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The
tribals called "Saoras" belonging to the southern part
of 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.
Most probably when Jagannatha was a Savara God, this
festival of the Savaras who tended Him was accepted by
the Hindus.
The Bathing Pandal
On the previous day of Snana Yatra the images of 'Jagannatha',
'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 celled
"Snana Mandapa". It is at such a height that visitors
standing outside the temple also get a glimpse of the
deities. After 'Mangala Alati', 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. All of them cover their mouths with a piece of
cloth. Then all the vessels filled with water are
preserved in the "Bhoga Mandapa". The 'Palla Pandas' (a
class of 'Brahms' priests) then purify the water with 'Haridra',
'Jaba', 'Benachera', 'Chandan', 'Aguru', flowers,
perfumes and medicinal herbs. On the
fourteenth day ('Chaturdashi') when the idols are taken
out in procession, the whole process is called "Pahandi"
or "Pahandi Vijaya". Scholars have given different
interpretations of the term ('Pahandi'). Some speak out
that it has been derived from the term 'Praspanda'
meaning movement. Others are inclined to interpret it as
a derivation from Pandya Vijaya. For the festival the
Snana Vedi is well decorated with traditional paintings
of trees and gardens. Flags and 'toranas' (arches) are
also put up. The images are profusely decorated with
flowers. All kinds of perfumes such as 'Dhupa', 'Aguru'
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.
Legend
The
bathing festival takes place during the morning hours of
the Purnima. 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".
Prior to the bathing ceremony the images are covered
with silken clothes and then smeared with red powder.
Then water is poured, the rituals performed and 'Pavamana'
hymns chanted. After the bath the deities are so dressed
that together they appear like the image of Ganesha.
This is called "Ganeshabesa". It is said that a staunch
devotee of Lord Ganesha 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
Jagannatha, which he refused under the pretext that he
wouldn't worship any God other than Ganesha. Somehow he
was persuaded and brought before the Snana Vedi. To the
utter surprise of all, Lord Jagannatha appeared as
Ganesha. Since, then during Snana Yatra when the sacred
bath is performed, the deities are dressed like Ganesha.
Various other legends are also told and reasons assigned
explaining the Ganesha besa.
A Colourful
Depiction Of Deities
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 as Ganesha in which they remain mostly covered.
After the Snana Yatra, the images are kept away from
public view for fifteen days and during all these days
the daily rites of the temple remain suspended. The
images are kept on the 'Ratna Vedi' inside the temple.
This period is called "Anabasara" meaning improper time
for worship. It has been said earlier that the images
are discoloured as a result of the sacred bath. During
these fifteen days the 'Daitas' (descendants of 'Viswavasu',
the Savara) repaint the images and make decorations. The
period of colouring and decorating the images 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 sixteenth day the images in their new forms
after renovation become ready for the public view. The
festival of the first appearance of the Lord Jagannatha
to his devotees is called "Netrotsaba" or "Nava Yaubana"
(new youth). According to popular belief 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 Sastras' and
Agamas testify that the images 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. According to them during this time the
deities don't keep well and therefore, 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. 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. |
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