PROJECT- II (HM8150)

ON

‘‘Scope of Promoting Jagannathpur Temple as a Tourist Destination for Domestic Pilgrim Tourist’’

BYAKASH CHANDRA

(HM/1016/07)8th semester

GUIDEDBY

Mr. ABHINAV SHANDILYA

DEPARTMENT OF HOTEL MANAGEMENT& CATERING TECHNOLOGYBIRLA INSTITUTE OF TECHNOLOGY

MESRA -835215, RANCHI2011

ACKNOWLEDGEMENT

I Express sense of gratitude and highly indebted to Professor Sitesh P Srivastava, HOD, B.H.M.C.T., and Mr. ABHINAV SHANDILYA, for the invaluable guidance, inspiration and constant encouragement which helped me in the successful completion of this project on time.

I am gratefully thankful to all my friends of department of BHMCT, BIT Mesra, Ranchi for encouragement and providing necessary facilities which made this endeavor possible.

Last but not the least, I thank the Lord Almighty for guiding me every step of the way.

AKASH CHANDRA

HM/1016/07

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DECLARATION CERTIFICATE

This is to certify that the work presented in the project entitled ‘‘Scope of Promoting Jagannathpur Temple as a Tourist Destination for Domestic Pilgrim Tourist’ in partial fulfillment of the requirement for the award of degree of Bachelor of Hotel Management and Catering Technology of Birla Institute of Technology, Mesra, Ranchi is an authentic work carried out under my supervision and guidance.

To the best of my knowledge, the content of this thesis does not form a basis for the award of any previous degree to anyone else.

Date: (Guide name & signature)

Department of Hotel ManagementAnd Catering Technology,

Birla Institute of Technology,Mesra, Ranchi.

CERTIFICATE OF APPROVAL

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The foregoing project entitled ‘‘Scope of Promoting Jagannathpur Temple as a Tourist Destination for Domestic Pilgrim Tourist’’,is hereby approved and has been presented in satisfactory manner to warrant its acceptance as prerequisite to the degree for which it has been submitted.

It is understood that by this approval, the undersigned do not necessarily endorse any conclusion drawn or opinion expressed therein, but approve the project for the purpose for which it is submitted.

(Internal Examiner) (External Examiner)

Professor Sitesh P Srivastava(Head of the Department)

CHAPTERIZATION

4

S. No. CONTENTS PAGE NO.

1. INTRODUCTION RESEARCH OBJECTIVE PROBLEM DEFINITION

6-12

2. REVIEW OF LITERATURE LORD JAGANNATH DIFFERENT NAMES OF JAGANNATH STORIES ASSOCIATED WITH DIETY COSTUME RITUAL NABAKALEBARA CAR FESTIVAL CELEBRATION RITUAL OF RATH YATRA WORK DONE FOR THE PROMOTION BY THE

GOVERNMENT

13-29

3. RESEARCH METHODOLOGY RESEARCH DESIGN SOURCE OF DATA DATA COLLECTION TOOLS SAMPLE SIZE DATA ANALYSIS TOOL

30

4. DATA COLLECTION 31

5. ANALYSIS OF DATA 32-39

7. CONCLUSION 41

8. SUGGESTION & RECOMMENDATION 42

9. BIBLIOGRAPHY 43

1O. ANNEXTURE SYNOPSIS QUESTIONAIR PHOTO’S

44-50

1. INTRODUCTION

What is Temple?

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The temple is the focus for all aspects of everyday life in the Hindu community - religious, cultural, educational and social. The temple is also the place where one can transcend the world of man.

Hindus believe that their lives are merely stages in the progression to ultimate enlightenment. The temple is a place where God may be approached and where divine knowledge can be discovered. All aspects of the Hindu temple focus on the goal of enlightenment and liberation - the principles of design and construction, the forms of its architecture and decoration, and the rituals performed. And all of these are determined by ancient texts called shastras compiled by the priests, the brahmins. The vastushastras were theoretical and idealised descriptions of the architectural traditions and conventions to be followed.

The temple is designed to dissolve the boundaries between man and the divine. Not merely his abode, the temple ‘is’ God. God and therefore by implication the whole universe is identified with the temple’s design and actual fabric. The ground plan is perhaps the best example. The vastushastras describe it as a symbolic, miniature representation of the cosmos. It is based on a strict grid made up of squares and equilateral triangles which are imbued with deep religious significance. To the Indian priest-architect the square was an absolute and mystical form. The grid, usually of 64 or 81 squares, is in fact a mandala, a model of the cosmos, with each square belonging to a deity. The position of the squares is in accordance with the importance attached to each of the deities, with the square in the center representating the temple deity; the outer squares cover the gods of lower rank.

The construction of the temple of the temple follows in three dimensional form exactly the pattern laid out by the mandala. The relationship between the underlying symbolic order and the actual physical appearance of the temple can best be understood by seeing it from above which was of course impossible for humans until quite recently.

Another important aspect of the design of the ground plan is that it is intended to lead from the temporal world to the eternal. The principal shrine should face the rising sun and so should have its entrance to the east. Movement towards the sanctuary, along the east-west axis and through a series of increasingly sacred spaces is of great importance and is reflected in the architecture. A typical Hindu temple consists of the following major elements - an entrance, often with a porch; one or more attached or detached mandapas or halls; the inner sanctum called the garbagriha, literally ‘womb chamber’; and the tower build directly above the garbagriha.

Besides the ground plan there are other important aspects of the temple which connect it to the phenomenal world - its site in relation to shade and water, its vertical elevation relating to the mountains, and the most sacred part, the garbagriha, relating to caves.

As a god can be malevolent as well as benevolent it is important that the temple site is one that will please him. The Puranas state that ‘The gods always play where groves are near rivers, mountains and springs’. Sacred sites in India therefore, are usually associated with water, shade and lakes of India are often considered to be sacred and they have healing and

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purifying powers. Rivers such as the Ganges are thought to have descended from the heavens, perhaps the Milky Way, and their sacred water is needed in the temple tank.

The gods have always been attracted to mountains and they have great mountains for the symbolism and appearance of the temple. There was an impulse to create soaring towers that looked like mountain ranges. Mount Kailasa in the Himalayas is the celestial abode of Shiva and the Kailasa temple at Ellora us the architectural interpretation of this mountain. To reinforce this symbolism temples were originally painted white to make them look even more like snow covered mountains.

In India caves have always been thought of as places of great sanctity. Most of the earliest surviving Buddhist, Jain and Hindu shrines are rock cut caves. In later Hindu temples the garbagriha is designed to resemble a cave. It is small and dark and the surfaces of the walls are unadorned and massive. It is a place that encourages meditation which is possible only in solitude. Approaching the shrine is a movement from open spaces to a confined small space; from light to darkness, from a profusion of visual form and decoration to the visual simplicity of the cave. From this sanctuary the implied movement is vertical, to the symbolic mountain peak directly above the image of the god. This movement upwards is linked wo the idea of enlightenment which is identified with the crowning final of the temple - the amalaka or sikara.

Most ancient stone temples were the result of royal patronage. Though they were built for the benefit of the whole community, they were also an expression of the devotion and peity of the ruler. It was thought that by building a temple the patron would always have peace, wealth, grain and sons. It might also ensure fame and even immortality. Sometimes temples were built to celebrate important events. In the early eleventh century, for example, the Chola king Rajendra built a Shiva temple at Gangaikondacholapuram to celebrate his victory in the north.

The murtis (depictions of the dieties in a temple) provide access to the divine. It is interesting to note that it was not the sculptor or painter who was honored for this work as he would be in the west, but the donor. In fact, almost all Hindu art is anonymous.

The temples were maintained through donations from royal patrons and private individuals. They were given money, gold, silver, livestock and income from grants of land including whole villages. Such gifts would provide religious merit (punya) which would increase the possibility of ultimate liberation for the donor.

Some temples became very wealthy often invested in land and hired tenants to provided income. The important temples hired priests, garland makers, suppliers of ghee, milk, oil, rice, fruits, sandal-paste and incense. A famous detailed account made in 1011 of the people supported by the Rajarajaeswara temple at Tanjore listed dancing-girls, dancing masters, singers, drummers, conch-blowers, accountants, parasol bearers, lamp-lighters, sprinklers of water, potters, carpenters, astrologers, tailors and jewel-stitchers. There were 600 people in total. In return for their temple work, they were given land which they cultivated and could

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live off. By providing livelihoods for such large numbers of people, the temple not surprisingly could exert great influence on the economic life of the community.

