Sri Jagannath temple is a vast temple with four broad entrances and two high surroundings, there is sufficient vacant area within the temple premises. So the devotees enter into the temple through any gate, cover up the entire surrounding in whatever direction as they like and after the darshan of Chaturdha Murti on the Ratna Simhasan go back as per their own suitability. They do not have any idea about the system of holy circumambulation, even though there are different prescribed methods for such purpose.
The shortest method of circumambulation is called ‘Gudha Parikrama’, but this can only be undertaken at the time of Sahanmela. One has to reach in front of the Ratna Simhasan; a narrow passage behind it affords the facility for circumambulation. The devotee has to start Parikrama from Balabhadra keeping Him in his right side, cover the back-side of the platform, proceed ahead by the side of Jagannath and reach in front of Balabhadra again. He has to move at a distance of about five feet from the Simhasan, so that the shadows of the deities do not fall on him. Parikrama is to be restricted to once only, but never more than that.
Kurma Bedha Parikrama :
The devotee has to enter into the temple through Lion’s Gate, cover 22 steps and the inner Gumut, then, he reaches the inner Kurmabedha. He has to move in his left side, keeping the main temple to his right, start darshan from Agniswar Siva and continue till Pataleswar Siva, come back to Ananda Bazar, then to 22 steps again and go out in the route in which he has entered into the temple.
Sri Mandir Parikrama with reference to ‘Mukti Chintamani’:
An excellent description of the ritual coverage of the temple precincts is found in ‘Mukti Chintamani’. Purusottam Dev (1466 – 1497 AD), the famous king of Gajapati dynasty, has compiled two works namely ‘Mukti Chintamani’, containing the topics like Sri Jagannath sthiti, Purusottam Mahatmya, Kshetra Mahatmya, Jagannath Darshanbidhi, Nirmalya Sevan Phala etc, and “Gopal archana vidhi’, on the rites and rituals of Lord Jagannath. The system of Mandir Parikrama exhibited in Mukti Chintamani in Sanskrit happens to be most authentic, and normally followed by one and all. The system of Parikrama with reference to Mukti Chintamani has been elaborately discussed in the subsequent paragraphs.
Other references dealing with Srimandir Parikrama in Oriya literature :
‘Bedha Parikrama’ written by Sri Balaram Das, Chapter V Prema Bhakti Brahma Gita’ written by Sri Jashobanta Das,Chapter XX of Sri Jagannath Charitamritarnruta’ written by Sri Dibakar Das, First Chanda of Koti Brahmanda Sundari’ by Sri Upendra Bhanja and First Chanda of Chandrakala’ by Kabisurya Baladev Rath deal with the procedure of circumambulation of Srimandir. However, three co-local books under the nomenclature of ‘Bedha Bula’ also deal on this topic but the writers of those books are yet to be identified.
Based on the above works, the seriatim of circumambulation along with detailed description and background of the important deities within the temple, prayers prescribed for them.
Arun Stambha :
The devotee arrives at Jagannath temple on the Grand Avenue and stops at the entrance to the Lions Gate/Singhadwar near the beautiful tall black-stone Sun Pillar (Aruna Stambha). On the top of the polished chlorite pillar, Arun, the charioteer of Sun God is sitting with folded hands, praying the Lord of the universe. The pillar is a monolithic shaft of chlorite with sixteen sides; it is based on a Pitha, (its size being 7.9 feet length x 7.9 feet width x 6 feet high) duly surrounded by iron grills. The height of the pillar is 25.2 feet from the Pitha and 33.8 feet from the surface, its diameter is 2 feet and the circle is 6 feet 3.5 inches. The entire structure is decorated with series of lotus petals and many other artistic paintings. The pillar initially stood before the Sun Temple at Konark, Gajapati Dibyasinha Dev of Bhoi Dynasty removed the same from Konark and placed it in front of Srimandir at the later part of 18th century during the reign of the Marathas. The Chunera or the Garud Sevak is the servitor of this Pillar. The devotee has to stand behind Arun Stambha, look at the Nilachakra and Patitpaban flag, exhibit due respect (Namaskar) and proceed towards Lions Gate Gumuta. Two colossal lions guard the Gumuta.
Fate Hanuman :
In the left side of the Gumut a small icon of Fate Hanuman is seen, he is the protector of the Lions Gate and stated to have been established by Acharya Ramananda.
Patitapabana :
In between Lions Gate and 22steps, in right side of the Gumut, the east-facing replica of Lord Jagannath is seen within a 4 feet square size temple like space, fixed to the wall. He is popularly known as Patitapaban, ‘Patita’, means downtrodden and Paban, means the protector, hence He is the true protector of the downtrodden. Patitpaban is sitting on a stone-made Simhasan, His around 3 feet, and He is not made of wood. Anybody not in a position to enter into the temple / not permitted to go inside, for any reason,can see Him and avail of the full benefit of Jagannath darshan. Thousands of Jagannath-lovers, non-Hindu devotees, either locals or outsiders, stand on the Arun chakada in front of the Lions Gate, pray Patitpaban and get the full satisfaction of Jagannath darshan.
Any inquisitive may like to know why a replica? Gajapati Sri Ramchandra Dev, of Bhoi dynasty (1727-1737 AD), consequent on attack of Mohammad Taki Khan on Jagannath temple, was forced to marry the daughter of Mursid Kuli Khan, then mughal army chief, hence he was debarred for entering into the temple, to facilitate his darshan from outside, Patitpaban was established. Within the Gumut of Lion’s Gate. Jagannath Temple correspondence (Part-6- Page 1436) preserved in Board of Revenue, Orissa, almost conforms the same position. But ‘Dardhyta Bhakti”, a spiritual compilation of Bhakta Ram Das, states that Sri Jagannath was very much pleased with His favorite Muslim disciple Salbeg, in order to facilitate darshan to him. He appeared near the Lions Gate and continued to remain there as such.
Daily rituals, decorations and offerings of Sri Patitapaban are undertaken by the Pujapandas. During the time of Anabasar, this temple remains covered and closed, by a bamboo-made strap with a small picture of Sri Narayan drawn on it. Darshan of Patitapaban is prohibited during Anabasara period. Two Veshas, such as Padma Vesha and Gaja Uddharan Vesha, are important Vesha of Patitpaban. A devotee prays Patitpaban.
