Daru

Dāru Brahma-Concept & Idol -Arun Kumar Upadhyay, 9437034172/9583492387 www.pdfcoke.com/Arunupadhyay, [email protected] 1. Dāru Brahma- Only Śrī Jagannātha is called Dāru Brahma. Skanda purāṇa explains why He is called Dāru-Brahma-(1) He exists within every being, like Dāru (timber) is in every furniture. (2) Destroys sorrows of world (Dyati = destroys), (3) Gives eternal happiness (dadāti = gives). (4) He creates world from himself as objects are created from wood, (5) His body is made of Dāru as bodies of other beings are created out of vegetable products. स्कन्द पुराण-वैष्णव उत्कल खण्ड,अध्याय ४देवासुर मनुष्याणाां गन्धवोरगरक्षसाम्। ितरश्चामिप भो िवप्रास्तिस्मन्दारुमये हरौ॥७१। सवाात्मभूते वसित िित्तां सवासुखावहे। उपजीवन्त्यस्य सुखां यस्याऽनन्य स्वरूिपणः॥७२॥ ब्रह्मणः श्रुितवागाहेत्येदत्राऽनुभूयते। द्यित सांसार दुःखािन ददाित सुखमव्ययम्॥७३॥ तस्माद्दारुमयां ब्रह्म वेदान्तेषु प्रगीयते। निह काष्ठमयी मोक्षां ददाित प्रितमा क्विित्॥७४॥ अध्याय २८-आद्यामूर्ततभागवतो नारससहाकृ ितनृाप। नारायणेन प्रिथता मदनुग्रहतस्त्विय।३८॥ दारवी मूर्ततरे षेित प्रितमाबुििरत्र वै। मा भूत्ते नृपशादूल ा परब्रह्माकृ ितिस्त्वयम्॥३९॥ खण्डनात् सवा दुःखानाां अखण्डानन्द दानतः। स्वभावाद्दारुरे षो िह परां ब्रह्मािभधीयते॥४०॥ इत्थां दारुमयो देवश्चतुवेदानुस्रतः। स्रष्टा स जागताां तस्मादात्मानञ्चािपसृष्टवान्॥४१॥ Some other mentions of are given below with meanings of Dru-Brahmaएवां पुरा जगन्नाथ इन्रनीलस्वरूपधृक्। दारुब्रह्मस्वरूपेण भातीदानीं जगत्पितः॥(किपल सांिहता ४/३१) इन्राद्या ऋषयः सवे नारदाद्याः महषायः। ब्रह्माज्ञया समायाता दारु-ब्रह्मस्वरूिपणम्॥ (नीलाद्रर महोदय ५/१) नारायण रथे द्रदव्ये प्रिवश्य दारु-रूिपणम्॥ िवष्णुां दृष््वा स हृष्टात्मा रोमािञ्चत वपुधारः॥ (नीलाद्रर महोदय ५/१०५) दारु-ब्रह्म कलेवरां सुरवरां पूणेन्दु रम्याननम्। िञ्चत्पद्मपलाशमञ्जुनयनां द्रदव्योपिारै श्च तैः॥ (नीलाद्रर महोदय ५/२१६) अिितीय परािास्य प्रमापूरण काररणे। दारु-ब्रह्मस्वरूपाय तस्मै बुिात्मने नमः॥ (नीलाद्रर महोदय ६/२२) दारु-ब्रह्म िनराकारां िनगुाणां िनर्तवकारकम्। िनश्चेष्टां सवातो व्याप्तां भावाभाविववर्तजतम्॥ (नीलाद्रर महोदय ६/६२) येन मन्त्रेण पूजा स्याद् दारुब्रह्म-स्वरूिपणः। तेन तत्र ि तरूपां आवाह्य पूजयेद् िवभुम्॥ (नीलाद्रर महोदय ६/६४) यथा सुवणााद् िविवधां नानालङ्करणां मुने। जायते ि तथा तस्माद् दारु-ब्रह्म स्वरूपतः॥ (नीलाद्रर महोदय ६/६५) सवं प्रवत्ताते िविि तत्रावाह्य प्रपूजयेत्। अतो दारुस्वरूपेऽिस्मन् मन्त्रराजेन पूिजते॥ (नीलाद्रर महोदय ६/६६) प्रत्यक्षां पश्य भो पुत्र नारससह तनुां पराम्। आवाहनमतः कु र्ययाा दारुब्रह्मिण तत्त्विवत्॥ (नीलाद्रर महोदय ६/६७) दारुब्रह्मस्वरूपोऽयां भगवान् भक्तवत्सलः। भक्तत्यार्तितो यदा िवरै ः कामनापूवातो मुने॥ (नीलाद्रर महोदय ६/६८) दारुब्रह्मस्वरूपां तां ये ि भक्तत्या िनरञ्जनम्। पश्यिन्त तस्य िनमााल्यां जप्त्वा हृष्यिन्त भूतले॥ (नीलाद्रर महोदय ६/७५) 2. Meaning- Here Dāru = timber, tree, forest (included in wood/woods). Brahma is the source of world, creator in which it ultimately merges. All aspects of Brahma are indicated by different meanings & functions of Dāru. Dāru word has alternate root verbs(1) दाञ् दाने (३/९), दाण् दाने (१/६६४)-Dāñ or Dāṇ = to give, donate. दान खण्डने (१/७२०) दॄ िवदारणे (९/२२)-Dāna, Dṛ = to break apart, tear. दो अवखण्डने (४/३९)-Do = to break into parts. रुञ् सहसायाम् (९/९)-Dṛñ = to kill, be violent.

Thus, Dāru means-(1) Wood or tree-which is cut to make furniture. As collection of trees, it is forest or woods. (2) Process of cutting tree or gift from tees as furniture. Carpenter. (3) Chain of objects in give & take relation. (4) Destroying original to create new things. Brahma is derived from two root verbsबृिह (बृांह) बृिौ शब्दे ि (१/४८८, ४८९)-Bṛhi (Bṛmha) = to grow, to sound. भृञ् भरणे (१/६३९) भृञ् धारणपोषणयोः (३/५) Bhṛñ = to fill up, to hold, to nourish. Thus, Brahma means ever growing, creating and developing, holding all, vibration. World as a whole is infinite, then what is meaning of growth or increase. Any selected block of universe is always increasing in volume, that is called expansion of Universe. Steady state theory tells that universe has been always growing and it will ever remain so. Steady expansion would have made it thinner or less dense. But everywhere, matter is being created out of space. Its sequence is given in Taittirīya upanişad (2/1)तस्मािा एतस्मादात्मन आकाशः सम्भूतः । आकाशािायुः । वायोरिनः । अनेरापः । अद्भ्यः पृिथवी । पृिथव्या ओषधयः । ओषधीभ्योऽन्नम् । अन्नात्पुरुषः । Sequence of creation is-(1) Ātmā =Original conscious being. It had mind living in vacuumcalled Śvo-vasīyasa-mana, (2) Ākāśa = vacant space, (3) Vāyu = motion, (4) Āp = uniform spread of matter, (5) Pŗthivī = compact (= pŗthu) structure, (6) Oşadhi = Plants. Normally, these are divided into 2 classes. Oşadhi is annual plant which dies after fruit. Others are vanaspati. Here both are included. (7) Anna = Food. In general, it means anything which is consumed for existence. (8) Puruşa, which is same as (1), but a local form. Brahma-sūtra defines Brahma as entity from which this world was born etc अथातो ब्रह्म िजज्ञासा (१/१/१) जन्माद्यस्य यतः। (१/१/२) This is expanded into 6 stages of world-creation, growth, decay यतो वा इमािन भूतािन जायन्ते । येन जातािन जीविन्त । यत् प्रयन्त्यिभसांिवशिन्त । तिििजज्ञासस्व । तद् ब्रह्मेित ॥ - तैित्तरीयोपिनषत् ३-१-३ 3. Brahma as wood-Brahma has been defined as a wood/tree/forest in a question/answer form in 4 senses-1. Creator of world as conscious being like a tree, 2. Implement like wood for constructing world , 3. Forest as variety in creation, 4. Place of creation which holds it, 5. The chain or stages of creation. The question is in Ṛk veda (10/81/2,4). Question and answer both are in Taittirīya brāhmaṇa (2/8/9/6-7) कक िस्वद् वनां क उ स वृक्ष आस यतो द्यावा पृिथवी िनष्टतक्षुः। मनीिषणो मनसा पृितेद ु तत् यदध्यितष्ठद् भुवनािन धारयन्॥ (ऋक् १०/८१/४, तैित्तरीय ब्राह्मण २/८/९/१५, तैित्तरीय सांिहता ४/६/२/१२) = Which was that great forest, or which was that great tree from whose cutting, sky and earth were created ? The thinkers may ask the question in their mind as to who has created and who is holding the world like a tree ? ब्रह्म वनां ब्रह्म स वृक्ष आसीत् यतो द्यावा पृिथवी िनष्टतक्षुः।

