When the year turns and the seasons shift, timeless magic descends upon the coastal town of Puri. The silhouettes of towering Rath spires etched against the sky seem to halt the very flow of time. As the immense wheels begin to roll, they carry more than just a divine chariot—they turn with the weight of ancient memories, silent prayers, and the unshaken rhythm of faith. To grasp the thick ropes of the Rath is not merely to perform a ritual but to answer an aspiration.—to touch the divine with mortal hands and feel within that pull a whisper of eternity.
To a child, Rath Yatra is a festival of delight: a vibrant fair bursting with colours, toys, and balloons that bob like dreams against the monsoon sky. But to an elder, it is a sacred return. It is the echo of a distant afternoon when, as a child, they held their mothers’ hand and gazed up at the same divine spectacle. That memory lingers like a song—soft, undying, and woven into the heart.
Rath Yatra, then, is not bound by clocks or calendars. It is a feeling—eternal, intimate, and beyond time.
The Ratha Yatra of Jagannath is celebrated as the most renowned festival, holding the esteemed position of Lord Jagannath’s second most important Yatra.
Ancient texts frequently mention Rathas (chariots). The Rig Veda describes three-storied Rathas that could move through the air, pulled by horses. Panini also refers to “Ratha” when analyzing words like ‘Rathastha’ and ‘Rathaganak.’ According to the Ramayana, a Ratha used in games is called ‘Pusya,’ while one used by gods is known as ‘Marut.’ Descriptions of Rathas can also be found in the Bhagavat, Mahabharata, Visnupurana, Kautilya-Arthasastra, and Sukra Niti.
The Brahma Purana details the Yatra’s unique significance, while the Padma Purana and Skanda Purana offer vivid descriptions of the festival. References to the Ratha Yatra are also present in the Kapila Samhita. Some scholars suggest the Ratha Yatra might have originated from Jainism, and others have tried to connect Lord Jagannath’s Ratha Yatra with Buddhism.
This Yatra at Puri commences on the second day of the bright fortnight of Asadha. In the Hindu tradition, Asadha is considered sacred because Vishnu sleeps on the eleventh day of its bright fortnight. The Ratha Yatra is also known as Gundicha Yatra.
Some critics believe the term ‘Gundicha’ comes from ‘Gudisa’ or ‘Kundija,’ both meaning ‘Daru’ (wood), suggesting it refers to Jagannath as ‘Daru-Devata’ (wooden deity). However, an Odia legend offers a different origin: Gundicha was the queen of King Indradyumna, who built the magnificent Jagannath Temple. It’s believed that Queen Gundicha requested the king to organize this festival so that sinners and untouchables, typically barred from entering the temple, could have Darshan (sacred viewing) of Lord Jagannath on His Ratha and thus attain salvation. The Gundicha Yatra is aptly named after Queen Gundicha.
The Gundicha Mandapa, also known by names such as Gundicha House, Janma Sthana (Birthplace), Janaka Puri, or Mahavedi, holds significant historical and religious importance. According to the Skanda Purana, it’s identified as the birthplace of Lord Jagannath. This sacred site is also referred to as Nrsimha Ksetra.
Legend has it that King Indradyumna performed thousands of sacrifices at Mahavedi. Following these sacrifices, the images of the three principal deities (Jagannath, Balabhadra, and Subhadra) were created there. Interestingly, the Ratha Yatra (Chariot Festival) tradition, where these deities are transported, only began after the completion of these images.
In the Purushottama Mahatyma, Lord Jagannath promises Indradyumna that he will visit his birthplace, located on the bank of the Indradyumna Sara, and stay for seven days. Today, the Indradyumna Sara can still be found at Gundicha House.
Annually, on the second day of the bright fortnight of the month of Asadha, the deities Jagannath, Balabhadra, and Subhadra embark on their journey to Gundicha House. They reside there for seven days before returning to their main temple on the ninth day. As Dr. Benimadhab Padhi, author of ‘Daru Devata,’ suggests, Jagannath was initially worshipped as a tree stem within the Gundicha Mandapa.
Then He was brought to the temple to be installed as the Trinity. Thus, while suggesting the term ‘Gundicha’ to have been derived from the ‘Savara’ word ‘Kundija’. He seeks to prove the Savara origin of the Yatra. Incidentally, the word in this sense has not been used anywhere in literature, though some of the Puranas do refer to Gundicha Mandapa.
The Ratha Yatra is the source of amusement all over the Universe.
The rationalism of the Ratha Yatra of Lord Jagannath, celebrated every year at Puri, is essentially to offer an opportunity to all people, regardless of their caste, creed, or religion, to have the darshan of the Lords.
The Ratha Yatra stands as a powerful symbol of equality, transcending all social distinctions. It embraces everyone, from the Brahmin to the Chandala, granting equal rights to all participants. Notably, the King of Puri himself takes on the role of a sweeper during the occasion, an act that is said to humble ordinary people by stripping away their egos. This practice, known as ‘Chhera Panhara,’ is believed to have originated in the 12th century during the reign of Anangabhima Deva, when Jagannath gained recognition as a state deity and the King became his servant.
The most captivating aspect of the festival is the pulling of the Ratha. Thousands of devotees grasp the sturdy ropes, collectively drawing the chariots while the air resonates with the sacred chant of “Hari.” Throughout their journey, the deities are offered only fruits and cakes. Upon reaching the Gundicha Temple, the three deities are adorned in ‘Dasaavatara Vesa’ and worshipped with ‘Sodasaupachara,’ encompassing all daily worship modes as ‘Sandhya Alati,’ ‘Sandhya Dhupa,’ ‘Sarvanga,’ and ‘Badasinghara.’
On Bahuda (the return journey day), the three deities, in their customary order, return to their respective chariots. On the twelfth day, Dwadasi, the deities once again undergo ‘Pahandi’ to reclaim their seats on the “Bejeweled Throne.” The Ratha Yatra officially concludes with Lord Jagannath’s re-entry into the temple.
More than just a sacred procession, the Ratha Yatra is a profound metaphor for the rhythms of existence. As the massive chariot wheels turn, they echo life’s eternal cycles: birth and death, loss and return, departure and homecoming. Their slow, resonant rotation reveals a timeless truth: while all things pass, every ending carries the quiet promise of a new beginning.
When Lord Jagannath, along with Balabhadra and Subhadra, ascends the chariot, it’s not merely a ceremonial act; it’s a spiritual odyssey. Their departure creates a sacred emptiness, a silence filled with yearning. And upon their return, the world feels complete again, as if the heart has rediscovered its forgotten rhythm. This interplay of absence and presence, of leaving and returning, beautifully reflects life’s tender paradox: in letting go, we learn to receive, and in the void, we find meaning.
The Ratha Yatra, in its majestic and rolling glory, reminds us that life itself is a journey—a chariot pulled not just by ropes, but by hope, faith, and the eternal movement of the soul.
Image Courtesy: X
(The article is opined on the author’s studies and personal experience and not in any way connected to any organisation or any political party.)
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