“Patitanam patitoaham twameba papalarlam
Pabanpurush! Dehi nischalam bhakti me bibho
Baisi Pahach :
Just after the Gumut, 22steps (Baisi pahach) come to one notice. In course of time, some of the steps have been suppressed due to consequent repairs and remodelings. These 22steps are considered to be the most pious place within Srimandir. Before Jagannath darshan one’s body and mind gets purified while climbing these steps. Here devotees pay homage to their forefathers and on the day of Mahalaya show lights to them, so it is otherwise known as ‘Pitrutirth’. Parents roll their children on 22 steps in anticipation of their long life.
Researchers have expressed different back-grounds about these 22 steps. Those are –
(a) These steps are symbols of Pancha Mahabhoot (five elements) + Panch Indriya (five organs or senses) + Sada Ripu (six enemies) + 3 Gunas (three qualities) + Mana (mind) + Buddhi (intellect) + Ahankar (egoism).
(b) The first 5 steps represent-eyes, ears, nose, tongues and skin + second five steps represent five Prans (life airs)- pran, apana, vyana, udan and saman + third five steps represent the inner sensesrupa (sight), rasa (taste), gandha (smell), sabda (sound) and sparsh (touch) + next five steps are the panch Mahabhoots (elements)earth, water, fire, air and ether of body consciousness + the last two represent to-buddhi or intelligence, ahankar or ego. Control of all above items and then Jagannath darshan provides ‘Mokhya’ to a perfect devotee.
(C) Pancha Mantra + Pancha Mahabhoot + Pancha Bija + +Jibatma+ Paramatma, the symbols of all these items
Pancha Dev + Jibati are 22 steps.
(d) Jagannath, Balabhadra and Subhadra, these 3 deities X their seven generations = 21+ Jagannath who is beyond the Purush=22. This is the symbol of Baisi Pahach.
(e) Four Vedas + Eighteen Purans = 22. After being through and Purans one has to cross 22 steps, so that the Parambrahma will be available to him.
22 steps are stated to have been constructed during the period of King Bhanu Dev.
Kashi Biswanath :
In the left side of the 22 steps, west facing Kasi Biswanath Siva temple is there, its height is around 15 feet, Nandi and Bhrungi are the dwarpals, Kartikeya and Ganesh are the Parswa devatas, images of Navagrahas are seen on the top of the temple’s doorframes and a Trishula decorates the temple top. Within the temple, north facing Sakti and black Siva Linga of about one feet height along with the icons of Hara Parbati are being worshipped. An art of Kashi Biswanath painted on the inner eastern wall of the temple attracts the attention of each devotee. This small temple represent Lord Biswanath of Kashi, worshipped within Srimandir. A beautiful black-colored Brishava (Bull) has been set on a small pillar in front of the temple, the devotees pray lord Siva standing behind the Brishava. The daily major rituals of Kashi Biswanath are Abhisek in the morning after normal Arati, another Abhishek at about 4 P.M and Chandan Vesha thereafter. Items offered to Siva are only fruits, a special milk bhog after second , Abhishek and before Pahuda. The main festivals are Sivaratri, Sitalsasthi and Monday in the month of Srabana.
There is a story behind the placement of Kashi Biswanath 22 steps. Once Narad requested Laxmi to give him a drop of ‘Adharamruta’ of Sriman Narayan, in turn Laxmi replied only due for Her, so it can not be given to Narad. Narad meditation for 12 years and as per direction of Naraya sweeping of Baikunth as a maid-servant. Laxmi could find him sweeping and knew his intention, in-turn She asked Narayan to do? Narayan directed Laxmi to give His Adhramruta’ to Narad. After getting the taste of Adharamruta’ Narad intimated the fact to Sadasiva. When Sadasiva knew this fact, He asked Narad to give a drop of it to Him.
There was a very small particle of it by the side of a nail of Narad, Sadasiva got a drop of Vishnu Adharamruta and started his Tandab-nrutya. Then Parbati could know this fact and requested Siva to give her some Adharamruta, Siva had no way with him, to give it to Parvati, on the other hand Siva used some hard languages and created some disturbances for her. At last Parvati personally went to Narayan and described the entire facts to Him. Being quite pleased, Narayan obliged her with a boon that-In Kalijuga when He will appear as ‘Darubrahma’in Srikshetra, at that time Parbati will be worshipped there as “Vimala’ within the campus of Srimandir, His prasad will first be re-offered to `Virnala-, after which it will be treated as Mahaprasad. The boon further contained that because Siva has dis-regarded Parvati, He will be placed below the 22 steps at the entrance point of Srimandir. This is the legend behind establishment of Kashi Biswanath Siva on last step of Baishi pahacha.
Agniswar Mahadev :
After covering the 22 steps, one has to cross the inner Gumut, reach within the Kurma Bedha, move towards his left keeping the main temple towards his right. Before the route conjoining the temple kitchen and Bhogmandop, he will find a small temple where Agniswar Mahadev Siva has been installed in a deep seat. He is the protector of the temple kitchen and-purifier of cooked items.
Satyanarayan :
The next is 25 feet height north facing, Panchratha temple of Sri Satyanarayan. Height ofthe icon is around 5 feet. He is having Sankha, Chakra, Gada and Abhaya mudra in his four hands, Jaya and Bijaya are in both of his sides and Garud with folded hands is seen below him in the south direction. Sirini (a combination of-mil wheat, sugar, ripe banana, pure ghee, black pepper, big cardamom and five other sweet fruits) is his most favorite prasad, which is n mainly offered to him on the birthdays of the children. This temple has been constructed at a latter part of 16th century, in course of dominance of the Mughal period, so He is otherwise known as Satya Pir, a God of Hindus and Muslims.
Markandeya Paduka :
The next is Markandeya Paduka. Markandeya Rishi got his shelter by the side of the Kalpabata in course of a Mahapralaya, in memory of which his paduka is worshipped here; a devotee seeks his prior permission for smooth darshan of Sri Niladrinath.
Kalpabrikhya :
Within the Kurma Bedha towards the southern side, stands the famous Kalpabat; it is otherwise known as Kalpadrum. It is present in Srikshetra from time immemorial; all the temples, gods and goddesses, surrounding Kalpabat are the later additions. The description of this Kalpabat is noticed in Ramayan, Mahabharat, Srimad Bhagabat, Brahma Puran, Nrusimha Puran, Skandh Puran, Indra Nilamani Puran, Kapil Samhita, Nila Tantra and Darubrahma Gita etc. Its name is Kalpabata because it stands from ‘Kalpa Kalpant’ or ‘Kalakala’. It fulfills the ‘Kalpana’ or ‘Kamana’ (desires) of every one, so it is Kalpabat.