To this day Hindus donate vast amounts to temples. One of the wealthiest is a Vishnu temple at Tirumala. The temple staff alone is 6000 and an average 30,000 pilgrims visit each day. Its annual income is said to be about $165 million and it is also regarded as the most charitable in India.

P O P U L A R S H R I J A G A N N A T H T E M P L E S A R O U N D I N D I A

Sl.No

Name of Temple Address

1. Shri Jagannath Temple Block-C, SDA, Hauz khas village Road,Bhagaban Jagannath Marg, New Delhi-110016

2. Shri Jagannath Temple Agara village, 24th main, Sarajapur Road,Bangalore-560034

3. Shri Jagannath Temple Dakshinakshetra (Shri JagannathSpiritual Educational Cultural Trust),Kanathur, Reddy kuppam, ECR,Kovalam Post, Chennai-6031 12, Ph-044-27472 112

4. Shri Jagannath Temple Tyagraj Nagar, New Delhi5. Shri Jagannath Temple Vishakhapatnam, A.P6. Shri Jagannath Temple Banjara Hills, Hyderabad-500034, A.P7. Shri Jagannath Temple Gayatri Nagar (Sankar Nagar), Raipur-

492007, Chhatisgarh

8. Shri Jagannath Temple Hatia, Jharkhand9. Shri Jagannath Temple Varanasi, U.P10. Shri Jagannath Temple Shree Jagannath Seva Samity, East

Yard, CPT compound, Gorasthan,Khidderpore, Kolkata-700023, W.B

11. Shri JagannathTemple

Serampore, Near Kolkata, W.B12. Shri Jagannath

TempleUtkal Social & Cultural Association(Regd., Maruti Vihar, Gurgaon- 122002,Haryana

13. Shri Jagannath Temple P.O-Haldibadi, Chirimiri, Dist-Korea, Pin-497451, Chhatisgarh, mob-09424250064

14. Shri Jagannath Temple Kuarkhai river side, ward No-3,Seraikella, Po/Ps/Dist-Seraikella,Jharkhand

15. Shri Jagannath Temple C-202, Ocean view castle Plot No-B-II,Sector-12, Kharghar, Navi Mumbai-410210, Maharastra

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16. Shri Jagannath Temple Ranchi, Jharkhand

17. Shri Jagannath Temple Sakinara, Andheri east, Mumbai

18. Shri Jagannath Temple Faridabad19. Shri Jagannath Temple Thane, Mumbai, Maharastra20. Shri Jagannath Temple Biwadi, Dist-Alwar, Rajsthan21. Shri Jagannath Temple Railway Settlement Bilashpur,

Chhatisgarh22. Shri Jagannath Temple SDB compound, Shri Nag Baba Mandir,MIDC Area, Hingara Road, Nagpur-16,23. Shri Jagannath Temple Thakur Saheeb Gharali, Bundeskhand,Uttar Pradesh24. Shri Jagannath Temple Mahesh, near SriRampur, dist-HoogulyW.B25. Shri Jagannath Temple Midnapore, W.B

26. Shri Jagannath Temple Jagannathpur MandirNyasa Samity,Dhubra, Ranchi-834004, Jharkhand, ph-27. Shri Jagannath Temple Priyadarshani Nagar, Po-SailendraNagar, Ring Road No-3, Dist-Raipur,28. Shri Jagannath Temple At-Sadar Bazar (Pujari Paribar),Po / Dist-Raipur, Chhatisgarh29. Shri Jagannath Temple At/Po-Tata Nagar, Jharkhand

30. Shri Jagannath Temple At/Po-Bokaro, Jharkhand31. Shri Jagannath Temple Ashram Road, Ahamadabad-380009,

Gujurat32. Shri Jagannath Temple Nasik, Maharastra33. Shri Jagannath Temple Bhopal, Madhyapradesh34. Shri Jagannath Temple Indore, Madhyapradesh35. Shri Jagannath Temple Bilaspur, Chhatisgarh36. Shri Jagannath Temple Bhilai, Chhatisgarh37. Shri Jagannath Temple Delhirajhara, Chhatisgarh38. Shri Jagannath Temple Jashpur, Chhatisgarh39. Shri Jagannath Temple Raigarh, Chhatisgarh40. Shri Jagannath Temple Ambikapur, Chhatisgarh41. Shri Jagannath Temple At-Shankar, Dist-Mahasamunda,

Chhatisgarh42. Shri Jagannath Temple Pithora, Dist-Mahasamunda,Chhatisgarh43. Shri Jagannath Temple Sareipalli, Dist-Mahasamunda,Chhatisgarh44. Shri Jagannath Temple,

(Estd. – 2006)Bhuruch, Gujurat

45. Shri Jagannath Temple Elenka, Bangalore city, Bangalore,Karnatak46. Shri Jagannath Temple Boroda, Gujurat

S H R I J A G A N N A T H T E M P L E S B E Y O N D I N D I A

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U S A

Sl.No

Name of Temple Address

1. Shri Jagannath Temple Huntcivila, America2. Shri Jagannath Temple Alabama3. Shri Jagannat at Shri Ganesh Temple Nashiville, TN4. Shri Jagannath at Shiva Vishnu

TempleCleveland, OH

5. Jagannath Darsha ParashktiTemple

Detroit, Michigan, MI-USA6. Shri Jagannath Temple at Fremont

Hindu TempleFreemont, California

7. Shri Jagannath at Hindu Temple Dallas, TX8. Shri Jagannath at Austin Hindu

TempleAustin, TX

9. Shri Jagannath Temple Illinois, Chicago, 1716Lunt Ave, Chicago, IL-60626

10. Shri Jagannath at Shri Radha GovindaTemple

New York

11. Shri Jagannath at Shri Radha MadanMohana Temple in Potomac

Washington, DC

12. Shri Jagannath at Hindu Temple Minnessota13. Shri Jagannath at Hindu Temple Arizona, Scottsdale, AZ14. Shri Jagannath Temple Tampa, Florida15. Shri Jagannath Temple Washington

B A N G L A D E S H

Sl.No

Name of Temple Address

1. Shri Jagannath Temple Bangladesh

G E R M A N Y

Sl.No

Name of Temple Address

1. Shri Jagannath Temple Cologne, Germany

A U S T R A L I A

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Sl.No

Name of Temple Address

1. Shri Jagannath Temple Byron Bay, Australia2. Shri Jagannath Temple Gold Coast, Australia3. Shri Jagannath Temple Madrid, Australia

A R G E N T I N A

Sl.No

Name of Temple Address

1. Shri Jagannath Temple Buenos Aires, Argentina2. Shri Jagannath Temple Colombia, Argentina

O T H E R S

1. Shri Jagannath Temple Toronto2. Shri Jagannath Temple Canada3. Shri Jagannath Temple Thailand4. Shri Jagannath Temple Mexico5. Shri Jagannath Temple London6. Shri Jagannath Temple Los Angeles7. Shri Jagannath Temple Italy8. Shri Jagannath Temple Hong Kong9. Shri Jagannath Temple San Fransisco10. Shri Jagannath Temple Chikago11. Shri Jagannath Temple Sao Poulo, Brazil12. Shri Jagannath Temple Paris13. Shri Jagannath Temple Taiwan14. Shri Jagannath Temple Sydney15. Shri Jagannath Temple Montreal16. Shri Jagannath Temple Venice Beach17. Shri Jagannath at Iskon Temple Vancouver18. Shri Jagannath at Iskon Temple Ottawa19. Shri Jagannath Temple Rio de Janeiro20. Shri Jagannath Temple-(Estd. - 1933) Sibal, Mauritius21. Shri Jagannath (Radha Krushna)

TempleSoho Street, Near Oxfordstreet, London, UK

22. Shri Jagannath Temple Renesa, South Africa

1.1.RESEARCH OBJECTIVE

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To promote the jagannathpur temple as a tourist destination for domestic pilgrim tourism.

1.2. PROBLEM DEFINITION

In the importance of any places, spirituality & belief comes into the light.Here in Jharkhand or for that matter even in India, there are very less number of followers of Lord Jagannath Hence this study is an approach to aware the worshipping significance of Lord Jagannath among the proper and thereby promoting the Jagannathpur temple in Ranchi as the domestic pilgrim.

