Professional Documents
Culture Documents
Vedic View
of
¹r¤ Jagann¢tha
Author
Arun Kumar Upadhyay
Published by
Rashtriya Sanskrita Vidyapeetha,
Tirupati-517507, AP.
2006
Vedic view of ¹r¤ Jagann¢tha
Author: Arun Kumar Upadhyay , IPS
Copies : 1000
C Rashtriya Sanskrit Vidyapeetha Tirupati, (A.P)
Published by
Prof.Harekrishna Satapathy
Vice Chancellor
Presented by
ORISSA CHAIR
RASHTRIYA SANSKRIT VIDYAPEETHA
(Deemed University)
Tirupati-517507 (A.P.)
Price 256=00
ORISSA CHAIR FAMILY
Patron
Prof. HAREKRISHNA SATAPATHY
Vice Chancellor
Advisor
Prof. J. RAMAKRISHNA
Co-ordinator I/c
Dr. Radhagovinda Tripathy
Additional Co-ordinator
Dr. Gyanaranjan Panda
Scholars
Dr. Dillip Kumat Mishra
Sri Ajay Kumar Nanda
FOREWORD
The origin of Jagannath consciousness, described in different
palaeo-literatures and interpreted by various commentators over
the years, is no doubt, shrouded in mystries. This unique culture,
being composite by nature, is a synthesis of almost all types of reli-
gious schools and philosophical thoughts propounded by several re-
ligious leaders and philosophical streams which arrested the atten-
tion of the devotees and learners at various times and climes. Sev-
eral saints, being attracted by the extraordinary features of Jagannath
concept, have come to Puri, the sacred abode of Lord Jagannath,
known as Purusottama Ksetra in various scriptures,and have been
lost with the wonderful manifestations and projections of this unique
culture. As evident from various literary documents, the worship of
Lord Jagannath, the Daruvigraha (Wooden idol) has been in exist-
ence since time immemorial. In fact a clear reference to the worship
of Daruvigraha is available with the Rgveda in the following man-
tra- AXmo `Ômé ßbdVo {gÝYmo: nmao Anyéf_²Ÿ&
VXma^ñd Xwh©Umo VoZ JÀN> nañVa_²Ÿ&& (F$H²$ 10/155/3)
In spite of the fact that Acharya Sayana, the noted commentator
on the Vedas, has categorically interpreted the said mantra in favour
of Jagannath or “nwéfmoÎm_m»`§ XodVmeara_²”, some scholars have made
some desparate attempts to discard this interpretation under the
pretext that the concerned mantra belongs to Abú_rñVd only. In
view of the antiquity of the tradition of Jagannath worship in Orissa,
mention of Jagannath-daru vigraha as referred to above, in the vedas
can not be ruled out. Besides, the influence of Vedic rituals on day
to day worship of Jagannath at Puri also corroborates the Vedic
origin of Jagannath consciousness. So many other suktas like nwéf
gyº$, lr gyº$ etc. are used in the daily rituals of Jagannath even
today. However, the subject matter of Vedic narration of Lord
Jagannatha needs further discussion and deliberations in view of
absence of any direct reference to Jagannath concept or Purusottam
Ksetra in the vedas as opined by certain critics in recent times. In
this background, the attempt of Shri Atun Kumar Upadhyay, to docu-
ment the present dissertation entitled “ Vedic View of Shri
Jagannatha” is a timely and laudable intervention, which is bound
to open new portals in the field of research on the concerned area.
Shri Upadhyaya, a senior member of Indian Police Service, is
already known to the assembly of scholars for his outstanding con-
tribution of translating the famous work of Sri Samanta Chandrasekhar
i.e. “Siddhanta Darpana” in to English, published by NAG Pub-
lishers in volumes.
He has also authored so many other books on various aspects of
Sanskrit literature, which stand testimony to his deep insight in the
subject and erudite scholarship. The present book “Vedic View
of Sri Jagannatha” is no doubt another feather on his cap and the
said document will definitely benefit the readers and researchers
interested in further study on jagannath Culture.
The Rashtriya Sanskrit Vidyapeetha, Tirupati,accredited with A+
grade by the NAAC and identified by the U.G.C as Centre of Excel-
lence fortraditional sastras, is really blessed and fortunate to under-
take the publication of this work with the editorial craftmanship and
co-operation of Orissa Chair, which has been established by the
Govt. of Orissa with the patronisation of Sri J.B. Patnaik, former
Chief Minister, Orissa to promote and propagate the Jagannatha Cul-
ture, as well as the hoary traditions of Orissa. On the occasion of
the publication of the book, I congratulate Mr. Upadhyaya for his
outstanding scholastic contributionsand wish him a grand success in
his future literary and cultural endeavours.
(Prof. Harekrishna Satapathy)
Vice Chancellor, Rashtriya Sanskrit Vidyapeetha
Deemed University, Tirupati, A.P.
Introduction-2 i
Introduction
1.Purpose of the book-There has been many works
on the so called Jagann¢tha cult. All these concentrate
on tribal culture claimed to be anti-vedic and previous
to that. Jagann¢tha is lord of the world and thinking
him as a cult is denigrating Him. This is one of the n¢ma-
apar¢dha to think God as inferior to the supreme and
differentiating among many names of God. In Islam this
is called Kufr translated as blasphemy in English. This
book explains the various facets of Jagann¢tha concept
as per Vedas which are clarified by its limbs and con-
nected texts of Pur¢´as etc. It is not contradictory to
other religious texts. It has also been explained as to
why He is located in Pur¤ town of Orissa in India. It has
been specifically told that Puru¾a is to be worshipped
by Puru¾a- sukta only, which occurs in all the vedas.
Jagann¢tha is called Puru¾a in vedas in a technical sense.
Of the 4 legs of Puru¾a, He is the best among the 3
which can be described in words. Being the best, He is
Puru¾ottama and Pur¤ town is well known as the region
of Puru¾ottama. Vedas describe 3 fold indications of
Brahma, but the names Jagann¢tha-Balar¢ma-Subhadr¢
are related to His incarnation as K¨¾´a, who is consid-
ered as God himself for all practical purposes. So these
names do not occur in Vedas, though Subhadr¢ is found
in Yajur veda (23/18), but it has different meaning and
context.
2.Matters-The book starts with scientific explana-
tion of different concepts of Vedas which have been
destroyed durind past 200 years of British propaganda
that Veda was
ii. Vedic View of ¹r¤ Jagann¢tha
song of illiterate cowherds. To explain the historic back-
ground also, an outline of Pur¢´ic chronology has been
given as the Oxford pattern is based on Archbishop
Usherwood interpratation of Bible that world was cre-
ated in 4004 BC and no evidence or logic of any date is
ever given . Though geological theories have well proved
that earth is about 4 bilion years old and world is 8-18
bilion years old as per cosmology theories. Even school-
boys know Usherwood theory to be false, but Indian
Historians in blind obedience to Oxford masters can not
change the dates arbitrarily fixed by Maxmuller and other
masters whose sole declared aim was to destroy vedic
culture. The description of size of various levels of cos-
mos are still more accurate than the modern astronomi-
cal estimates and are given at almost every place in
vedas/pur¢´as. An indiaction of these measures has been
given to explain the theories.
3.Puru¾a levels-An outline of different levels of con-
sciousness called ¢tm¢ has been given. In addition to
the undifferentiated there are at least 18 types of ¢tm¢
mentioned in vedic literature. There is a lot of confusion
by thinking all as one. An outline of the classifiaction
with minimum examples and scientific/logical explana-
tion has been given.
4. Puru¾a-s¦kta-This is the essence of Jagann¢tha,
so it has been fully explained in scientific manner. Names
of animals, castes etc. are only indicative of class as
profuse examples in this verse itself and elsewhere are
seen. The other important chapter in Atharva veda about
skambha (base or foundation) of world has been left
out as it is very big. It can be analysed from the techni-
Introduction-5 iii
the book.
5.Worship methods-Land of Jagann¢tha is also of
¹r¤, so ¹r¤-s¦kta also has been given with brief transla-
tion. Methods of worship compiled by the great sage
Vi¾vaksen¢ch¢rya (famous as Trida´d¤ Sw¢m¤) has been
given in original sanskrita without translation. He was a
sage of Buxar in Bihar and had performed yaj®as all
over the country. In each yaj®a, he wrote a book ex-
plaining some vedic text. This has been quoted from
his commentary on Puru¾a-s¦kta written in yaj®a at Balia
dstrict(U.P.) in 1997. The worships are both as per ¢gama
(tantra) and nigama (veda). All these are done through
tradition of Guru which is of R¢m¢nuj¢ch¢rya. How-
ever, except for brief reference of Trida´²¤ sw¢m¤ or
R¢m¢nuja, there is no difference from other schools.
On worship or its procedure, there was no difference
among various ved¢nta schools. Difference was only at
highest technical level. R¢m¢nuja ma°has also use
Lakºm¤-N¨simha stotra written by ¹ankar¢ch¢rya, so
there should not be any apprehension in use of the pro-
cedure by other sects. However, they may show respect
to their line of gurus also while being grateful to Trida´²¤
Sv¢m¤ for his learned compilation.
The worship methods based on vedic mantras indi-
cate the detailed connection of various parts of vedas
with various associates of Jagann¢tha stated in pur¢´as,
local tradition and texts. The deeper meaning of weap-
ons, incarnation, gods/goddesses indicated in vedic
verses by R¢m¢nuja is astonishing and is probably based
on some ancient tradition and his own insight/research.
The deeper meanings
iv. Vedic View of ¹r¤ Jagann¢tha
of the verses in the stages of worship is subject of fur-
ther meditation and research.
6.Presentation-It is very difficult to write a book in
English on vedic subject. In Hindi/other Indian languages,
meanings of vedic words are same for all contexts. Na-
tional regions have only a slight bias for a particular
concept of god in a region. 15-20 special words for that
are common in that region-like ¹iva in V¢r¢´as¤, ¹akti
in Mithil¢, Indra in Orissa, Asam, Thailand, Var¢ha in
Andhra, Ga´eºa in Maharashtra, K¢rttikeya in
Tamilnadu, ¹¢rad¢ in Karnatak, Vi¾´u in north west
etc. It is written in English because it is the medium of
education and standard texts of science are only in this
language. Even Sanskrit is being taught in English. Thus
each word is translated with explanation of that
interpratation. This is difficult as sanskrit dictionaries
have taken illiterate view of Vedas (song of illiterate
cowherds). Sanskrit words have been written with dia-
critical marks and sometimes italics has been used to
differentiate from English words.
7.Dedication-The inspiration for the book came from
the tradition of sage Bharadv¢ja who started scientific
study of Vedas for 300 years. My family maitained the
study of sanskrita by at least one person in each gen-
eration. Many of the concepts of vedas were given to
me in childhood by my father late Sri Chandra ¹ekhara
Up¢dhy¢ya while he was writing Vedic dictionary. He
always quoted the blessing of a Tamil saint to him 14
years before my birth that I will write astronomical ex-
planation of Vedas. Vedas tell that Angir¢ effect is com-
pleted in 60 years. I completed
Introduction-7 v
mained till 702 BC. Dv¢para of 2400 years was till 1699
AD. Then tret¢ of 3600 years started whose sandhy¢
(junction) period of 300 years was till 1999 AD. At junc-
tion of ascending/descending kali , Buddha appeared.
After start of dv¢para, ¹a¬kar¢ch¢rya revived vedas.
Tret¢ is period of yaj®a (production) which is evident
from industrial era in sandhy¢ and information technol-
ogy after that. This is nature of the yugas stated in
Mah¢bh¢rata-
ÌoVm`wJo {d{YñËdof `kmZm§ Z H¥$Vo `wJoŸ&
Ûmnao {dßbd§ `mpÝV `km: H${b`wJo VWmŸ&32Ÿ&
ÌoVm`m§ Vw g_ñVm `o àmXwamgZ² _hm~bm:Ÿ&
g§`ÝVma: ñWmdamUm§ O“_mZm§ M gd©e:Ÿ&34Ÿ&
ÌoVm`m§ g§hVm doXm `km dUm©l_ñVWmŸ&
g§amoYmXm`wf ñËdoVo ^«í`ÝVo Ûmnao `wJŸo &35Ÿ&(_hm^maV, empÝVnd©,232)
In Satya (K¨ta)-yuga, there is no yaj®a, it is formalised
in trat¢ only. After viplava (floods, violence), dv¢para
comes. In kali, all yaj®a and vedas vanish. In tret¢,
veda, yaj®a and society are in order. They decline in
dv¢para with shortening of life.
Glacial periods also match with this era as shown in
chart of yugas.
(7) Astronomical era-Taking divya year of 360 solar
years, jyoti¾¤ya yuga of 12000 divya years=43,20,000
solar years is described in all pur¢´as. It has 3 explana-
tions-
(i) In Bhaga´opapatti (origin of revolution period of
planets) of Siddh¢nta-ºiroma´i, Gol¢dhy¢ya, Bh¢skara-
II has written that yuga is the period in which all planets
complete integral number of revolutions.
(ii)Pandit Madhusudan Ojha in Indra-vijaya (Jodhpur Uni-
3. Incarnations of Jagann¢tha and Buddhas-8 89
versity, Rajsthan) has written that North pole was ear-
lier at Pamir (Pr¢¬-meru=earlier pole). The cycle of north
south motion of north pole on earth surface is 1 yuga.
Its quadrants are covered in periods called-kali, dv¢para,
tret¢, k¨ta of 1,2,3,4, parts. This is seen as continental
shift.
(iii) Periodic increase/ decrease of earth has been men-
tioned in kalpa or yuga (e.g. Gol¢dhy¢ya, bhuvana
ko¾a,62 in Siddh¢nta-ºiroma´i) is actually shortening
and incease of earth orbit (eccentricity of about 0 in
circular shape to ellipse). (ii, iii) depend on motion of
planets.
8. Yuga-Cycle-SanskaÃra and human yugas are too
small for historic periods, astronomical cycle is too big.
So we take the base of Ayan¢bda yuga for chart of his-
tory. This has been specifically called ayan¢bda yuga-
ÌoVm `wJ_wIo nyd©_mgZ² ñdm`å^wdo@ÝVaoŸ&
.... `o d¡ ~«OHw$bm»`mñVw AmgZ² ² ñdm`å^wdo@ÝVaoŸ&
H$mboZ ~hþZmVrVm A`ZmãX `wJH«$_¡:(dm`w nw.31/3,29)Ÿ&
Brahm¢ (Sv¢yambhuva Manu) was in initial tret¢-yuga.
Then Braja-kula (group of devas) existed. Long period
has passed as per Ayan¢bda-yuga.
1 day night of human Brahm¢ =12,000 years descend-
ing+12000 ascending. Here, start of day is taken from
descending sequence as the astronomical era in that
sequence. Night has to be in opposite order. As shown
at page 88, this is the third day of Brahm¢ running. This
yuga matches perfectly with saptar¾i and Dhruva eras,
yuga parts of pur¢´as and the modern estimate of gla-
cial years. Important dates are given by planetary posi-
tions also.
90 Vedic View of ¹r¤ Jagann¢tha
Yuga-cycle
Cycle Sequence BC years Start of yuga Glacial years
61,902 Satya- Ice age 69,200(previous tret¢)
Descending 57,102 tret¢ Flood-58100 Ma´ij¢ era
53,502 dv¢para Some s¦kta of this era as per
Dark age 51,102 Kali nutation-Dinanath Chulet-1925
(1st) 49,902 kali
Ascending 48,702 dv¢para
46,302 tret¢ Ice age 45,500
42,702 Satya
37,902 Satya
Descending 33,102 Tret¢ Flood 31,200
29,502 dv¢para ¡dya tret¢-Brahm¢-Var¢ha kalpa
27,102 Kali 29,102-Sv¢yambhuva Manu
Initial(¢dya)25,902 kali 27,376-Dhruva-0
(Sv¢yambhuva)24,702 dv¢para 43x360=16,000 years
Ascending 22,302 Tret¢ Ice 20,000 19,276-Dhruva-1
18,702 Satya
13,902 Satya Vaivasvata Manu
Descending 9,102 Tret¢ flood 9,200 11,176-Dhruva-2
5,502 dv¢para 28 x 360=10,000 8476-Ikºv¢ku
Present 3rd 3,102 Kali 3,102-Kali 5,776-Saptar¾i-2
(Vaivasvata)1,902 Kali 1805-Death of Buddha 3076-Laukika-3
Ascending702dv¢para 755-¹¦draka,725-M¢lava, 612-
¹¢kambhar¤
AD 1,699 Tret¢ 1700-Industrial revolution
AD 5,299 Satya 2000-End of tret¢-sandhy¢, Information era
Tret¢ counts in ¹veta-var¢ha Kalpa-
1parivarta yuga = 360 years (degrees of circle)
1 tret¢=3600 years = 10 parivarta yugas
Two tret¢s starting in 22,302 and 9,102 BC had 10 +10
=20 parivarta. In extended tret¢, 3 cycles of 3x360 =
3. Incarnations of Jagann¢tha and Buddhas-8
91
1080 years were completed in 5502-1080 = 4422 BC.
Thus, R¢ma was born in 4433 BC i.e. he was in 24th
tret¢ (V¢yu Pu¢´a,chapters 70,86,98). Datt¢treya was
in 10th tret¢ (ending in18,702 BC), or beginning of
present descending tret¢ (9,102 BC). Paraºur¢ma was in
19th tret¢ i.e. 9th in 2nd cycle = 2x360 years before
5,502 BC. Kollam era starts in 6,177 BC (thousands
years are completed in 824 or 1824 AD ). M¢ndh¢t¢
was in 15th tret¢, i.e.5th part in 2nd tret¢ =9,102- 4x360
=7,662 BC to 7302 BC. 18 generations after M¢ndh¢t¢
was B¢hu who was defeated by yavanas (Brahm¢´²a
pur¢´a 2/3/63/120). As per Megasthenese, it was 6,451
years 3 months before 326 BC July (rains at time of
Porus war), i.e.in April 6,777 BC, i.e.8-900 years after
M¢ndh¢t¢. Then Sagara drove out yavanas (Ionians-
descendants of Anu, son of Yay¢ti).70 generations after
Sagara, B¨hadbala was killed in Mah¢bh¢rata war by
Abhimanyu. Then, for 30 generations, S¦ryava¼ºa
continued till Sumitra ended by Mah¢padma-nanda in
1634 BC. Nanda and his 8 sons (2 generations) ruled
for 100 years.Then 12 Mauryas +10 ¹u¬gas +4 Ka´vas
+ 30 ¡ndhras ruled. After that, during Chandragupta-1
of Gupta era, Alexander attacked in 326 BC. This comes
to 160 generations. Megasthenese tells 153 generations.
Probably 7 generations in between were not kings or
some kings of same generation specially in ¡ndhra
dynasty might have ruled. During this period, there were
2 democracies for 120 years (21 republics of Paraºur¢ma
of about 5-6 years each, 21 times wiping of kºatriyas)
and 300 years M¢lava-Ga´a, starting from ¹¦draka-ºaka
of 756 BC (Yally¢ch¢rya in
92 Vedic View of ¹r¤ Jagann¢tha
in Jyoti¾a-darpa´a, verse 71) to ¹ri-Har¾a-Vikrama samvat
of 457 BC (Al-Biruni, India). ThisVikrama was second
son of Govindap¢da, guru of ¹a¬kar¢ch¢rya.
