Jagannath Snan yatra - Mukunda datta - Sridhara Pandit

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A special bath of Jagannath takes place on the Purnima of Jyestha month

(Devasnan Purnima), to commemorate the appearance day of Lord Jagannath.

 

According to Skanda Purana when Raja Indradyumna installed the wooden

deities he arranged this bathing ceremony. This day considered to be the

birth-day of Lord jagannath. Held in the full-moon day of the month of

Jyestha this festival is also simultaneously held in all other important

Puri, it attracts thousands of visitors and pilgrims from all over the

country.

 

'Niladri Mohadaya', a religious text written in Orissan (Oriya) records the

rituals of the festival. Sriharsa in his 'naisadhiya Charita' (XV.89) also

refers to this festival of Purushottama. This bathing ceremony has a

speciality. As this festival does not find mention in the early religious

texts, it is believed to be a tribal ceremony. Lord.Jagannath in His early

form was being worshipped as Nilamadhava by a Savara chief called Viswabasu.

The story is nicely told in the drama Jagannath Priyan natakam. Till now it

is the Daitas and Savars (tribals) who have the exclusive right to conduct

the festival. The tribals called Saoras (of southern Orissa) still perform a

rite to bath their Deities ceremonially on the last day of the month of

Jyestha. For this they collect water from remote Jungles where it remains

untouched even by the shadow of the animals.

 

On the previous day of Snana Yatra the images of Jagannath, Balabhadra and

Subhadra along with the image of Sudarshana are ceremonially brought out

from the sanctum in a procession to the Snana-vedi (Bathing pandal). This

special pandal in the temple precinct of Puri is called Snana Mandap. It is

at such a height that visitors standing outside the temple also gate a

glimpse of the Deities.

 

On the fourteenth day (Chaturdashi - the day before the bathing - Purnima)

when the Deities are taken out in procession, the whole process is called

Pahandi or Pahandi vijay. Scholars have given different interpretations of

the term ('Pahandi'). Some opine that it has been derived from the term

'Praspanda' meaning movement. Some others are inclined to interpret it as

derivation from Pandya vijaya.

For the festival the the Snana Vedi (bathing platform) is well decorated

with traditional paintings of trees and gardens. Flags and toranas (arches

strung with mango leaves) are also put up. The Deities are profusely

decorated with flowers. All kinds of perfumes such as Dhupa (incense), Aguru

(oils) etc. are then offered. As the 'Pahandi' of the Deities takes place to

the accompaniment of music and beating of various indigenous drums.

Thousands of devotees jostle and crave for a look at the Deities in

procession.

 

In Puri the bathing procedure is as follows: After Mangala Arati, the Suaras

and Mahasuaras go in a ceremonial procession to fetch water from Suna Kua

(Golden well) in one hundred and thirty, vessels of copper and gold. All of

them cover their mouths with a piece of cloth so as not to contaminate it

even with their breath. Then all the vessels filled with water are preserved

in the Bhoga Mandap. The Palla pandas (a class of Brahmin priests) then

purify the water with Haridra (turmeric), Java (whole rice), Benachera,

Chandan, Aguru, flowers, perfumes and medicinal herbs.

 

The bathing festival takes place during the morning hours of the purnima

tithi. The filled vessels are carried from Bhoga Mandap to the Snana Vedi by

the Suaras in a long single-line procession. This ritual is called

'Jaladhibasa' (Jala - water, abhishek - bath).

 

Prior to the bathing ceremony Jagannath, Baladeva and is Subhadra, covered

in silken cloth and then smeared with red powder, are taken in procession to

a platform which is specially decorated and purified with water and incense.

One hundred and eight gold vessels are filled with water taken from a

special well containing waters from all the holy tirthas. Abhiseka is

performed with this water, accompanied by the chanting of vedic (Pavamana

Sukta) mantras, kirtana and blowing of conch shells.

 

Due to the amount of bathing liquids that are offered to cool the Lord's

transcendental body at this time, bear in mind that this is the hottest time

in India just prior to the refreshing monsoon rains, His painted form takes

a bit of a wash-out. The colouration of the Deity's faces are painted on

with natural earthly mineral paints not modern oil based paints, so when

water is applied to cool Their forms it also has the effect of washing away

the features of he former painting. As usual the Lord has a plan to make

everything go smoothly. To bridge the episode of His bathing and the period

that He comes out to bless everyone for Rathyatra He organized some special

pastimes by which he devotees can serve Him and remember His wonderful

forms.

