if Jagannath is Krishna, without Radharani’s presence, Raghunath Das says chat he is not interested! sada radha-krspocchalad-atule-khela-sthala-yuugart vrajasn sancyajyaitad suga-virahito ‘pi erucim api punar dvaravaeyam yadu-pasim api prawgha-vibhavai sphuerantarh tad-vacapi ca na hi caldmiksitum api Bvon though I sufer in long separation from de divine cape sto ng, even fora maent, ever leave Veja. Bven if Kehna in Dwarka personally asks me tceme, wont gothere gatonmadai radha sphurati hava slista-hrdaya sphuzam duaravaeyam ii adi suomi Srutitate tadahari tavvaivoddhata-mati pati’ vraja-puerat samuddiya svancadhika-gati-khagendrad api javat ah portYer if L hear that Srimati Radharani has gone to Dwarka, where Lord Hari passionately embraces her to his chest then with an excited heart | will leave Viaja. and fly to Dwarka faster than Garuda. Based on these above verses, further questions arise: why do the followers of Sri Chaitanya Mahaprabhu even bother to visit Jagannath Puri, a place that has ‘opulence like that of Dwarka and where Radharati is not worshiped with Jagannath? ‘One may say," go there, because in Puri, Sri Chait- anya Mahaprabhu has performed pastimes in the mood of Srimavi Rudharar.” That is true, but the mood of Mahaprabhu in Puri is the tasting of Radha's erying in separation from Krishna. Why would we want to see Radha outside of Vraja in that condition? Naturally, the followers of Mahapeabhu want to see her happily by the side of Krishna in Vrindavan, But if they see her in a crying condition then they are over- whelmed with a desire to alleviate her suffering, putting aside any other considerations. This point is made by Srila Bhakrisiddhanta Saras wati, who is said to have stated, “Shallow thinkers appre ciate Vrindavan, but man of real bhajana, real divine aspiration, aspires to live in Kurukshetra.” He explained that after visiting many places of pil grimage, Srila Thakur Bhoktivinode commented that he would like to spend his last days in Kurukshetra. He said, “Kurukshetts is the real place of bhajana.” ‘Why did Bhaktivinexteask to goto Kurukshetra! Why not Radha Kundorsomewherein Viaja! The goal ofthe followers of Ch Bhaktivinode went there because he understood that Radha had gone to Kurukshetra ar the time of the solar eclipse to be with Krishna, Bur in Kurukshetra, Srimati was in a difficult position, She was surrounded by Krishna's ‘wives andall of his kingly opulence. There was no Yamuria River present, no Vamsivat, and no Govardhan Hill. There- fore, its commented that Bhaktivinode wanced to go to Kurukshetra because he saw that Radha’s need there was the greatest, andhe: anya Mahaprabhi is Vrindavan, not Kurukshetra Te that where cheneed isthe greatest, service is the most appreciated. * Inhis purport to Ce. madhya 13.120, Srila A.C, Bhak- tivedanta Swami Prabhupada explains how Jagannath Putt is like Kurukshetra: After giving up the company of the gopis in Vrindavan, Sri Krishnay the son of Maharaja Nanda, engaged in his pastimes at Divak, When Krishna went ro Kurukshetra with his krother and sister and orbers from Dwarks, he again met the inhabitants of Veindavan. Sri Chaite anya Mahapeabhu is xidka-bhavasdsui-svalita that is, Sri Krishna hathamoita Krishna himself assuming the part of Srimati Radhaeani sn onder ro understind Krishna, Lord Jagannathdey is Krishna, and Sri Krishna Chaitanya Mabaprabhu is Sri- ‘mati Radharani. Chaitanya Mahapeabbu's leading Lord Jygatnsath coward the Gundicha temple corresponded 0 ‘Srimati Radluaran’s leading Krishoa toward Veindavan. Sri Kshetra, Jaginmath Pari, was taken as the kingdom ‘of Dwarka, the place where Krishna enjoys supreme op Jence. But he was being ed by SriChattanya Mahaprabbu to