मनीिषणो मनसा िवब्रवीिम वो ब्रह्माध्यितष्ठद् भुवनािन धारयन्॥ (तैित्तरीय ब्राह्मण २/८/९/१६) = Brahma was that forest and that tree by whose cuttings this sky and earth have been formed. By analyzing it in our mind, we have reached the conclusion that Brahma is the foundation of world built by Brahma. कक िस्वदासीदिधष्ठानमारम्भणां कतमित्स्वत् कथासीत्। यतो भूिम जनयन् िवश्वकमाा िव द्यामौणोन् मह्ना िवश्विक्षाः॥ (ऋक् १०/८१/२, तैित्तरीय सांिहता ४/६/२/११) = What was the foundation and starting material and its nature ? What was the process of creation and who was the creater ? 4. Tree as world-Brahma or the world is tree/wood/woods (forest) in following senses1. Chiti-Tree is a conscious being, but it only receives and feels the actions on it. It can not express them. Brahma is a Puru¾a as per puru¾a-s¦kta. It is a conscious being. As nothing is beyond Brahma, all its thoughts are within itself like a tree. 2. Ever creating-Tree is constantly engaged in creation. It takes material spread in soil, atmosphere, rains etc. Spread of the material is sea of world in which this creator is situated. Similarly, Brahma is constantly engaged in creation. For that, it collects the material from spread matter called water. In this aspect, He is called Kapi=monkey. Here, ka=water, Pib = to drink. All creations are copy or model of the previous structure. Man is image of galaxy. Number of neurons in human brain is equal to number of stars in galaxy, which is again equal to number of galaxies in universe. In this respect, Bible, Genesis (1/27) tells that God created man after His own image. Similarly, son of man is like man, plant breeds another plant like it, etc. Thus the animal having tendency to copy is called Kapi (= copy). Source material is called Vṛṣā = which rains or radiates. Being source and created world bothBrahma is Vṛṣā-kapi. This is name of Jagannātha also as stated in Bhāgavata Purāṇa (10/1/20)तत्र गत्वा जगन्नाथां वासुदेवां वृषाकिप। पुरुषां पुरुषसूक्तेन उपतस्थे समािहताः॥ (भागवत पुराण १०/१/२०) When earth was suffering under atrocities, it went with Devas with Brahmā as leader to Jagannātha who is Vāsudeva (Place of world) and Vṛṣākapi (creating copies from source) also. That Puruṣa (conscious being) was worshipped by Puruṣa-sūkta by assembled persons. Vṛṣākapi is defined in Gopatha brāhmaṇa (part 2, 6/12)तद् यत् कम्पायमानो रे तो वषाित तस्माद् वृषाकिपः, तद् वृषाकपेः वृषा किपत्वम्। ... आद्रदत्यो वै वृषाकिपः। (गोपथ बाह्मण, उत्तर ६/१२) That vibrating exudes particles, so it is Vṛṣā (which rains, Varṣā = rain), kapi (= monkey, it drinks primordial waters and from that creates copies), that is how it is Vṛṣākapi. Āditya (from which it began) is Vṛṣākapi. 5. Chain of creation-There is no new creation. Atoms of old existing material are reassembled as new matter. This is essence of Vaiśeṣika philosophy. Since nothing is created

or destroyed, this is called Avyaya puruṣa. Avyaya = in-exhaustible. Vyaya = expenditure. Here, atom is not of physical matter only. Dravya (material) is of 9 types in Vaiśeṣika sūtra 1/2/5-Pṛthivī (solid), Āpah (liquid = moving in boundary), teja (energy), vāyu (air = flow beyond boundary), Ākāśa (space), kāla (time), dik (direction), Ātmā (soul), mana (mind). In physics, 3 states of matter, plasma are known. Space and time also have quantization, but dik, Ātmā, mana are not defined. These also contribute to creation-i.e. empty space, consciousness, and 10 dimensions of world. The chain of creation is a tree in which the sap is collected from soil by its roots, goes through stem, branches and leaves. Chain of transformation and of thought also has these stages-root (source), branches, leaves (conclusion). Source is called up and branches are downwards-this is reverse treeयस्मात् परां नापरमिस्त द्रकिञ्चत्, यस्मान्नाणीयो न ज्यायोऽिस्त किश्चत्। वृक्ष इव स्तब्धो द्रदिव ितष्ठत्येनद े ां पूणं पुरुषेण सवाम्॥ (श्वेताश्वतर उपिनषद् ३/९) ऊध्वामल ू मधः शाखमश्वत्थां प्राहुरव्ययम्। छन्दाांिस यस्य पणाािन यस्तां वेद स वेदिवत्। (गीता १५/१) =The tree with roots at top and branches downwards is called eternal tree. (Aśvattha = a+śva+ttha, śva = tomorrow, Aśvattha is that which will not remain tomorrow. But this aśvattha is eternal ). It also means pippala = pib+phala = fruit for which there is desire. Pippala has become Apple in English version of Bible (story of Adam-Eve). The bodies enclosed in a boundary (chhanda) are transient like leaves. Only the person knowing this eternal tree can know the vedas. All matter or beings are Puruṣa. The form enclosed in a boundary is kṣara-puruṣa which decays steadily. Its functional identity is hidden (kūṭastha) called Akṣara-puruṣa. The chain of changes makes the total constant-called Avyaya-puruṣa. Final source is same in all times, places and directions and is beyond perception-Parātpara-puruṣa. Perception of change in puruṣa is kāla (time). That also is of 4 types-Nitya kāla (eternal time) always decays the matter. This decay is one way process, it can not be reversed. Some changes are in cyclic order which is cycle of creation called yajña. This time can be measured and is used in equations of physics-this is janya (creative) kāla. Constituent material in avyaya puruṣa does not change-its time is Akṣaya-kāla. The details are explained in chapter 2 of book-Vedic View of Śrī Jagannātha. Some examples areCosmic chain-The complete universe is Svayambhū-maṇḍala = self -created enclosure. This is same (satya = truth) in 3 ways-all places, times and directions. So it is satya-loka also. Loka means world and man both. This has collection of 1011 galaxies which are eggs (aṇḍa) of the Brahma = universe. So it is Brahmāṇḍa. As the largest brick of world, it is Parameṣṭhīmaṇḍala. Its creative field is 10 times the size called Kūrma (= which does work). As region of radiation, it is called Goloka in Brahma-vaivartta-purāṇa, prakṛti khaṇḍa, chapter 3. Brahmāṇḍa has 1011 stars like sun and is an image of Brahma. Its central rotating disc is