 

So to keep a wonderful mood of seeing the Lord in an uplifting manner the

Lord arranged for the Hati Vesha festival where Lord Jagannatha and Lord

Balaram then puts on the elephant dress, Hati Vesha, and Lady Subhadra wears

a lotus flower vesha.

-------

The original story is told in several different ways, some call Hati snan

(elephant bath) some call Ganesh abhishek as they identify the following

story as being the original cause of the Lord to wear this elephant vesh for

His devotee: It is said that a staunch devotee of Lord Ganesh and himself

a profound scholar visited Puri during Snana Yatra. He was amply rewarded

by the king of Orissa for his scholarship. The king asked the scholar to

accompany him to see Lord Jagannath which he refused under the pretext that

he wouldn't worship any "God" other than his Ishthadevata Ganesh. Somehow he

was persuaded and brought before the Snana vedi. To the utter surprise of

all, Lord Jagannath appeared with an elephantine form that resembled as

Ganesh. Since then during Snana Yatra when the sacred bath is performed, the

Deities are dressed like like elephants - resembling Ganesh. Various other

legends are also told and reasons assigned explaining the Ganesh besa

(vesha).

 

During the sacred bath the colours painted on the images generally fade.

seeing the wooden deities in discolour devotees may not have the appropriate

devotional attitude and in fact may feel sinful repugnance. For this reason,

the images are immediately dressed in the Hati vesha (besa) in which they

remain mostly covered.

 

After the Snana Yatra, the Deities are kept away from public view for

fifteen days and during all these days the daily rites of the temple remain

suspended. As Jagannatha himself instructed, after this ceremony, he is not

seen for a fortnight. The Deities are kept on a special "sick room" called

the Ratan vedi inside the temple. This period is called 'Anabasara kala'

meaning improper time for worship. It has been said earlier that the Deities

are discoloured as a result of the sacred bath - some say look a bit off

colour........ During these fifteen days the Daitas (descendants of

Viswavasu, the Savara) repaint and restore the Deities and Jagannath's fine

decorations. The period of colouring and decorating the Deities is divided

into seven short periods, each of two days duration, and a short period of

one day set apart to give finishing touches. Thus the period covers the

whole fortnight. On the 16th day the Deities in their new forms after

renovation become ready for the public view - darshan. The festival of the

first appearance of the Lord Jagannath to his devotees is called Netrotsava

(festival for the eyes) or Nava Yauvanotsava (festival of the ever new

youth). According to priests of the Jagannath temple the devotee washes away

all his sins if he gets a vision of the Lord on this day. On this occasion,

therefore, great rush of people occurs in the temple.

 

The Shilpa Shastras and Agamas testify that the Deities become suitable for

worship only after the performance of the rite of 'Chakshyu Unmilana'

(Opening of the eyes). During 'Anabasara', the Daitas offer to the Deities

only fruits and water mixed with cheese, and and Dasa mula medicines to

cure his fever.. In a devotional mood the devotees accept that due to all

the bathing the Lord becomes transcendentally poorly, and therefore needs to

take rest. Like human beings they are considered to have fallen ill and are

treated by the Raj Vaidya or the King's physician with specific medicines

(Dasamulas).

 

The temple-festivals which are held in a bigger and elaborate scale in

the important shrines of Puri and Bhubaneswar are also held simultaneously

in all other small shrines of the respective Deities, though in modest

scales. Likewise the Snana Yatra is held in many other temples of Orissa,

and now all over the world.

 

Other deities may also receive abhiseka on this day. One should perform puja

and bathe the Deities with water or panca gavya and pancamrta while chanting

the vedic mantras like purusa sukta.

 

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MUKUNDA DATTA, the son of Vasudeva Datta, was a classmate of Lord

Caitanya's. Mukunda Datta had a melodious voice, and he knew the intricacies

of musical meters and ragas. Lord Caitanya took sannyasa amidst Mukunda

Datta's kirtana.