Kaºyapa-Among 28 Vy¢sa listed inV¢yu, K¦rma,
Brahm¢´²a pur¢´as, first was Sv¢yambhuva Manu who
was Brahm¢, second Kaºyapa also was Brahm¢, so a lot
of time lapsed between them. 28th Vy¢sa was K¨¾´a-
Dvaip¢yana in Mah¢bh¢rata. In astronomical kalpa,14
Manus come one after another. First half of 7 Manu
periods is like sunrise to noon. In same way, there is
decline in next 7 Manus, so these are called S¢var´i
Manus. In human eras, S¢var´i Manus are cousins ( same
var´a or family) to first 7 Manus and are of same period.
Sl.No. Main Manus S¢var´i Manus
1. Sv¢yambhuva Meru S¢var´i
2. Sv¢rochi¾a Dakºa S¢var´i
3. Uttama Brahma S¢var´i
4. T¢masa Dharma S¢var´i
5. Raivata Rudra S¢var´i
6. Ch¢kºu¾a Rauchya
7. Vivasvata Bhautya
Brahm¢´²a Pur¢´a (1/2/36/65) tells that the four
manus-Sv¢rochi¾a, Uttama, T¢masa, Raivata-were
descendants of Priyavrata, elder son of Sv¢yambhuva .
Sv¢rochi¾a was son of ¡Âk¦ti, daughter of Sv¢yambhuva-
Manu. She was married to Ruchi Praj¢pati (father of
Rauchya-Manu). Other 3 were sons of Priyavrata. First
3. Incarnations of Jagann¢tha and Buddhas-8 93
5 S¢var´i Manus were grandsons of Dakºa-Praj¢pati
through his daughter Priy¢ (or Kriy¢-another version)-
gmdU© _ZdíMmÝ`o ^{dî`m ~«÷U:gwVm:Ÿ&
_oégmd{U©VñVo d¡ MËdmamo {Xì` ÑîQ>`:Ÿ&&23Ÿ&&
Xjñ` Vo {h Xm¡{hÌm: {H«$`m`m: Xw{hVw: gwVm:(~«÷mÊS> nwamU 3/4/1)
Mmjwfñ`mÝVao@VrVo àmáo d¡dñdVñ` MŸ&
éMo: àOmnVo:nwÌmo am¡À`mo Zm_m^dËgwV:(dm`w nwamU 100/54)
Brahm¢´²a-pur¢´a (3/4/1/23,24),V¢yu-pur¢´a (4/
100,58/30) give similar story. Last two S¢var´i Manus
came after Ch¢kºu¾a who was grandson of Dhruva
(Hariva¼ºa-pur¢´a 2/15). Period of Kaºyapa (Brahma-
S¢var´i) covers 5 generations from Ch¢kºu¾a to P¨thu.
In-between V¨, A¬ga,Vena, appeared.
Sv¢yambhuva------------Ch¢kºu¾a------------Vaivasvata
40 generations 12 generations
52 generations (incomplete list) = 15,120 years.
Thus,1 generation =15,120/52 = 290 years.
Ch¢kºu¾a =29,102(Sv¢mbhuva)-40 x 290 =17,500 B.C.
P¨thu =17,500-5x290=16,050 B.C.
Thus, Kaºyapa period is 17,500 to 16,050 B.C.
Then, upto 11th Vy¢sa §¾abha, 2 parivarta periods
can be given due to their importance. In period of 6th
Vy¢sa Vavasvata-Yama, 4 parivarta are assumed due to
glacial floods. Remaining Vy¢sa are given 1 parivarta of
360 years each. Thus,28 Vy¢sas are (see -nwamUm| _|
Eo{Vhm{gH$ n[adÎm© `wJ-Hw$§ dabmb O¡Z,B{Vhmg {dÚm àH$meZ,{X„r )
94 Vedic View of ¹r¤ Jagann¢tha
Chapter 4
History and geography
1. Location in Pur¤-Jagann¢tha is lord of world, then
why is Pur¤ his preferred place? There are 4 reasons for
that-
(1) Firstly, why Jagann¢tha is located in India? India
was earlier called Ajan¢bha-var¾a, i.e. centre of world.
Aja=Self-born or non-born, n¢bhi=navel, centre. This
has been explaind by Huensang, the Chinese traveller
visiting India in 642 AD. He has stated that India is
called Indu (moon) due to 3 reasons-(a) As seen form
north, the Him¢laya in semi-circular arc like crescent
moon is seen. (b) Him¢laya is also cool like moon. (c)
India has been giving light of knowledge to world like
moon gives light to world on setting of sun. He has also
stated that the Greek are unable to pronounce it cor-
rectly and call it Inde. This is origin of the word India.
Thus, Jagann¢tha has to remain in heart of world, i.e.
India. Shape of India has become the symbol of heart
(in game of cards) and love sign also. As seen from
south sea, India is a triangle with vertex down wards.
Reverse triangle is called ¹akti (feminine) triko´a (tri-
angle). India is main part of 9 parts of Bh¢rata-var¾a
from sea to Him¢laya and from Arab to Vietnam and
Indonesia. This Pur¢´ic view is summarized by K¢lid¢sa
in Kum¢ra-sambhava opening verse, that Him¢laya is
taken as touching sea to east and west. India is defined
as north of sea and south of that Him¢laya. It is also
centre of civilization whose conduct was taken as stan-
dard. These are described
4. History and geography-1 115
in all pur¢´as e.g. in Vi¾´u-pur¢´a-
^maV… Ho$Vw_mbmíM ^Ðmídm… Hw$adñVWmŸ&
nÌm{U bmoH$nÙñ` _`m©Xm e¡b~møV…Ÿ&(2/2/40)
Four equal petals of the world-lotus are-Bh¢rata,
Ketum¢la (west), Bhadr¢ºva (east) and Kuru (Ameri-
cas). Their boundaries are indicated by mountains.
CÎma§ `Ëg_wÐñ` {h_mÐoíM¡d X{jU_²Ÿ&
dfª VX² ^maV§ Zm_ ^maVr `Ì gÝV{V…Ÿ&1Ÿ&
The land north from sea and south of Him¢laya is Bh¢rata
whose people are Bh¢rat¤.
^maVmñ`mñ` df©ñ` Zd ^oXm{Þem_`Ÿ&
BÝÐÛrn… H$goéíM Vm_«nUm} J^pñV_mZ²Ÿ&6Ÿ&
ZmJÛrnñVWm gm¡å`mo JÝYd©ñËdW dméU…Ÿ&
A`§(^maV-IÊS>…) Vw Zd_ñVofm§ Ûrn… gmJa g§dV¥ …Ÿ&7Ÿ&
This Bh¢rata var¾a has 9 parts-Indra-dv¤pa, Kaseru,
T¢mrapar´¤, Gabhastim¢n, N¢gadv¤pa, Saumya,
Gandharva, and V¢ru´a. This 9th part (Bh¢rata or
Kum¢rik¢) is surrounded by seas.
MËdm[a ^maVo df} `wJmÝ`Ì _hm_wZoŸ&
H¥$V§ ÌoVm ÛmnaÄM H${bíMmÝ`Ì Z ¹${MV²Ÿ&20Ÿ&
Only in Bh¢rata, 4 yugas and their functions exist-k¨ta,
tret¢, dv¢para and kali- no where else.
nwéf¡`©knwéfmo Oå~yÛrno gXoÁ`VoŸ&
`k¡`k© _`mo {dîUwaÝ`Ûrnofw MmÝ`WmŸ&21Ÿ&
Vi¾´u is worshipped as yaj®a puru¾a only in this Jamb¦-
dv¤pa and not in other continents.-Bh¢rata is main part
of this continent, its eastern part is like head and trunk
of elephant, its capital also was Hastin¢pura
(Hast¤=elephant), so it was called elephant kingdom by
Chinese. Thus Jumbo
116 Vedic View of ¹r¤ Jagann¢tha
also means large or elephant.
AÌm{n ^maV§ loð>§ Oå~yÛrno _hm_wZoŸ&
`Vmo {h H$_©^ay fo m øVmo@Ý`m ^moJ^y_`…Ÿ&22Ÿ&
Here also, in Jamb¦ continent, Bh¢rata is the best. This
is the place of karma (productive work), others are just
places of living or enjoyment.
Jm`pÝV Xodm… {H$b JrVH$m{Z YÝ`mñVw Vo ^maV ^y{_ ^mJoŸ&
ñdJm©ndJm©ñnX _mJ©^Vy o ^dpÝV ^y`… nwéfm…gwaËdmV²Ÿ&24Ÿ&({dîUw2/3)
Even the devas sing praise of persons born in Bh¢rata-
land. This is giver of wealth of heaven. The people here
are like gods.
Joining reverse triangle with crescent at top, we get
shape of heart, i.e. India. Pur¤ is centre of India from
Arab to Vietnam and from sea to Him¢laya. Thus the
king Indradyumna who set up Jagann¢tha idol here, has
been called king of central India.
(2) Image of Cosmic wheel- Ratha, or more properly
the wheel of sun is upto 1000 diameter, i.e. up to saturn
orbit. in exponential scale, it is 17 times doubling of
earth size. Counting 3 zones within earth, it is 20
aharga´a. Its image on earth will be at 200 north lati-
tude. As India is standard of conduct, its east coast
(Udayagiri-place of rising sun) is palce of sun and at 200
north latitude, ratha y¢tr¢ is celebrated.
(3) Bh¢rata and Pur¤- Bhara´a is production and p¦ra´a
is supply to fill the need. India had been centre of food
prodction, while asuras concentrated on looting. From
here, the supply of food was through port of Orissa. As
rice was sent from U²ra, it was called a²r¤ya or Oryza
in Greek.
4. History and geography-1 117
Oryza has become rice. Even now, names around cen-
tral Orissa are named after rice-Chauliaganja,
Dhanmandal, Salepur, Ali etc. Cuttack itself was called
Dh¢nyakataka in Bauddha literature. This is given in
vedas at many places-
n¥{Wì`m… gYñWmX{½Z§ nwarî`_{“añdXm ^amp½Z¨ nwarî`_{“añdXÀN>o_mo@p½Z¨
nwamî`_p“añdX²^[aî`m_…Ÿ&(dm.`Owd}X.11/16)
Agni is above all on earth, he is radiant (angir¢), feeds
and fills us. May we get powerful leader capable of feed-
ing and improving us. We will fill him (with taxes etc).
g `Xñ` gd©ñ`mJ«_g¥OV Vñ_mX{J« a{J«h© d¡ V_p½Z[aË`mMjVo namoj_²&(eVnW
~«m.6/1/1/11)
That which was created first of all was called agri (leader).
Indirectly, agri is called agni.
VÛm EZ_oVXJ«o XodmZm§ (àOmn{V…) AOZ`VŸ& Vñ_mX{J« a{J«h© d¡ Zm_o VÚp½Z[a{V
(eVnW ~«m.2/2/4/2)
This was the first among devas to be created by Praj¢pati.
Being leader, it was agri which is indirectly called agni.
{díd ^aU nmofU H$a OmoBŸ© & VmH$a Zm_ ^aV Ag hmoBŸ© &
(VwbgrXmg H¥$V am_M[aV_mZg, ~mbH$mÊS>)
Who feeds and nourishes the world is called as Bharata.
{Xdm `mpÝV _éVmo ^yå`m@p½Za`§ dmVmo AÝV[ajoU `m{VŸ&
A{X²^`m©{V déU…g_wС `w©î_m± BÀN>ÝV… edgmoZnmV² Ÿ& (F$H²$g§.1/161/14)
All these devas are lords of their places and protect
them. Maruts move in dyu (sky), air in intermediate space
and agni on earth. Varu´a moves in waters.
Vñ_m Ap½Z^m©aV… e_© `§ gÁÁ`moH$² ní`mV² gyæ`©_Àw MaÝV_²Ÿ&
` BÝÐm` gwZdm_oË`mh Zao Zæ`m©` Z¥V_m` Z¥Um_²(F$H²$g§.4/25/4)
Indra does welfare of people, leads them and best among
leaders. The provider Agni may give comfort to him and
118 Vedic View of ¹r¤ Jagann¢tha
people may see the sunrise for long.
Ap½Zd£ ^aV…Ÿ& g d¡ Xodäo `mo hì`§ ^a{VŸ&(H$m¡frV{H$ ~«m.Cn.3/2)
Agni is Bharata as it feeds the devas.
Ef (Ap½Z…) {h Xodoä`mo hì`§ ^a{V Vñ_mV² ^aVmo@p½Z[aË`mhþ…(eVnW ~«m.1/
4/2/2,1/5/1/8, 1/5/19/8)
This Agni only gives food to devas, so it is called Bharata
Agni.
A½Zo_©hm°§ ~«m÷U ^maVo{V Ef {h Xodoä` hì`§ ^a{VŸ&(V¡{Îmar` g§.2/5/9/
1,V¡{Îmar` ~«m.3/5/3/1, eVnW ~«m.1/4/1/1)
Agni was called great by Brahm¢ as only he supplies
food to devas.
Ap½ZX}dmo X¡ì`mo hmoVm....XodmZ² `jX² {dÛm§ píM{H$VdmZ²... _Zwî`dX² ^aVdX²
B{V (eVnW ~«m.1/5/1/5-7)
Agni is hot¢ (feeder) of devas. It maintained devas and
learned men. It is like man and Bharata.
Ap½ZOm©Vmo AWd©Um {dX{Ûídm[Z H$mì`mŸ&
^wdÔÿVmo {ddñdVmo {d dmo _Xo {à`mo `_ñ` H$må`mo {ddjgo(F$H²$g§.10/21/
5)
This Agni is born of sage Atharv¢. It knows all verses
and praises. It is messenger for calling desired devas by
the doer of yaj®a.
Ëdm_½Zo `kmZm§ hmoVm {dídofm§ {hV:Ÿ& Xodo{^_m©Zwfo OZoŸ&
(F$H²$.6/16/1-^aÛmOmo ~mh©ñnË`:)
O Agni ! You complete all yaj®as of men, so learned
have placed you here.
`mo Ap½Z: gßV_mZwf: {lVmo {dídofw [gÝYwfŸw &
Vñ_mJÝ_ {ÌnñË`§ _ÝYmVwXñ© `whÝV__p½Z¨ `kofw nyì`©_² Z^ÝVm_Ý`Ho$ g_oŸ&
(F$H²$.8/39/8-Zm^mH$: H$mÊd:)
Agni resides in 7 hot¢, all rivers and 3 loka and protects
learned and maintains them. We may get that Agni, the
4. History and geography-1 119
trouble-shooter in our yaj®a to finish all our enemies.
Ëdm§ XyV_½Zo A_¥V§ `wJo `wJo hì`dmh§ X{Yao nm`w_rS>ç_²Ÿ&
XodmgíM _Vm©gíM OmJ¥qd {d^w§ {dínqV Z_gm {Z fo{XaoŸ&(F$H²$.6/15/8)
O Agni ! Deva and men make you the messenger You
are eternal carrier of food. You are worth praise, al-
ways alert, and looking after people> We salute and wor-
ship you.
{d^yfÝZ½Z C^`m± AZwdV« m XyVmo XodmZm§ aOgr g_r`goŸ&
`V² Vo YrqV gw_{V_md¥Ur_ho@Y _m Z{ódê$W: {edmo ^dŸ&(F$H²$.6/15/
9)
O Agni ! We praise you for your moving in earth and
sky as messenger of devas and men. Our mind, intellect
and body may be protected. You may give us happi-
ness.
Ap½Zhm}Vm J¥hn{V: g amOm {dídm doX O{Z_m OmVdoXm:Ÿ&
XodmZm_wV `mo _Ë`m©Zm§ `{OîR>: g à `OVm_¥VmdmŸ&(F$H²$.6/15/13)
Agni is messenger for calling devas, radiant and lord of
houses. He knows all beings and deserves worship by
devas and men. That trruthful Agni may satisfy devas
with yaj®a.
Amp½ZaJm{_ ^maVmo d¥Ìhm nwéMoVZ:Ÿ& {XdmoXmgñ` gËn{V:Ÿ(F$H²$.6/16/
19)
This Agni has come who is protector of Bharatas, de-
stroyer of asuras like V¨tra, conscious of world, lord of
Divod¢sa (A king of V¢r¢´as¤, =follower of true path),
and lord of the gentle.
CX½Zo ^maV Úw_XOñÌoU X{dÚwVV²Ÿ&emoMm {d ^møOaŸ&(F$H²$.6/16/45)
O feeder and nourisher Agni ! You are shining with
upward flame. You have eternal youth and light. You
are bright with enormous energy.
Ëd_rio AY {ÛVm ^aVmo dm{O{^:ewZ_²Ÿ& B©Oo `kofw `{k`_²Ÿ(F$H²$.6/16/
120 Vedic View of ¹r¤ Jagann¢tha
^aUmËàOZmÀM¡f _Zw^a© V CÀ`VoŸ& EVpÝZéº$ dMZmX² dfª VX² ^maV§ ñ_¥V_²Ÿ&
`ñËd`§ _mZdmo ÛrnpñVæ`©½`m_: àH$s{V©V:Ÿ& ` EZ§ O`Vo H¥$ËñZ§ g g_«m{S>{V
H$s{V©V:Ÿ& (_Ëñ` nw.114/5,6,15)-dm`w nw.45/76,86)
Manu (lord of Bh¢rata) is called Bharata due to feeding
and looking after people. As per the saying of Nirukta,
this country is called Bh¢rata. This is famous land of
Manu oblique in south. The ruler conquering it is called
Samr¢° (emperor)
The common desire of Indians is to feed others, so
this country is Bh¢rata.
XmVmamo Zmo{^XÕ©ÝVm§ doXm: gÝV{Vaod MŸ&
lÕm M Zmo _m ì`J_X² ~hþX`o § M Zmo@pñËd{VŸ&
AÝZ§ M Zmo ~hþ ^doX{VWtíM b^o_{hŸ&
`m{MVmíM Z gÝVw _m M `m{Mî_ H$ÄMZŸ&
Our donations may increase, our knowledge and prog-
eny also may grow. Our faith may never reduce and we
may have sufficient wealth for charity. We may have
profuse grains and many guests may come. Others may
borrow from us, we may never borrow.
(4) Place of Vi¾´u and Indra-As shown earlier,
Upendra was from this place and it is land of Indra who
has been called lord of east. Indra was the first king of
India-
AÌ Vo H$sV©{`î`m{_ dfª ^maV ^maV_²Ÿ&{à`{_ÝX«ñ` Xodñ` _Zmod£dñdVñ`
M(5)
n¥WmoñVw amOZ² d¡Ý`ñ` VWoúdmH$mo_©hmË_Z:&``mVoaå~arfñ` _mÝYmVwZ©hþfñ`
M(6)
VW¡d _MwHw$ÝXñ` {e~oam¡erZañ` MŸ& F$f^ñ` VW¡bñ` Z¥Jñ` Z¥nVoñVWm(7)
Hw${eH$ñ` M XwYf© © JmYoíM¡d _hmË_Z:Ÿ& gmo_H$ñ`M XwYf© © {Xbrnñ` VW¡d M(8)
(_hm^maV, ^rî_nd©, AÜ`m`-9)
Pur¤ is central part of east India up to Vietnam and
4. History and geography-1 121
Oriya only till today with same meaning. Some examples
are-(a)Bhu¢ºun¤ is goddess of Bhubaneswar.Indra as ra-
diation is ¹unah as it is present even in vacuum
(º¦nya=zero) As a king, he is ºunah as the property
without ownership lapses to the king. His landed rule is
Bhu¢ºun¤.