2. REVIEW OF LITERATURE

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‘‘Scope of Promoting Jagannathpur Temple as a Tourist Destination for Domestic Pilgrim Tourist’’

Jagannathpur Temple is a famous landmark of Ranchi, the capital of Jharkhand. This 17th century temple, similar to Orissa’s Jagannath Puri Temple in architecture is considered a famous pilgrimage centre across India and most importantly in Ranchi. The temple is situated on top of a small hillock. This temple, built under the rule of Thakur Ani Nath Shahdeo, the king of Barkagarh Jagannathpur, principality, built the temple in 1691 hosts Krishna, Balabhadra and Subhadra as its main shrines. Its architectural styles resemble the Jagannath temple of Puri. Rath yatra or Car festival similar to that of Puri is held every year in the months of June/July. It attracts thousands of devotees both tribal and non-tribal.

Lord Jagannath, the symbol of universal love and brotherhood is worshipped in the ‘Shree Jagannath Temple’ along with Balabhadra, Subhadra,. Lord Balabhadra is the elder brother, Lord Jagannath is younger brother and Devi Subhadra is youngest sister. 

2.1. Lord Jagannath

There are different names of Shree Jagannath (or 'Sri Jagannath' or 'Shri Jagannath'), which are generaly used by people, 'Puranas' and 'Vedas'. The names of Shree Jagannath represent the activity, nature, characteristics of the Lord. 

Jagannath was called "Purusottama" since his origin at Puri or ‘Purusottam Kshetra’ (the abode of Purusottam) since pre-historic times. The Rig Veda refers to him as the ‘Daru’ (sacred log of wood) of Purusottama, afloat on the eastern sea. The name "Jagannath” (Lord of the Universe) is invariably a collective representation of the Triad (Jagannath - Balabhadra - Subhadra) and has been in use since the dawn of the last

2.2.Different name’s of lord Jagannath

Chakaakhi Chakaakhi means round eyes.

ChakadolaThe round lid-less eyes (It symbolize the Lord in overactive and

vigilant)

Chakanayana Chakanayana means round eyes.

DarubrahmaDarubrahma means the wooden (Daru) image containing the

supreme soul (the Brahma). It is believed that in the sacred body of Lord Jagannath, the ‘Brahma’ (Supreme Soul) has been kept in a cavity.

Devadhideva The Lord of Lords

Jagadish The king of universe

Jagatadhisha The king of universe

Jagannath The God of the Universe

Kala Thakura The black coloured God.

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Mahaabaahu Big handed (It symbolize the Lord is actively helps to all)

NeeladrivihariNeelamadhab (Jagannath was worshipped as 'Neelamadhab' by an

aboriginal tribe chief)

Nilachalia Live in Nilachala

Padmalochana 'Padma' means Lotus and 'Lochana' means Eye.

Patitapabana Who bless the Universe

Purusottama The Supreme Man.

Rajadhiraj The king of kings

2.3.There are two interesting stories associated with this deity

First is the story of how Krishna appeared to a great devotee of the lord, King Indradyumna and ordered him to carve a deity from a log he would find washed up on the sea shore of Puri. He searched for a carpenter to make the deities. King Indradyumna found a mysterious old Brahmin carpenter who appeared and took the responsibility and took a few days to accomplish that. Surprisingly the carpenter insisted that he would not be disturbed while he was carving the deity and started working behind a closed door. Everyone including the King and his Queen were very much anxious and came every day to the closed door and there was sound of working. After 21 days of waiting anxiously outside his room, but after some time, all sound stopped. The impatient Indradyumna's Queen worried what had happened and assuming the worst, opened the doors - only to find the deity half-finished and the carpenter vanished. The mysterious carpenter was none other than Vishvakarma, the heavenly architect The king was distraught as the deity had no arms and legs. Utterly repentant that he had interrupted the carving, the king was only pacified when the muni (sage) called Narada appeared and explained that the form the king now sees is a legitimate form of the supreme personality of godhead. The second story here was narrated to further explain and remove any doubts and confusion.

The second reason for Lord Jagannath's appearance is the story of how Krishna was eavesdropping on the gopis as they spoke amongst themselves of His pastimes, and how much they loved him. Sister Subhadra was instructed to keep watch and ensure Krishna wasn't nearby while the gopis spoke of Krishna. But after a while Subhadra was so overwhelmed by the gopis' devotion and their stories that she became completely engrossed in listening. She didn't see the brothers Krishna and Balarama approaching. As the brothers listened their hairs stood on end, their arms retracted, their eyes grew larger and larger, and they smiled broadly in ecstasy. That is why Jagannath, Balarama and Subhadra look like they do. This form is worshiped by Vaishnavas as the abstract form of Krishna. The deities - Jagannath, Balabhadra (Balarama) and Subhadra (Krishna's sister) are usually worshipped in the temple, but once in every Ashadha Masa, shukla paksha dvitiya,with the star pushya in asterism, (Rainy Season, usually June or July), they are brought out onto the main high street of Puri and travel (3  km) to the Mausimaa (Gundicha) Temple, allowing the public to have Darshan (holy view) of the

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deities as they pass. This festival is known as Ratha Yatra. The Rath carts themselves are huge wooden structures built new every year and are pulled by the millions of pilgrims who turn up for the event from all parts of the Globe. The festival commemorates Krishna's return to His home in Vrindavan after a long period of separation from the people there.

2.4.Costumes

The Costumes or Vesas of Lord Jagannath symbolize various cultural and religious syntheses in the shrine. Everyday from early morning to night the deities on the Ratnavedi wear different dresses made of cotton and silken fabrics, Gold Ornaments studded with precious stones, flowers of different varieties, tulsi leaves etc. Sandal paste, camphor and sometimes musks are used in the daily and periodical rituals. The sevaks of temple who dress the deities with clothing and flowers are known as Puspalaks or Singharis. 

The sevaks of temple who dress the deities with clothing and flowers are known as Puspalaks or Singharis. In different parts of the country the counting system of months in a year such as in english calendar its begins from the month of January to December, where as in Bengali calendar the month are starting after the first day of solar month but in Orissa calendar months are starting after full moon day. In Bengal and Orissa calendar the months are starting as follows :[1] BAISAKH ( April - May ) ; [2] JESTH ( May - June ) ; [3] ASHADHA ( June - July ) ; [4] SRAVAN ( July - August ) ; [5] BHADRAV ( August - September ) ; [6] ASHWINA ( September - October ) ; [7] KARTIKA ( October - November) ; [8] MARGASIRA ( November - December ) [9] PAUSA ( December - January ) ; [10] MAGHA ( January - February ) ; [11] FALGUNA ( February - March ) ; [12] CHAITRA ( March - April ).  

A few important Veshas or costumes of the deities are

1. BADASINHAR VESA

This adornment is done everyday before the night "pahuda". At the time of going to sleep the VESHA of the deities is known as BADASINHAR VESHA . Every day and night all the God and Goddess are came down from heaven to witness this floral sentiments of love of the Supreme. 

On the following morning, lamp offering is done on this costume. Bada Srungar Vesha is mostly of flowers of different colours and species. The deities wear silk clothes called 'Khandua'. An extract from the fam sanskrit poem 'Gita Govinda' of poet Jayadev is woven in the texture of this 'khandua'. Deities in this costume are very attractive to look at.

2. ABAKASH VESA

Abakash Vesha is done every early morning after Mangal Arati (sessation) of the deities, for the Abakash rituals (system of bath). In this time the deities wear "Tadapa" (napkin), which are

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white and orange colour border cloth measuring 16' * 4' along with "Uttariya" (Salwar). Then the deities take theeth brushing, tongue clearning and then bathing in front of a mirror by PANCHAMRUTA (milk, curd, ghee, sugar and honey). This system is known as "Abakash" or "Abhisekh Vesha" (Bath decoration). 

Changing Of Colour of Dresses 

The changing colour of dress is reminding to the deities of the reality nature of Lord Jagannath as HE is the master of all PLANETS, so from Sunday to Saturday HE changes seven colours of dresses, it represents HE is the master of all planets. SUNDAY - Red colour dressMONDAY - White with black spotted dressTUESDAY - Mixture of five colours dressWEDNESDAY - Green colour dressTHURSDAY - Yellow colour dressFRIDAY - White colour dressSATURDAY - Black colour dress

3. SADHA VESA

Sadha Vesha is the normal costumes of deities which they wear five times in a day, especially after each food offering. This Vesha is done with silken clothes and flower garlands.