In course of a Mahapralaya entire world was submerged, this Kalpabat in Purusottam Kshetra and mother Laxmi only remained undisturbed. Vishnu, in shape of a boy: ‘Balmukunda’ was sleeping on a leaf of this Batabrikhya Rishi Markandeya, while Pralaya water, took shelter under this tree, heard the voice saying. “Oh Markandeya ! Come to me, forget your sarrows, I shall provide shelter for you’. Bhagabat Mahapuran states got the darshan of Vishnu with Laxmi sitting on His lap here, prayed Him and got a boon for his settlement within Srikshetra. As direct a Siva temple and a pond by its side became his Hermitage, known as Markandeya Temple and campus, just at one kilometer from Srimandir. Sri Markandeya Puran and the famous Saptasati Chandi which forms a part of it, is the contribution at Srikshetra. Indra Nilamani Puran says – Kalpabat was initially established in Heaven by Indra Srikrishna shifted to do Dwarika during Dwapara, the Pandavs have settled it in Purusottam Kshetra thereafter. Kalpabat happens to be the best point for observation of Sata Chandi’under Tantric culture.
Sabar Raj Biswabasu was secretly undertaking the puja of Nilmadhab below this Kalpabat. Sri Jagannath Das was daily reciting Sanskrit Bhagabat below this tree and finally contributed the famous Oriya Bhagabat, which is worshipped in most of the Odia families even at present. Sri Chatanya Dev declared him as ‘Atibadii’ under this tree. Surrounding of the Kalpabat is the initiation point of Achintya-bhedavedavab’, the philosophical combination of, Adwait bad’ and ‘Dwetabad’.
Kalpabat is the creation of Brahma. Thirteenth day of the bright fortnight of the month of Kartik is the birthday of Kalpabat. Kalpabat is perpetual, eternal, integral, magnanimous and ‘manobancha phal pradayak’. Its four branches are the symbolso four Vedas, Bat Mangala and Bata Ganesh are its protectors; temples as of Bata Krishna, Batamadhab and Balmukunda surround it. Over and above this Kalpabat, there is another Bata Brikhya Within Srimandir known as Banccha Bata.
If a devotee with full devotion prays Batabrikhya, it is a must that he gets his desired result. When Indradyumna prayed here to know the source, how to construct the Daru- Chaturdha murti. Biswakarma himself appeared before him, this fact has been mentioned by Sarala Das in his ‘Mahabharat in Mushali Parva’. If a sterile, taking bath in Markandeya Sarobar, with her moist dress, prays Chaturdha murti standing at the backside of Garuda, surrounds Bata Mangala, pays obeisance to Bat Ganesh, surrenders to Batabrikhya, sits below it and takes a falling fruit on her saree from such tree as prasad, it is a must that she will be blessed with a child. The prescribed prayer for the sterile to be recited under Kalpabata is-
‘Sarbakampradam brikhyam nyagrodha harimandiram /
Dehi me tanayam natham haradukham nirantaram’//
This is the opinion of Sashtras and the Purans. A normal devotee while circumambulating Kalpabata prays –
Kalpabrikhya! Namastubhyam Nyagrodha! Punyadayak /
Sarbakamprada! Sakhyan mahapralayasakhinell
Mule brahmaswarupamcha madhye rudraswarupinam/
Bata mule prakasham tam drustwajanturbimuchtate’ll
Hari Sahadev :
Next is the small temple of Hari Sahadev Siva bigraha, his vehicle Bull is in his right side, he is the protector of cows and cattle pen.
Kalpa Ganapati :
Below the Kalpabat Kalpa- Ganapati is there in a 12 feet height south facing temple attached with a small open Jagamohan. His collateral names are Kalpa-Ganesh, Siddha-Ganesh, Bata-Ganesh and Chintamani-Ganesh. He is ‘Vighanharta and master’ of Riddhi-Siddhi’. He removes all obstacles confronting devotees, an offering or penance made for Him ensures success and brings wealth and prosperity. Height of the stone-made icon is around four feet, he is Chaturbhuja, his body is white-red and face is white. In front of him, his vehicle, black stone made small mouse is sitting on a pillar.
His most favorite victuals are modak (laddu) and coconut Modak is a combination of two words, such as-‘moda’ –means pleasure, ‘k’-means a small bit. The literal meaning is that, even if a small bit is offered to Ganesh, he becomes satisfied and provides great pleasure and happiness to his devotee. There is a story behind offering of coconut to Ganesh. Once Ganesh asked his father sri Siva to give his head to him, on such a preposterous request of the son, Siva created a new fruit similar to his head having three ever and instructed Ganesh to accept it as his favourite bhoga (coconut contains three eyes on it).
Ganesh is easily pleased, He will remove all obstacles, and so, our prayer. is – “Om Ganeshaya Namah”.
Sarba Mangala :
Sarba Mangala or Bata Mangala’s west facing temple consisting of Viman and Jagmohan is situated just below the Kalpabata. Devi has four hands, three eyes, her height is about 16.5 inches, her dwarpals are Chaya and Maya and her vehicle is a lion placed in front of the temple on a pillar. The main festivals observed are – Sola puja in the month of Aswina, Kali puja, Kumar purnin and Dol purnima etc.
Markandeswar :
Sri Markandeswar Siva is Aghora Papaharak’ and ‘Akarma Karmadayak’. The base of Siva Linga is in a depth of around eight feet from the Kurmabedha surface Sri Balmukunda (Madhab) on Kalpabata in course of a Mahapralaya provided protection to Markandeya Rishi, presumably based on such background, He is worshipping Madhab here. As a symbol, an icon of Madhab is also seen within this temple. In front of Sarba Mangala there are five dependent temples for Pancha Pandavs. They are Yudhistir, Markandeswar, Lokanath, Kapalmochan and Nilakanth.
Bata Narayan :
Thereafter, one has to see Bata Narayan, he is also known as Bata Krishna. Here Narayan is Chaturbhuja, holds sankha, chakra, gada and padma. He is Banamali and ‘Papakhaya karak”.
Rohini Kunda :
Near Kalpabata and below the Balmukunda Temple, the secret Rohini kunda is there; this is a Gupta Tirtha, not visible to public. Skanda Puran mentions that in course of a Pralaya water flows out from this Kunda and after Pralaya vanishes within it.