ZoÝÐmX² F$Vo ndVo Ym_ {H$ÄMZ (F$H²$.9/69/6)
There is no place not occupied by Indra.
He is Maghavan also as he oversees subjects like megha
(cloud), so called Meghav¢hana-
ewZ§ hþdo_ _KdmZ{_ÝÐ_² (F$H²$.3/30/22)
íd`wd_KmoZm_V{ÕVo (Aï>mÜ`m`r 6/1/33)
As energetic, he is yuvan (young). Young men, dog
(ºvan), and Indra all have tendency to enter vacant places,
so their forms are similar-
{dMmadmZ² nm{U{ZaoH$gyÌo ídmZ§ `wdmZ§ _KdmZ_mhþ:Ÿ& (e‘>a {Xp½dO`)
(b) Chinnamast¢- is at Sambalpura called Samleºvar¤
due to place. In mantras she is addressed as Vajra
vairochn¤ye (i.e. power of vajra which is held by Indra.
His vedic mantra is in §k (10/86/10)
(c) Bu²h¢r¢j¢-in Sambalpur is local word for
B¨ddhaºrav¢, an adjective of Indra (meaning with wide
reputation, or the first among equals-ºrav¢ means hear-
ing or line).
ñdpñV Z BÝÐmo ~¥Õldm .....(dmO.`Ow.25/19)
(d) ¡kha´²ala Ma´i- At Bhadraka, it is name of Indra.
Due to that, kºatriyas in Orissa are called Kha´²¢yata
who controls one part, ¡kha´²ala means lord of all parts.
(e) B¤ra-This is used as owner of land only in Orissa-
AÎmm øoV_ZwŸ& AÎmm {h dra:Ÿ& Vñ_mXmh ... X{jUmÕ} (X{jU ^mJo) gmX`{VŸ&
(eVnW ~«m.4/2/1/9)
122 Vedic View of ¹r¤ Jagann¢tha
Att¢ (eater) is manu (man), v¤ra (brave). As right-hand
(assistance), he is placed towards south. South of
Sambalpur, place of Bu²h¢r¢j¢ and Chhinnamast¢ is
Att¢bir¢. All other places donated to persons are called
B¤ra in Orissa. As elder brother inherits the property, he
is called V¤ra in north-west India. In south India, it is
ann¢da (same as att¢), so ann¢ means elder brother.
(f) Goj¢ is the stream of energy from sun. At source, it
comes out in conical shape, so goj¢ means cone in Oriya.
Light travels in a straight line, so goj¢ means rod also.
Extent of goj¢ is called ¤¾¢ whose distance from sun is
3000 yojana (up to Uranus orbit, yojana is sun-diam-
eter) as per Bh¢gavata pur¢´a, part 5.
B©fo ËdmoÁO} Ëdm dm`dñW: (dm. `Ow.1/1)
You are rod of energy in air.
Jmo{OVm ~mhÿ A{_VH«$Vw: {g_: H$å_©ÄN>V_y{V: IO‘>aŸ&
AH$ën BÝÐ: à{V_mZ_² AmoOgmWm OZm {dˆ`ÝVo {gfmgd:Ÿ&&
(F$H²$.1/102/6)
Indra with Goj¢ hands is unparallelled in power, with
great deeds, hundreds resources, and fighter. Indra is
form of power, so people desiring power call him.
It is born out of Go=light, so called goj¢. It is Bay¢n¤
(weaver of creation), so there is place of Goj¢-bay¢n¤
between Sun at Ko´¢rka and Indra at Bhadraka.
(g) Indra is perceived as Rudra (intense energy) so he
is worshipped as ¹iva at Bu²h¢r¢j¢ and ¡kha´²ala-ma´i.
S¦kta of rudra use a word toka meaning son, so ¯oka
means son only in Oriya (western Orissa)-
_m ZñVmoHo$ _m Z Am`m¡ .. (F$H²$.1/114/8,dm.`Ow.16/16,V¡{Îmar` g§.
4. History and geography-2 123
3/4/11/2, 4/5/10/3)
(h) Asan¢ means bad in Oriya. There are three verbs for
eating with varying senses in usage. Bhuj=to consume.
Ad= to eat with joy (sv¢da=taste), Aºna=to eat with worry
about results which is prohibited. We should not worry
about result of actions (G¤t¢ 2/47)
Ûm gwnUm© g`wOm gIm`m g_mZ§ d¥j§ n[afñdOmVoŸ&
V`moaÝ`: {nßnb§ ñdmÛÎ`ZíZÝZÝ`mo A{^MmH$er{VŸ&&
(F$H²$.1/164/20, AWd©9/14/20, _wÊS>H Cn.$3/1,ídoVm.Cn.4/
6)
Here, pari¾a is used in Oriya as Pari¾¢ (neighbour).
2. Traditional history-In Satya-yuga, Indradyumna
was a king in solar dynasty. A saint told him about N¤la-
m¢dhava being worshipped at N¤l¢chala in O²ra (Orissa).
That sage with matted hairs disappeared after telling the
story. As wished by king, his priest went with his younger
brother Vidy¢pati to search for M¢dhava. Vidy¢pati
reached the big forest in ¹aradv¤pa on Mah¢nad¤ river
bank. ¹abara king Viºv¢vasu received Vidy¢pati and
assured him to show M¢dhava next morning. Vidy¢pati
did not touch food or water before seeing the lord. See-
ing eagerness of Vidy¢pati, the ¹abara king got him
bathed in Rohi´¤-ku´²a and seated under kalpa tree
(bunyan), then showed him N¤lam¢dhava being wor-
shipped by devas. Then Vidy¢pati returned to Avanti,
the capital. Vi¾´u and Brahm¢ sent N¢rada to king
Indradyumna who set out with prince, priest, Vidy¢pati
and followers near N¤lam¢dhava. King G¢lava of Viraja
on Vaitara´¤ bank had established the idol of
N¤lam¢dhava (N¤l¢dri-mahodaya, 5/6-8)-
VÌmñVo _mYdmo {dàm JmbdoZ à{VpîR>V:Ÿ& {daOm_ÊS>bo joÌo {VîR>ÝV§ Jmbd§ Z¥n_²&
124 Vedic View of ¹r¤ Jagann¢tha
But when Vidy¢pati had returned to M¢lav¢, that day
itself N¤lam¢dhava had disappeared and was covered
with golden sand of the coast. So the king was unable
to see him-
`{ÔZo Z¥n{Vloð> {dÚmn{Vagm¡ {ÛO:Ÿ& Aní`ÔodXod§ V§ gwad¥ÝXg_{M©V_²Ÿ&
V{ÔZo gm`_odm`§ ZdrZmå~wXgwÝXa:Ÿ& AÝV{h©Vmo _mYdmo@^yX^ ² ny Zmå~a ^yVboŸ&
VV: gwdU©dU©{^~m©bHw $m{^:g_ÝVV:Ÿ& ZrbmMb: g_mÀN>ÝZmo {dÕçod§ YaUrVboŸ&
(Zrbm{Ð _hmoX`, nwéfmoÎm_.3/30-32)
The shocked king Indradyumna was told message of
Brahm¢ by N¢rada and Vi¾´u also assured through heav-
enly words. Hari (Vi¾´u) was worshipped by the king
with 1000 aºvamedha yaj®as. Pleased with this, Hari
himself took the form of Viºvakarm¢ and secretly made
the idols of d¢ru (wood). Brahm¢ himself established
the god idols on Vaiº¢kha ºukla 8th, thursday, pu¾ya
star-
A{Ydm{gV¡ aËZHw$å^¡ñVrW©dm`w©ngå^¥V¡:Ÿ& gyº$mä`m§ nwéf`moa{^foH§$ {nVm_h:Ÿ&
MH$ma ^Jdm±ëbmoH$g§Jh« § {ÛOgÎm_m:Ÿ&
VVmo øbL²>H¥$VmÝXodmÝJÝY_më`monemo{^VmZ²Ÿ&Ÿ&
ZramO{`Ëdm ^JdmÝg ñd`§ bmoH$^mdZ:Ÿ& aËZqghmgZo aå`o ñWmn`m_mg _ÝÌV:Ÿ&
d¡emIñ`m_bo njo AîQ>å`m§ nwî``moJV:Ÿ& H¥$Vm à{VîR>m ^mo {dàm: emo^Zo JwédmgaoŸ&
(ñH$ÝXnwamU, 2 d¡. CËH$b.27/94,95,99)
¹r¤ Balabhadra was on left and ¹r¤ Jagann¢tha was on
right. In the middle was Subhadr¢. King Indradyumna
was immensely pleased.
The worship of ¹r¤ Jagann¢tha 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. ¹ankar¢ch¢rya placed wooden
idols on Vaiº¢kha ºukla 10th in Yudhi¾°hira ºaka 2655
(483 BC). Padmap¢da was the first ¢ch¢rya (pontiff)
4. History and geography-3 125
Bodhisattvas were harassing public here to stop wor-
ship by vedic methods. When ¹ankar¢ch¢rya challenged
them for discussion, they ran away to Nepal where king
V¨¾deva-varman (547-486 BC) forced them to enter into
dialogue with ¹ankara. They were defeated and accepted
vedic path. Nepal King also helped to reconstruct
Jagann¢tha temple due to which he was given right to
worship Jagann¢tha as a king, which continues till to-
day. On taking charge as king of Nepal, each king comes
to worship Jagann¢tha. Due to grace of ¹ankara, Nepal
king was blessed with a son who was named ¹ankara-
varman (486-461 BC), in honour of ¹ankar¢ch¢rya.
All the kings of India, specially those controlling Orissa
have been worshipping lord Jagann¢tha with ratha-y¢tr¢.
Huensang has described the grand ratha-y¢tr¢ of king
Har¾avardhana 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 ¡rya
Siddah¢nta year of Nava-kalevara (only festival to be
repeated after many years) was in 635 (21st June) and
643 AD (23rd June) as per ¡rya-siddh¢nta. As per S¦rya-
siddh¢nta, followed by Br¢hma-sphu°a-siddh¢nta of
Brahmagupta in 628 AD, it will be in 637 and 642 AD.
In Moghul period also, King Ramsingh of Jaipur, Rajsthan
was doing Rathay¢tr¢ in 18th century. Even in Orissa,
kings of Mayurabhanja and Parlakhemundi were orga-
nizing the y¢tr¢, though the proper place is Pur¤ only.
3.Glory of ¹r¤-kºetra-Puru¾ottama and ¹r¤ are the
same. One is point of cnsciousness, the second is its
field of influ-
126 Vedic View of ¹r¤ Jagann¢tha
ence. From §¾ikuly¢ river in south to Vaitara´¤ river in
north, and from north coat of sea to south bank of
Mah¢nad¤ is called Puru¾ottama-kºetra. This is 10 yojana
long (1 yojana=8 kilometer) and 3 yojana wide in shape
of counch, whose centre is blue mountain-
ApñV e_©àXíM¡d Zrb^yYa^y{fV:Ÿ& F${fHw$ë`m§ g_mgmÚ `mdÛ¡VaUr ZXrŸ&&
VmdËjoÌñ` _mhmËå`§ dV©Vo _w{Znw“dm:Ÿ& g_wÐñ`moÎma§ Vra§ _hmZÚíM X{jU_²Ÿ&
VQ>_maä` VËjo̧ amO_mZ§ M nmdZ_²Ÿ& dV©Vo VËg_maä` g_ÝVmÔe`moOZ_²Ÿ&&
H«$moe{ÌV``wºo$ M e’mH$mao _ZmohaoŸ& nwéfmoÎm_joÌo M Zrb^yYa^y{fVoŸ&&
(Zrbm{Ð _hmoX`, nwéfmoÎm_ 1/14-16,27)
Lord of death does not have writ in the 5 yojana squire
area. Any worm, bird, man dying in land, water or air
get renunciation-
nÄMH«$moeo _hmjoÌo ZmpñV Vo@{YH¥${V: {jVm¡Ÿ&
H$sQ>mZm§ M nV“mZm§ _Zwî`mUm§ M Xo{hZm_²Ÿ&
VÌ M¡d VZwË`mJmÝ_w{º$ ñ`mËgwb^m `_Ÿ&
AÝV[ajo Obo dm{n {jVm¡ dm `Ì Hw$Ì{MV²Ÿ&
_w{º$_©¥Vm¡ M OÝVyZm§ joÌo lr nwéfmoÎm_oŸ&
(Zrbm{Ð _hmoX`, nwéfmoÎm_ 1/71-72,1/2)
4. Nava-kalevara-When it is leap month in ¡¾¢²ha,
then the three god forms of Jagann¢tha, Balabhadra,
Subhadr¢ take new body, i.e. nava-kalevara. When in
K¢rtikeya period, after fall of Abhijit from north pole
position, year started from Dhani¾°h¢, 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 ¡¾¢²ha 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 Ikºv¢ku rule (8576 BC), Paraºur¢ma
(6297 BC), R¢ma
4. History and geography-4 127
(4433 BC), or Kali era (3102 BC) which have no record.
Main idea is that it indicates the start of yuga of §k
jyoti¾a of 19 years. In each yuga God takes new forms-
n[aÌmUm` gmYyZm§ {dZmem` M XwîH¥$Vm_²Ÿ&
Y_©g§ñWmnZmWm©` gå^dm{_ `wJo `wJo(JrVm 4/8)
I.e. God appears in each yuga to protect the good, de-
stroy 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 ¡¾¢²ha, the physical forms of 3 devas are in position
to re-surrect from Jye¾°ha p¦r´im¢ (full moon) to ¡¾¢²ha
am¢v¢sy¢. On next day at new moon of ¡¾¢²ha new
youth of the 3 is seen by public. In midnight of ¡¾¢²ha
k¨¾´a 14th, Dait¢pati ( In charges of divinity in tradition
of ¹abara king Viºv¢vasu), take out the Brahma essence
from old idols by putting silk cloth cover on their eyes.
This is placed in a bound cloth (Brahma-po°al¤) in hearts
of the idols of Jagann¢tha, Balabhadra and Sudarºana
(Disc weapon of Jagann¢tha). It is below the left eye of
Subhadr¢ idol. It is in a cavity of 12 yava (=inch) cube
called Brahma-ko°har¤. After taking out the packet, cover
is removed from eyes and it is placed on golden seat.
Old sandal and tulas¤ (holy basil) of the packets is re-
placed by new. Then again eyes are covered and they
are placed in cavities of new idols. This is called gha°a-
parivartana (change of body or pot). It is surprising that
old sandal-tulas¤ 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.
128 Vedic View of ¹r¤ Jagann¢tha
For placing Brahma in Jagann¢tha, the person is Swain-
Mah¢p¢tra, 2 D¢sa-Mah¢p¢tras for Balabhadra and
Subhadr¢ and 1 Pati-Mah¢p¢tra for Sudarºana. First of
all, the Brahma matter was placed in the idols by king
Indradyumna himself.
The new idols of Jagann¢tha, Balabhadra, Subhadr¢,
Sudarºana-after joined with Brahma, are brought from
Koili-Vaiku´°ha (place of construction) to A´asara (rest)
room in chariots. In same chariots, the old idols are to
Koila-Vaiku´°ha. This is done by Dait¢patis during night.
Koila-Vaiku´°ha is north of ¹r¤-mandira (also called
Jagann¢tha temple). In that temple, last rites are done
of old idols of Jagann¢tha, Balabhadra, Subhadr¢,
Sudarºana, their s¢rathi (charioteer), horses, side devas,
parrot, gate-keeper, flag-post, bed etc. On 10th day,
after cmpletion of rites, their impure period is over and
they cut their nails, hairs and take bath in M¢rka´²eya
pond. Ladies also cut their nails. On 12th day, saints
and Br¢hma´as are invited for eating mah¢-pras¢da (food
prepared in temple).
Dait¢patis start searching the tree for making new idols
on Chaitra ºukla 10th day. On that day noon, idols of
Jagann¢tha, Balabhadra, Subhadr¢ are garlanded. After
worship with incense, these idols are given by P¦j¢-
pa´²¢ to Pati-Mah¢p¢tra. This is called ¡j®¢-m¢l¢ (gar-
land of command). Pati-Mah¢p¢tra (Vidy¢pati) gives
these garlands to main Dait¢patis. Dait¢patis are divided
into 4 groups for searching tree. They are called B¢²a-
gr¢h¤ (receivers of wood). They are in family line. D¢sa-
Mah¢p¢tra search the tree for Balabhadra (Ba²a-
b¢²a=big tree) and Subhadr¢
4. History and geography-4 129
(middle tree). Dait¢ searching tree for Jagann¢tha is
Sv¢in-Mah¢p¢tra (family title) and the work is called
Mah¢prabhu-b¢²a (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 head-
gears (Sirop¢). 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 el-
ephants) king of Pur¤. Only, Dait¢pati as descendant of
Viºv¢vasu enters the palace. Living symbol of Jagann¢tha
is king of Puri. He welcoms them by giving coconut,
betelnut, rice, gold in a dish through RaÃjaguru. This is
raja-¢jn¢ (permission of king). Then the procession pro-
ceeds to Jagann¢tha-vallabha ma°ha. The search party
takes night-rest here. Here, they are joined with
Br¢hma´as, keeper of books. Next morning vana-j¢ga-
pada-y¢tr¢ (trecking to forest) starts. About 100 per-
sons join this-Vidy¢pati, Dait¢patis as descendants of
Viºv¢vasu, Yaj®a doing Br¢hma´as, ¡ch¢rya (precep-
tor), R¢jguru, priest of temple, carpenters, masons,
sepoys, cartmen, searchers (Le¬k¢) etc. They reach
K¢ka°apur, about 60 kilometers from Pur¤ and place the
Sudarºana with goddess Ma¬gal¢ 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 ba²a-sing¢ra-ve¾a (grand make-
up). Pa´²itas recite Durga-sapta-ºat¤. ¡ch¢rya, R¢jaguru,
Br¢hma´a and Patimah¢p¢tra recite Svapnavati-mantra
before sleep. The
130 Vedic View of ¹r¤ Jagann¢tha
goddess indicates the direction of desired tree in dream.
Sometimes, it is indicated by the direction in which the
garland of goddess falls. Other Dait¢pati and servants
take rest in Deul¤ ma°ha.
As commanded in dream, the persons in 4 groups
proceed to search the tree. Signs of trees are given in
Indra-n¤la-ma´i Pur¢´a. All the trees for idol are of neem
(margosa).
Signs in tree for Jagann¢tha idol-This should be
near ¹iva 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 sur-
rounded by 3 mountain tops or near river or pond. There
should be ma°ha, temple, or place of sages nearby. On
stem of tree signs of Vi¾´u-ºankha (conch), chakra (disc),
gad¢ (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), m¦sala (crushing rod).
Signs for Subhadr¢ tree-Tree with 5 branches, with
yellow bark and with lotus mark.
