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There is no need to say that India is a country of believers. It is a country of pilgrimages. It is a country of pilgrims. And among the four major pilgrimage places, one is Jagannath. Jagannath Puri, Odisha.

The history of Jagannath is very ancient and complicated too. In different periods, followers of different Hindu beliefs dominated here, sometimes Vedic religion and sometimes Shaiva, Shakti, Vaishnav, Tantra and Brahmin. There is still evidence of these. Buddhists and Jains also claimed Jagannath as their own. W. W. Hunter has written that Orissa has been a sacred religious place for Hindus for two thousand years. [i] It is called Utkal-Desh in Sanskrit. उत्कृष्ट कलाया: देश: यः स: उत्कल:. That is, a place known for excellent arts, a sacred area that Jagannath has prepared for himself! Just as Ganga is sacred among rivers, similarly Puri is sacred among places. The land of Purushottam. Coming here, all the castes become one, that is why Brahmins are satisfied by eating the prasad made by the castes lower than them in the social system.

The stories of Jagannath have also been found in mythological texts. In Skanda, Brahma, Narad and other texts, the credit for building this temple has been given to King Indradyumna. According to the story, a pilgrim had told Indradyumna that Neelamadhav resides on the Nilanchal mountain in Orissa. To confirm this, the king sent a Brahmin named Vidyapati to find out. King Vishwavasu guided Vidyapati. After confirmation, Vidyapati told everything to Indradyumna, but when the king reached there, everything turned into sand. The king performed Ashvamedha Yagya, as a result a voice came from the sky and Neela Madhav said that I will appear to the people not in the present form but in a new form. Jagannath, Balabhadra, Subhadra and Sudarshan Chakra. Then as per the instructions of God, the king transformed the Neem tree floating in the sea with the help of Vishwakarma and installed the sacred idol in the temple on the day of Vaishakh Shukla Ashtami. [ii]

According to the Mandal Panji, which preserves the history of Jagannath, Yayati Keshari, the founder of the Keshari dynasty, rebuilt the Jagannath temple after the invasion of the Yavanas in the 5th century. [iii] According to Hermann Kulke, Anantavarman Chodaganga Deva (1078–1147) of the Eastern Ganga Dynasty founded the temple. [iv] Which was again given a systematic form by Anangabhim Dev III (1211-1238 AD) and in 1230 AD he handed over his entire kingdom to Jagannath. [v] According to the Dasgove Copper Plate, which is from the time of Rajaraja-III (1198-1211), the temple for Lakshmi and Purushottam in Puri was built by his Baba Gangeshwar (Chodaganga). [vi] Many studies have been done regarding the construction of Jagannath temple and scholars have studied the facts in their own way and knowledge. According to WW Hunter, Anang Bhim Dev built the Jagannath temple in 1198 AD. [vii] For which he was given the title of second Indradyumna. [viii]

Many scholars have linked the origin of Jagannath ji to the tribal, including the Polish-indologist M. Starza [ix] and the British historian William Wilson Hunter. Hunter, while keeping the methods of worship and other facts in Orissa: Volume-1, attributes its origin to Brahminical co-existence with other sects. Nabakalebara: According to an archival document, the origin of Jagannath has been linked to the tribal society in Utkal Kanda, Chapter 7-8 of Skanda Purana (13th/14th century). [x]

W. W. Hunter reports that the Jagannath temple historically came to light in 318 AD, when the priest hid the idol to protect it from the Yavana commander and his soldiers. [xi] According to AB Mohanty, after 146 years the sacred pot/statue was recovered from the forests of the Western Empire in 464 AD. According to the 16th century Mandal Panji, in 475 AD, Yayati Keshari rebuilt the Jagannath temple after the devastation caused by the Yavanas. In the 16th century, the Islamic iconoclast Kalapahad destroyed the Jagannath temple. Which was later given a systematic shape by King Ramchandra Dev of Khurd during the time of Mughal ruler in 1590 and the statues were renovated. [xii] Let us tell you that the renovation of statues is known as 'Navaklebar'. For carrying out this Navakalebar process, King Ramchandra Dev was decorated with the epithet of second Indradyumna. [xiii] In Navakalevar the idols are given a new look. For which Neem wood having color, shape and special symbols as per the deity is searched. It is also known as Brahmotsav. [xiv] The Neem wood with which the gods are given a new form is called Daru Brahma. Navakalevar also does not have any solid history. According to Mandalpanji, this legislation was probably edited in the years 1752, 1771, 1790 during the Maratha period. After that, it happened successfully in the years 1809, 1828, 1855, 1874 and due to lack of money, somehow in 1893. Occurred in the years of the 20th century in 1912, 1931, 1950, 1969, 1977, 1996 and 2015. [xv]