4. CHANDAN VESA

Chandan Vesha is done for 42 days, every third bright day of the month Baisakh (April-May) starting from "Akhyatritiya" day. Faring, sandal paste oil on the body of deity and decoration of flowers (Chula, Alaka, Topar ) is known as CHANDAN VESHA . First 21 days from Akhyatritiya are known as "outer Chandan yatra" and second 21 days are known as "inner chandan yatra". In first 21 days begining from Akhyatritiya the Lord Madanmohan representative of Lord Jagannath along with Sreedevi (Laxmi) and Bhudevi (Saraswati) assending on Biman, Ram and Kirhsna in a palki along with local Sivas (Jameswar, Loknath, Kapal mochan, Markandeswar and Nilkanth) goes in procession to Narendra Tank for bath and boat journey.

5. RAGUNATH VESA

Raghunath Vesha is a royal Vesha. The 9th bright day of Baisakha (April-May) which known as Sree Ram Navami, the deities are decorated as Lord Jagannath as Purusottam Lord Ramachandra , Lord Balabhadra as Lord Laxman and Goddess Mahalaxmi as Goddess Sita. To the left side of Lord Ram Chandra his two brothers Bharat & Satrughan are standed holding umbrella and Chamar (tail of a yak) in there hands. On the right side of Lord Ram stand Lord Balabhadra (Laxman) , Lord Brahma & saint Basistha .On the lap of Lord Jagannath (Purusottam

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Ram) sits goddess Laxmi with Hanuman standing with folded hand along with his army like Angada with Chamar. Jambaban, Bibhisan, Mala, Mila, Gabaya, Gabakhaya with their hands folded also. All these status are made of thermocol on the Ratnavedi. Goddess subhadra sits separately decorated pompously with golden ornaments. Such pompously decorated style is known as "Raghunath Vesha" (Ram Abhisekh). In this vesha gold, silver, ruby, precious stones etc. are used. so it is called ornamented sentiment of Lord. Since 1905 such Vesha is not conducted in Sri Mandir .

6. RUKMINI HARAN VESA

The Rukmani marriage ceremony is celebrated every year on the 11th bright day of the month Jeistha (May-June). On that day Sree Krishna (Madan mohan ) representative of Lord Jagannath married with Rukmani (Goddess Laxmi). In this day Lord Jagannath dressed in BAULA PATA to look like a bride groom. This Vesha is known as RUKMANI HARAN VESHA.,

7. GANPATI VESA

On the full moon day in the month of Jyestha (May-June), Deb-snanpurnima falls. This is one of the famous festival of Lord Jagannath out of thirteen festivals in Srimandir. On this day the deities are come down from ratnavedi to snan-mandap to give darshan to the devoties. On this day the deities used to take practical bath. After the bathing cerimony over the deities are decorated in the shape of elephants as in black materials are supplied by Gopal Tirtha Mathaand Ragabdas Math of Puri with a request of devotee Sri Ganapati Bhatta. This vesha is well known as Hativesha (Elephant dressing).

8. NAVAYOBAN VESA

After taking bath, the deities were considered ill and were treated for 15 days in ANAWASAR (For Leisure) ROOM. On the Newmoon day of Ashadh(June-July) the deities are come out like fresh young form to give darshan to his beloved devotees.This Vesha is known as NABAYOBAN VESHA.

9. CHITA LAGI AMABASYA VESA

On the new moon day of the month Sravan(July-Aug) The Deities wear their respective fore-head ornaments (chita). This is known as Chitalagi Amabasya Vesha.

10. BANABHOJI VESA

On the day of 10th day of dark Bhadraba(Aug-Sept) this Banabhoji Vesha is continuing in Srimandir. The deities are dressed as if going to attend a picnic, like cowherd boys. In ancient

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time it is narrated in Krishnalila that Lord Krishna with his elder brother Balaram and group of cows had gone to the forest for picnic. Reminding this view Banabhoji Vesha is still continuing in Srimandir. This vesha is very beautiful and attractive.

11. KALIYADALANA VESHA (In August)

On the 11th day of dark Bhadraba(Aug-Sept) the Kaliyadalan Vesha is celebrated in Srimandir. In Krishnalila it is narrated that in Dwapar yuga Lord Srikishna had defeated the notorious cobra named "Kaliya" who was living in the water of Yamuna river and saved the villagers of Gopa. Lord JAGANNATH is dressed like Lord Krishna. This vesha is known as Kaliyadalan vesha.

12. PRALAMBASURA BADDHA VESHA

The 12th day of dark of Bhadraba (Aug-Sept) is celebrated as the Palambasura Baddha vesha. In the Krishnalila (Dwapar yuga) to celebrate the killing of a demon named Palambasura by Balabhadra, the elder brother of Lord Krishna. From the 16th century AD this vesha or decoration is still continuing in Srimandir as it is mentioned in Madala Pariji (history of Raja Bhoj). Lord Balabhadra wears this decoration known as the Palambasura Baddha vesha.

13. KRISHNA BALARAM VESHA (In August)

On the 13th day of dark Bhadraba(Aug-Sept) Lord Jagannath and Lord Balabhadra are decorated as SriKrishna and Balaram respectively. But this is not an ancient vesha. Perhaps this vesha is going on in Srimandir since 54 years. In this vesha Lord Jagannath and Lord Balabhadra are decorated with two extra hands and Goddess Subhadra is decorated with extra four hands (chaturbhuja). Two hands for protection against fear and in other two hands holding rope and Ankush. This vesha is also known as Ram-Balaram vesha

14. LAXMI- NARAYANA VESA

On the 11th bright day of the month of Kartika (Oct-Nov) after abhishek the deities are decorated as Laxmi Narayan vesha. The deities are also decorated with gold ornaments. On their heads golden crowns charming with Thiakias. In this vesha Lord Jagannath holds conch shell of silver and the sudarshan chakra (the wheel) made of gold, Lord Balabhadra holds plough and shovel. This vesha is very dear to Bishista-daityabad - caste of devotees. It is also believed that Ramanucharya was pleased with this Laxmi Narayan vesha. In that day he used to give a grand feast to Sri caste devotees.

15. BALI BAMAN VESA

On the 12th bright day of the month of Bhadraba(Aug-Sept) Lord Vishnu (Jagannath) act of embodying the form of a dwarf-brahmin and pressed demon king Bali to Patal (beneath the

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earth). Lord Jagannath is dressed like "Bamana" (dwarf). Bamana is the fifth incarnation of Lord Bishnu. This vesha is known as Bali Baman vesha in the memory of the incident

16. RAI-DAMODAR or RADHA-DAMODAR VESHA - (In September)

On the 11th day of the month of Ashwena(Sept-Oct) to till 10th bright day of the month of Kartik(Oct-Nov) is known as Radha-Damodar month. In these days Lord Jagannath is decorated as Damodar (Krishna). In these days after obtaining permission from Sridevi (Laxmi). Lord here is worshiping along with Radha. This vesha is known as Rai-Damodar vesha.

17. HARIHARA VESHA (Bishnu and Shiva decoration) - (In November)

After the new moon day to till full moon day in the month of Kartika (Oct-Nov) on Monday the Lord Balabhadra is decorated with half black and half white as like Hari-Hara.

18. BANKA-CHUDA VESHA (In November)

On the 12th bright day of the month of Kartik (Oct-Nov) ekadasi the deities are decorated with gold ornaments. When Akrur came to Gopa from Mathura to take Sri Krishna by the order of king Ansha, at that time he saws Lord was decorated with Banka-Chuda vesha. Since ancient times this banka-chuda vesha is continuing as the memory of this occasion. In this vesha Lord Jagannath and Lord Balabhadra decorated with chandanika-chula in left side, braid on top and a golden kia setting specially on the forehead of Lord Jagannath. A small crown is also set. In this decoration the Lord looks like a dwarf. This vesha is very dear to Atibari caste devotees

19. TRIBIKRAM VESHA or ADA KHIA VESHA

On the 13th bright day of the month of Kartika (Oct-Nov) this vesha was started by the Alibadi caste. Lord Jagannath is master of three spheres of the universe; Heaven, Hell and Earth. In this vesha Lord is given heroic dress with gold sword, conchshell, wheel and club on the head gold crown with kia.