Viindawvan the simple village where all the inhabitants are filled with ecstatic love for Krishna. Radha and Jagannath A question remains: How could Sti Gaurasundar, being in the mood of Radharani, be attracted to a form of Krishna if Krishna’s beloved consort Sri Radha is not present with that form? Or —is she? According to the sixth verse of Jagannathastakam, Radharani is situated in an embrace with Jagannath: para-brahmapidah kuwalayealoxphulta-nayano nivasiniladrau nikita-carano ‘nanta-sirast rasanando radha-sarasacvapu-dlinigana-sukho jagenndthah siti nayana-parhargamt Hhayaen me Lord Jagannath, whose eyes resemble full-blown lotus petals, isthe last limie of the absolute. He is a resident of Nilachal Hill and his lotus feet are placed on the heads of Anantadeva. Overwhelmed by the mellow of lo Radharani’s hody to his chest. May that Jagannath, Swami be visible before me! References to Srimati Radharani’s presence with Lord Jagannath in Puri can also be found in several other little known ceremonies during the worship of Jagannath. Very few people are aware of the esoteric details of the rituals involved in the Nava-kalevara . joyfully embraces Srimaci ceremony where Lord Jagannath’s body is changed. After the tree that will become the new deity of Ja- gannath has been selected and cut down, the priests place special mantras known as nydsas on the log as part of the process of spiricualizing the wood and bringing che deity colife, The tradition in Puri is that towards the end of placing the nydsas on the daru, the priest meditates on Srimati Radharani and places the following sodha-nyasa mantra six times on the log ny alan oe ade pe pra tage rasa vesna uenekractlara-halambi pada kierim tavanygustha-pukea haismakhachemale sui nga ara Karas een hb 1 meditate on Radhika who is the most beautiful gir in the three worlds. She has 2 smile on her face and 35her complexion is the color of fslazma, Her veil is made with the border of her splendid lower cloth. Her deess is delightful and a Jowus hangs atthe end of her braid. She appeats wonderful in her fresh youth, and her eyes extend to her cars. With her thumb and index finger she is placings het! leaf ico the lous mouth of Har. Apart from the deities of Jagannath, Baladev and Sub: hadra, there are a number of small deities in the Puri temple that have important ceremo nial roles. Amongst them is a tiny and little known de ity called the Sayana-vigraha, the deity that sleeps. This miayti is made of solid gold and, being the combined form of Lakshmi-Narayan, is also known as ardha-ndvi-isvara, or asdha-laksmi-hari, (half Lakshmi, half Narayan). The ardha-nari-1svara deity is a representative of Lord Jagannath, considered non- different from him. The seated deity has eight arms, four hands of which are holding conch, club, disk, and lotus, the symbols of Vishnu, and four hold- ing a lotus, mirror, book, and pot full of gems, the symbols of Lakshmi Sarada Tilaka Tantram describes this form as follows viaccondr nibs op kanaljwaikunthayor ea rapa sneha sade ramnavaca-bi bhandlaetam sitcparkaedarparem mani-mayar kuna seoja sade ‘anlar cnn bibad ata disse chs wh sad He kof the color of lightning an the moon. Half of his body fs Vaikuntha (Vishnu) and the other has Kamala (Lakshmi), ‘This unin i de to maualaffetion. He is adorned wich mu merous gemset ornaments. He iscarying in each of his eight hands abook,alous.a mirror. apo fal of ems, anther lotus dub, a conchshel and a discus, May he create boundless auspciousnes forall of you A numberof things about this deity are noteworthy. First ofall, the use of gold. The deities in the Jagannath Mandi xe basically made from wood, as in Jagannath, Baladev, ‘Subhada, and some of the