(According to H.V. Stietencron, the present temple of Jagannath was built in the 12th century during the reign of Anantavarman Chodaganga (1078-1147). [xvi] Its construction may have started after 1135. According to H.V. Stietencron, it was built in the 10th century. The temple of Jagannath ji was not built in 'Puri' before 200 BC. [xvii] But according to the Dasgop inscription, Gangeshwar had built it two decades before Anang Bhim. In many studies, the credit for it has been given to Yayati-I. Book Andrew Sterling writes in Orissa: Its Geography, Statistics, History, Religion and Antiquities,1846 (p.170) that - “About 630 years ago, King Anangabhim Dev of Odisha built the first temple by spending 40-50 lakh rupees.” German Indologist Kulke credits Ananga Bhima III (1211–1239) with making the first idol of the three deities (Jagannath, Subhadra, and Balabhadra) before Anantavarman (1078–1147) installed the stone idol of Chaturbhuja Vasudeva/Purushottam. [xviii ] )

Many European scholars have also written about their experiences and studies in the context of Rath Yatra. Which is necessary keeping in mind the church theme. There is no clear evidence as to when the Jagannath Rath Yatra started and who started it. Well, there are many stories about this in the people. This practice is associated with Indradyumna. It is said that the ideal idol of the three gods was created by the hands of Vishwakarma in the Gundicha temple and Indradyumna installed it from there in Jagannath temple (there is a distance of three kilometers between the two temples). And then the king decided to take Ashadh Shukla Dwitiya to his birthplace and this has been happening since then. Apart from this, it is said that Purushottam fulfilled Subhadra's wish of visiting the city and this Rath Yatra is being celebrated in the same memory.

Since the 14th century, many European travelers have mentioned the Jagannath Temple and the Rath Yatra in their travelogues. The 17th century Jagannath temple and Rath Yatra have also been described by William Bruton (1633), Francois Bernier (1667), and Tavernier. Thomas Bowery has also mentioned Jagannath Temple in his historical writings. [xix]

German historian Kulke writes in one of his articles about the Rath Yatra that – “Jagannath Rath Yatra must have started in the 10th-11th century during the time of Somavanshi rulers! Based on the oldest classical evidence, the Rath Yatra began in the 13th/14th century during the time of the Ganga Dynasty. [xx]

Kule writes the history of the Rath Yatra on the basis of classical evidence – “The archway of the 12-wheeled chariot was decorated with a pavilion. The urn was kept on top of the conical roof. The pavilion-shaped chariot looked like the Jagmohan pavilion. It was of the same structure as the Lingaraja Temple (11th century) of Bhubaneswar. There were two umbrellas in front and behind the chariot which indicated the royal importance of the deity. [xxi]

At present, the chariots of the three gods (Jagannath, Subhadra, and Balabhadra) differ in terms of color, shape, and number of wheels. Jagannath's chariot 'Nandighosh' is 33 hands and 5 inches high. Made by joining 832 pieces of coconut wood, this chariot has 16 wheels. This chariot is protected by Garuda. The symbol of its flag is Hanuman, moon, and conch shell weapons. The chariot is painted in red and yellow colors. The names of the four horses of the chariot are – Shankha, Balahak, Shweta, and Haridaswa. The name of the charioteer is Daruk. [xxii]

Subhadra's chariot 'Darpadalan' is 31 hands high. Made from 593 pieces of wood, this chariot has 12 wheels. Jayadurga is considered to be the charioteer of the chariot. Its flag patron is 'Lily and Lotus' Dharini Tripura Sundari. The color of this chariot is red and black. There are four horses – Rochika, Mochika, Jeeta and Aparajita. [xxii]