Bajreswari :
Maha Bajreswari is the Sakti of Khetrapal Siva, She is otherwise known as Indrani. She regulates the motion of rain. Her south-facing temple is situated close to the southern side of Natamandir. Devi, made of black muguni stone, is seated on a simhasan in the middle of the temple and below the simhasan Siva Linga is there, he is Bateswar Mahadev.
Khetrapal :
Khetrapal Mahadev is the protector of Srikshetra, according to ‘Niladrimahodaya’ He is-‘Kamakhyah khetrapaloasti sarbakamaphalapradah’. There is a legend regarding the settlement of Khetrapal in Srikshetra. Once Siva due to excessive anger, after beheading Dakhya, carrying the dead body of beloved Parvati, started moving all over the world. At this juncture Sri Narayan started praying Him; Siva cooled down, stopped his Tandabnrutya, transformed himself into a Bhairab and resided in the name of Khetrapal in the south side of Srimandir. While moving as such, Nandi, Bhrungi, Kirtimukha and Brishava, no one was with Siva at that time. Here as per the direction of Sri Narayan, in place of Kirtimukha mother Mahalaxmi and in place of Nandi and Bhrungi. Jay and Bijaya have been set in the temple of Khetrapal.
This south- facing temple is situated near Ananta Basudev and in the backside of Muktimandop for which it remains out of the sight of the devotees. But Researchers state that this temple is older than the present Srimandir and Khetrapal Siva is the Bhairab of Bhairabi Maa Vimala.
Ananta Purusottam :
Ananta Purusottam, otherwise known as Ananta Basudev is the symbol of initial creation of the world. The temple is smaller than its mukhasala; just the side of Muktimandop situates it. Sri Narayan is sleeping on the Ananta Nag, Laxmi is doing padaseva, one lotus has come up from the navel of Narayan and Brahma is sitting on that lotus and planning for creation of the world.
Here Purusottam or Padmanabha is visualized as being in Yoga Nidra or Yogic slumber on Ananta, Ananta is the serpent king representing infinity and the Kundalini Shakti, the Cosmic Womb is in the central point of the body and the stalk of the lotus which opens as the seat of the creator starts from the earmarking naval point. The stalk or the cord of creation rises up from the naval of the Lord so He is called Padmanabha (God who has the Padmam or Lotus rising from the Nabhi or naval), the Nabhi is the sacred Bindoo, the many petalled lotus on it is ill extrovert mood and is the peak potent petals of life. The Creator, Brahma Himself manifested in the center of this Lotus, which thus became the seat of creation of the Creator.
The Deula Purohit and his associates under-take Pabitra Adhibas for Baman Janma in the month of Bhadrab within the mukhasala of this temple.
Suryanarayan :
The temple of Suryanarayan is otherwise known as Surya Yantra temple. In good olden age only a Surya yantra was here, Chodaganga Dev constructed a temple on this Surya Yantra. Gajapati Kapilendra Dev has reconstructed it again. After Rosh Homa in the morning, every day at about 8.30 A.M Surya Puja is done here, thereafter the Puja of the principal deities on Ratnasimhasan can only be taken up.
Mukteswar :
In the eastern side of Muktimandop west-facing Mukteswar Mahadev temple is situated. This temple was constructed during the time of Sri Anangabhim Dev. Brahmins sitting on Muktimandop recite Maha Mrutyunjaya mantra here.
Mukti Mandop :
Mukti mandop is otherwise known as Brahmasan, Brahmavedi, Yagnya mandop and Mokhya mandop. Mukti mandop is situated in front of the Beharan Dwar (southern gate) of the Jagamohan, so also in between the Surya puja mandop and Mukta Narsimha Temple of the inner southern side of the Kurmabedha. This is the Pratistha Mandop, consequent on request of Maharaja Indradyumna at Brahmaloka, Brahma along with many demigods came to Purusottam Kshetra, conducted Homa and Yagnya (fire sacrifices and other ancillary rituals) on this specified Yagnya Mandop and consecrated Chaturdha Murti by the side of this Mandop. During the reign of Sri Prataprudra Dev in 16th century this Mandop was designated as Muktimandop.
The Mandop is of square size (38 x 38 feet), it is made of black muguni stone. The Pidha of the Mandop is based on 16 mill 4 in the middle and 12 in four sides, each pillar is orbicular (2 feet) and 8 feet in height. There is difference of opinion amongst the Researchers about the period of its initial construction, as per the Purans it must have been constructed around 9th or 10th century AD and Sri Sankaracharya Padmapad must have been its innovator Mukti Mandop as we find at present, was rebuilt and remodeled during the period of Ramchandra Dev, king of Bhoi dynasty (15681607 A.D), by Gourirani/Gouri mahadevi, queen of commander Mansingha, who was in charge of the then Odisha under the Mughal reign of Akabar.
Sixteen pillars represent to sixteen Sashan villages established by the then Hindu Gajapaties with various privileges and rent- free domestic accommodations. According to legends Gajapati Anangabhim Dev III at the time of consecration of the present temple brought same illustrious Brahmins from Kanyakubja, donated valuable niskara (rent free) plots and accorded high positions to them to endeavor to build a good ethical society through their good qualities and knowledge’s. The main duties entrusted to them were – Adhyayana, Adhyapana, Jaajan, Jajnan, Dana and Pratigraha. (reading, teaching, organizing Yagnya, undertaking Yagnya, to donate and to accept donation).
A Brahmin is the mouthpiece of Brahma – ‘Brahmanoasya namasit’ (Yajur-veda – 3/11) this was the belief of the then Gajapatis of Kalinga. The villages where the Brahmins were settled known as Sashans and initially its number was restricted to sixteen. The Pandits of these 16 Sashan villages, Rajguru, Srimandir urohit and Raiguru were only entitled to sit on the Mukti Mandop. Jagatguru Sankaracharya was its permanent President and Srimandir Purohit was the Adhikari. The Pandits of Mukti Mandop were the Chief Advisers of Gajapati, so far as the smooth administration and spiritual activities of the temple were concerned. Mukti Mandop as the only authenticated body to aid and advice on any ethical problems faced by the Hindus in their day-to-day life. Devotees, visitors and many VIPs of India seek the blessings of Mukti Mandop even at present.