ākāśagangā (milky way). Field of sun is called solar system. The zone in which bodies will be in orbit around sun and contribute to creation is maitreya-maṇḍala, earth (place of creation) of solar system, or kratu (creator). This is 105 times size of sun. The region in which light of sun is more than the back-ground of galaxy is 230 times size of earth as stated in vedas. Within field of sun, the intermediate zone in sphere containing moon orbit is called Chāndra-maṇḍala. This is zone of medium heat where life forms are possible. At its center, lies planet earth called Bhū-maṇḍala. Human life-Physical body is kṣara puruṣa which is always decaying. The identity of man remains fixed from birth to death-called akºara-puru¾a. Chain of identity in successive lives is Avyaya puruṣa. Within the same life also chain of forms is avyaya. Body of man or any animal is formed by materials collected by plants from surroundings of soil, air, water, light in sky. Thus they are dāru-brahma (created from tree). As soul of world also, Jagannātha is Dāru-Brahma. 4. Chain of thought and process-In mathematical logic, chain of reasoning is called thoughttree. Chain of processes in Graph-theory or in System theory or in work-time-study are also called tree. In Bible, Genesis, chapter 1, also the apple tree has been called tree of wisdom. More correctly, it is tree of thought. Tree of thoughts and processes is eternal. Each action has its root in thought-called sankalpa (kalpa = creation). Planning or design is prakalpa. Actual creation is kalpa. Since it is by thought only, kalpanā means imagination. Process of resultant work is in many parts in many directions like branches of a tree. Result of the group of actions is called fruit. In all languages, fruit means both-result of action and product of a tree. There is desire before fruit of action, and after success or failure, there are more desires. This starts new chain of action. Thus, the chain of thought-action-result is unending. If man is obsessed with fruits, he will be in eternal bond. Thus we pray for cutting this tree of action in śānti-pāṭha of upaniṣad- अहां वृक्षस्य रे ररवा। कीर्ततः पृष्ठां िगरे ररव। ऊध्वा पिवत्रो वािजनीव स्मृतमिस। रिवणां सविासम्। सुमेधा अमृतोिक्षतः। इित ित्रशङ्कोवेदानुविनम्। (तैित्तरीय उपिनषद् १/१०) I am cutter of the (world) tree. My fame is like top of mount (kūṭastha = hill top or hidden identity of akṣara). I am eternally pure nectar like the creator sun. I am shining treasure. I am pure intellect washed with amṛta (nectar, eternal). This is realization of sage Triśanku in vedas. The tree is further explained at many places, e.g. in Muktikopaniṣad, chapter 2वासना वशतः प्राणस्पन्दस्तेन ि वासना। द्रियते िित्तबीजस्य तेन बीजाङ्कु रिमः॥२६॥ िे बीजे िित्तवृक्षस्य प्राणस्पन्दनवासने। एकिस्मिँश्च तयोः क्षीणे िक्षप्रां िे अिप नश्यतः॥२७॥ िे बीजे िित्तवृक्षस्य वृित्तव्रतितधाररणः। एक प्राण पररस्पन्दो िितीयां दृढ़भावना॥४८॥ (मुिक्तकोपिनषद्, अध्याय २) Prāṇa (life, energy) is controlled by vāsanā (attachment of mind, desire). Fluctuations of prāṇa create more vāsanā. These are created in chitta (mind) like seed (bīja) and sprout (ankura). There are two seeds of tree of thought-fluctuations of prāṇa and attachment. If only

one seed decays, both are destroyed (26-27). Two seeds of the tree of thought are-vṛtti (traits) and vratati (resolves). One is just vibration of prāṇa and the other is firm resolve. Summary of this is in Gītā (15/2-3)अधश्चोध्वं प्रसृतास्तस्य शाखा गुणप्रवृिा िवषयप्रवालाः। अधश्च मूलान्यनुसन्ततािन कमाानुबन्धीिन मनुष्यलोके ॥२॥ न रूपमस्येह तथोपलभ्यते, नान्तो न िाद्रदना ि सम्प्रितष्ठा। अश्वत्थमेनां सुिवरूढ़मूलमसङ्गशस्त्रेण दृढ़ेन िछत्वा॥३॥ (गीता, अध्याय २) = Branches of this tree of thought are spread up and down growing due to attachment of mind with objects. Lower branches originate from the root due to bond of actions. Form of this tree is not seen, or its start, end or foundations. This firm rooted tree is to be cut with sharp weapon of non-attachment. 6. Jagannātha as Dāru-Wooden idol of Śrī-Jagannātha has been described in two śākhā (branches) of Ṛk vedaअदो यद्दारुः प्लवते िसन्धोः पारे अपूरुषम्। तदारभस्व दुहण ा ो येन गच्छ परस्तरम्॥ (ऋक् , शाकल्य शाखा १०/१५५/३) (Sāyaṇa commentary)-That wooden idol (of Jagannātha) made without human effort exists on coast of ocean (in great land of Utkala). Worship that idol, which is not destroyed by anybody. On its support only, one can achieve the highest state. यद्दावामानुष िसन्धोस्तीरे तीणं प्रदृश्यते। तदालभाय परां पदां प्राप्नोित दुलाभम्। (ऋक् , वाष्कल शाखा ८/८/१३/३) = The wooden super-human idol (of Jagannātha) seen at sea coast gives highest state on its worship. Some persons have objected that this verse cannot have meaning related to Jagannātha as it is Alakṣmīghna sūkta. That is not a contradiction but corroboration. Final effort to remove poverty or gain Lakṣmī is by prayer to Jagannātha only. Firstly, all our acts are like play of dice as results are always uncertain. Secondly, Jagannātha is work, implement, result and even self of each being. The sūkta with meaning is quoted belowऋिष-िशररिम्बठः भारिाजः। िविनयोग-अलक्ष्मीघ्नम्। देवता-२-३ ब्रह्मणस्पितः, ५-िवश्वेदेवाः। छन्द-अनुष्टुप्। अरािय काणे िवकटे िगरर गच्छ सदान्वे। िशररिम्बठस्य सत्विभस्तेभीष््वा िातयामिस॥१॥ ित्तो इतश्चत्तामुतः सवाा भ्रूणान्यारुषी। अरार्ययां ब्रह्मणस्पते तीक्ष्णशृङ्गोदृषिन्निह॥२॥ अदो यद्दारु प्लवते िसन्धोः पारे अपूरुषम्। तदा रभस्व दुहण ा ो तेन गच्छ परस्तरम्॥३॥ यि प्रािीरजगन्तोरो मण्डू रधािणकीः। हता इन्रस्य शत्रवः सवे बुद्बुदयाशवः॥४॥ परीमे गामनेषत पयािनमहृषत । देवेष्वित श्रवः क इमािँ आ दधषाित॥५॥ = Alakṣmī is non-giving (arāyi), bad-mouthed (kāṇa also means one eyed), deformed limbs (vikaṭā), always angry (sadānve), blind to truth. It may go to hills (giri) otherwise will be destroyed (1). Qualities of alakṣmī destroys man here (this world) and there (after death) also from the source (Bhrūṇa) itself. Brahmaṇaspati (element of galaxy, wisdom) with its sharp intellect will remove that miser. (2) That super-human Dāru (wood, Jagannātha) floats in deep ocean of world. Attain that difficult wood to cross the ocean. (3) When light comes from east (sun rise, dawn of knowledge) violent and harsh tendencies as enemies of Indra

