कर्पूरगौरंकरुणावतारम्

संसारसारंभुजगेन्द्रहारम् |

सदावसन्तंहृदयारविन्दे

भवंभवानीसहितंनमामि ||

ॐनमशिवाय्।।

Introduction

Time: Baishaka Month; Starts on ShuklaPakhsyaTritiya

Bhubaneswar, the capital city of Odisha is known as the city of temples. Bhubaneswar derived its name from the city’s presiding God, Bhagwan Shiva, locally known as “Tribhuvanesvara”, which means “the Bhagwan of the Three Worlds”. Popularly Bhagwan Shivji is referred to as “Bhubanesvar”, and after him the city is known as “Bhubaneswar”.  Tribhuvanesvara is also known as Lingaraja. Lingaraja in its real terms means “King of Lingams or Linga’s”. Bhubaneswar is also referred to as Ekamra Ksetra (as per Ekamra Purana and other scriptures) as Lingaraja Mahaprabhu originated under a Mango tree called Ekamra (Mango in Sanskrit is referred as Amra). Lingaraja Mahaprabhu is also described as “Swayambhu Linga” (i.e. self-originated). This temple is dedicated to HariHara, a form of Bhagwan Vishnu and Bhagwan Shiva

The festivals of Lingaraja Mahaprabhu are held throughout the year. A festival is called Yatra, meaning ‘journey’ of Lingaraja Mahaprabhu. The Nibandhakaras of Odisha have mentioned fourteen festivals or Chaturdasha Yatras. The Kalasara of Gadadhara Rajaguru speaks of the major fourteen festivals with their timing and rituals. The Sthala Mahatmyas such as the Ekamra Purana, Ekamra Chandrika and Svarnadri Mahodaya provide details about the rituals of these festivals. Chandana Yatra is one of those Chaturdasha Yatras. This festival has a unique significance in Ekamra Ksetra of Odisha i.e. especially for Bhubaneswar

It is celebrated in the month of Baishaka starting from Shukla Pakhsya Tritiya i.e. Akshaya Tritiya (third day of the bright fortnight) for 22 continuous days. As the Devata and Devis in Hindu religion are modelled on the human behavioural aspect, so they are also given the same treatment as humans during the summer. The festival is celebrated during this period because the heat of the summer is at its peak and the Vigraha’s are applied Chandan “Sandalwood paste made of Sandalwood powder and water” for providing coolness to them during its journey of this festival

“During RUKUNA Ratha Yatra, Devi Maa Parvati gets upset over the fact that she wasn’t accompanying Lingaraja Mahaprabhu in the Ratha. Because of this reason when Lingaraja Mahaprabhu reaches Singhadwara (after the festival), he finds himself obstructed by Devi Maa Parvati not allowing him to enter the temple and has closed the doors. Devi Maa Parvati is pacified after Lingaraja Mahaprabhu gives words to her that she will accompany him during Chandan Yatra for 22 days and she opens the door”

CHAPA (Oriya equivalent of ‘float’ ‘Boat’)

Before the festival begins, two boats are taken on to the Bindu Sagara and are kept together by binding each other. On one of these two united boats, a small temple resembling Lingaraja Temple and on the other boat structure resembling the Mukhasala i.e. main entrance hall of Lingaraja are constructed. The whole wooden structure over the united boats is called “CHAPA” (Oriya equivalent of ‘float’) which is nearly of 14 Ft height and 12 ft width. At the top of the CHAPA, Dadhinauti is fitted over which flag of Lingaraja Mahaprabhu is being hoisted. This CHAPA is decorated with different coloured clothes and lights. Three thrones are constructed facing three directions on the CHAPA.

Procession to Bindu Sagara

On the Akshaya Tritiya Tithi, Chalanti Pratima’s i.e. Vigrahas of Lingaraja Mahaprabhu, Devi Parvati (Devi Gopalini), Devi Durga, Ananta Vasudeva and Kapilnath (of Kapileswara Temple)are taken in a procession to Ananta Vasudeva Ghata of Bindu Sagara (Bindu Sarovara) for the boating festival. All the Vigraha’s are taken in Vimana (Palanki i.e. Palanquins) to the Ananta Vasudeva Ghata by Palia Badu Sevaka’s (pujaris assigned with the duty of the festival) amidst musical instruments, light etc. Before influence of Vaishnava traditions Vigraha’s of Lingaraja Mahaprabhu and Devi Parvati used to go for the festival

Viddhis

The Palia Badu Sevaka’s worship the Vigrahas once they reach inside the CHAPA. After this puja, Vigrahas float for some time and post that the CHAPA is brought near Shankarananda Matha Ghata where the boat rests for some time. The fisherman Sevaka’s row the boat for ceremonial perambulation of Vigraha’s on water inside Bindu Sagara. Here Bhoga (Prasada) is offered to the Vigraha’s on behalf of Shankarananda Matha

After this viddhi, the CHAPA moves towards the Jagati(Mandapa) which is situated in the middle of the Bindu Sagara. After the CHAPA is done being floated around the Mandapa, all the Vigraha’s are taken inside the temple constructed above the Mandapa and seated on the throne inside the temple. There all the Vigrahas are bathed by Palia Badu Sevaka’s in a bathing pond named “Chandan Kunda” situated inside the temple. The Vigraha’s are bathed with scented water of Bindu Sagara (scented with “Aguru” i.e. Chandan / Sandal. After the ceremonial bathing, the Vigrahas are dressed and Bhoga is offered and after that they are again taken to the CHAPA for tour inside Bindu Sagara. This is known as “Ratri CHAPA”

After completion of this viddhi, Vigraha’s are taken to the BISHRAMA Ghata, situated at the northwest corner of Bindu Sagara where they take rest. Then later at night, the Vigrahas are taken in Vimana’s in a procession to a prefixed nearby place where Bhoga is offered to them and various classical programmes are organised like Odissi dance, Gotipuanacha (Gotipua dance), etc.

The Vigraha’s return to the Lingaraja Temple after completion of that day’s Yatra roaming around some prefixed places like Badu Sahies of Boitala Temple, Badu Nijoga, Bhogakhia Mandapa (within the campus of the main temple complex), etc. During these processions the Badu Sevaka’s use large hand fans to provide cool air to the Vigraha’s because of summer heat. All these viddhis are performed on each day for 22 days till the festival ends

“I am really thankful to Kar Nana (Sanskrit scholar and Pujari) for his knowledge on our scriptures and also for guiding me. I am also thankful to my parents for their valuable help in translating regional texts”

References

1. Ekamra Purana; 69.21-27
2. Ekamra Chandrika; Ch 11.133-141
3. SvarnadriMahodaya; Ch 20-24
4. N. Dhal ,”A Note on the Sacred Rituals at Ekamra Ksetra (Bhubaneswar)”
5. Sri Lingaraja & Badu Niyoga, ChitrasenBatu (Odia Book)
6. Sei Samaya Eei Sahara Bhubaneswar, Suresh Balabantaray (Odia Book)
7. Kalasara of Gadadhara Rajaguru