As per the Record of Rights (Act of 1954), Brahmin Mahajans of 24 villages are entitled to sit on Mukti Mandop. At a later period another 6 villages have been added to this list. But it is a matter of regret that such an advisory institution consisting of famous Pandits and Brahmins, constituted by the then Gajapatis, has lost its pride and importance now-a-days. Approval of Panjis, observing annual Sola Shasan bhog on seventh day of bright fortnight of the month of Kartik, offering of Pantibhog on festive occasions, conducting of spiritual meetings and yagynas at times, are only the major functions of Muktimandop at present. In the last week of the month of Sraban Jhulan Yatra’ is observed on this Mandop. A devotee seeks the blessing of Mukti Mandop and prays-
Mukta Narsimha :
East-facing Sri Narsimha temple is situated in the western side of the Muktimandop, Jalakrida Mandop, Rohini kak kunda and Nata Ganesh temple are in its backside. The temple is a single structure without Jagamohan, having three vertical divisions, such as- Bada, Gandi and Mastak, it is Panchratha on plan and its height is around 58 feet. The coverage of the Viman is 25 square feet: its Bada consists of five fold divisions, such as- Pabhag, Talajangha, Bandhana, Uparajangha and Baranda. The Pabhaga contains five systematic mouldings like Khura, Kumbha, Patta, Kani and Basant. There are three Parswadevatas in the central niches of the Bada Varaha in sourthen side. Ananta-narayan (Vishnu) in western side and Bamana (Tribikram) in northern side. The Mastaka of the Viman contains five normal parts, such as-Beki, Amala, Khapuri, Kalash and Ayudha. The Ayudha is a Chakra.
Researchers state that before the advent and establishment of the wood-made Chaturdhamurti in present Srimandir, Sri Narasimha Purusottam/Sri Laxmi Narasimha/ Yagnya Narasimha was the prime God of Purusottam Kshetra and subsequently in course of time He has been termed as the main Parswadevata. Under such circumstances, Mukta Narasimha temple is considered to be the abode of Purusottam Jagannath before the present temple was constructed by Anantaburman Chodaganga Dev and it can be assigned either to the period of Somabanshi or Kesharibanshi reign in Kalinga. The original icon of Sri Narasimha, believed to be contemporary of original deity of Nilamadhab, established in this temple at initial stage, has presumably been shifted somewhere either at the time of construction of the present temple or thereafter.
After deplastering of the temple, a good number of inscriptions have come to the notice, mostly from its thresholds; events relating to the period of Chodaganga Dev are prominent in such inscriptions.
A very small icon of Sri Narasimha placed on a plain simhasan of about four feet height is the presiding deity of the temple at present. He is Chaturbhuja, conch and chakra are in two upper hands and two lower hands taking out entrails of Hiranyaksyapu. Fourteenth day of bright fortnight of the month of Baisakha happens to be the birth-day of Sri Narasimha and it is observed as a special ritual. All the rituals of Navakalebar, consecration of Images and Raths etc. are observed on recitation of Mantraraj Narasimha mantra because He is the predominating God of Srimandir.
Rohini kak kunda and chakra kunda :
This Kunda is situated in front of the temple of Mother Vimala and in the north side of the Jalakrida mandop. There are many descriptions about this kunda in different Purans, but the present kunda does not symbolize as such. The size of the present Kunda is 10 feet in length and 4 feet in breadth. The height of the base of the kunda from the surface is one feet, it has got two parts, in one part Bhusanda kaka and in the other part Navi Chakra is found.
Skanda Puran states that in course of creation of the world, Brahma came to this secret and famous Purusottam kshetra to get the darshan of Sri Madhab. When He was praying Madhab, a big thirsty crow (Bhusanda kaka) fell and submerged in the over floated Rohini kunda and got the darshan of Sri Vishnu there in shape of Nilamadhab. Consequent on its death, Bhusanda kaka, the prime devotee, got a seat by the side of Chaturbhuja Sankh chakra gadadhari Nilamadhab and the name of the kunda has been termed as Rohini kaka kunda. The Chakra within the other kunda is Navi Chakra, which symbolizes to Sudarshan Chakra and Nilachakra.
Neither the Rohini kunda is under Kalpabata at present nor steps are there to enter into it, as described in different Purans, however, the present kunda exhibits the past glorification of Sri Nilamadhab in Srikshetra.
Nrutya Ganapati :
Black muguni stone-made Dancing Ganesh, dancing on the back of his vehicle mouse, on one small simhasan, is being worshipped in a south facing beautiful temple by the side of Rohini kaka kunda and in front of mother Vimala’s mandop. Height of this Ganesh is about 6 feet, he has eight hands, he holds one serpent in his two upper hands, and dances in a joyous mood putting his trunk on a laddu.
Goddess Vimala :
Temple of mother Vimala is situated in the south-west of the inner part of the Kurmabedha and in front of kunda. Madala Panji reveals that the temple of Vimala was initially constructed during the period of Jajati Keshari. The present of Vimala has been re-constructed during the Gangabanshi reign, either by Chodaganga Dev or by Anangabhim Dev. Its height is about 60 feet from the surface of the inner Bedha. The temple has five sections such as- Viman, Jagamohan, Pooja mandop, Nata mandop and Darshani mandop. Dasabhuja Mahishamardini Durga Shaba-rudha Kali and Barahi are the Parswadevatas of the temple.
Chaturbhuja and Trinayana (she has four hands and three eyes) mother Vimala is seen in a standing pose on a colourful lotus. Height of the Mani bigraha is around 5 feet (6 feet along with the Prava or Simhasan). Chaya and Maya are in her south and north sides. Mother Vimala has been considered as the principal deity, Khetreswari-Pitheswari of Srikshetra. There is a legend behind the emergence of Vimala in ‘Devi Bhagabat’ as below.
Once Dakhya Prajapati arranged a sacred Yagnya, he did not invite Sadasiva; his son-in-law to attend the function. Sati went to the Yagnyapitha, observed the disrespect to her husband and jumped into the sacred fire out of onerous agony. Infuriated Sadasiva, at such a juncture created a Bhairab named Birabhadra out of his passion, Birabhadra destroyed the entire Yagnya and terrified all the gods present there. Sadasiva reached the spot, took out the half burnt body of Sati from the sacred fire on his shoulder, started Tandab Nrutya and moved all around the world. The entire universe stared dwindling; Brahma and other gods out of fear went to Vishnu requested Him to save the world.