temporary festival deities, of from copper or astadhatu." Gold isthe color of the Lord's consort Lakshmidevi, and Srimati Radharan’s bodily complexion is like molten gold, as indicated in hee prandma-mantva:rapta- 36 Jagannaths’ nightly dress of great conjugal love kaficana-gauerdvigi. Gold isalso the color of the topmost level of love of God, Sri Srimad Gour Govinda Swami has com- mented in Embankment of Separation: When we speak abour prema, it hasa gradual development. ‘The first rise of prema is called rari. When rati becomes more and more condensed, it develops into sneha, mana, pranaya, raga, anuraga, and bhdva. Then ‘mahabhava, which further develops into ridha-mahabhava, adhiridha-mahabhava, —modanakhyd-mahabhava, — and then mddanakhya-mahabhava — the topmost. This isthe ‘gradual development of prema. When prema has developed to the stage of anteriga ts complexion isthe color of the rising sun, arma-vama. When anuraga becomes more condensed it becomes bhava and then mahabhava. The color of mahabhava is golden, aura-varna. So Veishabhanu rnandini, the daughter of Vishabhanu-raj is madanabhya mahabhva-may The color of that madanahhy mahabhava is molten gold. Therefore Radharani is tapra avicana gauche color of molten gold. * The role this deity has in the Jagannath Mandir is also significant. Ie further illustrates the hidden and intimate identity of Lord Jagannath. In the late evening, when Jagan- ‘ath is meditated upon as Krishna with the gopis performing 1dsa-lla, Jagannath dresses in his Bada-sqigara-ves, literally “the dress of great conjugal love’? Ic is considered that at this time Srimati Radharani and the gopis personally come fl ETAto have darsona of the Lord. The last dati ofthe day, named after tis cress, isthe bada- srg dhipa. After that ceremony is finished, around 1145 to 12.00 at night, this deity is brought from the bhanlan-ghar, storage toom, by te priest known as ‘handava-mekapa. Sandalwood paste is offered to ardha-nari- ‘Wiuna, and then the deity is placed on the throne near Lord Jagannath, Next, the Lords beds known as rma-palankas, are placed infront their Lordships, while, traitionally as per the onder of Mahaprabhu’s asociate Maharaja Pracaparud, the Gita-govinda issungand another sevaka known asthe vinakava, ‘lays the vin This ceremony is know as kha Sj la, vind 0 gana The Sayama Thakerais then fered some cocamuit water and placed to sleep in the bed of Lord Jagannath. After placing the deity there, the seka then brings the Sama thakiea deity back to the bhandana-ghara, then everyone is cleared out ofthe temple and the doors are locked. This ceremony of easing the temple is known as pahude, muda or Sodha.® Union in Separation Inalecture given on hislast visicto Alarnath, Orissa, fon the morning of 18 May’ 1934, Srila Bhaktisiddhanta Saraswati Thakur described, “Sri Kshetra, Jagannath Puri Dham, is vipralambha-ksetra, the place of separa: tion.” 5! Sri Srimad Gour Govinda Swami has similarly described the nature of Puri and Jagannath: Mahaprabhu is feeling the pangs of separation from Krishna and always crying, ronudhya mana, Gaura is crying for Krishna and Jagannath is erying for Radha. Two crying forms are there in Jagannath Ksbetra, Therefore that Reta is known as vipralambhackcera, crying kta Kryt-vintaha-vidina and radha-vimha-vidhuaa. Two vraha raduras moet together in Purashottama Ksherra. So we should understand who is Gaura, who is Jagannath, and the strange meeting berween these tw Gauri ering for Krishna and Jagannath is erying for Radha. Two are crying in the ecstatic mood of mahabhave. © The exalted nature of vipralambha is described in these words of Ujivala-nilamani, (Srigdra-bheda prakarana, text 3) na vina vipratambhena