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77-584: Nabakalebara is an important festival in the Hindu Odia calendar , observed in the Jagannath Temple, Puri. It was first organised in 1575 A.D by Bhoi King Ramachandra Deva . It marks the symbolic demise and rebirth of Jagannath at Puri . The event involves installation of new images in the Jagannath temple and burial of the old ones in the temple premises at Koili Baikuntha. Nabakalebara

154-486: A chakra on it. There should be a cremation ground and an anthill near the tree, and a snake hole at its roots. The tree should be near a river, pond, a three-way crossing or three mountains. There should not be birds' nests on the tree, and no bird should have perched on the tree. The tree should be surrounded by other trees, and there should be a temple to Shiva in the vicinity. The tree should be free of parasitic plants and creepers . The search group announces where

231-544: A Rigvedic deity with fearsome powers, was the god of the roaring storm . He is usually portrayed in accordance with the element he represents as a fierce, destructive deity. In RV 2.33, he is described as the "Father of the Rudras ", a group of storm gods. Flood notes that Rudra is an ambiguous god, peripheral in the Vedic pantheon, possibly indicating non-Vedic origins. Nevertheless, both Rudra and Shiva are akin to Wodan ,

308-604: A German Indologist and professor of philosophy, describes the self-realized man as who "feels himself only as the one divine essence that lives in all", who feels identity of his and everyone's consciousness with Shiva (highest Atman), who has found this highest Atman within, in the depths of his heart. Rudra's evolution from a minor Vedic deity to a supreme being is first evidenced in the Shvetashvatara Upanishad (400–200 BCE), according to Gavin Flood, presenting

385-504: A change before the adhika ashadha ends. Agama shastras followed in other parts of India for Vishnu worship, such as the Vaikhanasas , also prescribe the change of wooden deities under a specific astrological combination. Deities made of stone or metal do not need to be changed (unless they are damaged), but wooden deities must be changed within a specific number of years and their power must be ritually transferred. Nabakalebar

462-448: A couple of his specialties of this figure does not match with Rudra. Writing in 1997, Srinivasan interprets what John Marshall interpreted as facial as not human but more bovine, possibly a divine buffalo-man. The interpretation of the seal continues to be disputed. McEvilley , for example, states that it is not possible to "account for this posture outside the yogic account". Asko Parpola states that other archaeological finds such as

539-645: A fusing of the two deities. Agni is said to be a bull, and Shiva possesses a bull as his vehicle, Nandi . The horns of Agni , who is sometimes characterized as a bull, are mentioned. In medieval sculpture, both Agni and the form of Shiva known as Bhairava have flaming hair as a special feature. According to Wendy Doniger , the Saivite fertility myths and some of the phallic characteristics of Shiva are inherited from Indra . Doniger gives several reasons for her hypothesis. Both are associated with mountains, rivers, male fertility, fierceness, fearlessness, warfare,

616-434: A householder with his wife Parvati and his two children, Ganesha and Kartikeya . In his fierce aspects, he is often depicted slaying demons. Shiva is also known as Adiyogi (the first Yogi ), regarded as the patron god of yoga , meditation and the arts. The iconographical attributes of Shiva are the serpent king Vasuki around his neck, the adorning crescent moon, the holy river Ganga flowing from his matted hair,

693-475: A manner similar to Shiva Nataraja. The similarities in the dance iconography suggests that there may be a link between ancient Indra and Shiva. A few texts such as Atharvashiras Upanishad mention Rudra , and assert all gods are Rudra, everyone and everything is Rudra, and Rudra is the principle found in all things, their highest goal, the innermost essence of all reality that is visible or invisible. The Kaivalya Upanishad similarly, states Paul Deussen –

770-665: A number of features that mark the regnal year different from that actual duration of the year elapsed during the reign. The system still survives today and is used in the Odia panjis to mark the titular regnal year of the King of Puri, Gajapati Maharaja Dibyasingha Deb of the Puri Estate , whose title carries the legacy of historical ruling monarchs of Odisha. Features: Hence no Anka years exist for 1, 6, 16, 20, 26, 30, 36, 40, 46, 50, 56, and so on. Madala Panji ( Odia : ମାଦଳ ପାଞ୍ଜି)

