JAGANNATH SWAMY NAYANPATH GAMI BHABHA TUME"

In the minds of the millions of Indians, Orissa is the land of Jagannath. The name Jagannath literally means “Lord of the Universe.” It is one of the most sacred pilgrimage spots in India and it is also one of the four Dhamas of the divine that lie on the four directions of the compass. The Jagannath temple in Puri was built approximately 1135-1150 by King Chodaganga Deva of the Eastern Ganga dynasty and finished by his descendant, Anangabhima Deva, during the 12th century. This was during the classical period of temple building in Orissa (approximately the eighth through thirteenth centuries). One of the most revered of all temples of Lord Vishnu is the Lord Jagannath Temple in eastern India. It was built in its present form in 1198 and is protected by two surrounding walls. The conical tower of the temple is 58 mt high on which the flag and the wheel of Lord Vishnu can be seen. The temple is dedicated to Jagannath, who is identified by his devotees with Krishna. It is also dedicated to Balabhadra and Subhadra, the brother and sister, respectively, of Jagannath. These three together are the principal deities of the temple, whose images reside in the temple's sanctuary. Like the Lingaraja temple in Bhubaneshwar, this temple too is not open for Non-Hindus who contend themselves by viewing it from outside it's precincts.

THE LEGEND OF SRI JAGANNATHA & PURI

Puri is an ancient shrine, enshrining Krishna - Jagannath in the form of a wooden image. There is a legend about the construction of the Jagannath temple and installation of three deities therein. According to this legend in the Satya Yuga there was a king "Indradyumna", in Malava . He was a great devotee of Vishnu. Once he had vision of "Nilamadhava Vishnu" in his dream. Next day he sent emissaries in four direction to find out where the image, he dreamt of, was being worshipped. Brahmin Vidyapati was sent to the east. He came to "Utkala(ODISHA)" and entered a Savara village.He took shelter in the house of the Savara King "Visvavasu".His daughter Lalita fell in love with Vidyapati who had to marry her so that he might get information about Nilamadhava through his wife. Savara king Visvavasu used to go to the forest every morning to worship Nilamadhava installed in "Niakandara" (Blue cave) . Vidyapati preesed his wife to request her father to allow him to see Nilamadhava. Visvavasu agreed on the condition that Vidyapati will be taken to the shrine and brought back therefrom with a blindfold.When Vidyapati heard this proposal he requested his wife to arrange something so that he may subsequently know the path. Lalitha gave him some sesame seeds to be scarred on the side of the road he followed so that he might know the path when sesame plants grew up during the rains. Accordingly Vidyapati was taken to Nilakandara where he had the luck of witnessing Nilamadhava. But when Vasu Savara offered the food to the deity, he did not take it as usual. At this Vasu Savara was much dismayed. At this time he heard someone saying from the air, “we would no longer continued to be worshipped by you. Vasu, we will change the present Nilamadhava form and assume Daru form. We shall be worshipped in the temple by Raja "Indradyumna. Hearing this voice of God, Vasu Savara came back with Vidyapati with a heavy heart.Then Vidyapati bade farewell to his wife and father-in-law and started to convey the news to Raja Indradyumna. On hearing the news, Raja Indradyumna at once started with his retinue for Utkal tosee Nilamadhava. On reaching Nilakandara he found it vacant. But a voice from the air told him to construct atemple on Nilasaila (Blue mountain)(Now known as PURI).Accordingly Raja started construction of a big temple. When it was completed he went to Brahmaloka to invite Brahma to consecrate the temple. He had to wait for nine yugas till Brahma finished his meditation. The temple became buried in sand in his absence. In the mean time a new dynasty ruled in Utkala. "Galamadhva", a king of that dynasty, detected the presence of the temple buried under the sand. When he got the sand removed a beautiful temple was revealed. He was considering to install images in the temple when Indradyumna with Lord Brahma appeared before him. There was a tussle between Galamadhava and Indradyumna over the ownership of the temple. However, Lord Brahma decided in favour of Indradyumna and asked Raja to install deities in the temple. The raja was at loss where to find the deities. At night God told him in dream that He would be floating in the sea in form of log of wood. Then he employed thousands carpenters to make deities but they failed ,as their instrument did not work against the wood. At last an old carpenter came and said he would make images in 21 days on the condition that he would remain completely shut up inside the temple for the period Raja consented, But on the expiry of two weeks the Queen became anxious since no sound came out of the temple. She thought that the carpenter was dead. She pressed the king to open the door. The king yielded and opened the door. He found three images in unfinished state. The Raja was sorry but the God told him that he wanted to assume that Bauddha form in Kali age. The King did discover the log of wood. Vishnu and Vishwakarma appeared in the form of artistes and prepared images of Krishna, Balarama and Subhadra from the tree. The wooden images being worshipped are renewed during special occasions.Interestingly, the Rig Veda refers to Purushottama in the form of a wooden image, prepared from a log of wood floating on the ocean. Puri is also referred to in the Bhrama purana.