sambhogeh pustim ante hasagite hi vasirddau bhiyan rdgo vivardhate Just as one cannot tedden cloth or some other object without the use of red dye, in the same way the happiness of conjugal love cannot reach its fullness withouc there having been separation of the lovers. There is no question of separation between Radha and Krishna. According to the philosophy of the Gaudya Vai- snavas, what appears ro be external separation is actually internal union. Sri Srimad Gour Govinda Swami describes: Sri Krichnachathanrita ‘When we speak of viraha, separation, itis the topmost level of prema. Because in viraha, separation, you cannot describe the dnanda you get, the pleasure you get in the heart. Viraha means external separation, bur internal union. This union is in the heart Externally Krishna is away, but incernally he isin the heart, internal union. That is viraha, * This is Mahaprabhu’s teaching. The more you ery for Krishna, the more your love increases for Krishna and the more you fel his presence in the core of your heart ‘That is external separation with union in the heart. That fs viaha, vipralambha-bhaea. Krishna crying for Krishna ts Gauranga, Krishna crying for Radha is Jagannath, radhurya-rasa-ghandyita-mirti jagannatha — Lord Jagannath, the condensed form ef conjugal mellow. ‘Text thirty-one of the Yigala-kiSora-antottara-Sata- ndma-stotram (108 namesof the youthful divine couple), spoken by Lord Shiva in che Rasollasa-tantra, describes pone of the names of Krishna as radhika-hrdayarigama —he who always lives in the heatt of Radha. Similarly, the same verse describes one of the names of Radha as govinda-hrdayarigama — she who always lives in the heart of Govinda. ® Similarly, Srila Jiva Goswami states in his Yugalastakam prayers (texts 4-5): ® krsna-dvava-magt radha radha-drava-mayo havih jivane nidhane nityam radha-krsnau gatir mama Radha is rotally melted with Krishna and Hari is totally melted with Radha — in life or in death, Radha and Krishna are my eternal shelter. kersna-gohe sthita radha radhagehe sthito havih jfoane nidhane nieyarh 12dha-krgnave gatir mama Radha is situated in the body of Krishna and Hari is situated in the body of Radha — in life or in death, Radha and Krishna are my eternal shelter. Srila A.C. Bhaketivedanta Swami Prabhupada has writ- tenin the introduction to his Teachings of Lord Caitanya:5” Radha and Krishna are one,and when Krishna desites to enjoy pleasure, he manifests himself as Radharani. The spititual exchange of love between Radha and Krishna is the actual display of rhe internal pleasure poteney of Krishna. Although we speak of “when” Krishna desites, just when he did desire we eannot say. We only speak in this way because in conditional life we rake it that every= thinghasa beginningshowover, in the absolute or spiritual life there is neither beginning nor end. Yet in order to understand that Radha and Krishna are oneand that they also become divided, the question “When?” automatically comes to mind. When Krishna desired to enjoy his plea sure potency, he manifested himself in the separate form of Radharani,and when he wanted to understand himself through the agency of Radha, he united with Radharani, and that unification is called Lord Chaitanya. 