847-647: A part of ritual. In contrast, the esoteric tradition within Kashmir Shaivism has featured the Krama and Trika sub-traditions. The Krama sub-tradition focussed on esoteric rituals around Shiva-Kali pair. The Trika sub-tradition developed a theology of triads involving Shiva, combined it with an ascetic lifestyle focusing on personal Shiva in the pursuit of monistic self-liberation. The Vaishnava (Vishnu-oriented) literature acknowledges and discusses Shiva. Like Shaiva literature that presents Shiva as supreme,

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924-505: A proto-Shiva would "go too far". The Vedic beliefs and practices of the pre-classical era were closely related to the hypothesised Proto-Indo-European religion , and the pre-Islamic Indo-Iranian religion. The similarities between the iconography and theologies of Shiva with Greek and European deities have led to proposals for an Indo-European link for Shiva, or lateral exchanges with ancient central Asian cultures. His contrasting aspects such as being terrifying or blissful depending on

1001-773: A single major deity. Shiva is a pan-Hindu deity, revered widely by Hindus in India , Nepal , Bangladesh , Sri Lanka and Indonesia (especially in Java and Bali ). Saiddhantika Non - Saiddhantika According to the Monier-Williams Sanskrit dictionary, the word " śiva " ( Devanagari : शिव , also transliterated as shiva ) means "auspicious, propitious, gracious, benign, kind, benevolent, friendly". The root words of śiva in folk etymology are śī which means "in whom all things lie, pervasiveness" and va which means "embodiment of grace". The word Shiva

1078-519: A wooden six-wheeled oxcart and transported to the temple, where they are kept in the koili vaikuntha ( koili means "burial ground", and vaikuntha means "heaven"); the old deities are buried, and the new ones made. After the transfer of essence, the old images are considered lifeless. Carving of the images begins with the three oldest of the nine main wood carvers working on Jagannath. The images of Lord Balabhadra and Devi are simultaneously carved by two three-person teams. More than 50 carpenters assist

1155-624: Is a chronicle of the Jagannath Temple, Puri in Odisha. It describes the historical events of Odisha related to Jagannath and the Jagannath Temple. The Madala Panji dates from the 12th century and was traditionally written on a year-to-year basis on Vijayadashami Day by the Karanas community. The tradition of keeping this chronicle began with Eastern Ganga king Anantavarman Chodaganga (1077–1150). The modern Odia calendar begins with

1232-535: Is a combination of two Odia words: naba (new) and kalebara (body), translated as "the change of one's physical form." The year of Nabakalebara is when the full moon occurs twice during the month of Ashadha . Every three years in the Hindu calendar , a lunar month is excluded from the calculation to maintain a balance between lunar and solar years . This period is called Adhikmasa or Malamasa . A year with an extra month ( अधिकमास or मलमास or पुरुषोत्तममास )

1309-592: Is a patron deity of farming and herding castes . The foremost center of worship of Khandoba in Maharashtra is in Jejuri . Khandoba has been assimilated as a form of Shiva himself, in which case he is worshipped in the form of a lingam. Khandoba's varied associations also include an identification with Surya and Karttikeya . Myths about Shiva that were "roughly contemporary with early Christianity " existed that portrayed Shiva with many differences than how he

1386-662: Is about the transformation of the Puri temple and Odisha lords into a new body. The new wooden idols of Jagannath, Balabhadra, Subhadra and Sudarshan are welcomed to the temple in celebration. The old idols are ritually buried in Koili Baikuntha in accordance with century-old Odia scriptures. The Nabakalebara 2015 began with the Bana Jaga Jatra in March. The Holy Darus were identified and brought to Puri. For details, see

1463-464: Is considered auspicious for the ceremony, which typically occurs every twelve to nineteen years. The three deities undergo the process of Nabakalebara in the year in which the adhikmasa falls. The deities are carved from a special type of neem wood, known as daru bramha . Preparations for the ceremony begin in the month of Chaitra . The most recent ceremony was in 2015, 19 years after the 1996 ceremony. Over three million devotees were expected to visit