PURI "SRI MANDIR"

The celebrated Temple of Lord Jagannath now existent at Puri was constructed by Raja Ananta Varman Chodaganga Dev in 12th century A.D. The wooden images of Jagannath Balabhadra and Subhadra were installed in that temple. The management of the temple continued under the Hindu rulers till 1558, when the State of Orissa was conquered by the Afghan Nawab of Bengal and the temple was attacked by the Afgan General ‘Kalapahad’. Then, an independent Khurda kingdom was established by Ramachandra Deb, who assumed the management of the temple. He consecrated the temple and reinstalled the deities. Raja Mansingh, a General of the Mughal King Akbar, defeated the Afghans and annexed Orissa in to the Mughal dominion. It remained under the Mughals till 1751 A.D. Till 1760, the temple continued under the Khurda Raja, who was paying tribute to Mughals and Marhattas. Marhattas took up direct management of the temple till 1803. The Britishers annexed Orissa into British empire in 1803 and allowed Puri Raja to manage the temple. The position continued till 1947.

HISTORY OF PURI "SRI MANDIR"

There is a wheel on top of the Jagannath Temple made of an alloy of eight metals (asta-dhatu). It is called the Nila Chakra (Blue Wheel), and is 3.5m (11 ft 8 in) high with a circumference of about 11m (36 ft). Every day, a different flag is tied to a mast attached to the Nila Chakra. Every Ekadasi, a lamp is lit on top of the temple near the wheel.There are four gates: the eastern Singhadwara (Lion Gate), the southern Ashwadwara (Horse Gate), the western Vyaghradwara (Tiger Gate), and the northern Hastidwara (Elephant Gate). There is a carving of each form by the entrance of each gate. The Lion Gate, which is the main gate, is located on Grand Road. Thirty different smaller temples surround the main temple. The Narasimha Temple, adjacent to the western side of the Mukti-mandapa, is said to have been constructed before the present temple.

ARCHITECTURE OF PURI "SRI MANDIR"

The architecture of the temple follows the pattern of many Orissan temples of the classical period. The main "shikhara", or tower, rises above the inner sanctum where the deities reside. Subsidiary shikharas rise above ante-halls. The temple complex is surrounded by a wall, on each side of which (that is, east, south, west, north) is a Gopura or gate, over which rises a pyramid-shaped roof. The Jagannath temple is one of the largest in Orissa & in India also. The temple complex covers several square blocks and contains dozens of structures, including a mammoth kitchen. Truly, the Jagannath temple at Puri is an architectural and cultural wonder. The main temple structure is 65m (214 feet) high and is built on elevated ground, making it look more imposing. The temple complex comprises an area of 11 acres and is enclosed by two rectangular walls. The outer enclosure is called Meghanada Prachira, 200m (665 ft) by 192m (640 ft). The walls are 6m (20 feet) high. The inner wall is called Kurmabedha, 126m (420 ft) by 95m (315 ft). The walls were built during the 15th or 16th century. This temple is said to have the largest kitchen in the world, and feeds thousands of devotees daily. The kitchen can prepare food for100,000 people on a festival day and 25,000 is not unusual on a normal day. There are thirty-six traditional communities (Chatisha Niyaga) who render a specific hereditary service to the deities. The temple has as many as 6,000 priests. There is a wheel on top of the Jagannath Temple made of an alloy of eight metals (asta-dhatu). It is called the Nila Chakra (Blue Wheel), and is 3.5m (11 ft 8 in) high with a circumference of about 11m (36 ft). Every day, a different flag is tied to a mast attached to the Nila Chakra. Every Ekadasi, a lamp is lit on top of the temple near the wheel.There are four gates: the eastern Singhadwara (Lion Gate), the southern Ashwadwara (Horse Gate), the western Vyaghradwara (Tiger Gate), and the northern Hastidwara (Elephant Gate). There is a carving of each form by the entrance of each gate. The Lion Gate, which is the main gate, is located on Grand Road. Thirty different smaller temples surround the main temple. The Narasimha Temple, adjacent to the western side of the Mukti-mandapa, is said to have been constructed before the present temple.