are destroyed like droplets in water. (4) Collect Go (cow, creative sources) for all around and place agni (leader, fire, compact objects) at required places. That provides food to Devas. Then who can defeat them? (5) Alakṣmī has 3 meanings-(1) lack of wealth which is meant in this sūkta, (2) Invisible wealth like happiness, health, love etc. This is called Śrī also. Visible wealth is Lakṣmī (lakṣa = to see). They are also called Vimalā (without mala, so unseen), Kamalā (object earned through Kara = hands). Both have been called wives of Jagannātha-श्रीश्च ते लक्ष्मीश्च पत्न्यौ (उत्तर-नारायण सूक्त, वाज. यजु. ३१/२२), (3) Wealth is not shown in wasteful ceremonies by gentlemen- या श्रीः सुकृितनाां भवनेष्वलक्ष्मीः (दुगाा सप्तशती ४/५). Cosmic meaning-The root material of universe is rasa (uniform)-Taittirīya upaniṣad (2/7/2). Its spread is ocean. By collecting that material, creation of 5 structures of world is done. Chain of creation, is tree, material is wood, many diverse chains are forest. The place or foundation for creation is earth or coast where sea ends. By going from earth upwards in tree, we reach the highest form of Svayambhū maṇḍala. Geographical meaning-On earth surface, India was the centre of civilization as it has suitable climate and all verities in all times of history. Thus it was named as Ajanābha (navel of God). Seen from south, it is a triangle. From north, it is semi-circle. Due to moon like shape, cold Himalayas, and source of world knowledge like light of moon, Bhārata was called Indu (= moon). This was incorrectly pronounced as Inde (India in English) by Greeks as per Huensang (See Vedic View of Śrī Jagannātha, chapter 4). Joining lower triangle of India with semi-circle at top, we get shape of heart, which is shape of India only. Jagannātha lives in heart of every being (Gītā, 18/61). So, he is at Purī which is centre of old Bhāratavarṣa in two directions north-south and east-west. In Purāṇas, there is story that the physical body of Kṛṣṇa was killed by Jarā Śabara at Gujrat coast whose remains floated in form of wood in ocean and came to Orissa coast where Jagannātha idol was made out of it. Internal meaning-The spinal column in human body is the reverse tree with roots in brain and branches down wards. Jagannātha resides here in heart region. Human heart and Puriboth are called heart region in tantra. In the ratha (car) of human body, Jagannātha is Vāmana (dwarf) in the heart. By seeing this Vāmana in ratha, we get emancipation. Yajña meaning-Place of creation is forest. Process and stages are branches. Implement and materials are wood. By analysing, the head of yajña as the conscious being, we realize God. Vidyā meaning- In ocean of world, tree of thought-action and fruit is to be cut to cross the ocean of bondage of world. These 5 meanings are in Taittirīya upaniṣad (1/3)-Adhiloka (worldly), adhijyotiṣa (cosmic), adhividyā (knowledge), adhiprajā (beings), adhyātma (internal).

Two birds on this tree are ātmā (Adam) and Jīva (Eve). We have to follow the un-attached ātmā to meet Paramātmā (Jagannātha)िा सुपणाा सयुजा सखाया समानां वृक्षां पररषस्वजाते। तयोरन्यः िपप्पलां स्वादु अित्त अनश्नन् अन्यो अिभिाकषीित॥ (ऋक् १/१६४/२०, अथवा ९/१४/२०, श्वेताश्वतर उपिनषद् ४/६, मुण्डक उपिनषद् ३/१/१) = Two birds live at center of tree together with friendship. Of them, one eats the pippala with taste and the other merely watches without attachment. Puruṣa is chain of past-present-future. By rising from lower structure of gross forms step by step, we reach the immortal. Same is the journey of soul from earth to higher worlds. Within human body also, we have to start from mūlādhāra at base of spine to sahasrāra at top of head along the tree of spinal chord (details at pages166-168 of Vedic View of Śrī Jagannātha). 7. Summary-Thus, dāru is the correct feature of Brahma in all acts defined in Brahma-sūtra (1/1/2)-creation (place, process, material, implement, creator), chain of action or thought, dissolution of world, transient(leaves) and permanent features of tree. Brahma without action Is simply Brahma (nirviśeṣa). Seen as its action-Dāru-Brahma is the only correct and complete definition. The chart is given below1. Thought-action-result are root-branches-fruit. 2. Forest is variety of creation and thought chains. 3. Tree is conscious and always growing like Brahma. 4. Product of trees form the body of all animals. 5. Any material of creation is wood, its spread is ocean. 8. Physical symbols-Padma-purāṇa, Uttara khaṇḍa, 115/21-23 has stated that Aśvattha, Vaṭa, Palāśa are forms of Viṣṇu, Śiva, and Brahmā. Kriyayoga Khaṇḍa, chapter 12 gives details of Aśvattha. अश्वत्थरूपो भगवान् िवष्णुरेव न सांशयः। रुररूपो वटस्तित् पलाशो ब्रह्मरूपधृक्॥ (पद्मपुराण, उत्तर खण्ड ११५/२२) Atharva veda 5/4/1-10 give detail qualities of aśvattha tree specially in treatment of leprosy. There are many references to this treeअश्वत्थे वो िनषदनां पणे वो वसितष्कृ ता। (ऋक् १०/९७/५)। ऊध्वामल ू ोऽवाक् शाख एषोऽश्वत्थः सनातनः। तदेव शुिां तद् ब्रह्म तदेवामृतमुच्यते। तिस्मिँल्ल्काः िश्रताः सवे तदु नान्येित कश्चन। एतद् वै तत्॥ (कठोपिनषद् २/३/१) ब्रह्मापाणां ब्रह्म हिवब्राह्मानौ ब्रह्मणा हुतम् । ब्रह्मैव तेन गन्तव्यां ब्रह्मकमासमािधना॥ (गीता, ४/२४) पुरुष एवेदां सवं यद्भूतां यि भाव्यम्। उतामृतत्वस्येशानो यदन्नेनाितरोहित॥ (पुरुष सूक्त २, यजु ३१/२) अश्वत्थरूपो भगवान् िवष्णुरेव न सांशयः। रुररूपो वटस्तित् पलाशो ब्रह्मरूपधृक्॥ (पद्मपुराण, उत्तर खण्ड ११५/२२) यिस्मन् वृक्षे मध्वदः सुपणाा िनिवशन्ते िािधिवश्वे। तस्येदाहुः िपप्पलां स्वािग्रे तन्नोन्नशद्यः िपतरां न वेद॥ (ऋक् १/१६४/२२) अश्वत्थे वो िनषदनां पणे वो वसितष्कृ ता। गो भाज इत् द्रकलासथ यत् सनवथ पूरुषम्॥ (ऋक् १०/९७/५) अलाबूिन पृषत्कान्यश्वत्थ पलाशम्। िपपीिलका वटश्वसो िवद्युत् स्वापणाशफो। गोशफो जररततरोऽथामो दैव॥(अथवा २०/१३५/३)