Vishnu became excited, He sent His Chakra (Sudarshan Chakra) to cut the body of Sati into pieces, as a result, different parts or Sati’s body fell down in various places of India. Each such place where parts of Sati’s body fell down was recognized as a Sakti Pitha. In this process feet of Sati fell down in Purusottam Kshetra. As per instructions of Siva, in all such Pithas Devi in full fledged shape is being worshipped and He (Siva) is there in different names and models. Devi Bhagabat states that number of such Pithas are 108. Under this context Purusottam Puri is Pada Pitha and Goddess Vimala is Pada Pitheswari. She is Bhairabi of Sri Jagannath and Jagannath is Bhairab in the form of Siva. –
‘Bimala sa Mahadevi Jagannathstu Bhairaba’.
According to Kalika Puran Goddess Vimala is also known as “Uddiyan Pureswari’, Odisha has been recognized as “Uddiyan Pitha’, the first Pitha in India and Jagannath has been accepted as ‘Odresha’. Vimala is Kaibalya Bhojini. She was earlier granted a boon that in Kalijuga she will receive Vishnu Kaibalya at Nilachal everyday. Under such context, consequent on completion of Dhoop, Prasad of Jagannath (Anna thali Prasad) is re-offered to Vimala, and then only it becomes Mahaprasad. Here the basic concept is that Mother Vimala is worshipped in ‘Mayabija’.
Durga Madhab worship in the month of Ashwina from Mulastami to Mahanavami is a unique phenomenon in the temple of Jagannath. Out of the total 16 days, for first 8 days Durga (Sakti) and Madhab (Vishnu) are jointly worshipped on an ‘Indrasana’ within the temple of Vimala. During the next 8 days Durga and Madhab are taken out in a ‘Viman’ in a procession to Narayani Temple in Dolmandop Sahi and worshipped there. This is known as Sakta Gundicha in Srikshetra.
During sixteen-days prolonged Durga puja, Vimala is decorated in shapes of- Banadurga, Bhubaneswari, Narayani, bagala, Jaydurga, Ugratara, Matangini, Dashabhuja, Harachandi, Rajrajeswari and Simhabahini etc. on different occasions. For three days on Mahasaptami. Mahastami and Mahanavami in a temporary special kitchen, non-veg items (fish preparations) are cooked and offered to her. Vimala is Adimata, the source of energy and strength; she is worshipped in ‘Mayabija’. She was there in Srikshetra before the existence of Jagannath in present Srimandir. The prescribed Prayer for Khetreswari Vimala is –
Dhyayed bidyutsamapravam uddiyanpureswarim /
Nrumundakundalikumban dadhanam parameswarim //
Akhyamaladharam debim sarbasaktipradayinim /
Padmapadamaham bande Bimalam bimalpradam.//
Gopeswar :
The name of the temple is Mandani Ghar. Here Gopeswar, Nanda, Yasoda, Basudev, Debaki, Ram, Balaram, Gopal, cows, calves and many other deities are being worshipped.
Sakhigopal :
Radha and Krishna are worshipped in Sakhigopal temple. According to a legend, Gajapati Purusottam Dev after acquiring Kanchi brought the icon of Krishna to Puri and established him here. Subsequently an attractive temple was constructed in village Phulaalasa at Satyabadi, 20 kilometers away from Puri and icon transferred to that temple. In memory of such incident fresh images of Radha and Krishna have been established here.
Kanchi Ganesh :
His other names are- Bhanda Ganesh, Chaura Ganesh, Kamada Ganesh and Ucchista Ganapati. This Ganesh has some peculiarity in his appearance. He has four hands, rosary, battle exe and broken tusk are in his three hands and in the fourth hand he holds his own testicle, his trunk touches the genitals of Siddhimahadevi who is sitting on his lap. His height is around five feet and he is made of black muguni stone.
Researchers give different opinions about this Ganesh; because of his peculiar actions he is called Bhanda Ganesh and Kamad Ganesh. The other opinion is that he has cheated the king of Kanchi and came to Puri secretly with the Gajapati of Odisha, so he is Bhanda or Chaur Ganesh. Purusottam Dev brought him from Kanchi, so he is Kanchi Ganesh. However, we do not find any such Ganesh in any other part of Odisha, so it is a fact that he is a South Indian Ganesh placed within Srimandir.
Bhubaneswari / Panchasakti Temple :
The temple is called Panchsakti Temple because five godesses are there within it. In the inner sanctum Bhubaneswari, in left side of the Natamandop Saraswati, in right side of the Natamandop Sasthi, Sabitri and Gayatri are being worshipped. The height of the temple is around 35 feet, it has four parts such as- Viman, Jagamohan, Natamandop and Bhogamandop, the temple as well as the Saktis, are east facing.
The sanctum of Bhubaneswari is otherwise called as “Chintamani Nivas’. Height of the deity is around 5 feet, her seat is a lotus, she has three eyes, Ankush, Pasa, Abhaya and Barad mudra are found in her four hands. She is decorated with golden kirit, garland, bangle and earrings. The Adharmala of Sri Subhadra is daily offered to her. Bhairabs are her door guards.
Devi Gayatri is sitting on a lotus; she is Veda Mata and Brahmalok Nibasini. Gayatri mantra is the essence of Hinduism. Sabitri is the wife of Satyaban; she could save her husband from the clutch of Yamaraj. On Sabitri Amabasya married ladies worship her for better life and prospect of their husbands. Sasthi Devi is the savior goddess of children, in her left lap one descent child is seen. She is worshipped along with Chaturbhuja Narayan and two other images by her side, who are told as her family members.
In a small temple in the left side of the Nata Mandop Dwibhuja. Hansabahini Saraswati (she has two hands, swanis her vehicle) is being worshipped, her dresses are white, she is the goddess of speech, learning and knowledge. She is known as Svaratmika-the soul of music, she plays the Veena, the Indian lute. Those who pursue learning and music, hold her in great reverence, seeking her blessing and guidance.
Neelamadhab :
In the inner Bedha of Srimandir in the northern side of Bhubaneswari temple this temple is situated. The height of the east facing Rekha type temple is around 34 feel it contains Garva griha and Jagamohan. The icon of Nilamadhab is made of black muguni stone, a small Daru Jagannath is there in his left side. Sabar-raj Biswabasu was worshipping Nilamadhab in a dense forest. On direction of Maharaja Indradyumna, Bidyapati located Neelamadhab, but when Indradyumna came, he could not get the darshan of Neelamadhab, because he disappeared in the mean time, nobody has seen him thereafter. However he was the founder deity of Srimandir and now has been sub-divided into three deities as under. ‘Nila’ means (Blue-Jagannath), ‘Ma’ means (Mother Subhadra) “Dhab’ means (White-Balabhadra). Present Nilamadhab temple is the memorial of the original Kshetra and the Deity.