20. LAXMI NARASINGHA VESHA - Dal Kia

On 14th bright day of the month kartik (Oct-Nov) Lord Jagannath decorted with gold ornaments and dressed as half Lion to celebrate his carnation as Satya yuga, on head along with vanda chula and golden kia.

21. NAGARJUNA VESHA

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This vesha is occasionally done in the month of Kartika (Oct-Nov), when there are six days

of "Panchaka". The lords are dressed like warriors. In the recent past, this vesha has been done on 16.11.1994. The previous four dates were 26.11.1993, 3.11.1968, 16.11.1967 and 26.11.1966.

22. RAJRAJESWAR VESHA

In Padampuran uttarakhand it is narrated that in the month of Kartika (Oct-Nov) from 11th bright day to fullmoonday the decoration of the deities is known as Raj Rajeswar vesha

23. SRADHA VESHA (DEATH CEREMONY)

The 14th dark day, new moon day and 1st bright days of the month Margasir (Nov-Dec), Lord Jagannath offer death ceremony and torching lamps in respect of his fathers Nanda(foster father), Basudeva(Father) in "Dwapar yuga" and Dasarath in "Treta yuga". In these days Lord Jagannath wears plain white with small yellow border clothing. It is also known as DEV-DEEPABALI. The full moon day of the month Margasira is known as 'Pandu Purnima'. At this Sradha time Lord Jagannath wears white silk cloth of 8yds long 1½ yrds wide border with printed pictures in red colour, Lord Balabhadra wears white silk cloth 7 yrds long, 2 yrds wide with black colour border and Goddess Subhadra wear white silk cloth of 6 yrds long, 2 yrds wide with yellow colour border.

24. GHODALAGI VESHA - (In December)

From 6th bright day of month Margasira (Nov-Dec) to 5th bright day of month Magha(Jan-Feb) i.e. 'Odarsasthi' to 'Basant Panchami' total 36 days Ghodalagi Vesha taken place. As winter season the deities are covered in velvet clothing except faces. This vesha is known as standing Ghoda Lagi Vesha.

25. RAJA VESA

The full moon day of Falgun (Feb-Mar) is known as Dol Purnima. On this day Lord Jagannath appears like a RAJA (Sovereign Emperor) by wearing different gold ornaments. The diaties wear silk patas, with gold saree pada(feet), Sri Hasta(gold hand) holding silver crunch shell and golden wheel. Lord Balabhadra holds golden plough and golden shovel in this vesha. The daily decoration of deities in sree mandir in mainly done by the worshippers 'Palia Singharis', 'Palia Makeup' and 'Palia Khuntia'.

26. NABANK VESA

Before one day of the topic of Capricorn (Makara) this NABANK vesha is done alone with rice and flowers festival. At evening time the deities wears huge of Tulasi garlands and tulasi chula on head by the help of 'Palia Singharis' and 'Palia Khuntia'. In this vesha Lord Jagannath has dressed as NAYAK, a lover or beloved. The dresses are long cloth with red colored border. It is also folded over the heads of the deities in such an attractive way that the red

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border frames on their face. This vesha was started by Sri Chatyana at the time of his staying at Puri. Nabank means nine types or stages of devotion. Hearing of God and repeating the name of God

27. CHACHERI VESA

From 10th bright day of the month Falguna (Feb-Mar) to 14th Falgun (5 days) on Ratnavedi the deities are decorated with Chacheri vesha. In this vesh the deities are wearing red clothes and red flower. The devotees get boundless joy to see this vesha.

28. PADMA VESA

On 11th bright day of the month Magha (Jan-Feb) this Padma Vesha is continuing in Sree Mandir since last three hundred years. Lotus is the symbol of intelegence, meditation, efforts for success, Act, deviation and indifference to universal matter. Lord Jagannath is Himself is the brightness of all hearts lotus. So he is called "Padma Lochana" (Lotus Eye God). Now-a-days this Veshas materials are supplying by the 'Badachata Matha'. The entire decoration of Padma Vesha done by the skilled artists. The lotus flower, bud of lotus prepared with sola sraft, silver, golden threads, plant Whread, cotton cloth, gum of wood apple and colours are used. Specially they makes three masks with petal of cotton and hairs are fixed with masks. In both hands holding KADAMBA FLOWERS. This padma vesha is done at the BadaSinghar (bed time) vesha of the deities. This is only one day when the deities went to sleep with Padma vesha. It is very attractive and the lovliest vesha of the deities. This being the beginning of spring when Lotus flowers are abundant.

29. PAUSA ABHISEKH

On the moon day of month Pausa (Dec-Jan) it is believed that on this day the deities were installed in Sree Mandir . To mark the occasion after 'Abhisekh' the deities are decorated in Royal dressing wearing gold ornaments, garlands with sweet fragrance flower as Lord Jagannath looks like an emperor. During the time of Bhoga Puja on Ratnavedi Bhitarcha Mahapatra standing beside Lord holding the cloth umbrella like Laxman and Bhandora Mekapa holding the root of umbrella as Hanuman and three 'Palia Puja Panda' complete Bhoga Puja with sixteen upachar. This decoration known as Pausa Abhisekh.

30. JAMA LAGI VESA

From 5th bright day of Magha(Feb) to 10th bright day of Falgun(March) i.e. 'Basnta Panchami' to 'Dola Purnima' when winter go down the deities wear modified 'Ghoda' i.e. Jama(shirt). It is known as Jamalagi Vesha. All these Jamas(shirts) are made of silk colour cloth. In this time the deities wears 30 pcs of gold ornaments and 4 pcs of Patas measuring 2yrds * 11/2 yds.

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On the full moon day of Falguna (March) the deities also decorated with gold ornaments

known ‘‘sunavesa”. 

In Suna Vesha the golden ornaments are used as:

1. Sri Hasta - Golden Hand2. Sri Payar - Golden feet3. Sri Mukuta - Golden big crown4. Sri Mayur Chandrika - A golden peacock feather used by Lord Jagannath as Sri Krishna head piece.5. Sri Chulapati - A golden ornament worn traditionally on the forehead to increase the beauty of the face.6. Sri Kundal - Golden earring of hanging round ball type.7. Sri Rahurekha - A half square shaped golden aura around the face of the deities.8. Sri Mala - (Necklaces with Several Design made of gold)   PADAM MALA -Lotus Shaped   SEVATI MALA -Shaped Like Small Sun Flower   AGASTI MALA -Moon Shaped flower desgin   KADAMBA MALA -Kadamba Flower Design (Round ball shape)   KANTE MALA -Big Gold Beads Design   MAYUR MALA -Shaped in Peacock feathers  CHAMPA MALA -Shaped liked Yellow champa Flower9. Sri Chita - It is representing the third eye of Lords. On a Golden plate there are eight precious gems and in the center it is found a pure jewel. On the middle point at sri chita of Lord Jagannath there is a precious diamond which is represent the Swatik wuality of nature marked by ignorance) and on the fore head of Ma Subhadra a panna (emerald) represent the Raja quality(the second of the three natural qualities of creatures). When all three deities comes out from Srimandir on the occasion of DEB-SNANA PURNIMA these original jewels were kept in Srimandir. After return to temple the original chitas(jewels) are again placed on forehead of the deities on the day called CHITA LAGI AMABASYA Day.10. Sri Chakra - Golden Wheel11. Sri Gada - Golden bludgeon12. Sfi Padma - Golden lotus13. Sri Sank - A silver conch

2.5.Rituals

Ritual or Neeti signifies a particular religious rites. The daily and periodical rituals observed and performed since time immemorial. Lord Jagannath, Sri Devi Bhudevi and Sudarsana are worshiped by the same Puja Panda, 'Nilamadhava'. Lord Balabhadra and Goddess Subhadra is worshipped by two different Puja Panda.