1540-853: Is everything and everywhere. Shiva is the primal Self, the pure consciousness and Absolute Reality in the Shaiva traditions. Shiva is also Part of 'Om' (ॐ) as a 'U' (उ). The Shaivism theology is broadly grouped into two: the popular theology influenced by Shiva-Rudra in the Vedas, Epics and the Puranas; and the esoteric theology influenced by the Shiva and Shakti-related Tantra texts. The Vedic-Brahmanic Shiva theology includes both monist ( Advaita ) and devotional traditions ( Dvaita ), such as Tamil Shaiva Siddhanta and Lingayatism . Shiva temples feature items such as linga, Shiva-Parvati iconography, bull Nandi within

1617-467: Is kind and tranquil (Shiva). The term Shiva also appears simply as an epithet, that means "kind, auspicious", one of the adjectives used to describe many different Vedic deities. While fierce ruthless natural phenomenon and storm-related Rudra is feared in the hymns of the Rigveda, the beneficial rains he brings are welcomed as Shiva aspect of him. This healing, nurturing, life-enabling aspect emerges in

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1694-484: Is known today is an amalgamation of various older deities into a single figure, due to the process of Sanskritization and the emergence of the Hindu synthesis in post-Vedic times. How the persona of Shiva converged as a composite deity is not well documented, a challenge to trace and has attracted much speculation. According to Vijay Nath: Vishnu and Siva [...] began to absorb countless local cults and deities within their folds. The latter were either taken to represent

1771-476: Is not affected by three Guṇas of Prakṛti (Sattva, Rajas, and Tamas)". Shiva is known by many names such as Viswanatha (lord of the universe), Mahadeva, Mahandeo, Mahasu, Mahesha, Maheshvara, Shankara, Shambhu, Rudra, Hara, Trilochana, Devendra (chief of the gods), Neelakanta, Subhankara, Trilokinatha (lord of the three realms), and Ghrneshwar (lord of compassion). The highest reverence for Shiva in Shaivism

1848-453: Is not clear from the seal that the figure has three faces, is seated in a yoga posture, or even that the shape is intended to represent a human figure. He characterizes these views as "speculative", but adds that it is nevertheless possible that there are echoes of Shaiva iconographic themes, such as half-moon shapes resembling the horns of a bull . John Keay writes that "he may indeed be an early manifestation of Lord Shiva as Pashu-pati", but

1925-756: Is one of the principal deities of Hinduism . He is the Supreme Being in Shaivism , one of the major traditions within Hinduism. Shiva is known as The Destroyer within the Trimurti , the Hindu trinity which also includes Brahma and Vishnu . In the Shaivite tradition, Shiva is the Supreme Lord who creates, protects and transforms the universe. In the goddess-oriented Shakta tradition,

2002-537: Is one of the four major sects of Hinduism , the others being Vaishnavism , Shaktism and the Smarta Tradition . Followers of Shaivism, called "Shaivas", revere Shiva as the Supreme Being. Shaivas believe that Shiva is All and in all, the creator, preserver, destroyer, revealer and concealer of all that is. He is not only the creator in Shaivism, but he is also the creation that results from him, he

2079-652: Is reflected in his epithets Mahādeva ("Great god"; mahā "Great" and deva "god"), Maheśvara ("Great Lord"; mahā "great" and īśvara "lord"), and Parameśvara ("Supreme Lord"). Sahasranama are medieval Indian texts that list a thousand names derived from aspects and epithets of a deity. There are at least eight different versions of the Shiva Sahasranama , devotional hymns ( stotras ) listing many names of Shiva. The version appearing in Book 13 ( Anuśāsanaparvan ) of

2156-535: Is the "creator, reproducer and dissolver". Sharma presents another etymology with the Sanskrit root śarv - , which means "to injure" or "to kill", interpreting the name to connote "one who can kill the forces of darkness". The Sanskrit word śaiva means "relating to the god Shiva", and this term is the Sanskrit name both for one of the principal sects of Hinduism and for a member of that sect. It