Guhya Kali :
In between the temples of Neelamadhab and Mahalaxmi, east facing temple of Guhya kali is situated in an inner part attached to Kurma Bedha. She is otherwise known as Bedha Kali and Bhadra Kali; She is stated to be the protector of Srimandir. In good olden days she was very furious, so devotees stopped coming to the temple in odd times. During Maratha rule, in front of the said Kali icon another fresh Kali icon was established and the backside was made closed leaving a small hole therein, through which flowers and bhogs are offered at present. The height of the present Kali is around three feet, in one hand she holds a sword and in the other hand a skull, a garland of khapuri (human heads) is seen in her neck, a lion stands as her vehicle.
Mahalaxmi :
The east facing temple of Mahalaxmi is situated in the west-north comer of the inner Kurma Bedha, its height is around 60 feet and it has four parts, such as-Viman, Jagamohan, Natamandop and Bhogamandop. Gajlaxmi sitting on lotus is the Parswadevata of the temple. The temple has three entrances, one each from south north and east. Manibigraha Mahalaxmi is sitting on a lotus like simhasan within the Garva Griha; her height is around three feet. She has four hands, holding lotus in two upper hands and two lower hands exhibit abhaya and barad mudra. Two elephants in both sides pour water on Her from golden pitchers, hold through their trunks Even though the temple has four divisions from archeological point of view, for practical purposes it is divided into seven parts, such as-Garvagriha, Bhadrasan mandop, Jagamohan, Ekanta Bijaygriha, Bhoga mandop, Nata mandop and Achinta mandop.
In doorjambs of the Garvagriha, Ganga and Yamuna are seen, on the upper part of the door of Jagamohan Navagrahas are worshipped. Ekanta Bijaygriha has four doors to four sides, in its entrance point to Garvagriha, in the northern side Baraha and in the southern side manibigraha of Laxmi Narasimha are being worshipped. In its exhit point in both the sides, Indra in front of Laxmi Narasimha and Sankhchakra-Dhanurdhari Naraya in front of Baraha are found.
Natamandir is the best placefor prayer; picture of Ganesh, Hanuman. Narasimha, Srikrishna and Ramanujacharya within it create the feeling of devotion in the heart of a vision. In the entrance point to Natamandir in southern side Langula Narasimha Dev and in northern side a small icon of manibigraha of Laxmi-Narasimha is seen.
Achinta mandop is always airy; it removes Chinta (weariness) of a devotee, so to sit here for sometimes, after Devi darshan is a convention. Within this mandop there are idols of Laxmi-Narasimha, Dadhibaman and Narayan etc. Two idols of Yakhya sitting on buffalos are found in both the sides of the Jagamohan.
Madala Panji states that 18-hand-height temple of Mahalaxmi was constructed during the time of Jajati Keshari, again the temple was remodeled and Mukhasala was added to it during the reign of Anangabhim Dev, during the period of Mukunda Dev (1652-1693 A.D) son of king Balabhadra Dev his patramantri Pitambar Bidyadhar Mahapatra constructed the Jagarnohan of Mahalaxmi’s temple. There is a separate kitchen room and a store room for Mahalaxmi, different types of foods such as- Kakara. Khaliruti, Mohanbhog, Mandua etc. are prepared in her kitchen and offered to Her.
The festive days of Mahalaxmi are- Basant Panchami, Aklaya Trutiya, Rukmini Vivaha, Kumar purnima, Prathamastami and Odhana sasthi etc. Seriatim of Her daily rituals are-opening door in the morning on recitation of ‘Manima’ ‘Manima’-Mangal arati, Mailam, Chua-phulari marjana, Vesha, Ballav bhog, Mailam and Vesha, Sakal dhoop, Dwipahar dhoop, Sandhya dhoop, Mailam, Chandan-lagi, Bada simhar vesha, offering of bidia, campor and green coconut and going to bed.
Every Hindu prays to Laxmi for wealth and prosperity-
Sarasij nilaye saroj haste, dhabala taramshukgandhamalyashove /
Bhagabati hariballave manogyana, tribhubanvutikari!
Prasid mahyam //
Navagraha :
Towards the north side of Mahalaxmi temple, Navagraha temple is situated. As a matter of convention, normally Navagrahas are placed and worshipped on the door jams of the temples. But here they are worshipped within a temple and placed in an opposite seriatim, such as- Rabi, Chandra, Mangal, Budha, Brihaspati, Shukra, Shani, Rahu and Ketu. Further Samaleswari, Rama, Laxman, Sita and Hanuman are also worshipped within this temple.
Suryanarayan :
Height of Suryanarayan temple is around 63 feet; it contains three parts, Viman, Jagamohan and Nata mandir. Initially it was Indra’s temple; subsequently the idol of Suryanarayan from Sun temple of Konark, due to its prolonged depreciation, was shifted and placed here during the period of Bhoi-banshi king Narasimha Dev (1622-1644), thereafter this temple has been recognized as Suryanarayan temple.
Within the Viman, on a simhasan, Manibigraha Suryanarayan is found sitting on a chariot, drawn by seven horses. Another movable metal-made Suryanarayan is also seen amidst the Jagamohan, on a wood-made Rath- like simhasan. Some more consorts of Surya are also worshipped within this temple. Within the Viman, just behind Suryanarayan, there is another west-facing descent half-broken idol, not clearly visible to normal eyes. Researchers identify him as Indra Dev, Purans state that Indra is the elder brother of Vishnu, so he was worshiped here, so Indradhwaja Puja on Aindri or Indu purnima (Bhadrab Purnima) is the major festival of this temple. The main festivals of God Suryanarayan are Basant Panchami, Samba Dasami, Tila Saptami. Chaitra Gundicha, Saptapuri Purnima and Odhana Sasthi etc. In front of this temple, parents undertake marriage negotiations for their sons and Daughters, on payment of due charges to temple administration, the reason being here Surya is otherwise accepted as Dharma Devata.