37Mirror of the Heart Jagannath is seen and understood in so many ways by somany devotees. Yer when the Lord wants to see himself, how does he do so? Krishna asks, “What is my beauty? Bur how can he ‘understand it? Can you see your own face? You may see the Ise, but to see your own face the help of 1 mirror is required. Then you ean see your own face, but that is only a reflection. A mieror reflects and you see the reflection. How can Krishna see his beaury? What kind of ror is required? sat-rema-hrdaya-darpana — The heart is a mirror, darpana, and sat prema-hrdaya isthe heart of a premi-bhakta, one who has developed completely pure love ‘othe heart of such a preml-bhakta is a mirror and in that tmirnor Krishna sees his form, But that isnot a reflection. In a ‘mirror you may see the reflection, but in the heart of a prem DBhakta, in the mieroe of pure love, Krishna sees himself. In English prati-bimba means reflection, but Krishna never sees the prat-bimba; Krishna sees the bimba. In other words, he sees himself. Not prati-bimba, but bimba. That is sat-prema darpana, The heatt of a premi-bhalais such a mirror where Krishna sees himself And the best mirror is the heart of mati Radharani face of someone Tn Jagannath Par the bear of Gaura Ray ia golden minror wherein the Lord ofthe univers finds delight in hisown image of \Vraja Mohan Krishna, the enchanter of Viindavan, rom Haris Thar ‘The mirror of Radha’s emotions ‘Notes 10 Every wo yearsand eight months on che Brahma inc the kima-gya inthe previ average, there ia leap (esta) month inthe creation the presiding deity was Lord Nei Vediccalendar. When thisleapmanch occurs fade and he init Lord Brahma wit the berseen the Snanua-Yaerd and Ratha sha mura. eis alo sid chat Sella Thakur 3 This article was reprinted ac: herp! festivals — generally every 19 years — the Bhakivinode inicaedhisson Bhaskar vwwirhinduismtoday.com/modules/xpress! — hodiesofthedeitiesoffagannath,Baladevand Saraswati Thakur with thismantra hindu-press-incernational/2006/06/29) SybhadraorechangedThiseventisknownas _15Cyn page Mot hisrestefl wk Communi muslims-join-orissaschaviot festival seanstaleunon hc ocorscnalutichthe dpa uh Gad Coy Charan Tah desctes 44See Prabhat Mukherjee, pages 15-18; and old deities are retired and new onesarefash- he Mada Pa as being sot of chronicle Sul Chandta De, pages 416 toned, For more information, see our article, 5 Thiscradition itl strong today as can be “Nava-kalevara — Lor Jagtnnarh’s‘Chane seen the 3000 page Oriya book alld Bud- This triples during years when the change of ody festival, Navz-kalevara, takes place 2 Urkal is another name for Orissa. oF the Jagannath Tempe, containing the his A tory of theres of Orisa in telation to the in Sri Kishna Kathamsiea pena temple, a record of the rights and «tha Parana written by Nakulananda Nevaka ‘ties ofthe temple priests, ce derail of the former profesor of Usk University. 11 Alchough generally identified im the various fexivalsobservein the temple daily Gln ehe standard listsof ten incarnations, Pardnas as Yogamaya, Subhadra is ad- _yecopdofthe donationsreceivedinthetemple Buddha isthe ninth incarnation, essed in Skanda Purana (5:2.2.19.45) as Gee leerves ts name from the fact that tis 7Guru Nanak is the founder of the Sikh being deity of Lakshmi inscribed on long palmleaf sections which religion, 12 Eschmano, Kalle, and Teipathi,page 257. arethen bound rogether with astring infor 8 P. K. Panda, page 61, and Gitarani 13 See Bhag. 5.1716, and 5.253. cof bundles resembling che shape ofa madala Praharaj, page 107 HThismanitaisquctedoeatlesrcferrsltomn drum. TheMadale Paihasnit been ficial 9 For mote information on this dress see manyscripcures The Nisha Tan’ Upaniad kept since the late 1950's although there are the article "The Meticulous Dresser", in ses that just asin the prsentcreatin the xillkaranas keeping unofficial record which Sri Krishna Kathamriea magacine issue 4. presiding deity is Soi Krdhna and he intted—_tndayare done wth paper and pen, 38 A poraryJagannath is Krishna's form 6 Gc ercinis nK¢ 1B concept thek “Tripathi, page 1S. Pactanalk, page 95-98, eat \. Bschman, page 17 there are only four manuscripts of Hindu: Doak