Signs for Sudarºna tree- Reddish tree with 3
branches and with mark of disc.
These trees are adopted for idols and Sudarºana
brought from temple is placed near them due to which
evil ghosts
4. History and geography-4 131
run away. Then ground is worshipped and yaj®a is done
by authorized ¢ch¢rya with N¨sinha mantra. Tree is
bathed and worshipped with sandal paste, vermilion etc.
Then the garlands of command are placed on respective
trees (garland from Jagann¢tha 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 inauspisous.
Bark is removed and wood is chiselled in rectangular
shape. It is covered with P¢°a 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 com-
mand of gods in dream also. Attempts to damage or sale
the trees fail.
Small carts are made to carry the wood to ¹r¤-kºetra.
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-Sudarºana, Balabhadra,
Subhadr¢, Jagann¢tha. Near A°har-n¢l¢ (drain for food
waste of temple), there is temple of ¡lama-cha´²¤. The
team rests for the night there. Next morning, people of
Puri
132 Vedic View of ¹r¤ Jagann¢tha
welcom them to town with misic etc. Woods are placed
in temple before sn¢na-y¢tr¢ (trip for bath). Hari had
appeared
on Jye¾°ha p¦r´im¢ (full moon), so the idols are given
bath on that day-
AdVrU©: ñd`§ Á`oîR>m§ Z M OÝ_{XZ§ __Ÿ&
VËnm¡{U©_m{XZo ^yn ñZmZ§ _o H$m`©_mXamV²Ÿ& (Zrbm{Ð _hmoX`, nwéfmoÎm_.6/
17)
On Sn¢na (Jye¾°ha) pur´im¢, the idols are kept on
pedastal for bath. Water is broufght from the golden
well in front of ¹¤tal¢ goddess temple. Total of 108 pots
of water is used for bath-35 for Jagann¢tha, 33 for
Balabhadra, 22 for Subhadr¢, and 18 for Sudarºana.
Then the wood for idols is brought to Koili Vaiku´°ha
through north gate and kept in newly made d¢ru-º¢l¢
(house for wood). Construction starts in a shed (nirm¢´a-
ma´²apa). Loud songs are sung so that sound of con-
struction is not heard. Due to extra month of ¡¾¢²ha,
gods are not seen for 1 1/2 months after sn¢na-p¦r´im¢.
Construction work is done for 2 weeks and Brahma-
matter is placed in them. Then in the second ¡¾¢²ha,
purification and colouring of idols is done.
As per M¢dala-p¢nji (chronological records) of 1650,
hands of Jagann¢ta 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 atached
with head and 22 yava is seen.
Head-36 3/4 yava
Neck- 12 yava
Heart- 09 yava
Waist-10 1/2 yava
4. History and geography-4 133
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 Subhadr¢ 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 Pur¤ takes it as 1
inch or 2.54 cm.
From the woods brought fom forest, a piece is taken
out for pr¢´a-prati¾°h¢ (charging it with soul). This is
called ny¢sa-d¢ru (wood for ceremony). This ny¢sa-d¢ru
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) ¡¾¢²ha k¨¾´a 14
th 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, kast¦r¤ (musk from deer) and dh¦pa (a
scented wood). Then strong fabric layers are tied and
on last layer paste of rice
134 Vedic View of ¹r¤ Jagann¢tha
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 ¡¾¢²ha ºukla 1st (new moon).
After bathing it, new youth (nava-yauvana) is seen by
people. Next day, on 2nd tithi (generally with pu¾ya
star), ratha-y¢tr¢ starts. Details are described in Skanda
pur¢´a, Tithi-tattva, Nir´aya-sindhu, Sm¨ti-kaustubha
etc.
5. Ratha-y¢tr¢-Ratha construction is done near pal-
ace of king in front of temple main gate. Ratha is like
human body, so this is made with 5 materials-wood,
paint, nails, metals. Each year new ratha is made from
Akºaya trit¤y¢ (3rd day of bright half.). This is a family
tradition of carpenters. A total of 205 sev¢yatas (ser-
vants) including carpenter, painter etc. are engaged. Each
ratha is of about 65 tons made of heavy woods like sal,
asan, phasi.
1.Nandigho¾a ratha- This is name of ratha of ¹r¤
Jagann¢tha. It has 16 wheels-
aW: fmoS>eMH«$ñVw {dîUmo: H$m`©: à`ËZV:(ñH$ÝX nw. 2 d¡. CËH$b.25/10)
Wheel diameter is 7 feet. Seat is of 35 squire feet. Its
height is 45 feet. 832 wooden pieces are used. Cloth
cover is of red (religious feeling, bravery, influence) and
yellow colour (amity, riches). Its flag is called trailokya-
mohana (enchanting 3 lokas). Charioteer is D¢ruka and
protector is Garu²a (king of birds). It has 4 white horses
named-¹ankha, Bal¢haka, Suºveta and Haridaºva. Its
rope is called ¹ankhach¦²a. Side devas are-Var¢ha,
Govarddhana, K¨¾´a, Gop¤k¨¾´a, N¨simha, R¢ma,
Lakºmana, N¢r¢ya´a, Trivikrama, Han¦m¢na,
4. History and geography-5 135
Kubera. This ratha has sign of Garu²a-flag-
lr dmgwXdo ñ` aWmo JéS>ÜdO {M{h²ZV:(ñH$ÝX nw.2,d¡.CËH$b IÊS> 25/6)
2. T¢ladhvaja Ratha-This is name of ratha of
Balabhadra, elder brother of ºr¤ Jagann¢tha. It is also
called Bahaladhvaja.
¹e¾a (infinite serpent holding the world) sees it like
placed on its palm (tala of hand), so the ratha of its
incarnation Balabhadra is T¢ladhvaja. Or Balabhadra is
with plough, so his flag has plough sign. Or as ¹e¾a, he
carries Jagann¢tha, he has no carrier. Thus, his ratha is
not marked with his vehicle (Garu²a of Jagann¢tha) but
his working implement plough. This is called l¢ngala or
t¢la also-
Hw$`m©V² gr[aUmo bm“bÜdO_²(ñH$ÝX nw. 2, d¡, CËH$b 33/19)
AmgZ§ OJVm§ ^y`: ñd`§ ñdmgZ {dJ«h:Ÿ& VÚmZo OJVm§ ZmeñVVmo `mZ§ Z {dÚVoŸ&
ní`oÀMamMa§ {díd§ kmZmXW gw{Z_©bŸo & pñWVm¡ hñVVbo {ZË`§ {Z_©bñVñ` Xn©U:Ÿ&
VbñWËdmXgm¡ Vmb:gXm VoZm{‘>V: à^w:Ÿ& VV:g Ed eofñ` ~b^ÐmdVm[aU:Ÿ&
AWdm gr[aU:H$m`ª gra_od ÜdOmoÎm__²Ÿ& ÜdO: gw{Z_©b:H$m`©ñVñ_mÎmmbÜdOmo
_V:Ÿ&(ñH$ÝX nw.2 d¡.CËH$b 25/12-15)
This ratha is 44 feet high with 14 wheels-
MVwXe © ~bíM¡d (ñH$ÝX nw.2 d¡.CËH$b 25/10)
Each wheel diameter is 6 1/2 feet, seat is 34 squire feet
with 8 corners. 763 pieces are used. Its charioteer is
M¢tali and guard is Bh¢skara. Its flag is Unn¢n¤. Ratha
is dark blue and cloth cover is red (piety and wealth)
and green (happiness and zeal). It has 4 black horses
named-T¤vra (fast), Ghora (Feary), D¤rghaºrama (long
labour), Svar´an¢bha (golden navel). Its rope is V¢suki.
Side devas are Ga´eºa, K¢rttikeya, Sarvamangal¢,
Pralamb¢ri, M¨tyu®jaya, Mukteºvara etc.
3. Deva-dalana Ratha-This is name of ratha of
136 Vedic View of ¹r¤ Jagann¢tha
It is 43 feet hiigh with 593 pieces. Its flag is marked with
lotus-nÙÜdO: gw^Ðm`m:(ñH$ÝX nw.2 d¡. CËH$b . 25/9)
Its cloth cover is of black (power and bravery) and red.
It has 12 wheels.
gw^X«m`mñVw ÛmXe (ñH$ÝX nw.2 d¡. CËH$b . 25/10)
Each wheel is of 6 feet diameter and seat is of 33 squire
feet. Its cahrioteer is Arjuna and guard is Jayadurg¢.
Flag is called Nadambik¢. 4 brown horses are called
Rochik¢, Mochik¢, Jit¢, Apar¢jit¢. Its rope is
svar´ach¦²a. Side goddesses are Cha´²¤, Ch¢mu´²¤,
Ugrat¢r¢, ¹¦l¤, V¢r¢h¤, ¹y¢m¢, K¢l¤, Mangal¢ etc..
Each year rathay¢tr¢ is held on ¡¾¢²ha ºukla 2nd-
AmfmT>ñ` {gVo njo {ÛVr`mnwî`g§`wVmŸ& AéUmoX`dobm`m§ Vñ`m§ Xod§ ànyO`oV²Ÿ&
~« m ÷U¡ d £ î Ud¡ : gmÕª `{V{^íM Vnpñd{^:Ÿ& [dkmn`o Ô o d Xo d § `mÌm`¡
g§ñH¥$VmÄO{b:Ÿ&
(ñH$ÝX nw.2 d¡. CËH$b . 33/19, 35/36)
At the time of ratha-y¢tr¢, Sudarºana is brought on
the ratha of Subhadr¢. Then Balabhadra and Jagann¢tha
are brought to their rathas. Then ¹ankar¢ch¢rya of
Govardhana P¤°ha, Pur¤ comes and worships the 3 devas
on 3 rathas. Then he does 3 rounds of the rathas. Then
the chief servant of Jagann¢tha, Gajapati King of Pur¤
comes and sweeps the path of 3 rathas with golden
broom-this is called Chher¢-pahar¢. The sandal mixed
water is sprinkled and other formalities are done.
Then thick ropes of coconut fibre are tied with each
axle. There is a heavy wooden log hanging with ropes at
front of ratha to act as a brake. Some sev¢yatas sit on
front part of the ratha to apply brakes when needed.
Two ropes are used for pulling the ratha-one is straight
and the other
4. History and geography-5 137
twisted. The rathas are placed in front of Simha-dv¢ra
(Lion gate) on ¡¾¢²ha ºukla 1st, a day before ratha-
y¢tr¢ in a direction so that they move straight on ba²a-
d¢´²a (grand road). Flags are used to indicate move-
ment or stopping of rathas. All the three rathas are joined
with s¢rathi (charioteer) and horses (their idols only).
They are pulled by devotees upto Gu´dich¢ temple about
3 km away. Now the pulling is mostly done by police-
men on duty.
Great importance has been given to seeing ratha-y¢tr¢,
touching ratha or idols or even to stand on the road
through which the rathas are passing. Balabhadra ratha
is ahead, followed by Subhadr¢ in middle and Jagann¢tha
at back.
There is a tradition that rathas are not pulled after
sunset. Even if they reach Gundicha temple, they enter
it on next day only. On Her¢ (dispute) pancham¤, Lakºm¤
comes from Jagann¢tha temple to see Jagann¢tha, his
brother and sister, but she is not allowed to meet them
by sev¢yatas. Being angered, she breaks a part of ratha
of Jagann¢tha.
After rest for 7 days in Gu´²ich¢ temple, the three
return to their temple. This is called B¢hul¢ (return)
journey. It may be noted that K¢rttikeya also is called
B¢huleya (i.e. son of Bahul¢), which indicates that it
started with victory of devas under him.
Discription in Skanda pur¢´a-
aWpñWV§ ~«OÝV§ V§ _hmdoXr _hmoËgdoŸ&
`o ní`pÝV _wXm ^ŠË`m dmgñVofm§ hao: nXoŸ&&55Ÿ&
_hmdoXt ~«OÝVt V§ aWñW§ nwéfmoÎm__²Ÿ&
~b^Ч gw^ÐmÄM OÝ_H$mo{Q>g_wX²^d_²Ÿ&&59Ÿ&
138 Vedic View of ¹r¤ Jagann¢tha
aWÀN>m`m§ g_mH«$å` ~«÷hË`m§ ì`nmoh{VŸ&60Ÿ&
VÐoUwg§gŠVdnwpñÌ{dYm§ nmng§h{V_²Ÿ&
Zme`oËñdJ©J“m`m§ ñZmZO§ \$b_mßZw`mV²Ÿ&61Ÿ&
kmZmå~w d¥pîQ>`moJoZ aW_mJ} Vw n{‘>boŸ&
{Xì`ÑîQ>çm M H¥$îUñ` g_ñV _bhm[a{UŸ&62Ÿ&
AZwJÀN>pÝV H¥$îU§ `o `mÌm H$m¡Vhy bmX{nŸ&
AZw~«OpÝV {ZË`§ d¡ Xodm: eH«$nwamoJ_m:Ÿ&65Ÿ&
A{^_mZån[aË`Á` loUr^yVm {h nmíd©`mo:Ÿ&82Ÿ&
àHw$d©Vo _hm`mÌm§ V¡ñV¡{X©ì`¡: n[aÀN>X:¡ Ÿ&83Ÿ&
Vofm_J«ogañVÌ Xodmo@{n à{nVm_h:Ÿ&
MVwX©emZm§ OJVm§ H$Vm© `: na_oída:Ÿ&84Ÿ&
gmo@{n VÌ OJÝZmW§ aWo `mÝV§ _hmoËgdoŸ&
~«÷bmoH$mËnamd¥Ë` ñVwdÝdoX_`¡ñVd¡:Ÿ&
nXo nXo àU_{V ^JdÝV§ gZmVZ_²Ÿ&85Ÿ&
In pur¢´as ratha-y¢tr¢ is to be completed even after
sunset
Ed§ ~«O{V Xodoeo gy`©íMmñV§JVmo ^doV²Ÿ&
Xr{nH$mZm§ ghòm{U Ádm{bVm{Z ghòe:Ÿ&111Ÿ&
VXmbmoH$ àH$meoZ _mJ©eofíM Zr`VoŸ&
aWmdamohUoZ¡fm§ _ÊS>nmamohUoZ MŸ&112Ÿ&
gå_X©: gw_hm§ñVÌ {XÑjyUm§Hw$VyhbmV²Ÿ&
_ÊS>no dmg`oÔod§ JwpÊS>Mm»`o _ZmohaoŸ&113Ÿ&
All the acts of ¹r¤ Jagann¢tha are like human beings-
like his bath, cleaning of teeth, sleeping, awakening,
bath, breakfast etc. Logically birth, death and human
acts of the supreme unborn is plaything only-
{dZm {dZmoX§ ~V VH©$`m_ho (^mJdV nw.10/2/39)
bmoH$dÎmw brbmH¡$dë`_² (~«÷gyÌ 2/1/33)
Whatever the devotees think about God, he takes that
form to grace them-
4. History and geography-6 139
`Ú{Õ`m V CéJm` {d^md`pÝV VÎmÛnw:àU`go gXZwJh« m`-^mJdV 3/9/1
Most famous play of Jagann¢tha was when King
Puru¾ottama Deva was on K¢®ch¤ expedition. Jagann¢tha
and Balabhadra on white and black horses went ahead
of him. Near Chilka lake (coastal lagoon), a milkmaid
named M¢´ika gave tem curd. On asking for price,
Jagann¢tha K¨¾´a gave her his jewelled ring and told
that the king is following and he would pay the price on
showing the ring. When M¢´ika gave the ring to king,
he was stunned to see ring given by God himself. On
return after victory over K¢®ch¤, he built a town named
M¢´ikapa°an¢ in her honour.
Muslim devotee Salbeg and Matta Balaramdas were
denied access to ratha. Then ratha did not move, till
they were allowed to see.
6. Mah¢-pras¢da-The food offerred to lord is given
to devotees. Daily food for over lakh devotees is cooked
and it is the biggest hotel in that sense. The greatest of
sins is washed by eating this food called mah¢-pras¢da
after offer to lord-
~«÷hË`m{Xnmn¿Z§ {Z_m©ë`§ OJXr{eVw:Ÿ&
^OVm§ {ÛOemXy©bm:! _w{º$ñVofm§ Z Xwb©^mŸ&&
OJÞmWñ` Z¡doÚ§ _hmnmVH$ZmeZ_²Ÿ&^jUmV² \$b_mßZmo{V H${nbmH$mo{Q>
XmZO_²Ÿ&
MmÊS>mbm{X{ÛOñn¥îQ>§ VXÝZ§ {ÛOgÎm_m:Ÿ& ^moº$ì`§ ghgm {dà¡:nmdZ§ gwaXwb^
© _²Ÿ&
Hw$ŠHw$añ` _wImX²^î« Q>§ VX²Jm« ø§ X¡dV¡a{n(Zrbm{Ð_hmoX` nwé.8/8-10,14)
*****
140 Vedic View of ¹r¤ Jagann¢tha
Chapter 5
Unity of all forms
1. Key of G¢yatr¤-G¢yatr¤ mantra is key of vedas,
called veda-m¢t¢ (mother of vedas). It has many impli-
cations-
(1) G¢yatr¤ is a meter of 24 letters(syllables). All the
worlds are measured by this, bcacuse they are in ratio
of 1crore starting from man. Thus, man size doubled 24
times is earth, in same successive multiples are solar
system, galaxy and universe (larger than the visible part
or tapah loka).
(2) G¢yatr¤ chhanda has 4 parts of 6 letters but mantra
has 3 parts of 8 letters each. This is creation of world
with 3 gu´as, so veda in world or word forms is also is
three parts describing 3 gu´as (G¤t¢ 2/45). Its source
Brahma is also viewed in 3 forms-Om, Tat, Sat (G¤t¢
17/23). This is visualized as trinity of Jagann¢tha,
Balabhadra and Subhadr¢.
(3) Each syllable is of 8 letters maximum-around a vowel
4 letters can come before and 3 afterwards, so v¢k has
been called Anu¾°up (meter of 8 x4 syllables)-Aitareya
Br.1/28, 3/15 and about 100 other refs.
(4) Each physical form is of 8 forms called 8 vasu. This
is due to combination of 3 gu´as making 8 prak¨tis
(2x2x2=8)
Thus g¢yatr¤ of 3 parts (pada) or anu¾°up of 4 parts-
each has 8 syllables.
G¢yatr¤ has been specifically called Veda-m¢t¢ in
Atharva-veda (19/71)-
ñVwVm _`m daXm doX_mVm à MmoX`ÝVm§ nmd_mZr {ÛOmZm_²Ÿ&
Am`w: àmU§ àOm§ new§ H$s{Vª Ð{dU§ ~«÷dM©g_²Ÿ& _ht XÎdm ~«OV ~«÷bmoH$_²Ÿ&
5.Unity of all forms-2 141
1.Cerebrum
2.Mid brain
3.Pons
4.Medulla oblongata
5.Cerebellum
********
182 Vedic View of ¹r¤ Jagann¢tha
Chapter 6
Puru¾a-S¦kta
1. Introduction- Puru¾a-s¦kta is verse describing
Puru¾a or the Great Being. It occurs in all the vedas as
below-
(1)§kveda-10/90/1-16 or 8/4/17/1-16 (in Octates)
(2) Yajurveda-V¢jasney¤-Chap.31, First 16 verses are
called Puru¾a-s¦kta and next 6 verses are Uttara-
N¢r¢ya´a-s¦kta. Here, we will follow this version and
mention minor differences with others, though the mean-
ing is same. K¢´va-samhit¢-Chapter 35-It has all the 22
verses of V¢jasney¤ and 4 extra. Maitraya´¤ and K¢°haka
samhit¢-not present, but some scattered verses.