Pataleswar :
Pataleswar Siva temple is east facing, it is situate southern side of the North Gate of the Kurma Bedh. Half of the temple appears to be below the main temple surface,so that one has to cover 22 steps downward to reach the Siva Linga. According to a legend Sri Vishnu in Baman Avatar suppressed Bali into patal (under-world), hence Bali in the name of Pataleswar is being worshipped in this temple. Within the Viman Siva Linga on Sakti, surrounded by five metallic snakes is seen. Some inscriptions relating to the period of king Anangabhim Dev III, containing descriptions of- Jagannath, Balabhadra and Subhadra and arrangements made for management of the temple, have been identified near the second door jams of the temple.
After coming out from this temple one has to touch the outer wall of the temple thrice, then face towards the south, look at the Nilachakra and Patitpaban flag on the top of main temple and pay his obeisance there.
Devjan Marga Darshan :
The next prescribed procedure is ‘Devjan Marga Darshall Bidhi’. Devjan Marga or Brahmajan Marga is the route through which all Devatas, Hanuman and Bivishan ete go for Jaganna darshan everyday. Further this is the route used by Chaturdha murti in course of Navakalebar, so this zone has its own gravity. Under this procedure, after Pataleswar one has to move, out of the North Gate of Kurma Bedha, pray the six ‘Kutastha Devatas’ they are- Aishaneswar, Sitala, Lokeswar, Uttarayani, Baikuntheswar and Tapaswi hanuman.
Aishaneswar Siva is worshipped in a deep-based temple in the northeast comer of outer Kurma Bedha. Goddess Sitala is the curer of small-pox and chicken-pox. There is one famous well within her temple popularly known as ‘Suna kua’. On Snana Purnami (fullmoon day of the month of Yestha) water in 108 Jars taken out from this well for the sacred bath of Jagannath, Balabhadra, Subhadra and Sudarshan on Snana Mandop. Lokeswar is the other name of Lokanath (Siva) placed at the outer Bedha, he is the protector of the stores of Jagannath. Uttarayani is Katyayani Durga, proctector of the north-gate. East facing Baikuntheswar is the authority of Dharma-Artha-Kama-Mokhya, he is the Siva of Koili Baikuntha’ and observant of Baikuntha kshetra, Tapaswi Hanuman is sitting on a Padmapitha in Padmasan; he is the guard of the Golaknivas, Mausoleum of Chaturdhamurti within the Koili Baikuntha. Then the devotee has to come back to Pata Agana, the open and wide inner courtyard in the northern side of the main temple. Devotees place lighted earthen lamps or deepa on a stand specified for such purpose and pray Jagannath, Balabhadra and Subhadra there.
Nata mandop- Jagmohan- Garva griha :
Then the devotees enter into the Natamandop/Dancing Hall of the main temple through seven steps otherwise known as Sata pahach, they proceed towards the back side of Garuda Stambha, which stands just in front of the Bhog Mandop. A descent chlorite image of Garuda, the celestial carrier of Vishnu sits on the pillar with folded hands and offers his prayers to his master. The pillar is probably fossilized as if a tree trunk, devotees touch and hug the pillar with much devotion. It is believed that embracing this pillar provides relief from serious incurable diseases, the bath-water (paduka) of Garud is considered as the most powerful medicine.
Getting a glimpse of the presiding deities, standing behind the Garud Stambha is the best form of darshan, many devotees do not feel the need of going closer to the Ratnasimhasan on which the deities are sitting. Most of the devotees sing bhajana, janana and slokashymns to Jagannath standing behind the Garuda Stambha. In front of the Natamandop, on its west, a round wooden bar is generally fixed to regularize the entry into the Jagamohan; it is called as Chandan Argali. Thereafter, the devotee enters into the Jagamohan through the Jay Bijay dwar, in both the sides of the door, Jay and Bijay are the celestial doorkeepers of Sri Vishnu. One gets a clear view of the presiding deities on the elevated platform within the sanctorum from this point. In the north side of the Jagamohan there is a store-room, Sri lokanath (Siva) is the custodian of the same.
At some specific period, in between certain rituals, the devotees are permitted to enter into the sanctum sanctorum;in local terms it is called Sahanmela. To enter into it, one has to cross the Kalahat dwar, then standing in front of the Ratna simhasan, he avails of the opportunity of getting the darshan of all the deities. On the Ratna simhasan Balabhadra, the elder brother is on the right side in the extreme south, Subhadra in the middle and Jagannath to her left in the extreme left towards the northern end stands Sudarshan, the celestial Chakra of Vishnu. Over and above these principal deities other small images of Bhudevi, Sridevi and Madhab are found placed by the side of Sri Jagannath. Circumambulation of the Ratna simhasan is also permitted at limited period.
Balabhadra and Jagannath have two hands each without elbow, palm and fingers; this indicates that they can catch anything with their invisible hands. Subhadra has no hands; Her invisible hands bless the entire world. None of the images have ears and portion of body below the waist, which implies that they move unseen. Jagannath is having round-shaped eyes, so He is Chakadola, not having the eye brows, exhibit the expansiveness of His round eyes to infinity. The faces of the icons have been painted in specific manner, so that their forehead, eyes, nose and lips are discernible. They are the incarnations of Love and Grace. From their appearance one feels that from Ratna simhasan they are welcoming all and like to embrace all their devotees.
After completion of darshan within the sanctum, the devotee comes back to Garuda Stambha, circumambulates it again and prays-
Niladrau sankhamadhye shatadal kamale Ratnasimhasanstham/
Sarbalankaryuktam nabaghanruchiram samjatamchagrajen //
Bhadraya bamabhage ratha charan yutam brahmarudrendra sebyam/
Bedanam sarameesham swajan paribrutam Brahma daru smarami //
Completion of Darshan and Mahaprasad Seva :
Thereafter, the devotee comes back to Pata Agana through Satapahach, stands on Kutachakra, in northeast corner of inner Kurmabedha, in front of the temple office. From this point he gets the darshan of Mahalaxmi in front of him, Satyanarayan in his left side, and Nilachakra and Patitpaban bana thereon on the top of the temple. Here the devotee again prays Chaturdhamurti from the core of his heart and completes the darshan. He has to move out through a small entrance link of Kurmabedha, proceed to Ananda Bazar, situated in the north east corner of the outer courtyard, partake Mahaprasad and express his obligation to Mahapravu as below.
“Nilachal nibasaya nityaya paramatmane /
Balabhadra-Subhdrabhyam Jagannathayate namah //”
The devotee leaves the temple through 22 steps and Lion’s Gate and reaches Badadanda, his initial entry point.
NOTE: All collected content are taken as it is from the book Purushottam Shree Jagannath written by Shri Padmanabha Mahapatra