अश्वत्थो देवसदनस्तृतीयस्यािमतो द्रदिव। तत्रामृतस्य (सोमस्य) िक्षणम् देवाः कु ष्ठमतन्वत॥ िहरण्मयी नौरिरििरण्यबन्धना द्रदिव। तत्रामृतस्य पुष्यां देवाः कु ष्ठमतन्वत॥ (अथवा ६/९५/३) गभे ओषधीनाां गभो िहमवतामुत। गभो िवश्वस्य भूतस्येमां मे अगदां कृ िध॥ (अथवा ६/९५/३) अथ यदनाशकायनिमत्यािक्षते ब्रह्मियामेव तदेष ह्यात्मा न नश्यित यां ब्रह्मियेणानुिवन्दते। अथ यदरण्यायनिमत्यािक्षते ब्रह्मियामेव तदरश्च ह वैण्यश्चणावौ ब्रह्मलोके तृतीयस्यािमतो द्रदिव। तदैरां मदीयां सरस्तदश्वत्थः सोमसवनः। तदपरािजता पूः ब्रह्मण। प्रभु िविमतां िहरण्मयम्। (छान्दोग्य उपिनषद् ८/५/३) Palāśa tree is Brahmāयिस्मन् वृक्षे सुपलाशे देवैः सिम्पबते यमः। अत्रा नो िवश्यितः िपता पुराणाां अनु वेनित॥ (ऋक् १०/१३५/१) सवेष्ां वा एष वनस्पतीनाां यािनयात् पलासः। (स्वायम्भुव ब्रह्मरूपत्त्वात्) -ऐतरे य ब्राह्मण २/१) ब्रह्म वै पलाशस्य पलाशम्। (शतपथ ब्राह्मण २/६/२/८) ब्रह्म वै पलाशः। (शतपथ ब्राह्मण १/३/३/१९) Śiva is vaṭa (Ficus = fig) tree. In Ṛk (10/102), Praghana = Drugha´a has been used to indicate joined group of trees which are formed by aerial roots hanging from tree and growing into independent trees. It is also associated with Vṛṣabha (= Bull,)-vehicle of Śiva and Kapardī (Śiva with matted hair = jaṭā)-In short, Viṣṇu is aśvattha = pippala (Ficus religiosa) कः िस्वद् वृक्षो िनिष्ठतो मध्ये अणासो यां तौग्र्यो नािधतः पयाषस्वजत्। पणाा मृगस्य पतरोररवारभ उदिश्वना ऊहथुः श्रोमताय कम्। (ऋक् १/१८२/७) (ऋक् १०/१०२)-न्यिन्दयन्नुपयन्त एन ममेहयन् वृषभां मध्य आजेः। तेन सूभवं शतवत् सहस्रां गवाां मुद्गलः प्रघने िजगाय॥५॥ शुनमष्ट्राव्यिरत् कपदी वरत्रायाां दावाानह्यमानः॥८॥ इमां तां पश्य वृषभस्य युञ्जां काष्ठाया मध्ये रुघणां शयानम्॥९॥ Viṣṇu as Pippala tree- In Gītā (10/26) also, Kṛṣṇa has said that He is aśvattha among the trees. In general, it indicates the world tree and combination of the three parts-root is Brahmā, stem is Viṣṇu and leaves or crown is Śiva. But specifically, it indicates Viṣṇu, who keeps the world in same state. Leaves of the tree are freely hanging as different parts of the world are having separate lives. Each point of the world has consciousness, and each neuron in mind is freely vibrating at its place. Pippala and other ficus trees secret milk like substance and their parts are nutritious. Thus the root source of world as rasa (uniform substance), independence of all beings and consciousness of each point is indicated by the tree. Its leaves have complicated nerve design like neurons of brain. Śiva as Vaṭa-Śiva has symbol of Vaṭa (Fig or Ficus tree) whose botanical name is Ficus Bengalensis. The aerial roots of this tree make a separate tree-similarly each structure of world gives rise to similar creation-having material (or genetic in plants, animals) links. As knowledge, Śiva is the first Guru (Teacher). By giving knowledge to student, the teacher makes him like himself. The original ficus tree similarly gives rise to many similar trees linked with it. Druma-s (tree) from the original Druma is called Dumadumā. In Bhubaneswar, place of Lingarāja has all the aspects of this tree. Forest of the tree of thought (Kalpa) is Ekāmra (number one among trees-kalpa tree) Kānana (forest). Root of the vaṭa is Baragarh, its stem

is Yajñāmra (Jagamara, tree of yajña, name of fire also which carries offers to gods, it is sperm of Śiva ). Crown is Baramuṇḍā, secondary trees are Dumadumā-All these are parts of Bhubaneswar. There are Dumdumā at every place of Śiva-Dumdum airport near Dakṣiṇeśwara of Kolkata, Dumdumā near Kāmākhyā in Asam, Damadamā sahib or Damdami Taksal near Haramandir (Golden Temple) of Amritsar, Dumkā near Baidyanāth dhāma, Dumiyāṇī near Somnātha (a block in Rajkot district of Gujrat). Brahmā as Palāśa-Formless Brahma creates the world by 3 guṇa-s of Prakṛti. Similarly, coded (word) knowledge is Vedas. From root Atharva veda, 3 others were created-Ṛk, Yajuh, Sāma (Muṇḍaka upaniṣad 1/1/1-4). Thus,Trayī (triplicate means four vedas-one root + 3 branches. Creation of world or word-both are indicated by palāśa tree whose 1 stem gives 3 leaves. Hence, branch of this tree is used in the ritual for starting education. Brahmā is born from lotus coming out of Vi¾´u. Lotus remains un-attached from water from which it is born. Similarly created world appears separate from the Brahma. Kamala, padma (names of lotus) are thus linked with all -seat of Sarasvatī is padmāsanā, all parts of Viṣṇuhis hands, feet, eyes, mouth are lotus. Specifically, places of Brahmā are Puṣkara. Original Puṣkara is 120 west of Ujjain (Viṣṇu purāṇa, 2/8/26) and at 350 north where maximum day length is 16 hours, double of night of 8 hours as per Vedānga jyotiṣa. Central place of Jagannātha is Gangāsāgara (where Gangā river merges)-now called Bay of Bengal. From this ocean, wooden piece had come, which became his idol. On all sides of this sea, 4 weapons of Viṣṇu are located. Chakra is Purī itself, called Chakrānkā in Padmapurāṇa, Rāma-aśvamedha chapter. Chakratīrtha is a part of Purī town. Śankha (conch) is Kambodia whose local name Kambuja means conch. Gadā (mace) mace is the south part of Thailand upto Singapur, elongated like a mace. This mount has been called Kumuda (Kumunda, Kurarī = Kurile, Vaikanka = Bangkok, Mālyavān = Malāyā in Viṣṇu purāṇa 2/2/27). Hence, the mace has been called Kaumodakī. The big reptile here is called Komodo dragon. North part is Maṇipura (an old state since Mahābhārata time- parts in Burma , India both). This is also name of the chakra in navel, maṇipadme hum-is the main Bauddha mantra. This is the lotus from navel of Jagannātha from which Brahmā was born. East part of Triviṣṭapa (Tibet) is Brahma-viṭapa. The water falling in this land is drained by Brahmaputra river. The land east of the river and Maṇipura is Burma (Brahma) which has been now named as Myammar (Mahā-Amara = Brahmā). There were 7 Brahmā in human form, this Padmanābha Brahmā was the 7th as per Mahbhārata, Śānti parva (chapters 348, 349). Thus Lotus is offerred to Brahmā, Viṣṇu, Śiva-all. Tulasī is for Viṣṇu only. Śiva is offered Bael (Aegal marmelos) and Bhṛnga (Canabis). Their details are in purāṇas. Three leaves of bael destroy 3 sorrows of world-called 3 śūla of Śiva.

