even for gods one life is not enough – the ritual of nabakalebara

 

nabakalebara 2015
sand art by Sudarshan Patnaik

There are hundreds of festivals and rituals associated with the Lord Jagannath Temple in Puri, the annual car festival, which falls on 25th June this year, being the most prominent one.

There is one ritual that is unique to this temple. The presiding deities of the temple – Lord Jagannath, Lord Balabhadra, Devi Subhadra and Lord Sudarshan take new bodies after a gap of some years. It happens when there is a repetition of the month of Ashadha according to the Hindu calendar followed in Odisha. This ritual, known as Nabakalebara, happened last time in 2015.

The year round rituals associated with the Jagannath Temple are a mixture of vedic, tantric and folk traditions. What make the idols lovable are the rituals taken from folk traditions where the idols are treated as living human beings. So they are subjected to the daily routines beginning from brushing of teeth , bathing, eating and sleeping. Like it happens with a human beings,  the bodies are subject to death and decay. Following our philosophy of transmigration, the souls in the idols discard old bodies and get new ones.

The elaborate rituals associated with Nabakalebara starts with Banajaga Yatra – the journey to the forest to select the four neem  trees that would be used to make the idols. The trees must fulfill certain criteria like particular marks on its trunk among other things.  It is believed that the chief priest of the temple gets directions in his dreams about the location of the trees.  When a tree is identified, elaborate pujas are made in honour of the trees before cutting. While the usable parts are carried to Puri in a grand procession, the unusable parts are buried with respect.  Even a temple is built at the place where the tree stood. People consider each part of the tree and its surroundings to be divine  and people throng the place to celebrate with religious fervor.

After the idols are ready, the life force of each idol known as brahma  or pinda inside each idol is transferred by the chief priest to the new ones. This is a closely guarded secret. Nobody knows what that pinda  contains. People say the original flowers and other material put inside the idols during the earlier Nabakalebar are still found fresh.

The idols are made ready before the car festival or the Rath Yatra.  The old ones are buried  inside the temple at a place known as Koili Baikuntha with respect and rituals associated with the death of a near and dear one. The celebrations with the new idols are accompanied side by side by a kind of an unofficial state mourning  where the people of Odisha follow all the rituals associated with the death of a family member like not celebrating any auspicious ceremony at home for a period of one year.

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The Idea of India

 

Even to this day the accepted idea of India in the west has followed the concept propounded by Sir John Strachey (1823-1907), a British Civil Servant posted in India. He said, “ ….. India is a name which we give to a great region including a multitude of different countries. There is no general Indian term that corresponds to it….. There are no countries in civilized Europe in which people differ so much as the Bengali differs from the Sikh …. That there is not, and never was an India, or even any country of India, possessing according to European ideas any sort of unity, physical, political, social and religious: no Indian nation, no ‘people of India’ of which we hear so much. We have never destroyed in India a national government, no national sentiment has been wounded, no national pride has been humiliated and this not through any design or merit of our own, but because no Indian nationalities have existed.

You are wrong Sir Strachey, as wrong as you can be. You have not only missed the sacred geography of India but also its impression of inexplicable  ‘oneness’ that was deeply felt by a western educated Nehru, who was one of the greatest votaries of secularism post independence. He wrote in his Discovery  of India, “ It was not her wide space that eluded me, or even her diversity, but some depth of soul which I could not fathom, though I had occasional and tantalizing glimpses of it. Though outwardly there was diversity and infinite variety among our people, everywhere there was that tremendous impress of oneness, which had held all of us together for ages past, whatever political fate or misfortune that had befallen us. The unity of India was no longer merely an intellectual concept for me: it was an emotional experience that overpowered me.”

The word India is a Greek word that referred to the land beyond the river Sindhu. The Greek historians wrote works they called Indika to consolidate knowledge received from this land. Of course the people did not call their own land India. The indigenous term was Bharata, derived from the famous son of King Dushyanta. It was also called Bharatavarsha, the land of Bharata. The Indian sub continent was known as Jambudwipa (Rose Apple Island) or Kumaridwipa (the island of the Virgin Goddess).

The names Bharatavarsha and Jambudwipa are not only ancient, but also very much in vogue.   Every Hindu Sankalpa, to make explicit one’s position in the cosmos, starts with,  “In Jambudwipa, in Bharatkhanda, in so and so city …….”.  This tradition has been followed since time immemorial.

What is so special about India’s landscape is that in addition to being diverse and dramatic, all its landmarks like rivers, mountains and seashores etc.  are alive with myths and stories, ranging from being local to pan Indian, being little known to being part of famous legends known throughout the length and the  breath of the country with links to the great epics like Ramayana or Mahabharata.

india-a-sacred-geographyWhatever I have written so far in this post have been excerpted, deduced or distilled from the book, India-a Sacred Geography. Diana L. Eck- the author of the  book is a professor of comparative religion and Indian Studies at Havard University. She has won numerous accolades and awards for her sensitive portrayal of religious history in Indian as well as American contexts. The book attempts to explore the myths and realities surrounding the idea of India giving us the historical perspective beginning from the vedic age.  At the core, it tries to establish that: (as excerpted from the book blurb)

“ ……….  ultimately Eck shows us that from these network of pilgrimage places, India’s very  sense of region and nation has emerged. This is the astonishing and fascinating picture of a land linked for centuries not by the power of kings and governments, but by the footsteps of pilgrims.”

The book also explores the impact of muslim invaders and colonialism on this sacred landscape and how even the replicas of this interlinked sacred places have been created by Muslims and Christians in India. However, the book primarily focuses on the sacred geography of the land from the point of view of Hinduism and there are detailed explorations of the places of pilgrimages and how they are linked to each other across India and some times find there local replicas.

Contrary to the belief that all the desecrations of temples that took place during Muslim rule were due to religious bigotry of the rulers, the author is of the view that it was more to do with stripping the conquered from their association with the source of power. For many rulers the patronizing of a particular place of worship was closely linked to his extent of power. Of course, many of the places of pilgrimage that they destroyed or tried to destroy – like the Somnath Temple, the Jagannat Temple at Puri, – have bounced back to their former glory.

My own view is that you may try to destroy the idea of India by destroying its sacred landscape, but how do you destroy the myths which are harbored in the minds of its people? At  a deeper level, perhaps, the idea of India lives in the collective consciousness of its people through the myths that have been handed down since time immemorial, construction of temples and associating the geography with the myths being a part of that process.

Prodding  through volumes of ancient Indian texts, the author has brought out many interesting facts, narrations and insights of the ancient seers. Here is one that I found interesting: India’s imaginative world map, as envisaged by the ancient seers, did not make India the centre of the world as did Anaximander who made Greece the centre of his world map. In fact the Indian seers were not only aware of the existence of the other parts of the world beyond Indian sub-continent, but also  idealized other parts of the world some of which they named as Ketumala, Uttarakuru, Bhadrashva etc. According to them in many other countries people led far better lives and had more material resources to enjoy life.

Then of course they had this final warning: However, it was only in India that the ultimate freedom or moksha was possible as it was the karmabhumi (lands of spiritual action) while other countries were bhogabhumi (lands of worldly enjoyment).

Therefore this Bharata is the most excellent land in the Rose-Apple island, O Sage. For the others may be lands of enjoyment, but this is the land of action” (Mahabharata)

Is not the above statement true even today? In fact it is so true that sometimes I doubt it was written thousands of years ago.

Isn’t it India where the serious spiritual seeker lands up, ultimately? (In spite of all her shortcomings)


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