Balbhadra's chariot 'Taladhwaj' is 32 hands and 10 inches high. Made of 763 pieces, this chariot has 14 wheels. Its patron is considered Vasudev. The weapons are plow and pestle. Chariot Matali Rakshak Bhaskar There are four horses – Tebar, Ghor, Dirgha Shram and Swarnabh. [xxiv]

While researching the history of Rath Yatra, some people seem to connect it with Shaiva's journey of establishing harmony and some with Buddhism. Many historians link the Buddha's chariot journey to Khotan, (West China) described by Fa-hien, where the king of Khotan is said to be sprinkling water and cleaning the chariot. [xxv] Whereas they should understand that Rath Yatra has also been recognized in the Indian Vedic concept. Where Surya is considered to be riding on a chariot and seven horses are pulling his chariot.

In order to understand the history of Jagannath Rath Yatra, Kulke writes in one of his articles – “Jagannath Rath Utsav is prominent among the chariot festivals of India. In Puri, new chariots are made for each Yatra and it is dismantled after the Yatra leaving only its urn, nine colorful wooden carvings, and the wooden horse. Jagannath Rath Yatra is related to the rulers of Odisha. After Anangabhim-III (1230), the relationship between Jagannath and the rulers of Odisha became closer. Quoting a report of the year 1321 by the European Frais Odoric, Kule writes that - “It is shocking that the chariot festival is related to the Gajapati dynasty (1434-1541).” [xxvi]

Frais Odoric writes in a report of the year 1321 - “With repetition, every year when the statue is made, it is placed in a beautiful chariot and the public along with the king, queen and all the royal families pull the chariot and she takes it away from the temple while singing a song.” [xxvii]

Gajapati King has been leading the Rath Yatra since the beginning. The tradition of cleaning chariots at the hands of Gajapati kings has been going on since the time of Gajapati king Purushottam (1467-1797). King Purushottam was the second ruler of the Gajapati dynasty after his father Kapilendra Dev (1434-1466). Even today the festival does not start without the representative of the king. According to 17th century sources, we know that the king would first clean the three chariots by sprinkling water on them, then place a silk-covered pillow on his head and symbolically push the chariot from behind. Then the festival would begin. Today this tradition is known as 'Gajapati Maharaj Seva'. [xxviii]

After the Muslim invasion of 1568, in 1590-91, King Ramchandra-I of Khurd again started the tradition of re-establishment of Jagannath with the help of Mansingh. But everything did not remain good for long. Contemporary author “Mirza Nathan” writes in his book “Bahristan-e-Gabi” – “During the time of Jahangir, the Rajput chief 'Keso Das Maru' entered Puri with a small group of singers during the Rath Yatra and accompanied his associates. Ordered to loot Jagannath's treasures which were worth around Rupees 2-3 crores. Then Jagannath was in the Gundicha temple (Mandalpanji) which Maru took with him to the main temple and stayed in the temple with all three idols for a month until Purushottam came for a compromise. When King Purushottam came to know about this attack, he set out for war from Khurd with 10,000 horsemen, 3-4 lakh infantry and many chariots. There were 500-1000 riders in each chariot which was pulled by 2-3 people. Kesu and his soldiers burnt thousands of chariots by throwing clothes on fire from inside the temple. Later, help was received from Bengal. This frightened Purushottam and he offered his daughter's marriage and Rupees 300,000 to the king. The king of Khurd suffered a lot in this.” [xxix]

According to the Mandal Panji, after Hasim Khan attacked Puri, then once again the idols were hidden, until Hasim Khan left. Fearing Mukkaram Khan, the priests once again hid the idol on the banks of Chilka. Jagannath temple was given exemption during the time of Shahjahan and the temple was renovated and plastered in 1636-37. The temple was attacked during the reign of Aurangzeb in May 1692 and the idol was hidden in Banpur for 15 years (until Aurangzeb's death). The door of the temple was then closed forever. In 1713, on the orders of Deputy Subedar of Odisha, Sujauddin, the idol of Jagannath was again placed in the temple. [xxx]