known t 24R.C. Mishra, pag 19 G. K. Tripathi, page 27, seares char this 20 Page ‘This lis is according bhagevata and Achyutanands Das. o Ivara Das! Ora # more about [ Cater nl his writings Kamnapuc’s 3, Suda a, Subs Ktharan Seika as Abhi Tha 8K. C, Mishea, 2 Dat ‘Tripathi, page 260 ren f not hundreds of dit Jagannath Das wor Hi allof thers include tis wer nthe shan’: om sl History of the Poet D. Si Krishna Kathamrita, iP the patica-sakhas 3. C. Tripath gele Esclimane etal 64.65, hie, chapter 9 te the article vakinandan Das Madhavi Devi, The “Half” Most Intimate 29 Balaram's mantra is:om namo bhagavat ara hur phat kinand eparation from Radha Tripathi, page 14. Me. Tripathy also comments, “These mantras seem t0 have been introduced in the temple wor nd half ofthe ign of Purushor Deity of the shipof Jagannath in the 7 15 century during ther tomadev: Page 24 31 This verse is cited by B hushan in Prameya-ram adev Vidyal Da AShort 32 Sri Chaitanya Mahoprabbu came asa le ars in ths a mi therefore deserih Krishna in the form of ade LM). Similarly, the followe Bhakeivin fall dited to Sela Jagadananda Pandit tee Kavita] (Ce. ah Thakur JSudae sie adiIn Kal-yuga itis very difficult to find a genuine sadhu. Therefore Krishna ap peated as a sidhu-gury, caking birth in Nadia. (Prema-vivarta 78) 33 The sory told by Gour Govinda Swami is known to-a numberof scholars and savants infndia, and particuay in Pur. However, to dare wehave not been able to find its orginal source. Some sages that it vas par ofthe book Maha-bhava-prakaa writen by Ma haprabhu’s Oriya asocite Kahnait Khun (Spelled "Kanani Khutia ia Ce. madhya 1519), Anincomplete manusripcofthishook, was discovered and printed by che Orissan scholar and devoree Dr. Fakir Mohan Das in 198, Like the story tld by Gour Govinda Swami, thebook Maha bhiwa pala focuses con hox Jagannath form isthe manifecation ofthe greatest feelings of devotional ecsasy ‘Therein, the auchor Kanai Khuntasysthat theinformation ofthisbook washeanl directly Lbyhim from the lotus mouth of ei Chaitanya ‘Mahaprabhu. Also simalar tothe mood ofthe story related by Gour Govinda Maharaja, chapter two of Maha bhava prs describes Ray Ramanand’ eques 0 Mahaprabhu 09 speacaboutthenarureofRadharan'slovefor Krishna, Unfortunately, most of the book is smisng.and the pastime oldby Gour Govinda ‘Maharaja isnt found in the existing portion. ‘Sowe are unable to state confideney what is the xigin of the sory. 4 See also Maharaja’ article *The Ten. ‘Stages of Separation” in this issue 35 Embanlonent, page 87 36 Embankonent, page 87 37 For one example, sce Ce. madhya 176-86 38 Other deities include Sri Sri Radha Ras Raj worshiped by Maharaja Prataparuss, Alo, Kashi Mishra wife, Adwnita Acharya, 1 Thakur all worshiped Radha Krishna deities. Allof the above deities, with he exception of Swarup amodar’s Radha Damodar, arestil resent today in or searby Pi 39 Oriya spelling, from the original “aluara-natha”, Lord of the Alwars 40 Madhya 9.87 41 Ie should be noted that outside of Puri, there sno history of worship of Lord Jaw annath in the Sr-sampradaye, giving fur ther credence to the tradition thar these deities were worshiped by Mahaprabhu. 