Tattir¤ya samhit¢- This is present in ¡ra´yaka part (3/
12/1-12) containing 16 verses with different numberings.
This has been included in M¦la-yajurveda edition of
Taittir¤ya samhit¢ edited by mahar¾i Daivarat and pub-
lished by Banaras Hindu University, 1973.
(3) S¢ma-veda-¡ra´yaka K¢´²a, 6/4/3-7-First 5 verses.
(4) Atharva-veda-19/6.
Its seer (¨¾i) is N¢r¢ya´a, devat¢ is Puru¾a. Chhandas
are-Anu¾°up (G¢ndh¢ra) 1-15,20-21 and Tri¾°up
(Dhaivata) 16-19,22.
2. Original Text -M¢dhyandina (mid-day) i.e.
V¢jasaney¤ samhit¢, chapter 31-16 verses of Puru¾a-
s¦kta and 6 of N¢r¢ya´a-s¦kta-
Puru¾a-S¦kta
_…p`¾]ðpr^p…pê Tpsà^p: _p`¾…pbp: _…p`¾]TppOpo $
6.Puru¾a-S¦kta-2 183
_p Wpt{Xpzc_…p\pêOp] _TpwO\pp&OYp]{fp^K>©ðppŒl“… Xp]o $1$
Tpsà]^p ï…\puQcz _p\p…|ê YpQoWptOpz YpEE]p Wp…p\Y…pXpo$
í…OppXp]Ow p…O\p_Ypuðpp]Spp…u YpQSSp]Su pp{Op…Zpu`{] Op$$2$$
ï…Opp\pp]Sp_Yp Xp{`XppOpp…u GYppY]ppyðE…p Tptà^] p:$
TppQp]&u _Y…p {\pð\pp] WptOpp{Sp {ep…TppQ]_Yp…pXpwOpz {Q…{\p] $$3$$
{ep…TppQmR\pê íQ…Ov Tpsà^] p…: TppQp]&u _Yp…`u pWp]\p…Opo TpsSp]:$
OpOpp…u {\p^\p…D>o \Y…p@ø¡pXpO_ppðpSppSpðp…Spu ì…{W]p $$4$$
OpOpp]u {\p…ZpL]G> ppYpOp {\…pZpGp…pu ì{R…p Tptà^] p:$
_p Gp…pOppu ìOY]pqZEYpOp Tp…ðEppQoWpt{X…pXpPpp]u TpsZ:] $$5$$
Op_Xp]pü…cppO_p]\p…`ê Ol p…: _pXWp]Ow pz Tpw^pQ…pGYpXpo $
Tp…ðpt_y OppyðE]p@ø¡u \ppY…p\Yp…pSppZ…NYpp Bp…pø XYppðE…p Ypu $$6$$
Op_Xp]pü…cppOpo _p]\p… `ê Ol p… h¡Ep…: _ppXp]p{Sp Gp{cpZu $
F>SQ]pcz {_p Gp{cpZ…u Op_Xp…püGps_Op_Xp]pQGppYpO]p $$7$$
Op_Xp…pQð\p]p ìGppYpSOp… Ypu @u¡ Epp]Wu p…YppQ]Op:$
Bpp\ppu] ` Gp{cpZ…u Op_Xp…pfp_Xp]pGGp…pOpp ì]Gp…p\pYp]:$$8$$
Opz Yp…cpz Vp…{`ê{^p… Tpøpbv p… Spo Tpsà^] pz Gp…pOpX]pBp…Oø p:$
OpuSp] Qu\… pp ì]YpGpSOp _p…pRYpp h¡^]pYpðE…p Ypu $$9$$
YpOTpsà^] pz… \YpQ]Rps: @¡{O…pRpp \Y]p@¡ÚTpYpSpo $
XpsAp…z {@¡X]p_Ypp_p…rOpo {@z¡ Vp…p`m {@¡Xptá¡ TppQ]p íEYpuOp $$10$$
Vpø…pÞ…XpN…ppu&_Y…p XpsAp]Xpp_prQoVp…p`m Zp]Gp…SYp…: @w¡Op:$
î¡…á¡ OpQ]_Yp… YpŸvðY]p:TpQoWYppz ðptçpu ì]GppYpOp $$11$$
E…pSçXp…p XpS]p_ppu Gp…pOpðEpbp…p:u _ptYp] puê ìGppYpOp$
184 Vedic View of ¹r¤ Jagann¢tha
1.tail
*****
250 Vedic View of ¹r¤ Jagann¢tha
Uttara-N¢r¢ya´a-Anuv¢k
Verse 1
AX²ä`: gå^¥V: n¥{Wì`¡ agmÀM {dídH$_©U: g_dÎm©VmJ«oŸ&
Vñ` ËdîQ>m {dXYÐÿn_o{V VÝ_Ë`©ñ`XodËd_mOmZ_J«o Ÿ&17Ÿ&
Viºvakarm¢ (Maker of world) made the earth from wa-
ter and its rasa (essence). The Architect (Tva¾°¢) him-
self is in form of world. He is first Deva of the Martya
(decaying-kºara) world from its birth.
Adbhyah=From waters.
Sambh¨tah-Formed by collection of matter.
P¨thivyai=For earth.
Ras¢t cha=and from rasa.
Viºvakarma´ah=Of Viºvakarm¢ (maker of world).
Agre=First, before all.
Tasya=His, Tva¾°¢=Architect of world.
Vidadhat=Held or took (forms of world)
R¦pam=Forms, Eti=Gets, obtains.
Martyasya=Of martya (mortal, decaying world).
Devatvam=Quality of Deva.
¡j¢nam=from birth.
Explanation-Sequence of creation is-Mana of the
Puru¾a-sky, air, fire, water, earth-O¾dhi-Anna-puru¾a
(man) is with anna and rasa (page 45). O¾adhi means
plants which die after first fruits only like rice, wheat
etc. Vanaspati is plant giving fruits each year, e.g. mango,
apple. Anna is any matter of consumption.
Another aspect is that the created world is not different
from Creator. The Architect himself has taken various
forms
6.Puru¾a-S¦kta-verse-18 251
seen in world.
Vñ_mÛm EVñ_mXmË_Z AmH$me: gå^yV:Ÿ& AmH$memÛm`w:Ÿ& dm`moap½Z:Ÿ&
A½Zoamn:Ÿ& AX²ä`: n¥{WdrŸ& n¥{Wì`m Amofl`:Ÿ& AmofYrä`mo@ÝZ_²Ÿ& AÝZmËnwéf:Ÿ&
g dm Ef nwéfmo@ÝZag_`:Ÿ& (V¡{Îmar` Cn.2/1/3)
g VnñVßËdm BX ±² gd©_g¥OV `{XX§ {H$ÄMŸ& VËg¥îQ²>dm VXodmZwàm{deV²Ÿ&
VXZwà{dí` gÀM Ë`ÀMm (g+Ë`) ^dV²Ÿ& {Z麧$ Mm{Z麧$ MŸ& {Zb`Z§
Mm{Zb`Z§ MŸ& {dkmZ§ Mm{dkmZ§ MŸ& gË`§ MmZ¥V§ M gË`_^dV²Ÿ& `{XX§ qH$ MŸ&
VËgË`{_Ë`mMjVoŸ& (V¡{Îmar` Cn. 2/6/3)
He is the divinity (deva essence) among mortal beings
and the world. He is the first born.
Verse 2
doXmh_oV§ nwéf§ _hmÝV_m{XË`dUª V_g: nañVmV²Ÿ&
V_od {d{XËdm@{V_¥Ë`w_o{V ZmÝ`: nÝWm {dÚVo@Zm`Ÿ&18Ÿ&
I know that Puru¾a who is beyond that great darkness
and bright like ¢ditya (of three types-Aryam¢, Varu´a,
Mitra). Only by knowing him, a man can cross death.
There is no other way for emancipation.
Veda=I know. Aham=I, Etam=That. Puru¾am=that
puru¾a.
Mah¢ntam=Bigger, great.
Tamasah=of darkness. Parast¢t=Beyond.
¡ditya=Initial form of world structures-start of world is
Aryam¢, of galaxy it is Varu´a, and Mitra of solar sys-
tem (pages 70-71).
Var´am=Colour, brightness.
Tam eva=Him only. Viditv¢=by knowing.
Ati m¨tyu=Beyond death. Eti=Obtains.
Na anyah=No other, Panth¢=paths. Vidyate=exists.
Ayan¢ya=For motion.
252 Vedic View of ¹r¤ Jagann¢tha
Verse 3
àOmn{VíMa{V J^} AÝVaOm`_mZmo ~hþYm {dOm`VoŸ&
Vñ` `mo q Z n[aní`pÝV YramñVpñ_Z² h VñWw ^ w © d Zm{Z
{dídmŸ&19Ÿ&
Praj¢pati moves within each womb. Without being born,
he is born as many. Only Dh¤ra (patient, yog¤ ) can see
that source. Within That only, all the viºva (closed,
independant and complete systems of 13 levels) and
Bhuvana (conscious beings of 14 levels) exist.
Charati=moves, Garbhe=in womb(s). Anntah=within.
Aj¢yam¢no=Not born. Bahudh¢=in many ways.
Vij¢yate=is born or created.Yoni=Place or source of birth.
Dh¤r¢h=plural of dh¤ra=patient. Dh¤ra is defined as a
person who is balanced in opposite extremes, no illu-
sion by changes and maintaining balance in all situa-
tions-Xo{hZmo@pñ_Ý`Wm Xoho H$m¡_ma§ `m¡dZ§ OamŸ&
VWm XohmÝVaàmpßVYuañVÌ Z _wø{V&13Ÿ&
`§ {h Zì`W`ÝË`oVo nwéf§ nwéff©^Ÿ&
g_Xw:IgwI§ Yra§ gmo@_¥VËdm` H$ënVo&15& (JrVm, AÜ`m` 2)
g_Xw:IgwI: ñdñW: g_bmoîQ>mí_H$mÄMZ:Ÿ&
Vwë`{à`m{à`mo YrañVwë`{ZÝXmË_g§ñVw{V:Ÿ&(JrVm.14/24)
Tasmin=In that. Ha=Only, certainly.
Tasthu=Situated, placed.
Bhuvan¢ni=all bhuvana (14 levess of conscious beings)
Viºv¢-Worlds. Any object from particle, atom, cell size
to earth, galaxy is a world with 3 criteria-It is closed,
complete and almost independent of outside world.Viº
means to enter an enclosure.There are 13 levels of viºva.
6.Puru¾a-S¦kta-verse-19 253
So viºva indicates number 13. Higher worlds are suc-
cessively 107 times the size of man-earth, solar system,
galaxy, universe. Due to proximity of moon, sphere con-
taining moon’s orbit is another level of world. Starting
from root universe, there are 5 levels (parvas) of world
till earth, called reversed tree. Human vertebra has 5
chakras being images of these 5 levels (page 43-47).
Thus, man is 6th viºva. 7 viºvas smaller than man are
successively smaller in ratio of 105 Limit of resolution of
human eye is about this part of man-size, so 10 5 is
called lakºa (=to see). Thus, 13 viºvas are depicted as
reversed tree. Seven lower worlds are--
1.Kalila Cell 10 -5 m
2.J¤va Atom 10 -10 m
-15
3.Ku´²alin¤ Nucleus 10 m
-20
4.Jagat Particles 10 m
-25
5.Deva-d¢nava Quarks 10 m
6.Pitar Proto-type 10 -30 m
7.§¾i(4) String 10 -35 m
Jagat is functional,creative,conscious element. As a
functional and conscious element, it is called puru¾a.
Puru¾a is of four levels. Undifferentiated, uniform, ho-
mogenous source of world is called Par¢tpara (Para=
highest, Par¢t=beyond that, beyond description). That
is called rasa. It is same in deºa (place), k¢la (time),dik
(direction), so called trisatya.. In modern astrophysics,
254 Vedic View of ¹r¤ Jagann¢tha
this is called perfect cosmological principle, i.e. universe
as a whole is homogenous (same density everywhere),
isotropic (same in every direction), steady (same in all
times), in so-called Steady-state-theory.
gyú_m{Vgyú_§ H${bbñ` _Ü`o, {dídñ` òîQ>ma_ZoH$ê$n_²Ÿ&
{dídñ`¡H§ n[ado[îQ>Vma§ kmËdm {ed§ empÝV_Ë`ÝV_o{VŸ&(ídoVmídVaCn.4/14)
Viºva is closed with a creator. It can be of cell (kalila) size.
dmbmJ« eVgmhò§ Vñ` ^mJñ` ^m{JZ:Ÿ&
Vñ` ^mJñ` ^mJmÕª VËj`o Vw {ZaÄOZ_² Ÿ&&(Ü`mZ{dÝXw Cn{ZfX 4)
Lower worlds start with b¢l¢gra (Hair-end of 10 -6 meters)
sized cell and are successively smaller by 1 lakh times
from man. Lowest size is §¾i. Next 3 stages are-
F${fä`: {nVamo OmVm: {nV¥ä`mo XodXmZdm:Ÿ&
Xodoä`íM OJËgdª Ma§ ñWmÊdUwnyd©e:Ÿ&&(_Zwñ_¥{V 3/201)
Jagat is functional, creative, abstract, conscious-
OJ‚mrdZ§ OrdZmYma^yV_²Ÿ&(ZmaXn[ad«mOH$mon{ZfX² 4/50)
OJËàöî`Ë`ZwaÁ`Vo M& (JrVm 11/36), OJV:emídVo _Vo& (JrVm 8/16)
OJVì`ŠV_y{Îm©Zm& (JrVm 9/4),&OJ{Ûn{dÎm©Vo &(JrVm 9/10)
Three satyas-gË`d«V§ gË`na§ {V«gË`§ gË`ñ` `moqZ {Z[hV§ M gË`o Ÿ&
gË`ñ` gË`§ F$VgË`ZoV«§ gË`mË_H§$ Ëdm§ eaU§ ànÞm:(^mJdV nw.10/2/
26)
Modern cosmology theories can be seen in-Universe
Around Us-by J.V.Narlikar-Oxford University Press.
Quantum Mechanics and other theories of Physics are
in-Lectures in Physics-by Richard P.Feynman-Narosa
Publishers, Delhi.
6.Puru¾a-S¦kta-verse-20 255
Verse 4
`mo Xodoä` AmVn{V `mo XodmZm§ nwamo{hV:Ÿ&
nydm} `mo Xodoä`mo OmVmo Z_mo éMm` ~«m÷`oŸ&20Ÿ&
I worship that radiant Brahma who gives light to devas
and who is before them for their benefit. He was born
before all devas.
Yo=Who. Devebhyah=from devas.
¡tapati=Heats, works hard, gives light.
Dev¢n¢m=Of devas.
Purohita=Pura=in front, hita=benefit. Who remains in
front for doing good. Priest, advocate, guide etc.
P¦rvo-Before, J¢tah=Was born. Namo=Salute, worship.
Ruch¢ya=For bright or beautiful.
Brahmaye=For Brahma.
Verse 5
éM§ ~«m÷§ OZ`ÝVmo Xodm AJ«o VX~«wdZ²Ÿ&
`ñËd¡d§ ~«m÷Umo {dÚmÎmñ` Xodm AmgZ² deoŸ&21Ÿ&
Devas visualized bright Brahma and told him first that
all devas are under the control of Brahma knower who
understands His eternal form.
Rucham br¢hmam= of Bright Brahma
Janayanto=Creating. Tad abruvan=Told that.
Yastu=Who so ever. Evam=this.
Br¢hma´a=Highest cate born from mouth of Puru¾a,
knower of Brahma.
Vidy¢t=Knew. Vaºe=In control of.
256 Vedic View of ¹r¤ Jagann¢tha
Verse 6
lríM Vo bú_ríM nËÝ`mdhmoamÌo nmíd} ZjÌm{U ê$n_pídZm¡
ì`mÎm_² BîUpÝZfmUm_w§ _ BfmU gd© bmoH§$ _ BfmUŸ&22Ÿ&
¹r¤ and Lakºm¤ are your wives, day-night are your sides,
nakºatra (stars or their groups) are your body or form.
Aºvin (pair of earth-dyu) are your open mouth. Give
desired objects. Take me to the supreme state. Give me
happiness of the world.
¹r¤ and Lakºm¤- bot indicate wealth or possessions. But
¹r¤ is invisible energy, zeal, efficiency, fame, happiness,
peace of mind etc. Lakºm¤ is visible like money, house,
land, vehicles, foodgrains, cattles etc.-
``m OZ: gd©OZml`Ur`mo ^d{V gm lr:Ÿ& lr`Vo ``m gm lr: gån{XË`W©:Ÿ&
``mnoú`Vo Ñí`Vo OZ¡: gm bú_r: gm¡ÝX`©{_Ë`W©:Ÿ& gdm©Za¡ noú`oU l`Vo h[a¨ `m
gm lr: jrag_wÐ_ÝWZmXm{d^y©Vm ^JdVr lr:Ÿ& `Ûm lr`Vo lrh[aUm_{n gm
lr:Ÿ& VXml`UmXod lr`Vo gd£JU ©w :¡ gm¡ÝX`©_mYw`m©{X{^: `m gm lrŸ:&
bú`Vo Ñí`Vo gd£`m© gm bú_r: emo^mŸ& AWdm bî`Vo@A{^bî`Vo gd£`m© gm
bú_r:Ÿ& `Ûm bî`Vo h[aUm `m gm bú_r:Ÿ&
Aho-r¢tri-Ahar=day, r¢tri=night. These are two directions of
change. Creation of world from formless is called day of
Brahm¢ and dissolution of the world again in its source is night
of Brahm¢, both of 1000 yugas (G¤t¢, chap.8)-
ghò`wJn`©ÝV_h`©X~² ÷« Umo {dXw:Ÿ& amqÌ `wJghòmÝVm§ Vo@hmoamÌ{dXmo OZm:(Ÿ17)
Aì`º$mX² ì `º$`: gd} à^dÝË`hamJ_o Ÿ & amÍ`mJ_o àbr`ÝVo
VÌ¡dmì`º$g§kHo$(Ÿ18)
This has been called darºa-paur´am¢sa also. Darºa is
seeing (of new moon) which is start of creation as bright
phase of moon starts increasing from that. Its opposite
6.Puru¾a-S¦kta-verse-22 257
decline starts from paur´m¢sa (full moon). It has been called
Sambh¦ti (creation) and vin¢ºa (destruction) in £º¢v¢sya
upani¾ad or sa®chara-patisa®chara (actions in forward and
opposite directions) in s¢¬khya philosophy.