9. Making of idols- In Satya-yuga, Indradyumna was a king in solar dynasty. A saint told him about Nīlamādhava being worshipped at Nīlāchala in Oḍra (Odisha). That sage with matted hairs disappeared after telling the story. As wished by king, his priest went with his younger brother Vidyāpati to search for Mādhava. Vidyāpati reached the big forest in Śaradvīpa on Mahānadī river bank. Śabara king Viśvāvasu received Vidyāpati and assured him to show Mādhava next morning. Vidyāpati did not touch food or water before seeing the lord. Seeing eagerness of Vidyāpati, the Śabara king got him bathed in Rohiṇī-kuṇḍa and seated under kalpa tree (bunyan), then showed him Nīlamādhava being worshipped by devas. Then Vidyāpati returned to Avanti, the capital. Viṣṇu and Brahmā sent Nārada to king Indradyumna who set out with prince, priest, Vidyāpati and followers near Nīlamādhava. King Gālava of Viraja on Vaitaraṇī bank had established the idol of Nīlamādhava (Nīlādrimahodaya, 5/6-8)- तत्रास्ते माधवो िवप्रा गालवेन प्रितिष्ठतः। िवरजामण्डले क्षेत्रे ितष्ठन्तां गालवां नृपम्॥ But when Vidyāpati had returned to Mālavā, that day itself Nīlamādhava had disappeared and was covered with golden sand of the coast. So the king was unable to see himयद्रद्दने नृपितश्रेष्ठ िवद्यापितरसौ ििजः। अपश्यद्देवदेवां तां सुरवृन्दसमर्तितम्॥ तद्रद्दने सायमेवायां नवीनाम्बुद सुन्दरः। अन्तर्तहतो माधवोऽभूद ् भूप नाम्बर भूतले॥ ततः सुवणावणािभबाालुकािभः समन्ततः। नीलािलः समाच्छन्नो िवध्येवां धरणीतले॥ (नीलाद्रर महोदय ३/३०-३२) The shocked king Indradyumna was told message of Brahmā by Nārada and Viṣṇu also assured through heavenly words. Hari (Viṣṇu) was worshipped by the king with 1000 aśvamedha yajñas. Pleased with this, Hari himself took the form of Viśvakarmā and secretly made the idols of dāru (wood). Brahmā himself established the god idols on Vaiśākha śukla 8th, thursday, puṣya starअिधवािसतै रत्नकु म्भैस्तीथावायुप ा सम्भृतैः। सूक्ताभ्याां पुरुषयोरिभषेकां िपतामहः॥ िकार भगवािँल्लोकसांग्रहां ििजसत्तमाः। ततो ह्यलङ्कृ तान् देवान् गन्धमाल्योपशोिभतान्॥ नीराजियत्वा भगवान् स स्वयां लोकभावनः। रत्न ससहासने रम्ये स्थापयामास मन्त्रतः॥ वैशाखस्यामले पक्षे अष्टम्याां पुष्ययोगतः। कृ ता प्रितष्ठा भो िवप्राः शोभने गुरुवासरे ॥ (स्कन्द पुराण २ वैष्णव खण्ड, उत्कल खण्ड २७/९४, ९५, ९९) Śrī Balabhadra was on left and Śrī Jagannātha was on right. In the middle was Subhadrā. King Indradyumna was immensely pleased. The worship of Śrī Jagannātha sarted after 5th deva-asura war by Indradyumna was disturbed many times. In middle ages, it was disturbed by Bauddha influence and it was underground. Śankarāchārya placed wooden idols on Vaiśākha śukla 10th in Yudhiṣṭhira śaka 2655 (483 BC). Padmapāda was the first āchārya (pontiff). Before wooden idol by Indradyumna, it was made of Indra-nīla maṇi (blue sapphire) by Svāyambhuva Manu (29,102 BC). Then it was hidden in sands before the glacial floods of 10000 BC by Vaivasvata-Yama in about 11000 BC. Indradyumna was after the floods. He should be after Ṛṣabhadeva in 9500 BC and before Ikṣvāku in 8576 BC. Bodhisattvas were harassing public

here to stop worship by vedic methods. When Śankarāchārya challenged them for debate, they ran away to Nepal where king Vṛṣdeva-varman (547-486 BC) forced them to enter into dialogue with Śankara. They were defeated and accepted vedic path. Nepal King also helped to reconstruct Jagannātha temple due to which he was given right to worship Jagannātha as a king, which continues till today. On taking charge as king of Nepal, each king comes to worship Jagannātha. Due to grace of Śankara, Nepal king was blessed with a son who was named Śankaravarman (486-461 BC), in honour of Śankarāchārya. All the kings of India, specially those controlling Orissa have been worshipping lord Jagannātha with ratha-yātrā. Huensang has described the grand ratha-yātrā of king Harṣavardhana of Kannauja in 643 AD which was a function, which was repeated after many years. From ephemeris of S Kannu Pillai, it is seen that as per Ārya Siddahānta year of Nava-kalevara (only festival to be repeated after many years) was in 635 (21st June) and 643 AD (23rd June) as per Ārya-siddhānta. As per Sūrya siddhānta, followed by Brāhmasphuṭa-siddhānta of Brahmagupta in 628 AD, it will be in 637 and 642 AD. In Moghul period also, King Ramsingh of Jaipur, Rajsthan was doing Rathayātrā in 18th century. Even in Orissa, kings of Mayurabhanja and Parlakhemundi were organizing the yātrā, though the proper place is Purī only. 10. New Idols-Wooden idol of Śrī Jagannātha etc are built afresh at the time of each Navakalevara (new body) When it is leap month in Āṣāḍha, then the three god forms of Jagannātha, Balabhadra, Subhadrā take new body, i.e. nava-kalevara. When in Kārtikeya period, after fall of Abhijit from north pole position, year started from Dhaniṣṭhā, it was from start of rains in c.16,000 BC. Later on, start of year was no longer in rains, then it was adjusted to Āṣāḍha month when rains started at start of Vikrama era in 57 BC. It might have been in other months at Matsya birth (9533 BC), beginning of Ikṣvāku rule (8576 BC), Paraśurāma (6297 BC), Rāma (4433 BC), or Kali era (3102 BC) which have no record. Main idea is that it indicates the start of yuga of Ṛk jyotiṣa of 19 years. In each yuga God takes new formsपररत्राणाय साधूनाां िवनाशाय ि दुष्कृ ताम्। धमा सांस्थापनाथााय सम्भवािम युगे युगे॥ (गीता ४/८) = God appears in each yuga to protect the good, destroy the evil and establish dharma. Sometimes, Nava-kalevara is after 8 or 12 years also. In that year when there will be extra or inter-calary month in Āṣāḍha, the physical forms of 3 devas are in position to re-surrect from Jyeṣṭha pūrṇimā (full moon) to Āṣāḍha amāvāsyā. On next day at new moon of Āṣāḍha new youth of the 3 is seen by public. In midnight of Āṣāḍha kṛṣṇa 14th, Daitāpati (In charges of divinity in tradition of Śabara king Viśvāvasu), take out the Brahma essence from old idols by putting silk cloth cover on their eyes. This is placed in a bound cloth (Brahma-poṭalī) in hearts of the idols of Jagannātha, Balabhadra and Sudarśana (Disc weapon of Jagannātha).