42 See Ce. ancya 6.288 10301 40 JAGANNATH’S SANNYASI FORM. Srila Kavi Karnapur’s Caitanya-candrodaya-natakam Sesa-khanda, chapter 3 One day when Maharaja Prataparudra was looking at Lord Jagannath, he ‘saw that the Lord had become Sri Chaitanya, the greatest of sannyasls. “What ‘am seeing?” thought the king. Then, to confirm his vision, he asked the pijart, “What are you seeing?” The pizjari said, “I am seeing Lord Jagannath.” The king replied, “I don't want to disappoint you, but I'm seeing a sannydst sitting on the throne of Lord Jagannath. Perhaps fearing my punishment, you are saying you don't see anyone except Lord Jagannath. ‘Now tell me the truth, what are you seeing!” ‘The piajari said, “I'm sorry, [don't see anything but Lord Jagannath.” King Prataparudra thought to himself, “Then why am | only seeing a sannyast with my eyes? I've heard unlimited glories about this sannyasi. ‘Now let me find out for myself.” Then he went to visit Lord Gauranga, the greatest of the sannydsls. ‘He found Sti Chaitanya Mahaprabhu and his followers sitting in the Tota ‘Gopinath temple, chanting the names of Hari and talking about Vrindavan. ‘The next time the king took darsana of Lord Jagannath, he again saw Chaitanya Mahaprabhu instead of Lord Jagannath. Gaurahari looked like the effulgent golden Mount Sumeru. Astonished, the king became convinced that Lord Jagannath had now incarnated as a sanny dduav eva pitmna-karunau jagad-uddidtrsir ddvav eva locana-patharh jagat jthanaw antah-stha-nanda-tanayo ‘ntara-varti-dare- bbrakmeti kevalam iin ubhayor hi bhedah ‘They are both full of mercy. They both yearn to deliver the entire world. Although they appear as two persons before the eyes of this world, there is in truth no difference between Lord Chaitanya, who is, internally, che son, ‘of Nanda Maharaja, and Lord Jagannath, the wooden form of the Supreme Personality of Godhead. (625) 43Other thin these two therein descrip andhaenarsitaa,K.S. Behera, profesor tiongiveninanyoftheauthorind Nogrpbies of history and an authority on the tadktion 44 Stasniyama Dasakam texts 3-4 of Load Jagannath states “ogonnath repre 445 Bhakti Rakshak Sridhar Maharaja, sense k-Shita sap combined formal pages 174135 of Vishnu and Lakshmi." Page 78 46G.C.Tripathiinbisarticle*Novalalevara’ —_51Formonefromthislecture sete article" The from the bok, The Caf lagannath and she Este Siguticanc othe Dey of Art Regional Tradition of Orisa page 258, evn St Kran Kauai ise 5. 47 A mixture of eight mecals 52 Embankment, page 117 48 Embankment, page 47 53 Last Limit of Bhakti, page 75. 49 For more details on this dress, see the 54 Mathura Meets Vrindavan, page 123 article inthis issue, Gita Govinda Thakur. 55 Dasarath Suta, page 146. 50Describingthesimificanceofthedeityof 56 Ibid page 198, af BORA57 Page 28 58 Embankment, rage 12 SI There ssomedlsputeaboutthe authorship of Jagannathayakam. Many of the older mar scripts sy tharit was writer by Adi Shanka- sochorya other manuscripts indicate that it was spoken by Sri Chains Mahaprabbut It sens very unikely that it was compose ot originally spelen by Sri Chaitanya, a dere ate no commentaries on the prayer nor are any of the verses cited in any ofthe standard biographies abour him. Compare thar t0 the Sikxdstaka prayers, which are accreted to Mahaprabhu. Thete are dozens if not hundreds of commentaries on Siksasaka, and verses from i are quoted in Caitanya- carta and later works ofthe Ganda. In any case i 1s widely accepted that the verses were appreciated by Mahaprahbu. Bibliography — A.C. Bhaktivedanta Swami Prabhu pada. Teachings of Lord Caitanya, Bhak ‘ivedanta Book Trust Los Angeles. 1988, — Barik, Sabita and Sobha. “Beshas of Deitiew” Orissa Review (June 2006) Pages 54:57 — Richera, Prof. K. $."A Rare Image of Lakshmi-Narayana in the Sr Jagannath — Das, Dr. Sharmila. The Culewral Contributions of the Gajapats. New Age Publications, Cuttack. 2007 — Dasaath Suta Das. More Songs of the Vaishnava Acharyas. Nectar Books. Union City, Georgia, USA. 1995. — Dasarath Sura. Radha-Krishna Nectas Nectar Books. Union City Georgia. 1992. — Dash, Dr S. Ne Mahaprabhue Sree Jogarnath the Lod ofthe Universe. Sti szannath Research Institute. Bhubaneswar, Criss, 2008. = De, Susil Chandra. “The Cult of Jagannath”, Orissa Review. July, 2003), Pages 416, — Dhyanachanden Goswami. Sri Gara Govindaveana-Smarana-Paddhati, English translation by Haridhama Das. Sanskrit Religions Institute. 