In cycle of 1 year, northward motion of sun is day of 6
months as light and heat of sun increases (in north hemi-
sphere) in this period. Southward motion for 6 months
is night. At start of night, rathay¢tr¢ is done. Earlier, it
was rule of asuras-then year started from south motion
of sun or rains. The actions in opposite direction of
several types are given in G¤t¢ (8/24-26)-
Ap½ZÁ`mo{© Vah: ewŠb: fÊ_mgm CÎmam`U_²Ÿ&
VÌ à`mVm JÀN>pÝV ~«÷ ~«÷{dXmo OZm:Ÿ&24Ÿ&
Yy_mo am{ÌñVWm H¥$îU: fÊ_mgm X{jUm`Z_²Ÿ&
VÌ MmÝÐ_g§ Á`mo{V`m}Jr àmß` {ZdV©VoŸ&25Ÿ&
ewŠbH¥$îUo JVr øoVo OJV: emídVo _VoŸ&
EH$`m `mË`Zmd¥{Îm_Ý``mdV©Vo nwZ:Ÿ&26Ÿ&
Nakºatra=stars. Groups of stars, galaxies and small bod-
ies of planets (b¢lakhilya) at 60 AU from sun are 3 lev-
els of nakºatras (pages 51-52, 158-159). These are the
visible body of Praj¢pati.
Aºvinau=aºvin pair. They are pair of sky -earth which
give place and source of creation. In human body, pr¢´a-
ap¢na are aºvin-they are in-out breaths. Their path nose
(n¢sikya) is place of aºvins.
£¾´an=desired, inspired.
£¾¢´a=Ispire, give. Me=to me.
Me+£¾¢´a=ma i¾¢´a.
*********
258 Vedic View of ¹r¤ Jagann¢tha
Chapter 7
Other S¦ktas
¹r¤-s¦kta (pariºi¾°a of §k veda after octet 4/4/
32)
{haÊ`dUmª h[aUt gwdU© aOVòOm_²Ÿ&
MÝÐm§ {haU_`t bú_t OmVdoXmo _ AmdhŸ&1Ÿ&
Vm§ _ Amdh OmVdoXmo bú_r_ZnJm{_ZtŸ&
`ñ`m§ {haÊ`§ {dÝXo`§ Jm_íd§ nwéfmZh_²Ÿ&2Ÿ&
Aídnydmª aW_Ü`m§ hpñVZmX à~mo{YZr_²Ÿ&
{l`§ Xodr_wnˆ`o lr_m© Xodr OwfVm_²Ÿ&3Ÿ&
H$m§gmopñ_Vm§ {haÊ`àmH$mam_mЩm§ ÁdbÝVt V¥ßVm§ Vn©`ÝVr_²Ÿ&
nÙopñWVm§ nÙdUmª Vm{_hmonˆ`o {l`_²Ÿ&
MÝÐm§ à^mgm§ `egm ÁdbÝVt {l`§ bmoH$o XodOwîQ>m_wXmam_²Ÿ&
Vm§ n{ÙZr_t eaU§ ànÚo Abú_r_} Zí`Vm§ Ëdm§ d¥UŸo &5Ÿ&
Am{XË`dU} Vngmo{YOmVmo dZñn{VñVdd¥jmo@W {~ëd:Ÿ&
Vñ` \$bm{Z Vngm ZwXÝVw __mÝVam`míM ~møm Abú_r:Ÿ&6Ÿ&
Cn¡Vw _m§ XodgI: H$s{VªíM _{UZm ghŸ&
àmXw^y©Vmo gwamîQ´>opñ_Z² H$s{V©_¥{Õ§ XXmVw _oŸ&7Ÿ&
jwpËnnmgm_bm Á`oîR>m_bú_t Zme`må`h_²Ÿ&
A^y{V_g_¥qÕ M gdmª {ZUwX© _o J¥hmV²Ÿ&8Ÿ&
JÝYÛmam§ XwamYfmª {ZË`nwîQ>m§ H$ar{fUr_²Ÿ&
B©ídat gd©^Vy mZm§ Vm{_hmonˆ`o {l`_²Ÿ&9Ÿ&
_Zg: H$m__mHy$V§ dmM: gË`_er_{hŸ&
neyZm§ ê$n_ÝZñ` _{` lr: l`Vm§ `e:Ÿ&10Ÿ&
H$X©_Zo àOm^yVm _{` gå^d H$X©_Ÿ&
{l`§ dmg` _o Hw$bo _mVa§ nÙ_m{bZr_²Ÿ&11Ÿ&
7.Other S¦ktas-¹r¤ 259
Amn: g¥OÝVw pñZ½Ym{Z {MŠbrV dg _o J¥hŸo &
{Z M Xodt _mVa§ {l`§ dmg` _o Hw$boŸ&12Ÿ&
AmÐmª nwîH$[aUt nwpîQ>¨ gwdUmª ho__m{bZr_²Ÿ&
MÝÐm§ {haÊ_`t bú_t OmVdoXmo _ AmdhŸ&13Ÿ&
AmÐmª `: H$[aUr `pîQ>¨ gwdUmª ho__m{bZr_²Ÿ&
gy`mª {haÊ_`t bú_t OmVdoXmo _ AmdhŸ&14Ÿ&
Vm§ _ Amdh OmVdoXmo bú_r_ZnJm{_Zr_²Ÿ&
`ñ`m§ {haÊ`§ à^yV§ Jmdmo Xmñ`moídmZ² {dÝXo`§ nwéfmZh_²Ÿ&15Ÿ&
`: ew{M: à`Vmo ^yËdm Owh`þ mXmÁ` _Ýdh_²Ÿ&
gyº$§ nÄMXeMª M lrH$m_: gVV§ OnoVŸ² &16Ÿ&
nÙmZZo nÙ{Z nÙnÌo nÙ{à`o nÙXbm`Vm{jŸ&
{díd{à`o {díd_ZmoZHw $y bo ËdËnmXnÙ§ _{` gpÝZYËñdŸ&17Ÿ&
nÙmZZo nÙD$ê$ nÙmjr nÙgå^doŸ&
VÝ_o ^O{g nÙm{j `oZ gm¡»`§ b^må`h_²Ÿ&18Ÿ&
AídXm`r JmoXm`r YZXm{` _hmYZoŸ&
YZ§ _o OwfVm§ Xo{d gdm©ÝH$m_m§íM Xo{h _oŸ&19Ÿ&
nwÌ nm¡Ì YZ§ YmÝ`§ hñË`ídm{X Jdo aW_²Ÿ&
àOmZm§ ^dgr _mVm Am`wî_ÝV§ H$amoVw _oŸ&20Ÿ&
YZ_p½ZY©Z§ dm`wYZ© § gy`m} YZ§ dgw:Ÿ&
YZ{_ÝÐmo ~¥hñn{Vd©éU§ YZ_ñVw _oŸ&21Ÿ&
d¡ZVo` gmo_§ {n~ gmo_§ [n~Vw d¥ÌhmŸ&
gmo_§ YZñ` gmo{_Zmo _ø§ XXmVw gmo{_Z:Ÿ&22Ÿ&
Z H«$moYmo Z M _mËg`ª Z bmo^mo Zmew^m _{V:Ÿ&
^dpÝV H¥$V nwÊ`mZm§ ^º$mZm§ lr gyº$§ OnoVŸ² &23Ÿ&
ga{gO-{Zb`o gamoO-hñVo YdbVam§eHw $ JÝY_më`ew^Ÿo &
260 Vedic View of ¹r¤ Jagann¢tha
^Jd{V h[adëb^o _Zmoko {Ì^wdZ ^y{VH$ar àgrX_ø_²Ÿ&24Ÿ&
{dîUwnËZt j_m§ Xodt _mYdt _mYd-{à`m_²Ÿ&
bú_t {à`gIt Xodt Z_må`À`wV-dëb^m_²Ÿ&25Ÿ&
_hmXoì`¡ M {dÙho {dîUwßËÝ`¡ M Yr_{hŸ& VÝZmo bú_r: àMmoX`mV²Ÿ&26Ÿ&
lr dM©ñd_m`wî`_mamo½`_m{dYmÀN>m^ o _mZ§ _hr`VoŸ&
YZ§ YmÝ`§ new§ ~hþ nwÌ bm^§ eV gådËga§ XrK©_m`w:Ÿ&27Ÿ&
Meaning-(1) O J¢taveda ! (name of Agni, who knows vedas)
Bring Lakºm¤ to me who is Hira´yavar´¢ (of golden colour),
Hari´¤ (she-deer, who gets Hari), Suvar´a-rajatasraj¢ (with
garland of gold, silver), Chandr¢ (bright and pleasant as moon),
Hira´may¤ (radiant as gold or form of wealth).
(2) O J¢taveda Agni ! Bring to me T¢m (that ¹r¤) the Lakºm¤
which never goes away. By that, I will get Hira´ya (Gold and
other wealth), Gau (earth, cow, speech, organs of action and
knowledge), aºva (horses, vehicles) and Puru¾a (supreme
being, his devotees, and other helpful persons).
(3) I beckon ¹r¤ dev¤ to join with me who is Aºva-p¦rv¢
(horses in front of her in outer boundary), Ratha-madhy¢
(Ratha in middle boundary, or sitting in middle of ratha),
Hasti-n¢da-prabodhin¤ (in inner boundary wakes up with
sound of elephants or awakens others by that sound).
(4) I invite ¹r¤ dev¤ near me who is K¢ ( form as happiness),
Sosmit¢ (with mild smile), Hira´ya-pr¢k¢r¢ (with golden
boundary wall), ¡rdr¢ (Wet with pity or born from ocean of
milk), Jvalant¤ (very shining), T¨pt¢ (satisfied), Tarpayant¤
(satisfying others), Padme-sthit¢ (sitting on lotus), Padma-
var´¢ (of the colour of lotus).
(5) I seek shelter of ¹r¤ whom I have selected for removing
7.Other S¦ktas-¹r¤ 261
my misery. She is Chandr¢ (pleasing or shining like moon),
Prabh¢s¢ (very radiant), Yaºas¢-jvalant¤ (shining with fame
of protecting devotees), Deva-ju¾°a (served by Devas, or
herself devoted to the Great Deva), Ud¢r¢ (giving more than
demand), T¢ (that supreme element), Padmin¤ (like
padma=lotus), £m (created world-see page 168).
(6) May ¹r¤ remove my poverty and deviations from path of
worship as a fruit of tapas (austerity) for her. She is ¡ditya-
var´¢ (of the colour or nature of ¢ditya) and gave birth to
trees and ¹r¤-phala (fruit of Aegal=Bel tree).
(7) May Devasakh¢ (Agni is messenger of Devas to carry their
food, or Kubera is friend of ¹iva at Kail¢ºa mountain) join me
with k¤rti (fame) and ma´i (jewels), as I am born in this
country. ¹r¤ may give me k¤rti and ¨ddhi (wealth).
(8) I am destroying Alakºm¤ (lack of Lakºm¤ or wealth)
who is Jye¾°h¢ (elder sister of Lakºm¤) and giving hun-
ger and thirst. From my house abh¦ti (lack of wealth),
asam¨ddhi (lack of prosperity) may be removed by ¹r¤.
(9) Near me I call that ¹r¤, who is £ºvar¤ sarvabh¦t¢n¢m
(Controller of all beings), Gandhadv¢r¢ (approached
through scented door), Dur¢dhar¾¢ (un-affected by any
damage), Nitya-pu¾°¢ (always healthy) and Kar¤¾i´i (In
form of dry cow-dung, or making all wealth).
(10) ¹r¤ may make me abode of fame and give me the
wealth desired in my mind, truth in my words, and food
grains in form of paºu (animals).
(11) O Kardama ! son of Lakºm¤ or her father Kardama
¨¾i, appear within me and keep the mother (M¢taram)
with lotus garland (Padma-m¢lin¤) in my family. (Kardama
262 Vedic View of ¹r¤ Jagann¢tha
is soil or dirt, lakºm¤ or wealth is eaned with hand, so it
is dirt (mala) of hand (kara)-i.e. Kamal¢.
(12) O Chikl¤ta (son of ¹r¤ Dev¤, or her house guard) !
You stay in my house so that ¡pah (waters) may create
fatty foods (curd, ghee etc.) and the Mother ¹r¤ may
reside in my family for ever.
(13) O J¢taveda ! Bring Lakºm¤ to me who is ¡rdr¢ (wet
with pity), Pu¾kari´¤ (like pu¾kara=lotus, living in lotus,
or washed by elephants=Kar¤), Ya¾°i (Keeping baton,
in form of yaj®a, or help to old as stick), Pi¬gal¢ (of
reddish yellow colour), Padma-m¢lin¤ (with garland of
lotus), Chandr¢ (pleasant or bright as moon), Hira´may¤
(Shining as gold or with wealth ).
(14) O J¢taveda ! Bring Lakºm¤ (with good lakºa´a or signs)
to me who is ¡rdr¢ (wet), Pu¾kari´¤, Suvar´¢ (gold), Hema-
m¢lin¤ (With gold garland), S¦ry¢ (Giver of birth or radiance
of sun), Hira´may¤ (with gold, or shine).
(15) O J¢taveda ! Get me That Lakºm¤ who never leaves
me, from whom I may get hira´ya (gold), g¢vah (cattle,
earth, or organs of body), D¢sya (sevants), aºva (horse,
vehicle), and Puru¾a (men, God).
The 16th verse makes it clear that ¹r¤-s¦kta is of 15
verses only. However, verse 26 is G¢yatr¤ of ¹r¤ or
LaksÃm¤ which occurs in Devi-Atharva-º¤r¾a also.
Special words-Aºva-p¦rv¢-Aºva is the driving force
spread all over the space. This is created by spread of
matter in space, which is ¹r¤, so she is before aºva.
Rathamadhy¢-Spread within the boundaries of body,
called ratha.
7.Other S¦ktas-¹r¤ 263
Hasti-Gross world is hast¤ (elephant). It is with trunk
(hasta) so it is called hast¤. Its action is n¢da (sound).
Another name of elrphant is gaja which means measur-
ing rod (gauge) also. There are 8 gaja-The continental
shelf are 8 which hold the land mass, so they are called
bh¦dhara (holders of earth, mountain also). Measuring
rod also are 8-(1) Earth- (a) Its diameter, (b) Bh¦-yojana-
1000 (or 1600) parts of earth diameter, (c) 27 times
bh¦-yojana, (2) Sun diameter, (3) Motion of light in 1
tru°i (33,750 parts of second), (4) Diameter of sun=D,
(5) 500 D, for mahar loka, (6) 500 2 D for Janah loka,
(7) 500 3 D for tapah loka, (8) 500 4 D for satya loka.
Knowledge of world is by its measurement.
52 Names of ¹r¤ -1.Hira´ya-var´¢, 2.Hari´¤, 3.
Suvar´a-sraj¢, 4.Rajata-sraj¢, 5. Hira´yamay¤, 6. Lakºm¤,
7.Chandr¢, 8.Anapag¢min¤, 9.Aºva-p¦rv¢, 10.Ratha-
madhy¢, 11. Hasi-n¢da-prabodhin¤, 12.¹r¤, 13.Dev¤, 14.
M¢, 15. K¢, 16.Sosmit¢, 17. Hira´ya-pr¢k¢r¢, 18.¡rdr¢,
19. Jvalant¤, 20. T¨pt¢, 21.Tarpayant¤, 22.Padme-sthit¢,
23. Padma-var´¢, 24. Prabh¢s¢, 25.Yaºas¢, 26. Deva-
ju¾°¢, 27. Ud¢r¢, 28.T¢, 29. Padmin¤, 30. £m, 31. ¡ditya-
var´¢, 32. K¤rti, 33. §ddhi, 34.Gandha-dv¢r¢,
35.Dur¢dhar¾¢, 36.Nitya-pu¾°¢, 37. Kar¤¾i´¤, 38. £ºvar¤,
39. Manasah-k¢m¢, 40.V¢ch¢m-¢k¦ti, 41. Saty¢, 42.
Paº¦n¢m-r¦p¢, 43. Annasya-yaºasa, 44. Mat¨, 45.
Padma-m¢lin¤, 46. Pu¾kari´¤, 47.Ya¾°i, 48. Pi¬gal¢,
49.Tu¾°i, 50. Suvar´¢, 51. Hema-m¢lin¤, 52. S¦ry¢.
264 Vedic View of ¹r¤ Jagann¢tha
Worship with Puru¾a-s¦kta-This is given in origi-
nal sanskrit without translation.