It is below the left eye of Subhadrā idol. It is in a cavity of 12 yava (= inch) cube called Brahma-koṭharī. After taking out the packet, cover is removed from eyes and it is placed on golden seat. Old sandal and Tulasī (holy basil) of the packets is replaced by new. Then again eyes are covered and they are placed in cavities of new idols. This is called ghaṭaparivartana (change of body or pot). It is surprising that old sandal-tulasī are found in same form in which they were placed 19 years ago in the idols. It is believed that the persons doing this change of pot do not remain alive for long. So, only old persons are selected. For placing Brahma in Jagannātha, the person is Swain-Mahāpātra, 2 Dāsa-Mahāpātras for Balabhadra and Subhadrā and 1 Pati-Mahāpātra for Sudarśana. First of all, the Brahma matter was placed in the idols by king Indradyumna himself. The new idols of Jagannātha, Balabhadra, Subhadrā, Sudarśana-after joined with Brahma, are brought from KoiliVaikuṇṭha (place of construction, Koil = temple in Tamil) to Aṇasara (rest) room in chariots. In same chariots, the old idols are to Koila-Vaikuṇṭha. This is done by Daitāpatis during night. Koila-Vaikuṇṭha is north of Śrī-mandira (also called Jagannātha temple). In that temple, last rites are done of old idols of Jagannātha, Balabhadra, Subhadrā, Sudarśana, their sārathi (charioteer), horses, side devas, parrot, gate-keeper, flag-post, bed etc. On 10th day, after completion of rites, their impure period is over and they cut their nails, hairs and take bath in Mārkaṇḍeya pond. Ladies also cut their nails. On 12th day, saints and Brāhmaṇas are invited for eating mahā-prasāda (food prepared in temple). Daitāpatis start searching the tree for making new idols on Chaitra śukla 10th day. On that day noon, idols of Jagannātha, Balabhadra, Subhadrā are garlanded. After worship with incense, these idols are given by Pūjā-paṇḍā to Pati-Mahāpātra. This is called Ājñā-mālā (garland of command). Pati-Mahāpātra (Vidyāpati) gives these garlands to main Daitāpatis. Daitāpatis are divided into 4 groups for searching tree. They are called Bāḍa-grāhī (receivers of wood). They are in family line. Dāsa-Mahāp¢tra search the tree for Balabhadra (Baḍabāḍa = big tree) and Subhadrā (middle tree). Daitā searching tree for Jagannātha is SvāinMahāp¢tra (family title) and the work is called Mahāprabhu-bāḍa (wood of the great God). On getting the garland, symbol of command, persons in search of tree are given a formal letter of permission from the temple. As authorization, they are given headgears (Siropā). Persons for miscellaneous works like making of temple, rest shade, food, carpenter etc are also given clothes. Then they proceed in a procession with music to the palace of Gajapti (literally lord of elephants) king of Purī. Only, Daitāpati as descendant of Viśvāvasu enters the palace. Living symbol of Jagannātha is king of Puri. He welcomes them by giving coconut, betel-nut, rice, gold in a dish through Rājaguru. This is raja-ājñā (permission of king). Then the procession proceeds to Jagannātha-vallabha maṭha. The search party takes night-rest here. Here, they are joined with Brāhmaṇas, keeper of books. Next morning vana-

jāgapada-yātrā (trecking to forest) starts. About 100 persons join this-Vidyāpati, Daitāpatis as descendants of Viśvāvasu, Yajña doing Brāhmaṇas, āchārya (preceptor), Rājguru, priest of temple, carpenters, masons, sepoys, cartmen, searchers (Lenkā) etc. They reach Kākaṭapur, about 60 kilometers from Purī and place the Sudarśana with goddess Mangalā there. The goddess is bathed with water of 100 pitchers, worshipped with clothes, ornaments and a red flag is placed on top of the temple. This is called baḍa-singāra-veṣa (grand makeup).

Paṇḍitas

recite

Durgā-sapta-śatī.

Āchārya,

Rājaguru,

Brāhmaṇa

and

Patimahāpātra recite Svapnavatī-mantra before sleep. The goddess indicates the direction of desired tree in dream. Sometimes, it is indicated by the direction in which the garland of goddess falls. Other Daitāpati and servants take rest in Deulī maṭha. As commanded in dream, the persons in 4 groups proceed to search the tree. Signs of trees are given in Indra-nīla-maṇi Purāṇa. All the trees for idol are of neem (margosa). Signs in tree for Jagannātha idol-This should be near Śiva temple or cemetery, of black of dark red colour, 7-12 hands high, straight and well formed and with 4 branches. At the root of tree, there should be ant-hill. It should be near tri-junction of roads, or surrounded by 3 mountain tops or near river or pond. There should be maṭha, temple, or place of sages nearby. On stem of tree signs of Viṣṇu-śankha (conch), chakra (disc), gadā (mace), padma (lotus) should be visible. Trees of bael, sahda, or varuna should surround it. It should be without any climbing creepers and guarded by snakes. There should be no bird nest. No branch should be damaged by lightning or winds. Signs for Balabhadra tree-White tree with 7 branches, crown is like hood of snake. Stem has signs of Balabhadra-hala (plough), mūsala (crushing rod). Signs for Subhadrā tree-Tree with 5 branches, with yellow bark and with lotus mark. Signs for Sudarśna tree- Reddish tree with 3 branches and with mark of disc. These trees are adopted for idols and Sudarśana brought from temple is placed near them due to which evil ghosts run away. Then ground is worshipped and yajña is done by authorized āchārya with Nṛsinha mantra. Tree is bathed and worshipped with sandal paste, vermilion etc. Then the garlands of command are placed on respective trees (garland from Jagannātha idol to tree for him, and so on). The axes of gold, silver and iron are worshipped and selected trees are touched with that. Then the trees are cut from root and felled in east, north or north-east direction. Felling in south or west direction is inauspicious. Bark is removed and wood is chiseled in rectangular shape. It is covered with Pāṭa cloth and the remaining wood is buried under ground. The trees for idols are found in regions around Puri, Khurda, Cuttack etc. This has been seen in 1912, 1931, 1950, 1966, 1977 and 1976. It is not necessary that they will be in a particular area only. These trees start emanating sandal like good smell for many years and