(See Sri Caitanya- caritamrta, Adi-lila 10.40 and 17.65)

--------------------------

Sri Caitanya Caritamrita Adi 10.40

 

sri-mukunda-datta sakha -- prabhura samadhyayi

 

yanhara kirtane nace caitanya-gosani

 

SYNONYMS

 

sri-mukunda-datta -- Sri Mukunda Datta; sakha -- another branch; prabhura --

of Lord Sri Caitanya Mahaprabhu; samadhyayi -- class friend; yanhara --

whose; kirtane -- in sankirtana; nace -- dances; caitanya-gosani -- Sri

Caitanya Mahaprabhu.

 

TRANSLATION

 

Mukunda Datta, a class friend of Lord Caitanya's, was another branch of the

Caitanya tree. Lord Caitanya danced while he sang.

 

PURPORT

 

Sri Mukunda Datta was born in the Cattagrama district, in the village of

Chanhara, which is under the jurisdiction of the police station named

Patiya. This village is situated ten krosas, or about twenty miles, from the

home of Pundarika Vidyanidhi. In the Gaura-ganoddesa-dipika (140) it is

said:

 

vraje sthitau gayakau yau madhukantha-madhuvratau

 

mukunda-vasudevau tau dattau gauranga-gayakau

 

"In Vraja there were two very nice singers named Madhukantha and Madhuvrata.

They appeared in caitanya-lila as Mukunda and Vasudeva Datta, who were

singers in the society of Lord Caitanya Mahaprabhu." When Lord Caitanya was

a student, Mukunda Datta was His class friend, and they frequently engaged

in logical arguments. Sometimes Lord Caitanya Mahaprabhu would fight with

Mukunda Datta, using tricks of logic. This is described in the

Caitanya-bhagavata, Adi-khanda, Chapters Eleven and Twelve. When Lord

Caitanya Mahaprabhu returned from Gaya, Mukunda Datta gave Him pleasure by

reciting verses from Srimad-Bhagavatam about krishna-lila. It was by his

endeavor that Gadadhara Pandita Gosvami became a disciple of Pundarika

Vidyanidhi, as stated in Sri Caitanya-bhagavata, Madhya-khanda, Chapter

Seven. When Mukunda Datta sang in the courtyard of Srivasa Prabhu,

Mahaprabhu danced with His singing, and when Lord Caitanya for twenty-one

hours exhibited an ecstatic manifestation known as sata-prahariya, Mukunda

Datta inaugurated the function by singing.

 

Sometimes Lord Caitanya Mahaprabhu chastised Mukunda Datta by calling him

khadajathiya beta because he attended many functions held by different

classes of nondevotees. This is stated in the Caitanya-bhagavata,

Madhya-khanda, Chapter Ten. When Lord Caitanya Mahaprabhu dressed Himself as

the goddess of fortune to dance in the house of Candrasekhara, Mukunda Datta

began the first song.

 

Before disclosing His desire to take the renounced order of life, Lord

Caitanya first went to the house of Mukunda Datta, but at that time Mukunda

Datta requested Lord Caitanya Mahaprabhu to continue His sankirtana movement

for a few days more before taking sannyasa. This is stated in the

Caitanya-bhagavata, Madhya-khanda, Chapter Twenty-six. The information of

Lord Caitanya's accepting the renounced order was made known to Gadadhara

Pandita, Candrasekhara Acarya and Mukunda Datta by Nityananda Prabhu, and

therefore all of them went to Katwa and arranged for kirtana and all the

paraphernalia for Lord Caitanya's acceptance of sannyasa. After the Lord

took sannyasa, they all followed Him, especially Sri Nityananda Prabhu,

Gadadhara Prabhu and Govinda, who followed Him all the way to

Purushottama-kshetra. In this connection one may refer to Sri

Caitanya-bhagavata, Antya-khanda, Chapter Two. In the place known as

Jalesvara, Nityananda Prabhu broke the sannyasa rod of Caitanya Mahaprabhu.

Mukunda Datta was also present at that time. He went every year from Bengal

to see Lord Caitanya at Jagannatha Puri.

 

--------------------------

Sri Caitanya Caritamrita Adi 17.65

 

mukunda-dattere kaila danda-parasada

 

khandila tahara cittera saba avasada

 

SYNONYMS

 

mukunda-dattere -- unto Mukunda Datta; kaila -- did; danda -- punishment;

parasada -- benediction; khandila -- vanquished; tahara -- his; cittera --

of the mind; saba -- all kinds of; avasada -- depressions.

 

TRANSLATION

 

Lord Sri Caitanya Mahaprabhu blessed Mukunda Datta with punishment and in

that way vanquished all his mental depression.