AW nwéfgyº$ {d{Y:
AW {d{Z`moJ:
› Añ` ghòerf} {V fmoS>eM©ñ` nwéfgyº$_hm_ÝÌñ` Zmam`U F${f:Ÿ& AZwîQw>n²
N>ÝX:Ÿ& AÝË`m`m {ÌîQw>n² N>ÝX:Ÿ& OJX²>² ~rO§ nwéfmo XodVmŸ& nwéf EdoX-§ B{V ~rO_²Ÿ&
`koZ `k_²-B{V e{º$:Ÿ& EVmdmZ²-B{V H$sbH$_²Ÿ& __ gH$bm^rîQ>{gÕçW}
YZ-YmÝ`-nwÌm{X gH$b gånËg_¥ÕçW} lr_ÝZmam`U àr{V Ûmam gd©{dY nwéfmW©
gånÎm`o Ý`mg-nyOm-nmR>-hdZm{^foH$o fw {d{Z`moJ:Ÿ& B{VŸ&&
AW F$î`m{X Ý`mg:
› lr _ÝZmam`Uf© `o Z_: {ea{gŸ& › OJËH$maU-nwéf XodVm`¡ Z_mo öX`oŸ&
› AZwîQw>pßÌîQw>ßN>ÝXmoä`m§ Z_mo _wIŸo & › nwéf EdoX_²-B{V ~rOm` Z_mo Zm^m¡Ÿ&
› `koZ `k_²-B{V eº$`o Z_: H$Q>çm_²Ÿ& › EVmdmZ²-B{V H$sbH$m` Z_:
nmXm¡Ÿ& __ gH$bm^rîQ> {gÕçW} YZ-YmÝ`-nwÌm{X-gH$b-gånËg_¥ÕçW}
lr_ÝZmam`U àr{V Ûmam gd©{dY nwéfmW©-gånÎm`o nwéfgyº$-Ý`mg-nyOm-nmR>-
hdZm{^foHo$fw {d{Z`moJm` Z_: gdm©“ofw Ÿ& B{VŸ&&
AW F$MmÚ“Ý`mg:
› ghòerfm© -B{V dm_ H$ao 1Ÿ& › nwéf EdoX§-B{V X{jU H$ao 2Ÿ& ›
EVmdmZñ`-B{V dm_ nmXo 3Ÿ& › {ÌnmXyÜd©-B{V X{jU nmXo 4Ÿ& › VVmo {damS>-
B{V dm_ OmZm¡ 5Ÿ& › Vñ_mÚkmV²-B{V X{jUOmZm¡ 6Ÿ& › Vñ_mÚkmËgd©hþV
F$M:-B{V dm_ H$Q>çm_² 7Ÿ& › Vñ_mXídm-B{V X{jU H$Q>çm_² 8Ÿ& › V§
`k_²-B{V Zm^m¡ 9Ÿ& › `Ënwéf§-B{V öX`o 10Ÿ& › ~«m÷Umoñ`-B{V H$ÊR>o
11Ÿ& › MÝÐ_m _Zgmo-B{V dm_ ~mhm¡ 12Ÿ& › Zmä`m Amgr-B{V X{jU ~mhm¡
13Ÿ& › `ËnwéfoU-B{V _wIo 14Ÿ& › gßVmñ`m-B{V ZoÌ`mo:Ÿ15Ÿ& › `koZ `k§-
B{V _y{ÜZ© 16Ÿ& B{VŸ&& AW H$aÝ`mg:
› ~«m÷Umoñ`-BË`“xîR>mä`m§ Z_:Ÿ& › MÝÐ_m-B{V VO©Zrä`m§ Z_:Ÿ& › Zmä`m-
B{V _Ü`_mä`m§ Z_:Ÿ& › `ËnwéfoU-BË`Zm{_H$mä`m§ Z_:Ÿ& › gßVmñ`mgZ²-
B{V H${ZpîR>H$mä`m§ Z_:Ÿ& › `koZ -B{V H$aVb-H$an¥îR>mä`m§ Z_:Ÿ&B{VŸ&&
7.Other S¦ktas-worship by Puru¾a-s¦kta
265 AW öX`m{XÝ`mg:
› ~«m÷Umoñ`-B{V öX`m` Z_:Ÿ& › MÝÐ_m-B{V {eago ñdmhmŸ& › Zmä`m-B{V
{eIm`¡ dfQ²>Ÿ& › `ËnwéfoU-B{V H$dMm` hþ_Ÿ² & › gßVmñ`mgZ²-B{V ZoÌmä`m§
dm¡fQ²>Ÿ& › `koZ `k§-B{V AñÌm` \$Q²>Ÿ& › ^y^d©w : ñdamo{_{V {X½~ÝY:Ÿ& B{VŸ&&
AW Zmam`U Ü`mZ_²
Ü`o`: gXm g{dV¥-_ÊS>b-_Ü`dVu
Zmam`U: ga{gOmgZ-gpÝZ{dîQ>:Ÿ&
Ho$`yadmZ² _H$a-Hw$ÊS>bdmpÝH$arQ>r
hmar {haÊ_`-dnwYV¥© -e’-MH«$:Ÿ&1Ÿ&
AW N>ÝXmo bjU_²
_¥Ë`w^rV¡: nwamXoda¡ mË_ZíN>mXZm` MŸ&
N>ÝXm§{g g§ñ_¥VmZrh N>m{XVmñV¡ñVVmo@_am:Ÿ&&
N>mXZmÀN>ÝX C{ÔîQ>§ dmggr H¥${Îmaod MŸ&
N>ÝXmo{^amd¥V§ gdª {dÚmËgd©Ì ZmÝ`V:Ÿ&&(~¥hËnmamea ñ_¥{V2/39-40)
AW XodVm bjU_²
`pñ_Ý_ÝÌo Vw `mo XodñVoZ XodoZ {M{•V_²Ÿ&
_Ý̧ VÔ¡dV§ {dÚmËgpÝV VÌ Vw XodVm:Ÿ&41Ÿ&
AW F${f bjU_²
`oZ `Ñ{fUm ÑîQ>§ {g{Õ: àmßVm Vw `oZ d¡Ÿ&
_ÝÌoU Vñ` g: àmoº$mo _w{Z-^mdñVXmË_H$:Ÿ&42Ÿ&
AW {d{Z`moJ bjU_²
`Ì H$_m©{U MmaãYo Onhmo_mM©Zm{XHo$Ÿ&
{H«$`ÝVo `oZ _ÝÌoU {d{Z`moJñVw g ñ_¥V:Ÿ&43Ÿ&
AW ~«m÷U bjU_²
Añ` _ÝÌñ` MmWm}@`_`§ _ÝÌmo@Ì dV©VoŸ&
VÎmñ` ~«m÷U§ ko`§ _ÝÌñ`o{V ûmw{V-H«$_:&44Ÿ&
EV{Õ nÄMH§$ kmËdm {H«$`Vo H$_© `X² {ÛO:Ÿ&
VXZÝV \$b§ Vofm§ ^doÛoX {ZXe©ZmV²Ÿ&45Ÿ&
266 Vedic View of ¹r¤ Jagann¢tha
N>ÝXmo X¡dV_mfª M {d{Z`moJ§ M ~«m÷U_²Ÿ&
_Ý̧ nÄM{dY§ kmËdm {ÛO: H$_© g_ma^oVŸ² &&294Ÿ&&
XÚmV² nwéf-gyºo$Z Amn: nwînm{U M¡d {hŸ&
A{M©V§ ñ`m{XX§ VoZ {díd§ ^wdZ gßVH$_²Ÿ&&380Ÿ&&
AZwîQw>^ñ` gyº$ñ` {ÌîQw>~ÝVñ` XodVmŸ&
nwéfmo `mo OJX²-~rO§ F${f-Zm©am`U: ñ_¥V:Ÿ&&381Ÿ&&
EVmÝ`{d{XËdm `mo @YrVo@Zw~«yVo On{V Owhmo{V `OVo `mO`Vo Vñ` ~«÷ {Zdu`ª
`mV`m_§ ^dË`WmVamíd JVª dm nÚVo ñWmUw§ dÀN>{© V à_r`Vo dm nmnr`mÝ^dË`W
{dkm`¡Vm{Z `mo@YrVo Vñ` dr`©dXW `mo@W©{dÎmñ` dr`©dÎma§ ^d{V O{nËdm
hþËdoîQ²>dm VË\$boZ `wÁ`VoŸ& (gdm©ZwH«$_{UH$m,1/1)
AW Ý`mg à_mU_²
àW_m§ {dÝ`goÛm_o {ÛVr`m§ X{jUo H$aoŸ&
V¥Vr`m§ dm_-nmXo M MVwWv X{jUo Ý`goV²Ÿ&& 384Ÿ&
nÄM_r dm_-OmZm¡ Vw fîR>r d¡ X{jUo Ý`goVŸ² &
gßV_t dm_-H$Q>çm§ Vw X{jUñ`m§ VWmîQ>_r_²Ÿ&385Ÿ&
Zd_t Zm{^-_Ü`o Vw Xe_t öX`o VWmŸ&
EH$mXet dm_-Hw$jm¡ ÛmXer X{jUo Ý`goVŸ² &386Ÿ&
H$ÊR>o Ì`moXet Ý`ñ` VWm dŠÌo MVwX©er_²Ÿ&
AúUmo: nÄMXet M¡d {dÝ`goZ-² _ypÜZ© fmoS>er_²Ÿ&387Ÿ&
Ed§ Ý`mg-{dqY H¥$Ëdm níMmV² nyOm§ g_ma^oVŸ² &388Ÿ&
(~¥hËnmamea ñ_¥{V, AÜ`m` 2) ~¥Õ-hmarV-ñ_¥{V, AÜ`m` 8 _| ^rŸ&
AW Zmam`U nyOm H«$_:
ghòerfm© nwéf: ghòmj: ghònmV²Ÿ&
g ^y q _ gd© V ñn¥ Ë dmË`{VîR>Ôem“x b _² Ÿ &&1Ÿ&&
lr_Vo Zmam`Um` Z_: AmdmhZ§ g_n©`m{_Ÿ&&1Ÿ&&
nwéf EdoX§ gdª `X² ^yV§ `ÀM ^mì`_²Ÿ&
CVm_¥ V Ëdñ`o e mZmo `XÝZo Z m{Vamo h {VŸ&Ÿ&2Ÿ&&
lr_Vo Zmam`Um`Z_: AmgZ§ g_n©`m{_Ÿ&&2&&
7.Other S¦ktas-worship by Puru¾a-s¦kta 267
EVmdmZñ` _{h_mVmo Á`m`m±íM nyéf:Ÿ&
nmXmo@ñ` {dídm ^yVm{Z {ÌnmXñ`m_¥V§ {X{dŸ&&3Ÿ&&
lr_Vo Zmam`Um` Z_: nmÚ§ g_n©`m{_Ÿ&&3Ÿ&&
{ÌnmXyÜd© CX¡Ënwéf: nmXmoñ`ohm^dËnwZ:Ÿ&
VVmo {dîdL²> ì`H«$m_V² gmeZmZeZo A{^Ÿ&&4Ÿ&&
lr_Vo Zmam`Um` Z_: A¿`ª g_n©`m{_Ÿ&&4Ÿ&&
VVmo {damS>Om`V {damOmo A{Ynyéf:Ÿ&
g OmVmo AË`[aÀ`V níMmX² ^y{__Wmo nwa:Ÿ&&5Ÿ&&
lr_Vo Zmam`Um` Z_: AmM_Zr`§ g_n©`m{_Ÿ&&5Ÿ&&
Vñ_mÚkmËgd© h þ V : gå^¥ V § n¥ f XmÁ`_² Ÿ &
ney±ñVm±íMH«o$ dm`ì`m ZmaÊ`mÝJ«må`míM `oŸ&&6Ÿ&&
lr_Vo Zmam`Um` Z_: ñZmZ§ g_n©`m{_Ÿ&&6Ÿ&&
Vñ_mÚkmËgd©hþV: F$M: gm_m{Z O{kaoŸ&
N>ÝXm§ { g O{kao Vñ_mÚOw ñ Vñ_mXOm`VŸ&&7Ÿ&&
lr_Vo Zmam`Um` Z_: dņ̃ g_n©`m{_Ÿ&&7Ÿ&&
Vñ_mXídm AOm`ÝV `o Ho$ Mmo^`mXV:Ÿ&
Jmdmo h O{kao Vñ_mÎmñ_mÁOmVm AOmd`:Ÿ&&8Ÿ&
lr_Vo Zmam`Um` Z_: `kmondrV§ g_n©`m{_Ÿ&&8Ÿ&&
V§ `k§ ~{h©{f àm¡jZ² nwéf§ OmV_J«V:Ÿ&
VoZ Xodm AO`ÝV gmÜ`m F$f`íM `oŸ&&9Ÿ&&
lr_Vo Zmam`Um` Z_: JÝY§ g_n©`m{_Ÿ&&9Ÿ&&
`Ënwéf§ ì`XYw: H${VYm ì`H$ën`Z²Ÿ&
_wI§ {H$_ñ`mgrpËH å~mhÿ {H$_yê$ nmXm CÀ`oVoŸ&&10Ÿ&
lr_Vo Zmam`Um` Z_: nwîn§ g_n©`m{_Ÿ&&10Ÿ&&
~«m÷Umo@ñ` _wI_mgrX² ~mhÿ amOÝ`: H¥$V:Ÿ&
Cê$ VXñ` `X²d¡í`: nX²ä`m§ eyÐmo AOm`VŸ&&11Ÿ&&
lr_Vo Zmam`Um` Z_: Yyn_mK«mn`m{_Ÿ&&11Ÿ&&
MÝÐ_m _Zgmo OmVíMjmo: gy`m} AOm`VŸ&
lmo Ì mÛm`w í M àmUíM _w I mXp½ZaOm`VŸ&&12Ÿ&&
268 Vedic View of ¹r¤ Jagann¢tha
lr_Vo Zmam`Um` Z_: Xrn§ Xe©`m{_Ÿ&&12Ÿ&&
Zmä`m AgrXÝV[aj§ erîUm} Úm¡: g_dV©VŸ&
nX²ä`m§ ^y{_{X©e: lmoÌmÎmWm bmoH$mZH$ën`Z²Ÿ&&13Ÿ&&
lr_Vo Zmam`Um` Z_: Z¡doÚ§ {ZdoX`m{_Ÿ&&13Ÿ&&
`ËnwéfoU h{dfm Xodm `k_VÝdVŸ&
dgÝVmo@ ñ`mgrXmÁ`§ J«rî_ BÜ_: eaÕ{d:Ÿ&&14Ÿ&&
lr_Vo Zmam`Um` Z_: Z_ñH$ma§ g_n©`m{_Ÿ&&14Ÿ&&
gßVmñ`mgZ² n[aY`pñÌ: gßVg{_Y: H¥$Vm:Ÿ&
Xodm `Úk§ VÝdmZm A~ÜZÝnwéf§ new_²Ÿ&&15Ÿ&&
lr_Vo Zmam`Um` Z_: àX{jUm: g_n©`m{_Ÿ&&15Ÿ&&
`koZ `k_`OÝV XodmñVm{ZY_m©{U àW_mÝ`mgZ²Ÿ&
Voh ZmH§$ _{h_mZ: gMÝV `Ì nyd} gmÜ`m: gpÝV Xodm:Ÿ&&16Ÿ&&
lr_Vo Zmam`Um` Z_: gnwînmÄOqb {dgO©Z§ g_n©`m{_Ÿ&&16Ÿ&&
&B{VŸ&
AW Zmam`U nyOm à_mU_²Ÿ&
AmÚ`mdmhdoÔdo _¥Mm Vw nwéfmoÎm__²Ÿ& {ÛVr``mgZ§ XÚmËnmÚ§ M¡d V¥Vr``mŸ&394Ÿ&
A¿`©íMVwÏ`mª XmVì`: nÄMå`mM_Z§ VWmŸ&
fîR>çm ñZmZ§ àHw$duV gßVå`m dñÌ-Ym¡VH$_²Ÿ&395Ÿ&
`kmondrV§ MmîQ>å`m Zdå`m JÝY_od MŸ&
nwîn Xo`§ Xeå`m Vw EH$mXí`m M YynH$_²Ÿ&396Ÿ&
ÛmXí`m XrnH§$ XÚmV² Ì`moXí`m {ZdoXZ_²Ÿ&
MVwXí© `m Z_ñH$ma§ nÄMXí`m àX{jUm:Ÿ&397Ÿ&
fmoS>í`moÛmgZ§ Hw$`m©X² Xod-Xodñ` M{H«$U:Ÿ&
ñZmZ§ dņ̃ M Z¡dÚ o o XÚmM_Z§ hao:Ÿ&398Ÿ&(~¥hËnmamea ñ_¥{V, AÜ`m` 2)
Ÿ&B{VŸ&
AW fmoS>emonMmam:&
AmdmhZm-gZo-nmÚ-_¿`©-_mM_Zr`H$_²Ÿ&
ñZmZ§ dñÌmondrVo M JÝY-_më`m{X{^: H«$_mV²Ÿ&1Ÿ&
Yyn§ Xrn§ M Z¡dÚ
o § Z_ñH$ma§ àX{jUm_²Ÿ&2Ÿ& (nmÄMamÌ)
7.Other S¦ktas-worship by Puru¾a-s¦kta 269
AW nÄMmonMmam:Ÿ&
Ü`mZ-_mdmhZ§ M¡d ^º$çm `ÀM {ZdoXZ_²Ÿ&
ZramOZ§ àUm_íM nÄM nyOmonMmaH$m:(Om~m{b 1)
JÝY-nwîno Yyn-Xrnm¡ Z¡dÚ o : nÄM Vo H«$_mV²Ÿ&(nmÄMamÌ)
AW XemonMmam:Ÿ&
A¿`ª nmÚÄMmM_Z§ ñZmZ§ dñÌ-{ZdoXZ_²Ÿ&
JÝYmX`mo Z¡doÚmÝVm CnMmam Xe H«$_mV²Ÿ& (kmZ_mbm)
AWmîQ>qÌeXwnMmam:Ÿ&
A¿`ª nmÚ-_mM_Z§ _YwnH©$-_wnñn¥e_²Ÿ&
ñZmZ§ ZramOZ§ dñÌ_mMm_§ MmondrVH$_²Ÿ&&
nwZamM_Z§ ^yfm Xn©UmbmoH$Z§ VV:Ÿ&
JÝY-nwîno Yyn-Xrnm¡ Z¡dÚ o § M VV: H«$_mV²Ÿ&&
nmZr`§ Vmo`-_mMm_§ hñV-dmgñVV: na_²Ÿ&
Vmå~yb-_Zwbon§ M nwînXmZ§ VV: nwZ:Ÿ&&
JrV§ dmÚ§ VWm Z¥Ë`§ ñVwqV M¡d àX{jUmŸ:Ÿ&
nwînmÄO{b-Z_ñH$mam-dîQ>qÌeËg_r[aVm:Ÿ&& (kmZ_mbm)
AW amOmo nMm am:Ÿ&
VV: nÄMm_¥Vm-ä`“-_“ñ`moÛV©Z§ VWmŸ&
_Yw-nHª$ n[a_b Ðì`m{U {d{dYm{Z MŸ&
nmXwH$m§ XmobZmXeª ì`ÄOZ§ N>Ì-Mm_aoŸ&
dmÚm{V©Š`§ Z¥Ë`-JrV-eæ`m amOmonMmaH$m:Ÿ&& (g§ñH$ma ^mñH$a)
AW H$bem{X nyOm
gwdm{gV Ob¡: nyUª gì`o Hw$å^§ gwnyO`oV²&Ÿ&
__ Zm_m{‘>Vm§ KÊQ>m§ gwXe©Z `wVm§ `{XŸ&
__mJ«o ñWmn`oÚñVw Vñ` Xoho dgmå`h_²Ÿ&&
KÊQ>m§ gånyÁ` _Ü`o ËdmJ_mW©{_{V dmX`oV²Ÿ&
{Zdoe`oV² nwamo ^mJo JÝY§ nwîn§ M ^yfU_²Ÿ&&
Xrn§ X{jUVmo XÚmV² nwamo Z¡d Vw dm_V:Ÿ&
dm_VñVw VWm Yyn_J«o dm Z Vw X{jUoŸ&& (nyOm gmJa)