are guarded by snakes. They inspire good thoughts. Respect for them arises due to command of gods in dream also. Attempts to damage or sale the trees fail. Small carts are made to carry the wood to Śrī-kṣetra. Arms of the cart are of 8 hand length. Its wheel are from bunyan, beam is from tamarind and axle is from kendu tree. Wood for idols is tied in 4 wheeled carts with silk cloth. The procession of carts is brought with songs and drums etc. in the sequence-Sudarśana, Balabhadra, Subhadrā, Jagannātha. Near Aṭhar-nālā (drain for food waste of temple), there is temple of Ālama-chaṇḍī. The team rests for the night there. Next morning, people of Puri welcom them to town with misic etc. Woods are placed in temple before snāna-yātā (trip for bath). Hari had appeared on Jyeṣṭha pūrṇimā (full moon), so the idols are given bath on that dayअवतीणाः स्वयां ज्येष्ठाां न ि जन्मद्रदनां मम। तत् पौर्तणमा द्रदने भूपां स्नानां मे कायामादरात्॥ (नीलाद्रद महोदय ६/१७) On Snāna (Jyeṣṭha) pūrṇimā, the idols are kept on pedastal for bath. Water is brought from the golden well in front of Śītalā goddess temple. Total of 108 pots of water is used for bath-35 for Jagannātha, 33 for Balabhadra, 22 for Subhadrā, and 18 for Sudarśana. Then the wood for idols is brought to Koili Vaikuṇṭha through north gate and kept in newly made dāru-śālā (house for wood). Construction starts in a shed (nirmāṇa-maṇḍapa). Loud songs are sung so that sound of construction is not heard. Due to extra month of Āṣāḍha, gods are not seen for 1 1/2 months after snāna-pūrṇimā. Construction work is done for 2 weeks and Brahma matter is placed in them. Then in the second Āṣāḍha, purification and colouring of idols is done. As per Mādalā-pāñji (chronological records) of 1650, hands of Jagannātha are 84 yava long. His idol also is 84 yava long, so he appears round shape. Each hand is of 42 yava of which 20 yava part is invisible due to attached with head and 22 yava is seen. Head-36 3/4 yava Neck- 12 yava Heart- 09 yava Waist-10 1/2 yava Balabhadra idol is shaped like a conch. Length of his hands are 36 3/4 yava, out of which 13 3/4 yava is linked with head and 23 yava is visible. Head from snake crown to lips- 31.5 yava Neck - 10.5 yava Heart and lotus- 15 3/4 yava Feet - 26 1/4 yava Total 84 yava Idol of Subhadrā is of lotus shape. Head- 19 3/4 yava

Heart - 03 1/4 yava Waist - 19 3/4 yava Feet - 09 3/4 yava Total 52.5 yava As per definition 1 angula (digit) is of 6 or 8 yava. But it is symbolic and the tradition of Purī takes it as 1 inch or 2.54 cm. From the woods brought from forest, a piece is taken out for prāṇa-pratiṣṭhā (charging it with soul). This is called nyāsa-dāru (wood for ceremony). This nyāsa-dāru is divided into 4 pieces. After Brahma-matter is placed in cavities of idols, opening of cavity is purified with these and it is closed in main (second) Āṣāḍha kṛṣṇa 14th midnight. To complete the idols, 7 paints are given. Wood is like bones, they are smeared with scented oil as rasa (juice). Then body is tied firmly with silk thread of dark red colour as nerves. Then as skin, there is paste of sandal powder, kastūrī (musk from deer) and dhūpa (a scented wood). Then strong fabric layers are tied and on last layer paste of rice is put which is like seed of men. Then the idols are painted with prescribed procedure. Painting is complete with colouring of eyes on main Āṣāḍha śukla 1st (new moon). After bathing it, new youth (nava-yauvana) is seen by people. Next day, on 2nd tithi (generally with puṣya star), ratha-yātrā starts. Details are described in Skanda purāṇa, Tithi-tattva, Nirṇaya-sindhu, Smṛti-kaustubha etc. 11. Secrecy of rituals-The above description is compiled from many journals of Govardhana-Pīṭha, Purī. However, all details are not available in any printed book. Even manuscripts are in personal custody of the persons involved in searching wood and constructing idols. Their names are also guess work only. Śrī Ravinārāyaṇa Ratha-Śarmā, son of great scholar pandit Sadāśiva Ratha-Śarmā, authority on Vāstu has indicated that 2 main books are Puruṣottama-chandrikā and Vanajāta-chandrikā. Even classical texts have stated that original idol construction in time of king Indradyumna also was done with high secrecy in 15 days. Any person trying to see it would face death. Some passages are quoted below from Vāmadeva-samhitā and Nīlādri-mahodaya. वामदेव सांिहता-अध्याय ५ततो मनिस सांििन्त्य ककरूप प्रितमा भवेत्। एतत् काले समायातो वृिो विाकीराशु ि॥२६॥ तां राजा प्राह हे ब्रह्मन् प्रितमाघटनां कथम्। सोऽिप बव्रे नृपश्रेष्ठां प्रितमाांस्ते करोम्यहम्॥२७॥ पञ्चदशद्रदनां राजन् कोऽिप तत्र न गच्छित। येऽिप शब्दां ि शृण्विन्त तेऽिप नरकवािसनः।२८॥ अतः पञ्चदशद्रदनां त्यक्तत्वा त्यक्तत्वा तत्र तु गच्छतु। इित किथत्वा तूष्णीं स बभूव ह नृपाग्रतः॥२९॥ राजा तििनां श्रुत्वा रथकारे समप्या ि। तत्र गत्वा विाकीस्तु दृढां कृ त्वा िनरोधनम्॥३०॥ द्रदने द्रदने पुष्पवृिष्टभावित तद् गृहोपरर। महोत्सवां ि कृ तवान् तत्र सद्मिन राजराट् ॥३१॥ पञ्चदशद्रदनां िारमुत्पाट्य तत्र पश्यित ितुमूार्तत्तधरां देवां ब्रह्ममूर्त्तत्त िनरामयम्॥३२॥ पश्चात् त्रयां ि रष्टव्यां पुनरुत्सवमािरत्। तत्रािप विाकीनाािस्त दृष््वा िवस्मयमाययौ॥३३॥ नीलाद्रर महोदयः, अध्याय ३-इदां सुगुप्तां कत्ताव्यां महावेद्याां समन्ततः। शून्यायाां जगतामीशः स्वेच्छयावतररष्यित॥१३८॥ यावत् पञ्चदशैव स्युद्रदनािन ि जनािधप। तावत् कालां समाच्छद्या बिहररत्सवमािरे ः॥१३९॥

उपिस्थतो वृितमो विाद्रकयो नरािधप। शस्त्रपासण तां मन्त्रज्ञां िशल्पकमािण योजय॥१४०॥ बद्ध्वा दृढतरां िारां तावत् कालां नृपोत्तम। यावत् पञ्चदशेत्येवां द्रदनािन स्युनारािधप॥१४१॥ नान्आवाद्यरवः कारुउओ यावत्तद् घटनाविध। श्रुते ि घटनाशब्दे व्यािधश्च िवपदाां ियः॥१४२॥ नरके (िनरये) िनयतां वासः तथा सन्तितनाशनम्। पश्यताां शृण्वताां वािप भिवष्यित न सांशयः।१४३॥ ततस्तां विाकक राजा इयोज्य तत्र कमािण। ततस्थौ िारे देवदासो यथाद्रदव्यां विः श्रुतम्॥१४८॥ अथ नृपितवरोऽसौ विाकक वृिदेह,ां कपटमनुजरूपां िवष्णुमामन््य िित्तां। कृ ततममखवेद्याां तत्र कमाण्यिप राक् , िवगतहृदयतापः सांिनयोज्याितहृष्टः॥१४९॥ References- Only original references of vedas, purāṇa, mahābhārata, Śatapatha brāhmaṇa, upaniṣad have been given. Mahābhārata and its part Gītā are available from Gītā Press, Gorakhpur (UP). All vedas and purāṇas in original are by Nag Publishers, Delhi-110007. 188 Upaniṣads are by Motilal Banarsidas, Delhi-7. 108 upaniṣads are by Chowkhamba, Delhi-7, or Varanasi (UP).