THE APPEARANCE OF LORD JAGANNATHA

The significance of Jagannatha Puri and the story of how the Deities first appeared goes back many hundreds of years to the time of King Indradyumna, who was a great devotee of Lord Vishnu. It is related that one time in his court the King heard from a devotee about an incarnation of Lord Vishnu, named Nila-madhava. (Nila-madhava is the Deity form of Lord Vishnu.) The King very much wanted to see this form of the Supreme and sent many Brahmanas to search for Nila-madhava. All came back unsuccessful except for Vidyapati, who did not come back at all. He had wandered to a distant town which was populated by a tribe of people known as Shabaras of non-Aryan heritage. He had stayed in the house of Visvasu, and later, at Visvasu's request, married his daughter, Lalita. After some time Vidyapati noticed that Visvasu would leave the house every night and return at noon the next day. Vidyapati asked his wife about this. Though her father had ordered her not to tell anyone, she told Vidyapati that Visvasu would go in secret to worship Nila-madhava. After repeated requests, Vidyapati finally got permission to go see Nila-madhava, only if he went blindfolded. But Vidyapati's wife had bound some mustard seeds in his cloth so that a trail could be left to follow later. When they reached the shrine, Vidyapati saw the Deity Nila-madhava after the Shabara took off the blindfold, and he felt great ecstasy. The story continues to relate that while Visvasu was out collecting items for worship, Vidyapati saw a bird fall into the nearby lake and drown. The soul of the bird suddenly took a spiritual form and ascended back to the spiritual world. Vidyapati wanted to do the same and climbed the tree to jump in the lake. Then a voice from the sky declared that before he jumped he should tell Indradyumna that he had found Nila-madhava. When Visvasu returned to worship the Deity, Nila-madhava spoke and said that He had accepted the simple worship from him for so many days, but now He wanted to accept the opulent worship that would be offered by King Indradyumna. When Vidyapati went back to tell the King, Indradyumna immediately went to find Nila-madhava but could not locate Him. So the King arrested Visvasu, but a voice told him to release the Shabara and that he should build a temple on top of Nila Hill where the King would see the Lord as Daru-Brahma, the wooden manifestation of the Absolute. After great endeavor, King Indradyumna built the temple at Sri Kshetra, now known as Jagannatha Puri, and later prayed to Lord Brahma to consecrate it. However, Lord Brahma said that it was not within his power to consecrate the temple since Sri Kshetra is manifested by the Supreme's own internal potency and is where the Lord manifests Himself. So Brahma simply put a flag on top of the temple and blessed it, saying that anyone who from a distance saw the flag and offered obeisances would easily be liberated from the material world. Nonetheless, after much waiting the King became anxious since Nila-madhava had not manifested Himself. Thinking his life was useless, the King decided he should end his life by fasting. But in a dream the Lord said that He would appear floating in from the sea in His form as Daru-brahman. The King went to the shore and found a huge piece of wood that had the markings of a conch, disc, club, and lotus. This was "Daru-Brahma". But try as they might, the men could not budge the wood. In a dream the Lord spoke to the King and instructed him to get Visvasu and put a golden chariot in front of Daru-brahman. After doing this and forming a kirtana party to chant the holy names, and praying for Daru-brahman to mount the chariot, Daru-brahman was easily moved. Lord Brahma performed a sacrifice (MAHA YAGNYA) where the present temple now stands and installed a Deity of Lord Narasimhadeva, the Deity that is now on the western side of the temple. From the wooden Daru-Brahma, the King requested many expert carvers to carve the form of the Deity, but none could do so for their chisels immediately broke when they touched the wood. Finally the architect of the demigods, Visvakarma, (some say the Lord Himself) arrived as an old artist, Ananta Maharana, and promised that he would carve the Deity form of the Lord inside the temple in three weeks if the King would allow him to work behind closed doors. But after 14 days the King became very anxious because he could no longer hear the sounds of the carving. Finally he could stand it no more. On the advice of the queen he personally opened the doors of the temple to see what was happening. Then he saw the forms of Lord Jagannatha, Lord Balarama, and Lady Subhadra. But because the King had opened the doors sooner than he was supposed to, the Deities were not completed; Their feet and hands had not yet been carved. Thus, the Supreme manifested Himself in this form. The King felt he had committed a great offense for having opened the doors before the allotted three weeks had passed, so he decided to end his life. But in a dream Lord Jagannatha told the King that though he had broken his promise, this was just a part of the Supreme's pastimes to display this particular form. The King was told that this form, even though it appeared to be incomplete, was actually the form of the Lord that was meant to be worshiped in this age of Kali-yuga. Occasionally the King could decorate the Deity with golden hands and feet. Yet those devotees filled with love would always see the form of Lord Jagannatha as the threefold bending form of Syamasundara, Krishna, holding a flute. Thus, the Supreme appeared in this form so that people could approach and see Him, especially as He rides through town on the huge carts during the Ratha-Yatra festival.

