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After the re-painting and varnishing, it is but natural that the first opportunity should be taken to exhibit the images publicly for the gratification of the faithful, and this is done on the second day of the waxing moon in the month of Asadha, (June-July) by placing the images in open cars and taking them out for an airing in a grand procession along the main street of the town. Three cars are provided or the purpose. The first of these, intended for Jagannath, according .0 the Purusottama Mahatmya, should be 32 cubits high, provided vith sixteen iron wheels, each having 16 spokes, four pavilions at the four corners, a central throne having four openings, decorated with numerous wooden images and rich clothing, and surmounted
oyan an image of Garuda. This is called Cakradhvaja or Nandighosa. The second, for Subhadra, should have twelve wheels, each of 12 spokes, and the lotus for its crest. It is called Padmadhvaja. The third,.for Balabhadra, should have fourteen wheels of 14 spokes each, and having the monkey god (Hanuman) for its crest. It is named Taladhvaja. These directions are nowfairly observed, excepting the iron wheels, for which they have wooden wheels. The proportions it present followed are : height for the 1st, 45; for the 2nd, 43 and for the 3rd,44 feet. The diameter of the wheels for the 1st,7; for the 2nd,6; for the 3rd,6'6" feet. The size of the platform is for the 1st,35;; for the 2nd,33; for the 3rd 34'feet square. The housings are of broad cloth of different colours set off with spangles, and the awnings and hangings of rich brocaded silk. Altogether the vehicles have a very imposing appearance. The images are brought to the car in the afternoon, not by the priests as stated by Stirling, but by a set of aboriginal men called Daityas, or barbarians, to which class this office has belonged from time immemorial, it being believed that they are the descendants of the fowler Visvavasu. The small one is brought on the shoulders of the carriers and the other two dragged each by a silken rope tied to the waist, the priests holding the images so as to prevent their falling flat on the ground. The use of the silken rope, it is said, was introduced by Pratap Narasingha Deva. An inclined plane is used to lift the images on the cars and this duty is also performed by the Daityas,. When the images have been seated on their thrones in their respective cars, they are richly dressed and ornamented for the occasion, and provided with golden hands and feet. After this the Raja of Khurda comes in a large procession, with led horses, elephants palanquins and other para¬phernalia. When about a hundred yards in front of the foremost car he descends from his vehicle, and walks barefoot, and, as the hereditary sweeper of the temple, sweeps the ground before the cars with a jewelled broom, and worships the images in the due form with flowers and incense. Then descending from the last car he successively holds the cables attached to the three cars and emblematically drags them, the actual operation of dragging being afterwards performed by a body of 4,200 coolies, called kalabetiyas, who enjoy rent-free lands in the neighbouring villages for this service. They are largely assisted by the immense concourse of pilgrims, every one of whom longs to have the supreme felicity of dragging the cars, and thereby rend asunder the bonds of sin forever, and many of whom do gratify their desire. The progress of the cars is thus described by Mr. Stirling. "The joy and shouts of the crowd on their first movements,the creaking sound of the wheels as these ponderous machines roll along, the clatter of hundreds of harsh sounding instruments and the general appearance of so immense a mass of human beings produce, it must be acknowledged an astounding and somewhat picturesque effect, while the novelty of the scene lasts, though the contemplation of it canot fail of exciting the strongest sensations of pain and disgust in the mind of every Christian spectator. Notwithstanding, however, the large number of men employed owing to want of proper supervision, the cars move very slowly, and three to four afternoons are devoted to carry them a distance of two miles to a garden and a suite of temples, at the other end of the great highway. Originally when the highway was cut across by a NaIa, called Balagundi, towards the northern end, two sets of cars were prepared, one for each side of the A/a/a. The Nala was filled up by that great patron of Publlic Works in Orissa, Kesar Narasimha,(1282-1307) who, according to some, caused the Atharanala bridge to be built. On the arrival of the cars at the gate on the fourth night, the goddess Laksmi is carried in a grand procession from the temple to the car, where she pays a visit to her Lord. This day is called Herapancami, and reckons as a special feast.
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