Another inscription referred to in Inscriptions of the Temples of Puri and Origin of Sri Purusottama Jagannath.the Telugu inscription states : Satyamartanda rasaranga-s'arana-gata-vajra panjarulu s'aka-varusamulu 118 yagunenti Bhadrapada brhas-pati vara muna s'ri Purusottama diwara [ci] [ra-locana-yutsavamulu kolva Sri-Pada(na) of the reign of Kamarnavadeva, son of Chodagarigadeva, states that one Surapotu had installed a perpetual lamp (Akhanda-dipa) in front of Sri-Purusottama at the Nrsirhha Temple in the first tithi of the dark fortnight of Mithuna, which corresponds to the month of Asadha and Krisna-pratipada, the day immediately after Devasnana-Purnima, and when the deities are removed to a dark dungeon during Anavasara to remain there for fifteen days, just before the festivals of Netrotsava and Sri-gundica. The said inscription ( of the Nrsirhha Temple however, indicates that the deities were not put in the 'Anavasara' but were present on their Ratna-Simhasana. Other¬wise, the donation of a lamp could not have been possible in their absence from the 'Ratna-Simhasana'.
Another inscription of the Patalesvara Temple ibid.mentions about the offering of food materials or Naivedya to Sri-Purusottama in the 15th Srahi of Anangabhimadeva-lll (1223 A.D.) in the fifth tithi of the bright fortnight of Asadha, which is the same day when the deities were confined in the 'Gundica-mandira'. Therefore, how could the said offerings be made to Lord Purusottama in the Srimandira in His absence?
These epigraphs lead us to conclude that the Gundica-yatra was not performed in 1223 A.D. It is also interesting to note here that the Car-festival might have been organised some time after 1223 A.D. when the deities were made of wood and called 'Darubrahma' while the aboriginal 'daitas' were employed as Sevakas of Lord Purusottama in SrT-mandira, as long as the deities were not on their Ratna-Simhasana.
The NilSdrimahodaya* states that after the 'Bahuda-yatra', the deities were taken from their respective chariots into the temple. They were placed on their Simhasanas except Sri-Jagannatha who was to stay near Garuda (the vehicle bird) kept in His front. Laksmi had to sit in the northern side, just facing Sri-Jagannatha whose seat was to the South, so that both were looking each other from close range The garments covered upon them were to be tied together by a knot {gainthala in marriage). The following is quoted from the Niladri-mahodaya.
Uttarabhimukham krtva Ramam daksina dihmukham Racayit-va tato rajan paraspara niriksanam. "157" Mithah sariravasana-granthi yojana macaret. Vivahasaptadivase marigalacaranam hrda 158 Sam-cintya yugapad bhaktya tayor vandapanam caret. Tato vandapanante ca suvasitajalam punah. "159 Pakva tambulanicayam tabhyam dadya-cca bhaktitah. Tad vastra-granthislathanam kuryat tavan nrpottama "180.
Making Jagannath look northward and Rama (Laksmi) south¬ward, oh king, both should be made to gaze at each other. Then their wearing apparel should be tied mutually by a knot. On the seventh day of their marriage, auspicious rites should be observed whole-heartedly. Homage to both of them should be performed simultaneously with devotion. After homage, perfumed water should be offered. Then ripe betel leaf with other ingredients should be offered to both with devotion. Thereafter oh king ! the knot of the apparel should be slackened.
From this account we know that the Ratha-yatra is mainly a part of the marriage ceremony of Sri Jagannatha and Mahaiaksmi. There¬fore, the ' Ghosa-yatra' may be the marriage procession of Jagannatha with His brother and sister in three chariots. Similar festivals, called 'Kalyanotsava' or 'Rathotsava' are being performed in several Visnu-temples of South-India. But, the difference between South India and Orissa is that the same festival, in the South is performed in the month of Caitra (March-April) while in Orissa it is done in Asadha (June-July).
In the temple of Simhacalam the Kalyanotsava starts from the 11th-tithi of Caitra, and that festival is also called 'Rathotsava'.
Dr. K. Sundaram writes : That in the Rathotsava; before entering the marriage-hall, the Lord is taken round the village on the temple car (ratha) specially decorated for the purpose. He is accom¬panied by his entourage consisting of Priests, Bogas, Na'yakas and Musicians. The Rathotsava is one of the highlights of the day, and devotees participate in the ceremony by dragging the Ratha. |
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