2233-406: Is thought of now, and these mythical portrayals of Shiva were incorporated into later versions of him. For instance, he and the other gods , from the highest gods to the least powerful gods, were thought of as somewhat human in nature, creating emotions they had limited control over and having the ability to get in touch with their inner natures through asceticism like humans. In that era, Shiva

2310-599: Is used as an adjective in the Rig Veda ( c.  1700–1100 BCE ), as an epithet for several Rigvedic deities , including Rudra . The term Shiva also connotes "liberation, final emancipation" and "the auspicious one"; this adjectival usage is addressed to many deities in Vedic literature. The term evolved from the Vedic Rudra-Shiva to the noun Shiva in the Epics and the Puranas, as an auspicious deity who

2387-683: Is used as an adjective to characterize certain beliefs and practices, such as Shaivism. Some authors associate the name with the Tamil word śivappu meaning "red", noting that Shiva is linked to the Sun ( śivan , "the Red one", in Tamil) and that Rudra is also called Babhru (brown, or red) in the Rigveda. The Vishnu sahasranama interprets Shiva to have multiple meanings: "The Pure One", and "the One who

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2464-728: The Mahabharata provides one such list. Shiva also has Dasha-Sahasranamas (10,000 names) that are found in the Mahanyasa . The Shri Rudram Chamakam , also known as the Śatarudriya , is a devotional hymn to Shiva hailing him by many names. The Shiva-related tradition is a major part of Hinduism, found all over the Indian subcontinent , such as India, Nepal , Sri Lanka , and Southeast Asia , such as Bali, Indonesia . Shiva has pre-Vedic tribal roots, having "his origins in primitive tribes, signs and symbols." The figure of Shiva as he

2541-547: The Nirukta , an important early text on etymology, which says, "Agni is also called Rudra." The interconnections between the two deities are complex, and according to Stella Kramrisch: The fire myth of Rudra-Śiva plays on the whole gamut of fire, valuing all its potentialities and phases, from conflagration to illumination. In the Śatarudrīya , some epithets of Rudra, such as Sasipañjara ("Of golden red hue as of flame") and Tivaṣīmati ("Flaming bright"), suggest

2618-503: The Bactria–Margiana Culture . According to Anthony, Many of the qualities of Indo-Iranian god of might/victory, Verethraghna , were transferred to the adopted god Indra, who became the central deity of the developing Old Indic culture. Indra was the subject of 250 hymns, a quarter of the Rig Veda . He was associated more than any other deity with Soma , a stimulant drug (perhaps derived from Ephedra ) probably borrowed from

2695-464: The Linga Purana , present the various aspects of Shiva, mythologies, cosmology and pilgrimage ( Tirtha ) associated with him. The Shiva-related Tantra literature, composed between the 8th and 11th centuries, are regarded in devotional dualistic Shaivism as Sruti . Dualistic Shaiva Agamas which consider Self within each living being and Shiva as two separate realities (dualism, dvaita ), are

2772-476: The Odisha region of the Indian subcontinent . The calendar follows the sidereal solar cycle while using the lunar Purnimanta phase for the religious dates. The New Year in the Odia calendar is known as Maha Bishuba Sankranti or Pana Sankranti . It occurs on the first day of the traditional solar month of Meṣa (Georgian: Aries), hence equivalent lunar month Baisakha (odia: ବୈଶାଖ). The Odia calendar follows

2849-462: The koili vaikuntha during the carving period; shlokas from the Vedas are chanted by Brahmin priests. After the new deities are made they are brought into the temple's inner sanctum, they are placed in front of (and facing) the old ones. No puja is performed at this time, and no food is offered. The images are life-sized, and very heavy. The transformation ceremony takes place three days before

2926-492: The third eye on his forehead (the eye that turns everything in front of it into ashes when opened), the trishula or trident as his weapon, and the damaru . He is usually worshiped in the aniconic form of lingam . Shiva has pre-Vedic roots, and the figure of Shiva evolved as an amalgamation of various older non-Vedic and Vedic deities, including the Rigvedic storm god Rudra who may also have non-Vedic origins, into