NABA KALEBAR YATRA OF SHRI JAGANNATH

The Naba Kalebar Yatra of Lord Jagannath occurs only every twelve years. Sometimes as many as500,000 come from all parts of lndia and the world to see this great festival. The budget exceeds$500,000, ten times that of the annual Chariot Festival, Rath-Yatra. In this special year, not only are new chariots for the three deities of Jagannath, Balabhadra, and Subhadra made, but so also are the deities themselves. Many rituals are performed In connection with this transformation from the old deities to the new. The actual rites to be followed can be traced back to ancient Sanskrit manuscripts written on palm leaves. These are kept in the temple and the three head priests have the sole responsibility of reading and interpreting them.

They are:

1. Niladri-Mahodaya - Niladri means "Blue Mountain", and Mahodaya means "Great Rising". It deals with the origin of the temple.

2. Rudra-Jamala - Rudra refers to Lord Shiva and jamala is a book of rituals. It tells of the rituals connected with the deity Balabhadra.

3. Tantra-Jamala - Tantra refers to esoteric forms of worship, mystic practices having spiritual power. In it are contained many diagrams that draw these powers down through their visual forms. Every day in the temple such diagrams are drawn in front of the deities where the offering of food is placed. It also contains instructions on the worship of Subhadra.

4. Brahma-Jamala - This deals with the rituals to be followed in the worship of Lord Jagannath.

The exact date of these palm leaf manuscripts is undetermined. It is known that ancient sages wrote them after attaining deep meditative states, and did not consider themselves the authors. The following rituals of transformation have been drawn from these sources and are given in the actual sequence that they are performed in the temple. Up to the present time they have been kept as well-guarded secrets inside the temple community itself. It is not usually permissible to discuss these sacred rites with outsiders.

As Jagannath must be made of wood, at the time of Naba Kalebar Yatra the priests must first locate an appropriate tree. No ordinary tree can be used. Certain extraordinary requirements must be met.

* In the palm leaf manuscript Niladri-Mahodaya, it is stated that the holy tree will be found in a particular village every 12 years. The name of this village is actually given for every 12 year cycle. Suppose the year is 1996. The name of the village where the wood will be found has been mentioned thousands of years before. But for verification, it must also be confirmed in a dream revealed to the head priest while on the search.

* Only the Neem tree is suitable for carving the deities. Its Sanskrit name is Daru. One of the main slokas to Lord Jagannath ends with this prayer: Brahma-daru namami Brahma-daru-namami Brahma-daru-namami.

1. The search party which will go to find the holy tree out. of which the new Jagannath will be carved must consist of 1 member of the Pati Mahapatra family, 20 Dayitapatis,1 Lenka, 9 Maharanas, 16 Brahmanas, 3 Deulakaranas, 30 police officers, and 2 inspectors of police.

2. This function will start after the big midday meal is offered to the deities.

3. The blessings of Lord Jagannath must first be given. On this day a twelve foot garland, called Dayana-Mala, is offered to each of the three deities. The head priest of the temple will give the Dayana-Mala of Lord Jagannath to the oldest member of the Pati Mahapatra family. He will lead the procession on foot, carrying this huge mala in his arms or on his head. On finding the sacred tree, the garland is placed on top of a coconut offering in front of the holy lire.

4. Descendants of the Bitarachha Mahapatra family, Dayitapaties, and the Pati Mahapatra will bind a piece of Jagannath's garments on their heads as a turban, indicating that Lord Jagannath Himself is going with them.

5. The Mekap family of the temple will touch Lord Jagannath's sandals to the foreheads of all members of the search party.