270 Vedic View of ¹r¤ Jagann¢tha
Yyno ZramOZo ñZmZo nyOmH$mbo {dbonZoŸ&
__mJ«o dmX`Z² KÊQ>m_wÎm_§ b^Vo \$b_²Ÿ&& ({dîUwY_m}Îma nw.)
ñZmZo Yyno VWm Xrno Z¡doÚo ^yfUo VWmŸ&
KÊQ>m-ZmX§ àHw$duV VWm ZramOZo@{n MŸ& (H$m{bH$m nwamU)
Hw$`m©XmdmhZ§ _yÎmm£ _¥Ý_æ`m§ gd©Xd¡ {hŸ&
à{V_m`m§ Obo d•m¡ ZmdmhZ-{dgO©ZoŸ&&(dmMñn{V)
AmgZo nÄM nwînm{U ñdmJVo fQ²> ew^m{Z MŸ& (ZmaX nmÄMamÌ 4/9/3)
nya{`Ëdm ew^-Ob§ nmÌofw Hw$gw_`¡ V©w _²Ÿ&
Ðì`m{U {Z{jnoÎmofw _“bm{Z `Wm-H«$_mV²Ÿ&&72Ÿ&&
Cera§ MÝXZ§ H$mîR>§ nmÚ-nmÌo {d{Z{jnoVŸ² &
{dîUw-H«$mÝV§ M Xydmª M H$m¡e`o m§-pñVb-gf©nmZ²Ÿ&&73Ÿ&&
AjVm§íM \$b§ nwîn-_¿`©-nmÌo {d{Z{jnoVŸ² &
OmVr-\$b§ M H$ny©a-_obm§ MmM_Zr`Ho$Ÿ&&74Ÿ&&
_H$aÝX§ àdmb§ M aËZ§ gm¡dU©_do MŸ&
Vm{Z XÚmV² ñZmZ nmÌo YmÌr gwaVé§ VWmŸ&&75Ÿ&&
Ðì`mUm-_ß`bm^o Vw Vwbgr-nÌ_od MŸ&
MÝXZ§ dm gwdUª dm H$m¡eo`§ dm {d{Z{jnoV²Ÿ&&76Ÿ&&
gm¡dUm©{Z M am¡ß`m{U Vm_-«H$m§ñ`§ à`moO`oV²Ÿ&
nmÌm{U MmoÕaÊ`m M XÚmV² nmÚm{XH§$ VWmŸ&&77Ÿ&& (~¥ÕhmarV ñ_¥{V A. 7)
Jì`_mÁ`§ X{Y jra§ _m{jH§$ eH©$ampÝdV_²Ÿ&
EH$Ì {_{bV§ ko`§ {Xì`§ nÄMm_¥V§ na_²Ÿ&& (YÝdÝV[a)
aOZr ghXodr M {earf§ bú_Um{n MŸ&
gh^Ðm Hw$emJ«m{U CÛV©Z-{_hmoÀ`VoŸ&& (Am{ôZH$ gyÌ)
h[aÐm Hw$‘x>_§ M¡d {gÝXyam{X g_pÝdV_²Ÿ&
H$ÁOb§ H$ÊR>-gyÌm{X gm¡^m½`-Ðì`-_wÀ`VoŸ&&
AmñZmËdm Vwbgt {N>Ëdm `: nyOm§ Hw$éVo OZ:Ÿ&
gmo@namYr ^doËgË`§ VËgdª {Zî\$b§ ^doVŸ² && (dm`w nwamU)
XodmW} VwbgrÀN>oXmo hmo_mW} g{_Ym§ VWmŸ&
BÝXwj`o Z Xwî`oV JdmW} Vw V¥Uñ` MŸ&& (nmÙ nwamU)
7.Other S¦ktas-worship by Puru¾a-s¦kta 271
n‘>O§ nÄMam̧ ñ`mÔeam̧ M {~ëdH$_²&EH$mXemh§ Vwbgr Z¡d n`w©{fVm ^doV²Ÿ&&
OmVr e_r Hw$em: H$‘x> _pëbH$m H$adraO_²Ÿ&
ZmJ-nwÝZmJH$m-emoH$ aº$-ZrbmoËnbm{Z MŸ&&
MånH§$~Hw$b§ M¡d nÙ§ {~ëd§ n{dÌH$_²&EVm{Z gd© XodmZm§ g§Jm« øm{U g_m{Z MŸ&&
{héH$m H$‘>U§ Xmé _pëbH$m-Jwé dm{gVmŸ&
e’-OmVr\$b§ lr_pËà`m Yynm hao{a_oŸ&& (dm_Z nwamU)
Z {_lrH¥$Ë` XÚmÎmw Xrn§ ñZoho K¥Vm{XH$_²Ÿ&
K¥VoZ XrnH§$ {ZË`§ {Vb-V¡boZ dm nwZ:Ÿ&& (H$m{bH$m nwamU)
Ádmb`oZ² _w{Z-emXy©b gpÝZYm¡ OJXr{eVw:Ÿ&
H$mnm©g-d{V©H$m J«møm Z XrKm© Z M gyú_H$m &Ÿ&
EH$m§ {dZm`Ho$ Hw$`m©X² Ûo gy`} {Vò B©ídaoŸ&
MVò: Ho$edo Hw$`m©V² gßVmídËWo àX{jUm:Ÿ&(~h²dM¥ n[a{eîQ>)
AW _ÝÌ nwînmÄO{b:Ÿ&
› V{ÛîUmo: na_§ nX§ gXm ní`pÝV gya`:Ÿ& {Xdrd MjwamVV_²Ÿ&&1Ÿ&&
V{Ûàmgmo {dnÝ`dmo OmJ¥dm§g: g{_ÝYVoŸ&
{dîUmo`Ë© na_§ nX§ n`m©ßVmZÝVam`m`Ÿ&&2Ÿ&&
gd©ñVmo_mo@{VamÌ_wÎm_§ _h^©d{VŸ&
gd©ñ`mnË`¡ gd©ñ` {OË`¡ gd©_od VoZmßZmo{V Ÿ&&3Ÿ&&
amOm{YamOm` àgø gm{hZo, Z_mo d`§ d¡ldUm` Hw$_©hŸo &
g _o H$m_mÝH$m_H$m_m` _ø_², H$m_oídamo d¡ldUmo XXmVwŸ&&
Hw$~oam` d¡ldUm` _hmamOm` Z_:Ÿ&&4Ÿ&&
› ñdpñV gm_«mÁ`§ ^m¡Á`§ ñdmamÁ`§ d¡amÁ`§Ÿ&
nma_oîR>ç§ amÁ`§ _hmamÁ`-_m{YnË`-_`§,
g_ÝV-n`m©`r ñ`mV² gmd©^m¡_: gdm©`fw :Ÿ&
AmÝVmXm-namYm©V² n¥{Wì`¡ g_wÐ-n`©ÝVm`m:,
EH$am{S>{V VXß`of; íbmoH$mo@{^JrV:(5)Ÿ
_éV: n[adoîQ>mamo _éÎmñ`m dgÝJ¥hŸo &
Am{d{jVñ` H$m_ào {dídoXdo m: g^mgX:Ÿ&&6Ÿ&&
{dídV-íMjwéV {dídVmo _wImo, {dídVmo ~mhþéV {dídVñnmV²Ÿ&
272 Vedic View of ¹r¤ Jagann¢tha
g§ ~mhþä`m§ Y_{V gånVÌ¡: Úmdm-^y_r-OZ`ÝXod EH$:Ÿ&&7Ÿ&&
› Zmam`Um` {dX²_ho, dmgwXdo m` Yr_{h, VÝZmo {dîUw: àMmoX`mV²Ÿ&&8Ÿ&&
`koZ `k_`OÝV XodmñVm{ZY_m©{U àW_mÝ`mgZ²Ÿ&
Voh ZmH§$ _{h_mZ: gMÝV `Ì nyd} gmÜ`m: gpÝV Xodm:Ÿ&&9Ÿ&&
AW MH«$mãO _ÊS>b aMZm àH$ma:
MÝXZmÐm©{U gÌm{U n{íM_V: àmMrZ§ X{jUV CXrMrZ§ gßVXe dma§ nmV`oV²Ÿ&
VoZ fQ²>-nÄMmeX{YH$-{ÛeV g§»`H$m{Z H$moîR>m{Z gånÚÝVoŸ& Vofw _Ü`o fQ²>
qÌeËH$moîR>m{Z _mO©{`Ëdm _Ü`o e‘x>§ ñWmn{`Ëdm gyÌ-_mJ}U d¥Îmm{Z g_m{Z nÄM
{~å~m{Z `Wm gånÚoa§-ñVWm ^«m_{`Ëdm àW_ d¥Îmñ` _Ü`o H${U©H$m jo̧
H$ën`oV²Ÿ& VÌmîQ>m¡ {dÝXd: àH$ënZr`m:Ÿ& {ÛVr` {~å~§ {ÌYm n«W_§ Ho$eamZ²
{ÛVr`o Xbm{Z V¥Vr`§ Zmq^ àH$ëß` VÌ ^mJ-Ì`§ Hw$`m©VŸ² & VX² ~{h-{~©å~-Û`o
ÛmXemam{U H$ën{`Ëdm nÄM_o {~å~o Zoq_ H$ën`oV² Zo_ío M ^mJÛ`§ Hw$`m©VŸ² & VX²
~{haîQ>mqde{V H$moîR>o MVwaò§ nrR>§ àH$ëß` VX² ~{haer{V H$moîR>o drWt M àH$ëß`
VÌ bVm àVmZm{ZH§$ {daÀ` VX² ~{h: n{L²>º$Û`ñW ÛmXem{Y-H¡$H$eVg§»`Ho$fw
H$moîR>fo w à{V{Xe§ _Ü`o H$moîR>-MVwîQ>`Zo Ûma-MVwîQ>`§ àH$ëß`, VËnmíd} ~mø-
n§{º$ñW H$moîR->Ì`oU AÝV:n§{º$ñW H$moîR>oZ M Cnemo^m: àH$ëß` Ad{eîQ>
H$moîR->Û`oZ e§ImZ² àH$ën`oVŸ² &
AW MH«$mãO _ÊS>bo aº$m{XdU© nyaU {d{Y:
nrVoZ dU}Z H${U©H$m§ ewŠboZ {dÝXyZ² nmQ>bZo H${U©H$maoIm§ Ho$eamdqZ {ÛYm {d^Á`
nyd©^mJ§ {ÛYm {d^Á` nyd© nrV¡éÎma§ aº¡$ñVXÝV^m©Jofw ídoV¡{d©ÝXyZ² í`m_¡:
Ho$eamÝVambm{Z aº¡$X©bao{IH$m XbmJ«m{U aº¡$X©b_ybm{Z ewŠb¡ñVXÝVambm{Z
í`m_¡ñVXÝVd©b`§ aº¡$Zm©[^aoIm§ í`m_¡aaaoIm§ H¥$îU¡aam{U aº¡$ñVXÝVambm{Z
í`m_¡ñVXÝVd©b`§ H¥$îU¡: H$ën`oVŸ² & Zo{_^mJ§ {ÛYm {d^Á` àW_§ H¥$îUoZ {ÛVr`§
ewŠboZ nrR>§ nrV¡duWt bVm-àVmZm{XH§$ h[aVdU>©: ewŠb¡: emo^m aº¡$énemo^m:
nrV¡aY©emo^m: í`m_¡: nydm©{X-Ûma-MVwîQ>`§ H«$_oU ewŠb-aº$-nrV-H¥$îU¡ éÎmam{X
H$moUm{Z AéUoZ VÌ e§ImZ² ewŠboZ dU}Z àH$ëß` Xbm{Z {dÝXyí§ MmîQ>m¡ àH$ën`oVŸ² &
Ho$eam{U M VÌŸ& B{V nmÙg§{hVm`m§Ÿ&
1.Zm^o ~ © { h_© Ê S>b`mo Û m© X emam{U H$ën`o V ² Ÿ & (B© í da g§ { hVm 11/153)
2.Ho$ea{ÌV`§ Hw$`m©V² nÌo nÌo@éUà^_² (156)
7.Other S¦ktas-chakr¢bja ma´²ala 273
*****
328 Vedic View of ¹r¤ Jagann¢tha
Bibliography
Vedas-
1.All 4 vedas-original with index-Nag Publishers, Delhi-
7.
2.K¢°haka, Kapi¾°hala, Taittir¤ya samhit¢-original with
index-Edited by Pt.¹r¤p¢da D¢modara S¢tavalekara-
Sv¢dhy¢ya Ma´²al, P¢ra²¤, Distt.Valsd, Gujarat.
3.All 11 available samhit¢-¹abda-Veda-Rajsthan Patrika
Prakashan, Jaipur-4, Rajsthan.
4.Paippal¢da Samhit¢-edited by Prof. Dipak
Bhattacharya-Royal Asiatic Society, Kolkata. Vol.1-
Chap1-15, Vol2-Chap16-20-under publication.
5.§gveda with S¢ya´a commentary and Hindi transla-
tion and index with khila parts 1n 9 vols.by Pt.
Ramgovinda Trivedi-Chowkhambha Prakashan,Varanasi.
6.Yajurveda (V¢jasaney¤) with Uvva°a and Mah¤dhara
commentaries and Hindi translation by Pt.Ramkrishna
Sharma-Chowkhambha Prakashan,Varanasi.
7.S¢maveda-S¢ya´a commentary with Hindi translation
by Pt.Ramsvarup Sharma Gau²a-Chowkhambha
Prakashan, Varanasi.
8.Atharva veda-S¢ya´a commentary with Hindi trans-
lation in 8 vols. by Pt.Ramsvarup Sharma Gauda-
Chowkhambha Prakashan,Varanasi.
9.All 4 vedas-Original texts with hindi translation and
index in 10 vols. by Pt.¹r¤p¢da D¢modara S¢tavalekara-
Sv¢dhy¢ya Ma´²al, P¢ra²¤, Distt.Valsd, Gujarat.
10.§gveda with khila and Atharva veda-Vaidika
Samshodhan Mandal, Pune.
11.Taittir¤ya Samhit¢ with Bhatta Bhaskara commentary
Bibliography 329
in 7 vols-Motilal Banarsidass, Delhi-7
12.Taittir¤ya samhit¢ with commentaries of Bha°°a-
Bh¢skara and S¢ya´a-Vaidika SamsÃodhana Ma´²ala-
Tilak Vidyapeethnagar, Pune-37, Maharashtra.
13.K¢´va Samhit¢ with ¡nandabodha and S¢ya´a com-
mentaries by Vaidika SamsÃodhana Ma´²ala
14. Aitareya Br¢hma´a with Sukhaprad¢ v¨tti-3 vols.-
Nag Publishers, Delhi-7
15.Taittir¤ya br¢hma´a with S¢ya´a commentary in 3
vols.-Nag Publishers, Delhi-7
16.¹atapatha br¢hma´a with S¢ya´a and Harisv¢m¤ com-
mentary in 5 vols.-Nag Publishers, Delhi-7
17.K¢´va-¹atapathaam-Edited by ¹r¤ Gu´¢kara V¢mana
Pimpal¢pure-Mahar¾i S¢nd¤pani Rashtriya Veda Vidya
Prati¾°h¢n, Ujjain-456010(M.P.)
18.S¢mavidh¢na Br¢hma´am, Va¼ºa Br¢hma´a,
½a²vim•ºa Br¢hma´a,Jaimin¤ya ¡r¾eya-Jaimin¤yopani¾d
Br¢hma´a, ¡r¾eya Br¢hma´a-All from Rashtriya San-
skrit Vidyapeetha, Tirupati-517507.
19.£º¢di Daºopani¾ad-Commentaries are by all ¢ch¢ryas of
ved¢nta-Published with original and hindi translation, word
meanings and index by Gita press, Gorakhpur, U.P.
20. £º¢dya¾°ottaraºtopani¾adah-Subsidized publication by
Rashtriya sanskrit samsthan, Delhi-10058
21.Upani¾at-Sa¬grahah-188 Upani¾ads edited by Pt.
Jagadish Shastri-Motilal Banarsidass, Delhi-7
22.Taittir¤ya samhit¢, Br¢hma´a, ¡ra´yaka-with S¢ya´a
commentary, in 13 vols. -¡nand¢shram, 22 Budhwar
Peth, Pune-411002,
330 Vedic View of ¹r¤ Jagann¢tha
Other Vaidika Texts
1.G¤t¢-Vij®¢na-Bh¢¾ya-Bh¦mik¢-in 8 vols by Pt.Motilal
Sharma-Rajsthan Patrka Prakashan, Jaipur-4.
2. Essence of G¤t¢-Original in sanskrit by Pt. Madhus¦dan
Ojha with notes and introduction in English by
A.S.Ramanathan-Rajsthan Patrika Prakashan, Jaipur.
3.M¦la yajurveda samhit¢ (Taittir¤ya Samhit¢ with se-
lected portions of Br¢hma´a and ¡ra´yaka which are
thought to be originally part of Samhit¢) and 4.Ved¢rtha
Kalpalat¢-by Mahar¾i Daivar¢ta
5.Rajov¢da and 6.Brahma-siddh¢nta-by
Pt.Madhus¦dana Ojh¢-Sl.Nos.3-6 by Banaras Hindu
University, Varanasi-221005.
6.Brahma-vidya-Rahasyam-English translation with com-
ments by A.S.Ramnathathan,
7. Mu´²kopani¾ad vij®¢na bh¢¾ya-
8. Praºna Upaniºad- vij®¢na bh¢¾ya-
9.Ka°hopani¾ad-vij®¢na bh¢¾ya-
10.¹r¢ddha-vij®¢na in 4 vols-by
11.£º¢v¢syopani¾ad-vij®¢na bh¢¾yai n 2 vols-
12.Bh¢rat¤ya Hind¦ m¢nava aur usk¤ bh¢vukat¢-
Sl.No. 7-12 by Pt. Motilal Sharma
Sl.No.6-12 by Rajsthan Patrka Prakashan, Jaipur-4.
13. Vaidika Kosh-Pt. Bhagavaddatta and Hansraj-
Viºvabh¢rat¤ Anusandh¢na pari¾ad, J®¢napur, V¢r¢´as¤
14. Upani¾ad-V¢kya-Mah¢ko¾a-Alphabetical collection
of important sentences from 223 upani¾ads-by Gajanana
Shambhu Sadhale-Rupa Books Pvt.Ltd,S-12, Tilak Nagar
Shopping Complex, Jaipur-302004
Bibliography 331
15.Puru¾a-s¦kta and 16. ¹r¤-s¦kta-original with hindi
commentary as per R¢m¢nuja view by Trida´²¤ Sv¢m¤
(Vi¾vaksen¢ch¢rya)-Lakºm¤n¢r¢ya´a mandir, Charitra-
vana, Buxar (Bihar).
Other Texts-
1.¹r¤ Jagann¢tha aur unak¤ rathay¢tra-Jagadguru Sv¢m¤
Niºchal¢nanda Sarasvat¤-¹a¬kar¢ch¢rya of Govardhana
ma°ha Pur¤-1(Orissa)
2.A¾°¢daºa-pur¢´e¾u ¹r¤ Jagann¢thah-Dr. Kanhu
Chara´a Pa´²¢-Samvidi, 15 Mahabodhi market, Puri-
752001.
3.N¤l¢dri-Mahodaya-Dharmagrantha Store, Cuttack
4.Puru¾ottama-Tattvam-Asiatic Society, Kolkata.
5.Puru¾ottama Kºetra m¢h¢tmyam-Khemraj Krishnadas,
Mumbai.
6. Nigha´°u and Nirukta-English commentary by Dr.
Lakshman Swarup-Hindi translation by Satyabhushan
Yogi-Motilal Banarsidass, Delhi-7
7. Nirukta-º¢stram-Pt. Bhagavaddatta-Ramlal Kapur
Trust- Revali, PO.-Shahpur turk, distt-Sonipat-
131001(Hariyana)
8.All 18 Pur¢´as in original with index arepublished by
Nag Publishers, Delhi-7.
9.Bh¢gavata, Matsya, Vi¾´u, Harivanºa, V¢mana, Var¢ha
pur¢´as with hindi translation by G¤t¢ Press, Gorakhpur
(UP).
10. Mah¢bh¢rata and 11.V¢lm¤ki R¢m¢ya´a with hindi
translation by G¤t¢ Press, Gorakhpur (UP).
12.Puru¾a S¦kta with hindi commentary by Sv¢m¤
332 Vedic View of ¹r¤ Jagann¢tha
Niranjan¢nanda, Bihar Yoga Vidy¢laya, Munger, Bihar.
13.S¦rya-siddh¢nta-vij®¢na bh¢¾ya in Hindi by Mahavir
Prasad-available from Chowkhamba, Varanasi, Delhi .
14. Inscriptions of the Temples of Puri and Origin of ¹r¤
Puru¾ottama Jagann¢tha-2 Vols.
15.¹r¤ Jagann¢tha Sthala V¨tt¢ntam-Sl.No.14-15 by Dr.
Satyanarayan Rajaguru.
16.Aspects of Puru¾ottama Jagann¢tha-Ed. by
Prof.B.K.Swain.
-Sl.No.14-16 published by ¹r¤ Jagann¢tha Sanskrit
Vishvavidyalaya, Shrivihar, Puri.