3003-522: The 1st millennium CE and through the 13th century, particularly in Kashmir and Tamil Shaiva traditions. Shaivism gained immense popularity in Tamilakam as early as the 7th century CE, with poets such as Appar and Sambandar composing rich poetry that is replete with present features associated with the deity, such as his tandava dance, the mulavam (dumru), the aspect of holding fire, and restraining

3080-562: The BMAC religion. His rise to prominence was a peculiar trait of the Old Indic speakers. The texts and artwork of Jainism show Indra as a dancer, although not identical generally resembling the dancing Shiva artwork found in Hinduism, particularly in their respective mudras. For example, in the Jain caves at Ellora , extensive carvings show dancing Indra next to the images of Tirthankaras in

3157-578: The Germanic God of rage ("wütte") and the wild hunt . According to Sadasivan, during the development of the Hindu synthesis attributes of the Buddha were transferred by Brahmins to Shiva, who was also linked with Rudra . The Rigveda has 3 out of 1,028 hymns dedicated to Rudra, and he finds occasional mention in other hymns of the same text. Hymn 10.92 of the Rigveda states that deity Rudra has two natures, one wild and cruel (Rudra), another that

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3234-741: The Jagannath temple at Puri. The prominent Panjis of this tradition include: Other notable Odia Panji calendars include Kohinoor Panji, Biraja Panji(Nanda), Radharaman Panji(based on Puri tradition Panjis), Bhagyadeepa Panji, Bhagyajyoti Panji, Bhagyachakra Panji. The Odia calendar incorporates the seven-day week . Odia and other Indian festivals observed as per Odia calendar: Shiva Shiva ( / ˈ ʃ ɪ v ə / ; Sanskrit : शिव , lit.   'The Auspicious One', IAST : Śiva [ɕɪʋɐ] ), also known as Mahadeva ( / m ə ˈ h ɑː ˈ d eɪ v ə / ; Sanskrit : महादेव: , lit.   'The Great God', IAST : Mahādevaḥ , [mɐɦaːd̪eːʋɐh ) or Hara ,

3311-506: The Nandi bull, the Indian zebu , in particular, as the vehicle of Rudra and of Shiva, thereby unmistakably linking them as same. Rudra and Agni have a close relationship. The identification between Agni and Rudra in the Vedic literature was an important factor in the process of Rudra's gradual transformation into Rudra-Shiva. The identification of Agni with Rudra is explicitly noted in

3388-469: The Odia calendar began on 592 CE on Bhādra sukḷa dvādasi (the 12th day of the full moon fortnight of the Bhādra month). Bhādra sukla dvādasi is considered to be the birthday of the legendary king Indradyumna who set up the icon of Lord Jagannath ( Neela Madhava ) at Puri . The epoch seems to correspond to the reign of the legendary early Somavamshis (Kesaris) as per the chronicle Madala Panji , thus implying

3465-591: The Supreme Goddess ( Devi ) is regarded as the energy and creative power ( Shakti ) and the equal complementary partner of Shiva. Shiva is one of the five equivalent deities in Panchayatana puja of the Smarta tradition of Hinduism. Shiva has many aspects, benevolent as well as fearsome. In benevolent aspects, he is depicted as an omniscient Yogi who lives an ascetic life on Kailasa as well as

3542-618: The Utkaliya era, which began on Bhādra śukla dvādaśī from 592 CE. As per the sidereal solar cycle followed by the Odia Panjika, the first day of the year or New Year falls on Mesa Sankranti (Sun-crossing into Sidereal Aries) in Mid-April. The Odia New Year festival is known as Pana Sankranti ( Odia : ପଣା ସଂକ୍ରାନ୍ତି ) or Maha Bishuba Sankranti ( Odia : ମହା ବିଷୁବ ସଂକ୍ରାନ୍ତି ). The Utkaliya era ( Odia : ଉତ୍କଳୀୟ Utkaḷiya) for