6. Another priest in the temple of the Pattajotchi Mahapatra family will give cloth used by Jagannath to the Lenka family representative and the nine Maharanas who accompany the group. They are the actual carpenters who build the new chariots every year and who will make the new Jagannath deities as well. They are descendents of the first wood carver who sculpted the original Jagannath for King Indradyumna in ancient times. It is said this man was a divine being sent for this one task only. He agreed to carve the deities on the condition, that he would not be disturbed until he was finished. The king became impatient and before two weeks were over, he opened the door. The sculptor immediately vanished, leaving the deities half-made, and so it is that this half-made form is worshipped today. The Lenka and Maharanas also wear cloth from Jagannath as a turban on their heads.

7. The procession begins from the altar in front of the deities. Then it proceeds to the palace of the king half-way down the Grand Road of Puri to receive the king's permission to go.

8. The procession continues to the gardens of the temple, known as Jagannath- Ballabha, a ten minute walk down Grand Road from the King's palace. They stay here for two days to do meditation and prayer. All their needs during their stay are provided for by the head of this monastery.

9. After two days, the search party starts out for Kakatpur, a village about 50 miles from Puri on the road to Konark via the town of Pipli. They may rest in a monastery known as Deuli Matha if they are tired. It is some 30 miles from Puri. The group must go first to Kakatpur, because the only temple to Mother Vimala outside the temple itself is located there. She is Vimala, but her name is Mangala, meaning "Auspicious One". After reaching the village, they take rest for several days while the oldest dayitapati sleeps inside the temple. He must have a dream during this stay in which goddess Mangala tells him the exact location where the trees can be found. The tree for each of the four deities will be in a different place.

10. When the search party locates the places, they may find many trees, but the sacred symbols will be found on only one. The search may take from fifteen days to one month. During this time, they eat the prasada of goddess Mangala, and sometimes provision is made for MAHAPRASAD to be brought from Puri. They go back to the Vimala temple at night to sleep.

11. When the tree is found, a great holy fire sacrifice is performed there to invite all the gods and goddesses to come and give their blessings at this auspicious time.

12. Nearby they must construct a small thatched hut in which they will now reside.

13. After the day of the fire sacrifice the actual cutting of the tree can begin. The Pati Mahapatra will touch the tree to be used for Lord Jagannath with a golden axe. Then the Dayitapati will touch it with a silver axe. Lastly, the head wood carver of the Maharana family will touch it with an iron axe. During the tree cutting, the 108 names of God will be chanted. These will be different names of Patala Nrusingha, who was worshipped before the appearance of Jagannath. His name is recited at all auspicious moments because He saves devotees from all problems; prayer to Him ensures that all will end well.

14. The whole uncut trunk of the tree is then brought to the temple. It is placed on a wooden cart made at Jagannath Temple for this occasion and dragged back to the temple by the Dayitapatis with the help of the other members of the group.

15. The logs are kept inside the temple in a place known as "Koili Vaikuntha". Koili means "burial ground" and Vaikuntha means "Heaven". It is the place where the old deities will be buried and the new ones made. It is located near the Elephant Gate on the north side of the temple.

16. The three oldest wood carvers will be the main sculptors for the deity of Lord Jagannath. Three others will do Subhadra: and three others, Balabhadra. More than 50 others will assist, and also do Sudarshan.

17. Nobody is allowed to go to this place during these 21 days or so when the new deities are being made, not even the head priest of the temple. There is a very strong door and thick outer walls. The carpenters close the door from inside and work all day, although it is open to the sun overhead. The wood carvers are not allowed to eat. or drink water inside this holy place, so they go to the temple courtyard to eat and sleep at night During these 21 days they do not leave the temple.

18. Devotional songs will be sung outside the main door of the Koili Vaikuntha day and night throughout, this period. Such constant singing of devotional songs is called "Akhanda-Bhajana". While this is done by devadasis and temple musicians, slokas from the Vedas are chanted continuously by brahmana or priests.

19. When the new deities, are made, they will be carried inside the inner sanctum of the temple and placed in front of the old deities, facing them. At this time nobody can go inside for darshan, not even the temple priests. The three new deities are carried inside only by descendants of the "Dayitapati" family. Once they are safely inside, only the three eldest Dayitapati members can stay. No puja is done at this time, no food is offered. Of the four deities Jagannath's height is 5' 7", and His outstretched arms measure 12 ft. across. He weighs so much that when they carry Him, 5 persons must be on each arm, 20 on His backside, and more then 50 in front pulling. Balabhadra is a bit lighter. His height is 5' 5" and His arms are also 12 ft. across. Subhadra is less then 5', and light. Sudarsana is in a long log-shaped form only. However, this log is 5' 10" in length.

