Snana Yatra

The Snana Yatra (bathing festival) of Sri Jagannath is one of the twelve yatras (festivals). It is held on the day of Jyeshtha Purnima (full moon in the month of Jyeshtha). It is written in the Brahma Purana:

“Masijyestha cha samprāptenakshatrechandradaivate | Paurṇimasyā yada snānamsarvakālamharedvijā”|| 3 (Meaning, the bathing (Snana) on Jyeshtha Purnima day in the presence of Chandra (Moon))

Sri Jagannath comes out of the Srimandir (temple) only during Snana Yatra and Ratha Yatra (chariot festival) for the salvation of the fallen, not during any other yatra. Upendra Bhanja has said in his Koti Brahmanda Sundari –

“snānaguṇḍichā ye beniswayamlilayāyāra|Patitapābanaartheprashardabahārahe”||. (The Snana (bathing) and Gundicha (temple) are the two divine plays. The Paitapaban (savior of the fallen) emerges from there.)

From the Pauranic (relating to Puranas) backdrop of Snana Yatra, it is known that Lord Jagannath himself told King Indradyumna in Niladri Mahodaya: –

“swayambhūbakrutetatradarshatavamashanchite|Atitiswayangjesthochhatrajanamamama|tatrapaurṇimā dine bhūpasnānam me karyamādrāta”||

(Meaning,O king, on the Jyeshtha Purnima day itself, you shall make my appearance or birth day. Thus, I shall have the Mahasnana (great bath) done on that day. Indra Nilamani states that this day is the day of the appearance of Jagannath.)

“Pratima prakatante cha jyeshthachāpaurṇimā dine| Nija tadinīr abhiseka prakarttavyasarvatiirthajaletatha”|| 4 | 24 (Meaning, on the Jyeshtha Purnima day, I will manifest in the form of the wooden idol. Bathing rituals with the water from all holy places must be performed on that day.)

From the discussion about the essence and mystery of Snana Yatra, it is known that this bath is a divine ritual. Because, in the water used for the Prokshana (purification) of the Yajna (sacrifice), the Yajnapurusha (personification of sacrifice) Hiranyagarbha (golden womb) is bathed with the Yajna Murti (idol related to sacrifice). Apta Vakya (the words of the wise) say—

“Hiranya garbhadebeshamyajñāngyajñasaṁbhavam|snāpayāmisabhaktishchagṛhāṇamadhusudamam”|| (Meaning, I, with devotion, bathe the Lord, Madhusudan (Vishnu), who is the Hiranyagarbha Dev (god), the form of the Yajna (sacrifice) and a limb of the Yajna.)

In the Brahma Purana, it is called Mahajyestha Snana. By this, the mortal (earth) becomes illuminated.
“Pravishejyeshtumanujomahāsnānajagatpateḥ|Tathyasidhantiviprarsesabyeevamanorathāḥ || Brahmādisudashasarvestitwabijejagatpate|Mahāsnānamprapashyantibhaktibhābasamanvitāḥ || mahajyesthañchabiprarseJagannathamanāmayam|alekhyalabhatemartyabistorupurmapadam || (Meaning, The person, who enters the Mahasnana (great bath) of the Lord of the world, his desires become successful. The Brahmadi (Brahma and others) are all there to see the Mahasnana of the Lord of the world, and also the Jagannath, who is free of disease, on the Purnima of Jyeshtha, the mortal (earth) gets freedom from the sorrows.

Regarding the specialty of this Snana Yatra, it has been said that this Snana should be performed for the benefit of the poor, for the destruction of all sins, and for the welfare of the nation.

“Taddasthanangdinahitarthīsarbakalankanashanaha|
Panchasnanabarashrestharastrakalyanahetabey”||
(For the benefit of the poor and for the destruction of all sins, the best bathing ritual is for the welfare of the nation.)

Punascha (again), this Snana Yatra is performed for the sake of all auspiciousness and fulfillment, as stated in the Yatra Bhagavata.

“Jyeshtha masi site pakshepaurnimajagadishwaram| Snapayetirthtoyensarbamangalasiddhaye”|| 4 (Meaning, on the full moon in the white fortnight of Jyestha month, the lord of the world is bathed with the water from holy places for all auspiciousness and accomplishment.)