3619-681: The Vaishnava literature presents Vishnu as supreme. However, both traditions are pluralistic and revere both Shiva and Vishnu (along with Devi), their texts do not show exclusivism, and Vaishnava texts such as the Bhagavata Purana while praising Krishna as the Ultimate Reality, also present Shiva and Shakti as a personalized form an equivalent to the same Ultimate Reality. The texts of Shaivism tradition similarly praise Vishnu. The Skanda Purana, for example, states: Vishnu

3696-464: The Vedas as Rudra-Shiva, and in post-Vedic literature ultimately as Shiva who combines the destructive and constructive powers, the terrific and the gentle, as the ultimate recycler and rejuvenator of all existence. The Vedic texts do not mention bull or any animal as the transport vehicle ( vahana ) of Rudra or other deities. However, post-Vedic texts such as the Mahabharata and the Puranas state

3773-506: The beginning of the Shaiva tradition focused on the worship of Shiva as evidenced in other literature of this period. Other scholars such as Robert Hume and Doris Srinivasan state that the Shvetashvatara Upanishad presents pluralism, pantheism , or henotheism , rather than being a text just on Shiva theism. Self-realization and Shaiva Upanishads He who sees himself in all beings, And all beings in him, attains

3850-502: The carvers. The work is done in secret, and not even the temple's head priest is allowed to visit the workplace. The carving enclosure is open on the top, but closed with strong doors. The carvers are not supposed to eat, drink or smoke in the enclosure. The carvings are completed in 21 days, during which the carvers are not supposed to leave the temple; they sleep in the temple courtyard, and eat mahaprasad . Devotional songs are sung by devadasis , accompanied by temple musicians, outside

3927-458: The chariot festival. At midnight, the old deities are carried out and buried in the koili vaikuntha before dawn. Although the other deities have separate graves, the previous Jagannath deities are buried on top of each other. On the morning of the second day, the new deities are seated on the altar. The temple's daily routine resumes after nearly 58 days (the search and carving periods). Sweet-smelling flower garlands and new garments are given to

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4004-625: The collection of revenue, publishing of almanacs and the palm-leaf horoscopes carrying the reigning year of the Gajapati King. Post-1947, it has been reduced as a ceremonial day and is mostly used in the Panji calendars to denote the change of Odia calendar year for records and horoscopes. The Anka year ( Odia : ଅଙ୍କ Aṅka ) system is a unique regnal year system instituted by the Eastern Ganga kings for dating their reigns. It had

4081-441: The earliest seeds of theistic devotion to Rudra-Shiva. Here Rudra-Shiva is identified as the creator of the cosmos and liberator of Selfs from the birth-rebirth cycle. The Svetasvatara Upanishad set the tone for early Shaivite thought, especially in chapter 3 verse 2 where Shiva is equated with Brahman: "Rudra is truly one; for the knowers of Brahman do not admit the existence of a second". The period of 200 BC to 100 AD also marks

4158-400: The early Elamite seals dated to 3000–2750 BCE show similar figures and these have been interpreted as "seated bull" and not a yogi, and the bovine interpretation is likely more accurate. Gregory L. Possehl in 2002, associated it with the water buffalo, and concluded that while it would be appropriate to recognize the figure as a deity, and its posture as one of ritual discipline, regarding it as

4235-628: The era was instituted by King Yayati I of the Somavamshi dynasty . Thus the Era calendar new year falls on the 12th day of the full moon fortnight or the waxing moon lunar phase of the Bhādra month in September. This day is termed as the Odia financial New Year and is known as the festival of Sunia ( Odia : ସୁନିଆଁ suniā̃) which denotes the start of the beginning of the new financial calendar year for

4312-537: The figures in a group dance can be interpreted in many different ways. Of several Indus valley seals that show animals, one seal that has attracted attention shows a large central figure, either horned or wearing a horned headdress and possibly ithyphallic , seated in a posture reminiscent of the Lotus position , surrounded by animals. This figure was named by early excavators of Mohenjo-daro as Pashupati (Lord of Animals, Sanskrit paśupati ), an epithet of

4389-475: The foundational texts for Shaiva Siddhanta . Other Shaiva Agamas teach that these are one reality (monism, advaita ), and that Shiva is the Self, the perfection and truth within each living being. In Shiva related sub-traditions, there are ten dualistic Agama texts, eighteen qualified monism-cum-dualism Agama texts and sixty-four monism Agama texts. Shiva-related literature developed extensively across India in

