Fast, Fair and Festivals of India Fast, Fair and Festivals of India
Celebrated In : Jagannatha Temple, Puri, Orissa
Also known as : Snana Yatra or Bathing Festival
Falls on : Full moon day of the Jyeshtha Month (May-June)
Devasnana Purnima or "Snana Yatra" is exclusively a festival of Lord Jagannatha and is said to be one of the oldest. According to "Skanda Purana" when Raja 'Indradyumna' installed the wooden deities he arranged this bathing ceremony. This day is considered to be the birthday of Lord Jagannatha. Held in the full-moon day of the month of 'Jyestha' this festival is also simultaneously held in all other important shrines of Orissa. However, the festival being most elaborate and important at Puri, it attracts thousands of visitors and pilgrims from all over the country.
A Religious Belief
'Niladri Mohadaya', a religious text written in Orissa records the rituals of the festival. 'Sriharsa' in his 'Naisadhiya Charita' also refers to this festival of "Purusottama". This bathing ceremony has a specialty. As this festival does not find mention in the early religious texts, it is believed to be a tribal ceremony, which later crept into the Hindu rites.
Jagannatha in its early form was being worshipped as "Nilamadhaba" by a 'Savara' chief called "Viswabasu". Till now it is the 'Daitas' and 'Savaras' (tribals) who have the exclusive right to conduct the festival. 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.
Take A Dip
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 Images
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.