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The timing and the methods of Rituals which are performed daily basis at Sree Mandir are

1. ‘‘DWARPHITA & MANGAL ALATI’’ -AT 5 A.M (Opening of the Temple door & auspicious lamp offering)

The doors of the sanctum are to be opened early morning by 5 A.M. During the month of Kartika(October-November) and Pausa(Dec-Jan) and on certain specific days, the doors are to be opened much before 5A.M. i.e. between 2 to 3 A.M. . Presence of five servitors(Bhitarchha Mahapatra, Pratihari, Muduli, Akhanda Mekap and Palia Mekap) is necessary for performance of 'dwarphita neeti' (Opening of the temple door). The doors are opened after Bhitarchha Mahapatra examines the "seal", placed on the padlocks in the last night by another servitor known as Talichha Mahapatra. 

On some days, extra rituals or delay in completion of rituals leads to not to do "Pahada"(closing the temple doors after the final ritual is over in the night). On such occasions, it become impossible to opening of the doors on the following morning and only from 'Mangalaalati' onwards the rituals commence. 

The subsequent ritual after 'Dwarapitha' is Mangalaalati i.e. the offering of sacred lamps to the deities. Bhitarchha Mohapatra and two other Puspalak servitors perform the rituals standing below the RatnaVedi(Pedestral).

2. ‘‘MAILAM’’ -AT 6 A.M. (Removal of dress,flowers etc.)

The scheduled time for Mailam is 6 a.m. , but it depends upon the time taken for Mangala alati. "Mailam" is a word used in Shri Jagannath Temple, which means change or removal of dresses and flowers etc. The servitors associated with this particular ritual are Puspalak (3 persons), khuntia, Changada Mekap and Dhoba. 

Three Puspalak servitors change the clothes, flowers, Tulasi Leaves of the Deities, worn on the last night. After removal of clothes, another clean or washed set of clothes known as 'Tadapa' and 'Uttariya' like towels are worn by the Deities. These clothes are washed by servitor Dhoba who is actually brahmin by caste.

3. ‘‘ABAKASH’’ - 6 A.M. TO 6.30 A.M(Purification rites of the Deities)

Purificatory rites like brushing of teeth and bath of Deities is known as "Abakash". This ritual takes place between 6 to 6.30 in the morning. These rites are performed by servitors like Puspalaks, Suarbadu, Paniapat, Mukhapakhal and Khuntia, Darpania Mukhapakhal, Padhiary, Amla Ghatuary, Bhandar Mekap, Mahabhoi and Khuri Nayak. 

Three Puspalaks perform a simple worship sitting on the floor below the Ratnavedi. They sprinkle water mixed with camphor, curd amala and sandal paste on three brass

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mirrors, each about two feet high, symbolizing the bath. Before that, they also show the tooth sticks and tongue scrappers to the Deities, symbolising brushing of the teeth. During such rites, the temple Jyotisha (Astrologer) reads out the tithi (Timing) and other astrological details of the day.

4. ‘‘MAILAM’’ -AT 6.45 A.M. (Removal of dress and flowers etc.)

At this time 6.45 A.M. deities change their clothes (Tadap & Uttariya) and wear another set of clothes. A servitor known as "Akhanda Mekap" keeps in the sanctum Akhanda Baitha. This lamp is not extinguished and burns till 'pahada' i.e. the time of retirement of the Deities to beds. The servitors associated with this ritual are Puspalak, Changada Mekap, Suar Badu, Dhaba etc.

5. ‘‘SAHANAMELA’’ - 7A.M. TO 8 A.M. (Emergence to public)

The time of Sahanamela of the Deities is 7 a.m. Though this is not a part of the rituals, but about one hour is spent to facilitate pilgrims to go up to "Ratnavedi" or inner sanctums to have a Darshan, without paying fees for it. General public get opportunity to see the Deities at a very close distance. Sahanamela is usually conducted for one hour. Though there is provision for 'Sahanamela' twice a day, but in practice, it is being held only once. On certain festive day, Sahanamela is held after 'Sandhyadhupa' (evening puja). During the month of Kartika it is held in the evening after Sandhyaalati and in the month of Pausha it is held after 'Sakaldhupa'. Sometimes it is held after 'morning dhup' and on certain festive days, there is no provision for Sahanamela. It is not treated as a part of rituals but is held only to enable ordinary public to go near the Deities.

6. ‘‘BESHALAGI’’" -AT 8 A.M. (Dressing of Deities)

Beshlagi is performed at 8 a.m. The Deties are again dressed up which can be witnessed from a little distance i.e. "Bhitara Katha". At this time, Deities are also adorned with gold and precious stones to suit diffeerent festive occasions.

7. ‘‘ROSHA HOMA’’ - 8 A.M. to 8.30 A.M. (Sacrifing fire to the deities)

At the time 8 to 8.30 a.m. While some sevayats are busy with 'Beshalagi' of the Deities, Pujapanda servitors at that time perform "Rosha Homa" (Fire Sacrifice) at the sacred kitchen. Here now starts the cooking of holy food (Maha prasad). Previously 'Deula Purohita' sevaks (The temple priests) were performing such rituals. The other servitors engaged in the ritual are Dhopakhalia and Mekap

8. ‘‘SURYA PUJA’’ - (Sun Worship)

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Next follows SURYA PUJA (Sun Worship). The Sun God in the Surya Temple

near the "Mukti Mandap" in the inner enclosure is worshipped by the servitor puja Panda

9. ‘‘DWARAPALA PUJA’’ - (Worship of the divine gatekeepers)

Then The Divine gatekeepers "Jaya" and "Vijaya" on the entranfe of the Jagamohan of the Temple gate are worshipped by the servitor known as puja Panda

10. ‘‘GOPALA BALLAVA PUJA’’ - AT 9 A.M. (Breakfast of the God)

The time for breakfast of the deities is at 9 A.M. At this time sweet popcorn (Khei), Khualadus, Coconuts sweets (Kora), Ripe banana, Curd, and chipped coconuts etc. are offered as bhogas. Puja is performed in a brief manner with pancha upachar only.

11. ‘‘SAKALA DHUPA’’ - AT 10 A.M. (Morning food offering)

12. ‘‘MAILAM & BHOGA MANDAP’’ - AT 11 A.M.

13. ‘‘MADHYANHA DHUPA’’"- 11A.M. to1 P.M. (Afternoon food offering)

14. ‘‘MADHYANHA PAHUDHA’’ - 1 P.M. to 1.30 P.M.

15. ‘‘SANDHYA ALATI’’

16. ‘‘SANDHYA DHUPA’’- 7 P.M. to 8 P.M

17. ‘‘MAILAM AND CHANDANA LAGI’’

18. ‘‘BADASINGHAR VESHA’’

19. ‘‘BADASINGHARA BHOGA’’

20. ‘‘KHATA SEJA LAGI AND PAHUDA’’ - AT 12.00 A.M

2.6.Nabakalebara

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Navakalebar literary means New Body Ceremony of the

deities. When one lunar month of Ashadha is followed by another lunar month of Aashadha, the deities change their bodies during the leap month. The Daitas plays an important role during Nabakalebar, the ritual in connection with changing of wooden bodies of the deities.

2.7.Car Festival (Ratha Yatra)

Every year o n the auspicious day of  Ashadh Sud 2, in early July, the Rath Yatra festival celebrated by Hindus. Rath means chariot, Yatra - a pilgrimage or procession. Though this festival is celebrated all over India and world, it originated in Jagannath Puri on the eastern coast of India.

Every year the deities of Jagannath Mandir - Lord Jagannath, Balaram and Subhadra - are traditionally installed on huge chariots. Devotees pull the chariots in a yatra (procession) through the street. The local king used to serve by humbly sweeping the road ahead with a golden broom. 