4466-436: The four arms of Narayana . No branches are broken or cut. The tree must be located near a three-way intersection or surrounded by three mountains. A hermitage and a temple to Shiva must be nearby, and natural impressions of a conch-shell and chakra (wheel) must be on the trunk. After the tree is felled, sections are selected for carving and the remainder is buried; the location is then considered sacred. The logs are placed in

4543-504: The highest Brahman , not by any other means. — Kaivalya Upanishad 10 Shaiva devotees and ascetics are mentioned in Patanjali 's Mahābhāṣya (2nd-century BCE) and in the Mahabharata . The earliest iconic artworks of Shiva may be from Gandhara and northwest parts of ancient India. There is some uncertainty as the artwork that has survived is damaged and they show some overlap with meditative Buddha-related artwork, but

4620-423: The later Hindu deities Shiva and Rudra. Sir John Marshall and others suggested that this figure is a prototype of Shiva, with three faces, seated in a " yoga posture" with the knees out and feet joined. Semi-circular shapes on the head were interpreted as two horns. Scholars such as Gavin Flood , John Keay and Doris Meth Srinivasan have expressed doubts about this suggestion. Gavin Flood states that it

4697-470: The logs are located in order; the last is Jagannath's tree. Security is arranged by the government of Odisha . The trees are ritually cut down, and the logs transported in small carts to the temple in Puri , where they are carved into deities. At midnight on Chaturdashi , the tattva Padārtha is transferred from the old deities to the new. This process happens in secrecy, all other servitors are removed from

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4774-483: The multiple facets of the same god or else were supposed to denote different forms and appellations by which the god came to be known and worshipped. [...] Siva became identified with countless local cults by the sheer suffixing of Isa or Isvara to the name of the local deity, e.g., Bhutesvara, Hatakesvara, Chandesvara." An example of assimilation took place in Maharashtra , where a regional deity named Khandoba

4851-418: The new deities, food is offered, and a puja is performed; devotees can again enter the temple. On the third day, the new deities emerge from the temple for the chariot festival. Nabakalebara attracts millions of people from around the world to Puri, and is one of India's largest festivals. Odia calendar The Odia calendar ( Odia : ପାଞ୍ଜି Pāñji) is a solar calendar used by the Odia people from

4928-506: The premises, and relief artwork showing aspects of Shiva. The Tantric Shiva ( "शिव ") tradition ignored the mythologies and Puranas related to Shiva, and depending on the sub-school developed a variety of practices. For example, historical records suggest the tantric Kapalikas (literally, the 'skull-men') co-existed with and shared many Vajrayana Buddhist rituals, engaged in esoteric practices that revered Shiva and Shakti wearing skulls, begged with empty skulls, and sometimes used meat as

5005-511: The presence of Shiva's trident and phallic symbolism in this art suggests it was likely Shiva. Numismatics research suggests that numerous coins of the ancient Kushan Empire (30–375 CE) that have survived, were images of a god who is probably Shiva. The Shiva in Kushan coins is referred to as Oesho of unclear etymology and origins, but the simultaneous presence of Indra and Shiva in the Kushan era artwork suggest that they were revered deities by

5082-733: The proud flow of the Ganga upon his braid. The monist Shiva literature posit absolute oneness, that is Shiva is within every man and woman, Shiva is within every living being, Shiva is present everywhere in the world including all non-living being, and there is no spiritual difference between life, matter, man and Shiva. The various dualistic and monist Shiva-related ideas were welcomed in medieval southeast Asia, inspiring numerous Shiva-related temples, artwork and texts in Indonesia, Myanmar, Cambodia, Laos, Vietnam, Thailand and Malaysia, with syncretic integration of local pre-existing theologies. Shaivism

5159-400: The scientific reforms initiated by the astronomer Pathani Samanta . His findings which included astronomical observations with the help of traditional instruments were recorded in his treatise Siddhanta Darpana written on palm-leaf manuscript in 1869 and eventually published in 1899. These observations were instrumental in the preparation of almanacs in Odisha especially by the astrologers of