Dr. Kailash Chandra Das has considered the Ratha Yatra (chariot festival) as a part of the Snana Yatra. He has determined its historical time and has given various information. In the first phase of the eleventh century A.D., King Bhojadeva of Paramara has described in an extensive detail how the month of Jyeshtha was famous from the point of view of festivals for which regions of India – (Kona P. V., Passages from the Rajamartanda Annals of Bhandarkar Oriental Institute, Vol XXXIV, 1955 Pune, P, 306-339) It is a useful book on Tithi (lunar days), Vratas (vows), and Utsavs (festivals). According to this book, the Purushottama Kshetra (field) was famous for the month of Jyeshtha in India. According to that description -”

 

“Gangadwaare cha Baishaakhi, JyeshthituPurushottame|
AashadhiKanakhalechaiva, Kedare Shrabanitatha”||

The month of Jyestha is famous in the scriptures for Lord Purushottama (Jagannath). On the other hand, Charana Ramadasa has considered the Snana Yatra (bathing festival) as a part of the Rath Yatra (Chariot Festival). The current Snana Mandapa (bathing platform) did not exist before, as the MeghanadaPacheri (compound wall) was not present. King Kapilendradeva (1435-1467) constructed the MeghanadaPacheri. The Madala Panji states: “After this, King Kapilendradeva ruled. In the 3rd year of this king, the outer enclosure of the Purushottama temple was built.” Following this, the present Snana Mandapa was constructed. King Birakeshari Deva installed the Pahanada (stone for procession) on the Snana Bedi (bathing platform). In Prachina Utkala it is written: “Birakeshari Deva – He ruled for 43 years (1737-1780 AD) × × installed the stone for the Pahanada of the Snana Bedi.” (Page 311). The construction of the Snana Mandapa is described in various scriptures. The Niladri Mahodaya says that this platform should be built in the Ishan Kona (northeast corner) of the temple. The Skanda Purana states: “It should be built in a clean place with various trees, visible to the gods.” The Brahma Purana states:

“Krtwasushobhanammanchapatakaabhiyulamkritam| Sudridasukhasancharavastepurabeeritamkritam|VistirnadhupitamdhupesanarthaRamakrushnayau| Sitabastraparichhannamuktaharabilambitam”||

The Snana Yatra has eight parts: 1 – Chaturthi Homa, 2- Krup-Samskara, 3- Jaladhivasa, 4- Pahandi Bije (procession) to the Snana Bedi, 5- Mancha Snana (bathing on the platform), 6- Gajananabesha (Elephant attire), 7- Prasadalagi (offering of food), 8- Anasar Pindi Bije. On the night of Jyestha Shukla Chaturdashi, Chaturthi Homa is performed in the southern house. Jaladhivasa is done on this day. The Swarnakupa (Golden Well) in front of Shitala in the north is sanctified and water is drawn. This well was excavated by Anangabhima Deva. In PrachinaGadyapadartha it is stated “x x made a well to the north of the big temple. From this, on the day of Snahana Purnima, they made a golden well.” (Page 6). From this well, 108 kumbhas (pots) of water are filled by the servants of the Sunagosain, either in silver or copper vessels. The Bama Deva Samhita states:

“Shatamashtottaramswarnakumbhatatranijapayet|
Roupyabatamrakamchaivatathaamrnmaybhajanam”||14 a)

One hundred and eight gold pots are then placed there. Also, silver, copper and earthen vessels.”

After this, offering of the Payabali (a type of food offering) to Kshetrapala (guardian deity) and Ganesh is performed, followed by the application of Pahada (a protective covering) and, after purification, the Adhibasa (consecration) is performed in the Adhibasa house with Chandhadradi mantras and PavamanaSukta recitation. During this time, all the holy places of the earth are believed to be present in this well. The Brahma Purana says:

“Sarba teerthamaykooptatrastenirmalashuchi|
Tada bhogabatitatrapratyakshabhavatidwijaha”||

“All the holy places are present in the clean well. Then, Oh Dwija (Brahmin), Bhogavati appears directly.”

In this, twenty-seven mahoushadhas (great medicinal herbs) and eight gandhas (fragrances) are mixed. On this day, a Chandamala (garland of Chandana – sandalwood paste) is tied on the Snana Mandapa. On the day of the full moon, the Senapata (a specific ritual) is performed for the deities. After the Mangalaropana(auspicious beginning) ceremony, the Pahandi Bije (procession of deities) is carried to the Snana Mandapa. During this time, a DhadiPahandi (a special type of procession) takes place. At that time, the Indrapalia (a servant), the Khuntia (a temple official), the Baruna Chhatra Seva (service with an umbrella), the Bayu Chamara Seva (service with fans), the Kubera Khadi Chamara Seva, and the Chandra Tulika Pradana Seva (service of providing brushes) are performed. Tahiya (a type of ornamentation) is applied in the Saptapabacha (seven steps) located in the north of the Jagamohana. These Saptapabacha are Panchamna (five types) i.e. Chala (mobile), Achala (immobile), Tatcha(that), Sthitaprajna (steady mind), Garbha (womb) and two Hridayas (hearts) i.e. Aditya and Soma. Here, the Saptarshis (seven sages) such as Shukra, Sanaka, Sanandana, Sanatana, Kapila, Kratu, and Panchashikha perform the Vandapana (salutation). This is called SaptajyotiVandapana (worship of seven lights). The Pahandi is done with utmost care. If the idols fall during this time, many inauspicious events may occur.