1993. — Dhyanachandea Goswami. S| Gaura- Govindarcana-Smarana-Paddhati, Bengalt translation by Vrindavan Das. Published by the translator: Nabadwip, No date. Sri Kvishna-kathamrita —schmann, Anneharlott Hermann Kalk, and Gaya Charan Tripathi. The Cul of lage annath and the Regional Traicon of Ons Manohar Publishers, New Delhi, 1986 — Gour Govinda Swami Maharaja Mathura Meets Vrindavan. Gopal Jiu Publications. Bhubaneswar, Orisa. 2005, — Gour Govinda Swami Maharaja, The Embankment of Separation. Gopal Jiu Publications. Bhubaneswar, Orissa Poek cethook edition. 2004, — Gout Govinda Swami Maharaja. The Last Limit of Bhakif. Gopal Jiu Publica tions, Bhubaneswar, Orissa. 1994, — Kavi Karaput. $51 Caitanyo-candroda- sasnatokam, Sanskrit, with Bengali tans lation and commentary by Manindeanach (Guha, Published by Manindranath Guba. [Nabadwip, Bengabsla 1378. Bengal — Kavi Karnapur. Sr Caitanya-candro- daya-natakarn. Translated into English by Stimad Kusakratha Das. The Krishna Library, Culver City CA. —Khuntia, Kanal. Maha-bhava-prakata Edited and published by Fakir Mohan Das. Bhubaneswar. 981. Oriya — Khuneia, Somanath. The Lil of Lord Jagannath, Vedie Cultural Assoctation, USA. 1990. — Mohapatra, Gunukalyan. “Lord Jagan rath in Buddha Purana". Orissa Review (une 2009). Pages 36-37 — Mishra, Dr. Ramaehiandra. "Puja Ritual ‘of Sri Jaannatha and Influence of Difer= cent Secs (Sampradaya) on ie. Sri Mandi, Ratha Yara Special Issue (200). Pages 3-46, — Mishra, Dr, Ramachandra. Essence of Jagannath Culture, Published by Smt Binodini Mishea. Puri. No date given. = Mishra, K.C. The Cule of Jagannath ima KLM Private Limited. Calcutta 1984, — Mohapatra, Dr. Gopinath. Jagannack in History & Religious Traditions of Orissa Punghi Pustak. Calcutta. 1982. — Malu, Dr Gopinath, Jagannath the Lord ofthe Uneere,Published by Mes. Nalin Mahara, Bhubaneswar, Orissa. 199%, — Mohapatra, De. Gopinath. The Land of Vi 04. B.Publishing Corporation, Delhi. 179. — Mukherjee, Prabhat. The History of Medieval Vaichnavism in Orissa. Asian Educational Services. New Delhi. 198 — Nanda, Prabhac Kumar. “Guru Nanak and Loed Jagannath’ Orissa Review (July 2003) Pages 61-63 — Nanda, Prabhat Kumar. "Lord Buddha in Jagannath Cat”, Orissa Review (June 2009). Pages 2528. — Nayak, Asutosh. Bhakera Jagannath COissa book store, Cuttack. 1998. Oriya — Nilads! Mahadaya. Sanskit with Oriya translation by Dr. Brajakishore Swain. Published by Damodar Puspalak Jagannath uri. 2000. Oriya — Patnaik, KC. “The Cult of Sit Jagan ‘math, Orissa Review July2003}. Pages 95-98 —Prahara, Gitarank “Visit Guru Nanak to uri, rise Review july'2003) Pages 107108 — Rajagura, S. N. Inscriptions of the “Temples of Puriand the Origin of Set Pusw- sextama Jagannath Sri Jagannath Sanskrit ‘Viehwavidyalaya. Pui. 2005 — Ram Das. Dadiyatd-bhakti, Dharma Grantha Store. Cuttack, 2001, Oriya — Rupa Goswami. Sri U;jvata-nfamani With Bengal translation. Published by Haridas Das, Haribol Kutir. Nabadvwip. 1964. Bengali rad Tiloka Tanwam. Edited and published by Panui ibananda Vidyas- ‘agara Bhattacharya, BA. Caleutea. 1892, — Shanda Purdna -part 5, Translated and annotated by De. G.V. Tagare, Published by Moral Banarssicas. Delhi. 1994 — Skanda Purana. Sanskrit with Bengal translation by Sri Panchanan Tarkararna. ‘Nawahharat Publishers. Kolkatta 1980. — Swami B.R. Sridhar Follow the An: sels, Mandala Publishing, CA. 2000. — Tripathi, Gaya Charan. Communica tion with God. Aryan Books International New Delhi. 2004, Teach, AjeKumar "Jagannath a Bac «dha. Orissa Review (July 2008) Paes 65-68. ea