5236-429: The separate Misplaced Pages article. Ordinary neem trees cannot be used to make the deities. For the identification of the tree, conditions and signs are taken into account. The daru (log) of Sudarshan should have three branches. The skin (bark) of the neem tree should be reddish. The tree should have a chakra (wheel) with a small depression in the middle. The daru of Balabhadra should have seven branches. The bark of

5313-595: The situation, are similar to those of the Greek god Dionysus , as are their iconic associations with bull, snakes, anger, bravery, dancing and carefree life. The ancient Greek texts of the time of Alexander the Great call Shiva "Indian Dionysus", or alternatively call Dionysus "god of the Orient" . Similarly, the use of phallic symbol as an icon for Shiva is also found for Irish, Nordic, Greek (Dionysus ) and Roman deities, as

5390-418: The start of the Kushan Empire. The Shaiva Upanishads are a group of 14 minor Upanishads of Hinduism variously dated from the last centuries of the 1st millennium BCE through the 17th century. These extol Shiva as the metaphysical unchanging reality Brahman and the Atman (Self), and include sections about rites and symbolisms related to Shiva. The Shaiva Puranas , particularly the Shiva Purana and

5467-432: The temple during the Nabakalebara 2015 . Jirna bera parityaga ( Odia : ଜୀର୍ଣ୍ଣବେର ପରିତ୍ୟାଗ ) means "the leaving of the old deity and the consecration of the new". As a person puts on new garments and gives up the old, the soul accepts new material bodies and gives up old, useless ones. According to temple rituals, the deities are changed. Made from the neem tree, musk , sandalwood and other combinations, they undergo

5544-472: The temple premises except for the "Pati" and "Daitapati" servitors, Deula Karana and Tadhau Karana servitors of the Karana community also remain present in the temple premises along with Gajapati Maharaja as his representatives and guard the temple premises with their swords. The new deities are worshipped, and the old ones are buried in sand. Rituals and mythology are attached to Nabakalebara. The procedure for

5621-523: The transformation of images was mentioned in Sanskrit manuscripts, written on palm leaves and kept in the temple. The temple's three head priests are charged with reading and interpreting them. The images of Jagannath must be made of wood. Since the deity is dark, the neem tree from which his image is carved should be dark also. The trees used for the images of his brother and sister are lighter in color, since his siblings are fair in complexion. Jagannath's tree must have four principal branches, symbolizing

5698-680: The transgression of established mores, the Aum sound, the Supreme Self. In the Rig Veda the term śiva is used to refer to Indra. (2.20.3, 6.45.17, and 8.93.3. ) Indra, like Shiva, is likened to a bull. In the Rig Veda, Rudra is the father of the Maruts , but he is never associated with their warlike exploits as is Indra. Indra himself may have been adopted by the Vedic Aryans from

5775-401: The tree should be light-brown or white. It should have the sign of a plow and pestle on it. Near the tree should be a heritage site and a graveyard. The daru of Subhadra should have five branches, and its bark should be yellowish. There should be a lotus flower on the tree. The daru of Jagannath should have four main branches, and its bark should be dark. The tree should have a Shankha and

5852-424: Was the idea of this aniconic column linking heaven and earth among early Indo-Aryans, states Roger Woodward. Others contest such proposals, and suggest Shiva to have emerged from indigenous pre-Aryan tribal origins. Shiva as we know him today shares many features with the Vedic god Rudra , and both Shiva and Rudra are viewed as the same personality in Hindu scriptures . The two names are used synonymously. Rudra,

5929-582: Was widely viewed as both the god of lust and of asceticism. In one story, he was seduced by a prostitute sent by the other gods, who were jealous of Shiva's ascetic lifestyle he had lived for 1000 years. Prehistoric rock paintings dating to the Mesolithic from Bhimbetka rock shelters have been interpreted by some authors as depictions of Shiva. However, Howard Morphy states that these prehistoric rock paintings of India, when seen in their context, are likely those of hunting party with animals, and that

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