“Surabairina e tathyaJagadeeshsyabhupateh|
Bhadrayandabalasyaapipramadapootanamyadi|Mahabhayamnrupasyaapibhadyaadhibhayeddhbham|
Durbhikshamaranamchaivajayate cha punahpunah”||

“If there is a fall of the Jagannath idols, it is inauspicious, and there will be a great fear for the king, famine, and death again and again.”

After the deities are taken to the Snana Mandapa, Chanda (sandalwood paste) is applied. The lips are wiped, Mangala Arati (auspicious lamp offering), Abakasha (ritual bathing), Phulabesha (flower attire), and the Bedi (platform) is washed. After the Puja (worship) at the place of Adhibasa, water comes. This water is kept in the place where the Mandala is made. Out of these 108 kumbhas, 33 belong to Balabhadra, 35 to Jagannath, 22 to Subhadra and 18 to Sudarshana. After the Pujas of the priests, Dhupa Japadi (incense and recitation of mantras) increases. The three deities are bathed with the Vedic Samudra Jyestha mantras, Sahasraksha mantras, and Purusha Sukta mantras with devotion. The Padma Purana describes that the gods view this Snana with devotion.

“BrahmaditridashasarbesthitwakasheJagatpate|
Mahasnanprapashyantabhaktibhavasamanvitah”||

“Brahma and all the other Gods see the great bathing of the Lord with devotion.”

After this, the deities are given the Ganapati Besha (Elephant attire). From the Gopala Tirthamatha, the elephant attire comes for Balabhadra, and from the Raghavadasa Matha, it comes for Subhadra and Jagannath. In the 17th century, the devotee Ganapati Bhatta of Maharashtra saw Jagannath in the Ganapati Besha on the Snana Mandapa. Since then, this Besha has been performed. The Dardyata Bhakti (Firm devotion) of Ramadas says—
“Aanjhu e Debasnanyata| Jebe hoiba Jagannatha||
Kevala Hasti besha hoi|
Bije karibabhavagrahai||

Eteka matraaajnaheu|
Ekatha yugeyugethau|| x x
Enu e bhakatachhalare| Ebe ho hastibeshadhare|| 23 a.)

“The Snana Yatra of the gods, when Jagannath is worshipped. Only the elephant attire is given. This much is the command. May the Bhavagrahi come. May this remain through ages. Therefore, in the pretense of a devotee, now the elephant attire is worn.”

According to Padmashree Sadashiv Rath Sharma, “Earlier, this Besha was done with flowers. Because this Besha’s description is not seen in the ancient scriptures.” After this, the Sakaladhupa (morning incense) is offered. In the Snana Yatra, the Dhupa (incense) is offered to the idols in front of everyone. After the bhoga (offering of food), the Sahan Mela (public viewing) takes place. At this time, by seeing Jagannath, the benefit of an Avyaya Pada (eternal position) is achieved, as stated in the Brahma Purana.

“Tasmin kale tuchemartya.
Pashyanti Purushottam|

Balabhadra subhadra cha te.
Yanti padamavyayam||
Subhadra Rama sahitamanchasu Purushottam|
Drshtaniramayasthanayantinastanrusamsaya”||

“At that time, a mortal sees Balabhadra, Subhadra and Purushottama. They attain the imperishable position. Without any doubt, seeing Subhadra and Rama with Purushottama on the stage, they attain a healthy place.”

After this, Mayilama (ritual dressing) and Pancha Vandapana (five salutations) are performed. After this, the Snana Mancha (bathing platform) is descended with DakshinamukhiPahandi. This is done in a single Pahandi sequence. DakshinamurtiVandapana is done near the Garuda Stambha (flagpole). It is said that Vibhishana used to perform this Vandapana, so it is called Vibhishana Vandapana. Pati Mahapatra performs the Vandapana as the representative of Vibhishana. The Brahma Purana says that one gets the merit of Dakshinamukhi Darshan (viewing the deity facing south).