 

PURPORT

 

Mukunda Datta was once forbidden to enter the association of Sri Caitanya

Mahaprabhu because of his mixing with the Mayavadi impersonalists. When Lord

Caitanya manifested His maha-prakasa, He called all the devotees one after

another and blessed them, while Mukunda Datta stood outside the door. The

devotees informed the Lord that Mukunda Datta was waiting outside, but the

Lord replied, "I shall not soon be pleased with Mukunda Datta, for though he

explains devotional service among devotees, he then goes to Mayavadis to

hear from them the Yoga-vasishtha-ramayana, which is full of Mayavada

philosophy. For this I am greatly displeased with him." Hearing the Lord

speak in that way, Mukunda Datta, standing outside, was exceedingly glad

that the Lord would at some time be pleased with him, although He was not

pleased at that moment. But when the Lord understood that Mukunda Datta was

going to give up the association of the Mayavadis for good, He was pleased,

and He at once called to see Mukunda. Thus He delivered him from the

association of the Mayavadis and gave him the association of pure devotees.

 

----------

 

Sri Sridhar Pandit

 

>From The Nectar of Devotion,

Chapter 1: Characteristics of Pure Devotional Service

His Divine Grace A.C. Bhaktivedanta Swami Prabhupada.

 

 

"Actually, a pure devotee does not aspire after any of these perfections,

because the happiness derived from devotional service in Krishna

consciousness is so transcendental and so unlimited that no other happiness

can compare to it. It is said that even one drop of happiness in Krishna

consciousness stands beyond comparison with an ocean of happiness derived

from any other activity. Thus, any person who has developed even a little

quantity of pure devotional service can very easily kick out all the other

kinds of happiness derived from religiousness, economic development, sense

gratification and liberation.

"There was a great devotee of Lord Caitanya known as Kholaveca Sridhara, who

was a very poor man. He was doing a small business selling cups made from

the leaves of plantain trees, and his income was almost nothing. Still, he

was spending fifty percent of his small income on the worship of the Ganges,

and with the other fifty percent he was somehow living. Lord Caitanya once

revealed Himself to this confidential devotee, Kholaveca Sridhara, and

offered him any opulence he liked. But Sridhara informed the Lord that he

did not want any material opulence. He was quite happy in his present

position and wanted only to gain unflinching faith and devotion unto the

lotus feet of Lord Caitanya. That is the position of pure devotees. If they

can be engaged twenty-four hours each day in devotional service they do not

want anything else, not even the happiness of liberation or of becoming one

with the Supreme."

 

© Bhaktivedanta Book Trust.

 

-----

kholavechaataya khyaatah

panditah shridharo dvijah

aasid vraje haasya kaari

yo naamnaa kusumaasavah

 

“The cowherd boy named Kusumaasava, who joked with Lord Krishna and made Him

laugh in Vrajabhumi, appeared in Lord Cgaitanta’s pastimes as the learned

braahmana named Kholavecha Shridhar.” (Gaura-ganodesh-dipika 133.)

-----------------

 

kholaveca sevakera dekha bhagya-sima

 

brahma siva kande yara dekhiya mahima

 

dhane jane pan?d?itye kr?s?n?a nahi pai

 

kevala bhaktira vasa caitanya-gosañi

 

"Behold the great fortune of the devotee Kholaveca. Lord Brahma and Siva

shed tears upon seeing his greatness. One cannot attain Lord Kr?s?n?a by any

amount of wealth, followers, or learning. Sri Caitanya Mahaprabhu is

controlled only by pure devotion. "Lord Sri Caitanya Mahaprabhu had a very

sincere devotee whose name was Kholaveca Sridhara and whose only business

was to sell pots made of the skin of banana trees. Whatever income he had,

he used fifty percent for the worship of mother Ganges, and with the other

fifty percent he provided for his necessities. On the whole, he was so very

poor that he lived in a cottage that had a broken roof with many holes in

it. He could not afford brass utensils, and therefore he drank water from an

iron pot. Nevertheless, he was a great devotee of Lord Sri Caitanya

Mahaprabhu. He is a typical example of how a poor man with no material

possessions can become a most exalted devotee of the Lord. The conclusion is

that one cannot attain shelter at the lotus feet of Lord Kr?s?n?a or Sri

Caitanya Gosañi through material opulence; that shelter is attainable only

by pure devotional service