Rath yatra schedule of Puri Jagannath temple

Ratha Yatra 2003 1st July, Tuesday

Ratha Yatra 2004 19th June, Saturday

Ratha Yatra 2005 8th July, Friday

Ratha Yatra 2006 27th June, Tuesday

Ratha Yatra 2007 27th June, Wednesday

Ratha Yatra 2008 4th July, Friday

Ratha Yatra 2009 24th June, Wednesday

Ratha Yatra 2010 13th July, Tuesday

Schedule of rituals on Rath Yatra (Car Festival) - 13th July 20104:00 AM : Aarati4.25 AM : Mailam6:00 AM : Rosha Homam, Surya Pooja7:00 AM : Goopala Ballabha Darshan7:10 AM : Pongal Naivedyam8:45 AM : Establishment of Ratha9:30 AM : Pahandi Yatra start (Journey of Deities from Shree Mandir to Ratha)12:00 PM : Phandi Yatra end1:00PM to 1:30PM : Puri King Divya Singh Dev Comming to Pallaki1:45PM to 2:30PM : Chheraa Paharaa, Aarti

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3:00PM to 3:15PM : Tag Hourses to Ratha3:30 PM Onwords : Start of Rath Yatra (Three ratha move towords Gundichaa Mandir)

2.8.CELEBRATIONS

Amidst the resounding clash of cymbals, and the tumultuous thundering of drums, the three gods, Jagannath, his brother Balabhadra and sister Subhadra leave their abode, the Jagannath temple, to journey to the Gundicha Mandir, away from Jagannath temple. Millions of devotees flock to the town to watch the trinity ride in their elaborate chariots through the streets. On all auspicious occasions, special ceremonies and rituals are performed. Since the portals of the Jagannath temple allow entry only to Hindus, one of the gods, Maitri Devta, who symbolizes universal brotherhood, steps outside during this time so people of all religions and castes can pay obeisance. A spiritual ambience pervades the whole scene as bells chime; conch shells blow and the saffron robed sadhus dance with abandon. It is fascinating to watch the delirious masses paying homage to the Lord as the chariots move on almost as if propelled by a divine force

2.9.RITUALS OF RATH YATRA

A fortnight before the Rath Yatra, the three deities are given a holy bath on an open platform. Since the images become discolored as a result of the bath, they are kept away from the public. At this time, the deities are said to be ill and are left to rest in isolation. A day before the procession, three gigantic chariots are exquisitely decorated and lined up outside the temple gates. These grandiose structures, with brightly colored canopied tops, resemble the 12th century Jagannath temple in shape. Embellished and decorated with tinsel and ancient accessories, each of the chariots has a large platform covered with huge flower umbrellas. On the morning of the Yatra, the rhythmic clang of metal gongs, blowing of conch shells and trumpets and chanting of holy men fill the air as priests called Daityas vbring out the bedecked idols to their raths. Lord Jagannath makes his appearance first, amidst ecstatic cries of ‘Jai Jagannath’. The overwhelmed jubilant crowds work themselves into a state of devotional frenzy, as if hypnotized by the large eyes of their beloved Lord. Local king sweeps the chariots with a gold broom and sprinkles holy water on them. There is a deafening roar of cheer as the procession inches ahead. The chariots are drawn by 50-metre long ropes attached to their front. Devotees surge ahead for an opportunity to give a hand in pulling the ropes, as it is believed that this will absolve them of all their sins and help them attain salvation. One of the unique rituals of this procession is the Lord’s visit to his aunt’s house. It is said that the three siblings do not like visiting their aunt who is said to be mean. However, the three go to the mashibari after being ritually scolded by the head priest. 

2.10. Work done for the promotion by the Government

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The department of tourism is practicing three categories of activities1. Promotional2. Developmental3. Regulatory

Promotional under this category the department of tourism carries publicity & promotion campaign through its well equipped tourist officers that spread in the different parts of the world i.e., USA, UK, Western Europe South East Asia, Japan and West Asia, to capture virgin markets and also to strengthen existing markets.

Developmental various schemes under successive plans have been formulated and implemented by the department of tourism for domestic/ cultural tourism, domestic pilgrim tourism, development of supplementary accommodation promotion of wildlife tourism, sports tourism, social tourism, mountain and beaches resorts promotion of fairs and festivals grant of interest, differential subsidies travel circuits. The ministry also assits the agencies for the implementation of various schemes under five year plan.

Regulatory the department exercise the function of laying down norms and condition for the operation of hotels, travel agencies, tour operators, tourist guide and tourist transport operators and maintains approve list of these agencies.

The work of Bose et al. (1958) studied the Lingaraj temple of Orissa, especially the organization of services, and discussed daily services, annual celebration, sacred specialists, and distribution of services and emoluments. Among the Indian scholars, the most notable study on religion in the framework of Redfield’s and Singer’s concept was made by Vidyarthi, who elaborately studied the sacred city Gaya and changes through history as dimension of Indian civilization (1961). Bhoumik (1960) studied four temples in the district of Midnapore, West Bengal, particularly the iconography, caste participation, and service pattern, modes of offerings and purpose of worship. Saraswati (1963) studied the temple festivals, management of temple organization of Shantadurga temple in Goa. The study of Ray (1969) is, in fact, a study in historical sociology of the Pasupatinath temple, Nepal. Sinha (1972) made a brief but interesting study on the famous Kalighat temple covering the history and legends, secular invasion of this sacred area, the sevayets of temple and their changes in occupation, organization pattern, the pilgrims and their purpose of visit, the role-played by this temple in regional and national integration and lastly the role of modern scientific media in the spread of the cult of the Kali temple. Narayan (1974) studied the pilgrim of Kashi and observer that pilgrims come from different parts of India having varied socio-economic background. Chakraborty (1974) studied the pilgrims of the famous Tarakeswar temple, and observed composition as well as behavioral differences among them. Mahapatra (1974) studied the sacred geography Guptakasi (Bhubaneswar) following the concepts of Vidyarthi. Sahay (1974) discussed the sacred geography of Kashi. Sahay (1974) made a preliminary study on Rameswaram and Tirupati shrines of South India and noted the sacred geography, sacred centre, background, and history of these areas. Upadhyay (1974) studied Dwarka, its historical background, sacred geography, the rituals performed, and the sacred complex, and tried to compare and develop the sacred complex concept put forward by Vidyarthi. The pilgrimage is

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not only religious institution, but is has many significant social dimensions that ultimately strengthens the national solidarity. It can be conceived as a system of nodes having varying degrees of socio-religious traits (Jha 1985).

India’s tourist arrivals increased from 3.92 million in 2005 to 4.43 million in 2006, showing an increase of 13% by showing the same pace of growth it touched the figure of 5 million in 2007. Foreign Exchange earnings from Tourism also increased from $ 5730.86 million in 2005 to $ 6569.34 million in 2006 and reached the figure of $ 9 billion in 2007 with the growth rate of 33% as against the corresponding period in 2006. Though the foreign tourist arrival has recorded a double-digit growth, domestic travel is the backbone of Indian tourism industry, with 460 million Indians travelers in the year 2007. The National Action Plan for Tourism (1991) for the first time recognized the importance of Pilgrim Tourism and drew attention to the need for improvement of infrastructure in places of pilgrimage for a better growth of pilgrim tourism and increase in their satisfaction. Tourism destination would be of little value if their locations are inaccessible. Mobility is an essential element for encompassing journey. Indian Tourism relies heavily on domestic travelers which account nearly 70% of the total tourism business. The choice of destination depends on traveler but the factors behind their movement like Airlines, Railways Roads and even Porters also play a vital role in their mobility. To sum up it is suggested that Tourism industry is needed to have an adequate concern towards Transport oriented infrastructure developments where its ease and cost are the critical factors needed to be improved and maintained in order to have a better Logistical policies and implications in Tourism industry.

3. RESEARCH METHODOLOGY

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3.1Research Design

My research design in the initial stages i.e. up to the final designing of Questionnaire has been exploratory. It consisted of secondary data (information from books, internet etc.), which helped me to form the research hypothesis and gave me idea about the primary data sources and designing the Questionnaire as the tool for collecting the primary data. This stage of my study has helped me to draw the line of action for the later stage of my research

The later stage of my research focuses on to derive a certain definite conclusion..3.1.1 Sources of data

Data has been collected from both primary and secondary sources

3.1.2 Data Collection Tool

Questionnaire along with interactive sessions held with above people.

PrimaryQuestionnaire (Structured and unstructured)

SecondaryBooksInternetNewspaper

3.1.3 Sample Size

50 respondents Finite Universe to be considered. Ranchi City to be focused.

3.1.4 Data Analysis Tool

For Presentation: - Bar Graph, Pie Chart & Histogram.

4. DATA COLLECTION

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I have collected data by interacting students, business class people, teachers and resident of Ranchi. The questions were made in such a manner so that it could be understood by most of them and they should be able to give unbiased answers, the questionnaire is lengthy and some technical terms are used, so I give the related information about these to them to get the correct data and feedback.