“Beda shastra purane cha bharate cha dwijattamaha|
Dharma shastreshusarbeshutathanyatramaneeshibhim||
Drshtinarolabhet Krishna tatphalasahaalayudham|
Sakalambhadrayasabrajaradakshinamukham||

“Oh, the best of the Brahmins, in the Vedas, the Puranas, and in Bharata, and in all the Dharma Shastras, as well as by other wise men, seeing the Lord, one attains all the results of the Sahalayudha (weapons), and the Dakshinamukha (south-facing) gives all the benefits.”

After this, the deities are taken to the Anavasara Pindi (a room for seclusion) and the Snana Yatra is concluded. The fruit of the Snana water is described: the water is more pure than the water of the Sutarangini (a river). Skanda Purana Utkala Khanda says—

 

“Naatahpabitambhobipraswardhannyapikirtitam|
Yadyatkamayetechitteeihikamushkamtatha|
Bisho snanabasheshenatoyenalabhatephalam|
Snanadarshanadam punya dharmatmalabhatedhruvam”||

“Oh, Brahmins, there is nothing purer than this water, even in the Swardhannya (golden river). Whatever one desires in their mind, both in this world and the next, one gets the fruit by the water remaining after the bathing. The righteous attain the virtue of seeing the Snana.”

The Snana Yatra of Jagannath is described in many ways in Odia literature. About this Yatra, the 16th-century poet Trilochana Das wrote the ‘Snana’ and ‘Gundicha Yatra’ Granthas consisting of 259 verses. This is unpublished. He wrote about the Snana Yatra—

“Jagmohan hathara nama snahanaKariba pai|
Dhiredhirechaliratnamandapreubha
Purbamukhi hoi||
Hasti rupenajaladharinameghankamukharedei|
Meghamaneneibarasakarantisansarapaliba pain||

“To perform the Snana in the Jagamohana, walking slowly, standing on the Ratna Mandapa. Facing the east. In the form of an elephant, giving water to the mouths of the clouds. The clouds take it and shower rain to nourish the world.”

The poet-emperor Upendra Bhanja wrote in his Kotibrahmanda Sundari—

“Emanta Snana mandapesinhasanatara|
Bije mahanbhuyonibhagnisahodara”||

“In the Snana Mandapa, there is the throne. The great deities, with their sister and brother, are present.”

In the Niladrimahotsava of the poet Lokanath Vidyadhar it is said— “What to say about the beauty of the Snana Mandapa, it is most charming. The Kubera (God of Wealth) is clean, beautiful, and pure like Jari (gold thread)”.

“Manjula aakash mandapa aakashkumandai|
Bahula bitana suman chinashukdarai”||

“The beautiful mandapa is adorned by the sky. The abundant flowers and Chinese parrots are afraid.”

Kabi Dibakar Das wrote in Jagannath Charitamruta—”After bathing, Jagannath goes to Dakshinamurti (a form of Shiva)”.
“Snana karina Jagannath|Dakshinamurtiyantipath||
Jebanabhakte ta dekhanti| Parama bhakti se labhanti”||
“The devotees who see that, they attain great devotion.”

The devotee poet Ramadas sings in his Dardyata Bhakti—
“Snahankaribanimante|SwikarebijeJagannathe||Asesha tirtha jalaDhari|Sebakajayajaya kari||
“To perform the Snahana, Jagannath is present here. Carrying the water from countless holy places, the servants chant ‘Jaya, Jaya’.”

In the Nilachal Madhuri, the Vibhishana Vandapana is described—
“Snana Yatra sari snanmandaparu mandira bijekalare| Bibhishana Vandapana Jagannath huantirahibatare”||
“After the Snana Yatra, at the time of the deity’s Bije (journey) from the Snana Mandapa to the temple, Vibhishana performs the Vandapana, and Jagannath remains on the way.”

Vyasadeva wrote in Skanda Purana Utkala Khanda about the greatness of the Snana Yatra—”The person who, with joy, utters ‘Jaya Balabhadra, Jaya Subhadra, Jaya Jagannath’ during the Snana Yatra and chants ‘Jaya Jaya’, attains Mukti (liberation).”
“Jayasra Rama Krushnati Jaya Tridetiyobadet
Jaya Krishna Jagannath natophyuccharayanmuda

snanakalesarbemuktiprayatidwijasattama”||

Witness the divine Snana Yatra! This sacred bathing festival of Lord Jagannath in Puri is a spectacle of faith and tradition.