20. Only the three oldest members of the Dayitapati family are present inside the temple on the most holy day of the Great Transformation Rite. Lord Jagannalh was worshipped by them first, so only they can transfer "The Brahma" from the old deities to the new. Not even the usual head priest who attends to Lord Jagannath can be present.

This ceremony takes place three days before the great Chariot Festival.

The three Dayitapatis must be blindfolded.

They must bind a piece of Lord Jagannath's cloth around their hands before the transfer can begin.

They should not have shaved since the first day of the search party procession.

This is considered to be the disappearance ceremony of Jagannath also.

Traditionally, after a member of the family passes away, the son does not shave for ten days, out of respect for the deceased. The house is also whitewashed after the death of any family member. So all Dayitapati families whitewash their houses at this time, as Lord Jagannath is considered the head of their household.

The children and all Dayitapati family members wear new clothes on this day of the "transfer". This rite is considered to be the most auspicious ritual of all in Jagannath Temple. It is this ceremony itself that is the actual "Naba Kalebar Yatra", or "Transformation Cermony" of Lord Jagannath. The three Dayitapati members fast and meditate the whole day inside the temple. Only after midnight does the transfer of the "Life Force" occur, and that in total silence. When asked of their experience at this time, the Dayitapatis say, "It is very difficult to express what Brahma is. It can't be seen or touched. Our eyes are blindfolded and our hands are covered with cloth when we carry it. Yet a powerful feeling is very much present, like a rabbit jumping in our hands. This is our experience. Beyond this, exactly what this Brahma is that is so powerfully felt, nobody is able to say".

21. The old deities are carried on the shoulders of the Dayitapatis and buried in the Koili Vaikuntha before dawn. It is felt Brahma should not be burned in the usual cremation cermony. The old deities were the abode of Brahma for at least 12 years, even though Brahma is not present there now. So they arc simply buried, and not burned. There are three separate graves for the three deities, but the entire previous Jagannaths are laid to rest in the same grave, one on top of the other. At other times of the year devotees may go inside the Koili Vaikuntha, but the actual spots of the graves are unmarked.

22. It is said that if anybody from outside this select group happens to see any of this ceremony, be it from a roof top or otherwise, they will surely die. For this reason, the government of Orissa orders a full blackout of light for this one night in the whole town of Puri.

23. On the morning of the second day, the town of Puri will seem lifeless, as if in mourning. The beloved old forms of Lord Jagannath, Balabhadra, and Subhadra are now gone, and people have yet to see the new ones.

24. The new deities are immediately seated on the altar, known as "Ratna-Singhasana". On this second day, the daily routine of the temple finally begins again, after a lapse of nearly 58 days. Sweet-smelling flower garlands and new garments are given to the new deities, food is offered, and puja is done. Devotees can again come inside for darshan.

25. On the third day, the new deities emerge from the temple for the biggest Chariot Festival of all. The annual Chariot Festival may draw 50,000 people, but on this most sacred occasion, more then 500,000 people will be present. Naba Kalebar Yatra is so holy, it draws more people to it every 12 years than any other festival of India, except the grand Kumbha Mela, which draws slightly more and is held every 12 years in Prayag, Allahabad.

 

26. The last Naba Kalebar Yatras occurred in the year till now are- 1969, 1978, 1969, 1996 In the year 1996 the wood for Sudarsana was collected from Baharana village near Nimapara, about 60 miles southeast of Puri. The wood for Balabhadra was collected from Bhakara Sahi, a street in the village of Banamalipur, which is 70 miles south of Puri. Subhadra's holy wood came from Govindapur village, which is 80 miles south of Puri in the same district, as Banamalipur, but some 20 miles further. Lord Jagannath's holy wood was collected from Tapanga village, near Khurda Road, which is 90 miles west of Puri. All the four sacred logs of wood had the four sacred signs imprinted on their bark. The next Naba Kalebar Yatra will be held probably in the year 2015. It will be announced to the devotees at the time of Car Festival one year before. The actual location where the wood for the deifies will be found will again be revealed in a dream, as it has happened for centuries 

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