The information used in this research was both primary and secondary and was obtained from numerous magazines, internet, newspapers, and etcetera. The information obtained from the students, business class people, teachers and resident of Ranchi as a feedback is kept highly confidential and only for academic purpose only. The results obtained through the questionnaire are truly unbiased and it helped in finding out the conclusion very genuinely. The various mediums were used for gathering the information and also for preparing the questionnaire, literature review, etc. the data collected are on a small basis & taking in consideration of the ratio of the consumers the results were deduced. This research might help to others for further studies and further research process.

5. ANALYSIS OF DATA

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1

YES72%

NO28%

Have you visited any Sidh Pith?

2

YES93%

NO7%

Do you know any sidh pith in & arround Ranchi?

32

3

YES93%

NO7%

Do you want to visit there?

4

YES87%

NO13%

Do you know Jagannathpur is also known as Sidh Pith?

33

5

YES93%

NO7%

Have you visited Jagannathpur temple?

6

VERY FREQUENTLY12%

FREQUENTLY52%

SOMETIME24%

NEVER12%

Frequency of visit of the temple

34

7

YES40%

NO52%

SOMETIME8%

Have you visited jagannathpur temple for wedding purpose or any similar occasion?

8

YES93%

NO7%

Are you aware of Rath Yatra held in Ja-gannathpur Temple?

35

9

YES45%

NO41%

SOMETIME14%

Have you been a part of Rath Yatra?

10

YES81%

NO19%

Are you satisfied with the cleanliness in & arround of the temple premises?

36

11

YES77%

NO9%

SOMETIME14%

Do you feel any inner strength by worshiping the deity of Jagannathpur temple?

12

YES100%

Does the architecture feature of the temple have any resemble to god?

37

13

YES52%

NO48%

Are you satisfied with the planning of layout in Rath Yatra?

14

YES28%

NO72%

Are you satisfied with the arrangement made in the temple premises?

38

15

YES28%

NO72%

Are you satisfied with the sanitary facility available at the temple?

6. CONCLUSION

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On the basis of analysis of primary data collected by questionnaire and interviews, I can say that…

Most of the people know the Sidh Pith in & around Ranchi like Rajrappa temple, devri temple, deoghar etc.

Most of them want to visit the Sidh pith with their family, friends & relatives.

But most of the people of Ranchi don’t know Jagannath temple is also known as Sidh Pith, they known it as an old temple of Lord Jagannath.

Most of the people frequently visit the temple. Most of the people of Ranchi don’t know that the temple is for wedding

& other purpose also. People of Ranchi knows about the Rath Yatra but only few (45%) people

have been a part of this, and among them many of them are villagers who are of nearby villagers of Ranchi district.

According to the survey it can be concluded that people (72%) are not satisfied with the arrangement inside the temple premises, but they are happy with the planning of layout in Rath Yatra.

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7. SUGGESTION & RECOMMANDATION

From the research I got the following suggestive points which must be considered:-

It’s one of the most valuable heritage of Ranchi & should be preserved by any means.

The temple should be visited by the other people also because it fulfills the wishes of the worshipper.

Proper shops & rest houses for the worshipper Local authority should provide the drinking water facilities inside as well as

outside the temple premises. Area in & around of the hill should be clean & full of plants & trees. For creating awareness government should make souvenirs, distribute

pamphlets etc. There should be a proper security arrangement. Parking facilities should be there. There should be proper drainage & waste disposal system. There should be sitting arrangement & dharmshala near to the temple.

8. BIBLIOGRAPHY

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http://www.lordjagannath.com/jagannath.htm http://en.wikipedia.org/wiki/Jagannath_Temple,_Ranchi http://indiatemple.blogspot.com/2005/07/jagannathpur-temple-ranchi-anything.html http://books.google.co.in/books?

id=mHzoPFggbuMC&pg=PA97&lpg=PA97&dq=case+study+of+the+development+of+the+tirupati+temple&source=bl&ots=esGeqq449Z&sig

http://www.templenet.com/Articles/hintemp.html Jharkhand tourism journals Temples of Jharkhand

9. ANNEXTURE

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10.1 Synopsis

Title of The project

‘’Scope of Promoting Jagannathpur Temple as a Tourist Destination for Domestic Pilgrim Tourist’’

Problem Definition In the importance of any places, spirituality & belief comes into the light.Here in Jharkhand or for that matter even in India, there are very less number of followers of Lord Jagannath Hence this study is an approach to aware the worshipping significance of Lord Jagannath among the proper and thereby promoting the Jagannathpur temple in Ranchi as the domestic pilgrim.

Research Objective To promote the jagannathpur temple as a tourist destination for domestic pilgrim tourism.

Methodology

Review of Literature Jagannathpur Temple is a famous landmark of Ranchi, the capital of Jharkhand.

This 17th century temple, similar to Orissa’s Jagannath Puri Temple in architecture is considered a famous pilgrimage centre across India and most importantly in Ranchi. The temple is situated on top of a small hillock. This temple, built under the rule of Thakur Ani Nath Shahdeo, the king of Barkagarh Jagannathpur, principality, built the temple in 1691 hosts Krishna, Balabhadra and Subhadra as its main shrines. Its architectural styles resemble the Jagannath temple of Puri. Rath yatra or Car festival similar to that of Puri is held every year in the months of June/July. It attracts thousands of devotees both tribal and non-tribal.

Research Design

It is exploratory study followed by data collection.

Sample Size

40 respondents Finite Universe to be considered. Ranchi City to be focused.

Data Collection Tool

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PrimaryQuestionnaire (Structured and unstructured)

SecondaryBooksInternetNewspaper

Data Analysis Tool

Histogram, pie chart

10.2 QUESTIONNAIRE

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Dear readers, I am happy to introduce myself as Akash chndra a 8th semester student pursuing Bachelor Degree in Hotel Management and Catering Technology Course from Birla Institute of Technology, Mesra, Ranchi. As a part of my academic curriculum, I have undertaken the below mentioned study. It is my sincere request to you to please help me by providing required information and your view point genuinely. I promise that data collected will be used only for academic purposes. Thank you for your valuable time and effort.

Name of respondent …………………………………. Age ………………………………… Occupation ………………………………….

1. Have you visited any sidha pith?

(a)Yes (b)No

2. Do you know any sidha pith in & around Ranchi?

(a)Yes (b)No

3. Do you want to visit there (sidha pith)?

(a)Yes (b)No

4. Do you know jagannathpur is also known as sidha pith?

(a)Yes (b)No

5. Have you visited Jagannathpur temple?

(a)Yes (b)No

6. Do you visit Jagannathpur temple on a frequent mode or during the annual ceremony of Rath Yatra?

(a)Very frequently (b)Frequently (c)Sometime (d)Never

7. Have you visited Jagannathpur temple for wedding purpose or any similar occasion?

(a)Yes (b)No (c)Sometime

8. Are you aware about the Rath Yatra held at Jagannathpur temple?

(a)Yes (b)No

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9. Have you been a part of this festival?

(a)Yes (b)No (c)Sometime

10. Are you satisfied with the cleanliness in & around of the temple premises?

(a)Yes (b)No

11. Do you feel any inner strength by worshiping the deity of Jagannathpur temple?

(a)Yes (b)No (c)Sometime

12. Does the architecture feature of the temple have any resemble to god?

(a)Yes (b)No

13. Are you satisfied with the planning of layout in Rath Yatra?

(a)Yes (b)No

14. Give your valuable comment if any.………………………………………………………………………………………………………............................................................................................................................................

15. Are you satisfied with the arrangement made in the temple premises?

(a)Yes (b)No

16. What action do you think department of tourism should take for its promotion?…………………………………………………………………………………………………………………………………………………………………………………………………….

17. What changes you think temple committee should bring in order to make the better arrangement for this type of ceremony?……………………………………………………………………………………………………………………………………………………………………………………………………

18. Are you satisfied with the sanitary facility available at the temple?

(a)Yes (b)No

19. Do you think that there should be plantation near the temple?

(a)Yes (b)No

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20. Do you think waste disposal system is appropriate?

(a)Yes (b)No

21. Do you think that the temple has got the proper drainage system?

(a)Yes (b)No

22. Is the lighting system is adequate?

(a)Yes (b)No

23. Your personal comments about jagannathpur temple.……………………………………………………………………………………………………………………………………………………………………………………………………

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PHOTOS

48

49

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