The king of Khurd restarted the Rath Yatra to maintain his dominance over time. In the 17th century, the king of Khurd wrote a letter to the feudal lords and vassals of Odisha calling for granting privileges to the temple. Raja Veerkeshari (1737–93) lost his political power when the Marathas conquered Odisha in 1751. But in the war between the Muslim ruler of Bengal and the Maratha ruler of Nagpur, the Marathas were deprived of Khurd. Again in 1760, he again took charge as the leader of Hindu king in Odisha. And for this purpose, he wrote this letter to all the feudal lords that - “All should cooperate in the annual chariot construction and also give privilege to Jagannath worship during the Rath Yatra. The king of Daspal promised to provide wood for three chariots because there was a forest on the southern bank of Mahanadi which was under his control. In 1749, when there was a drought in Mahanadi and it was not possible to bring wood through water, the king of Khurd searched for an alternative. [xxxi]

On March 3, 1749, Veerkeshari sent a royal order to the manager of the temple that - “Wood cannot be brought from ‘Arthnala’ for which a man has been appointed to arrange for the necessary wood.” Iron was also necessary for the construction of chariots, arrangements for which were made with the king of Dhenkanal and Talcher. [xxxii]

On 1 May 1744, Veerkeshari sent an order to the temple officials to send Mahaprasad and saree to the king of Dhenkanal and Talcher in exchange for the supply of iron for the chariot. On April 9, 1749, the Maharaj wrote a letter that - “Rope to pull the chariot should be arranged from Ranpur. “A good quality rope should be brought to make Nandaghosh Rath (Jagannath Chariot).” [xxxii]

For such cooperation in the Rath Yatra, the king of Khurd was given the right to serve Jagannath with a fan made of the tail of a hippopotamus during the Rath Yatra. Veer Keshari later gave this opportunity to others also. Kulke writes – “King Parlakhemundi of South Odisha tried to establish his authority over the Gajapati rule by capturing the Jagannath chariot and performing the rituals performed by the king of Khurd. 'Parlakhemundi' claimed himself to be a descendant of the Ganga dynasty. Parlakhemundi' said that the Ganga dynasty, which ruled Odisha till 1434, never accepted the authority of the Gajapati dynasty over Khurd. But even after tireless efforts he could not succeed in it.” [xxxiv]

Due to the effective ritual policy of the Khurd king, Jagannath Rath Yatra became very popular in the 18-19th century. And other kings also started building Jagannath temples in their kingdoms and Gundicha temples outside the city for the purpose of celebrating similar festivals. Rath Yatra became the main annual festival of all the states. [xxxv]

Now let us see the memories of Jagannath Rath Yatra of some foreigners:

Muslim historian Abu Fazl (1381 AD) writes about the Rath Yatra: “The Brahmins take out a procession of Jagannath, his sister and brother in which the deities are mounted on a 16-wheeled cart which they call Rath and they We believe that by pulling it all our sins will be washed away.” [xxxvi]

Alexander Hamilton (1708) writes – “The procession of Jagannath is taken out with a four-storey chariot. “People sleep on the roads because it is an honor for them if they die through the wheel of chariot on the road.” [xxxvii]

James Fergusson(1837) writes in his book “Picturesque illustrations in Ancient Architecture in Hindustan(1847) that- “I was most agreeably disappointed to find the pilgrims hurrying to the spot talking and laughing, like people going to fair in England, which in fact, it is” (He did not see anyone cut under the wheel) [xxxviii]

French travelers Jean De Thevenot (17th century), Jean Bapatiste Tavernier (17th century), Jean Law De Lauriston (18th century), Anquetil Duperron (18th century), American sociologist Abbe Dubois (19th century) also mentioned Jagannath in their historical writings. The temple has been mentioned. [xxxix] Apart from this, Mohammad Bin-Amirwala (1626), W. Brutton (1633), Sebertian Menrique (1636), Thomas Bowery (1667-79) are some names who visited Jagannath Temple in their time and wrote their memoirs/history. Mentioned this in writing. [xl]

Nancy Gardner Cassels writes in Religion and Pilgrim Tax Under the Comapny Raj - “Traditionally the king provides Daspal wood for the chariot. The kings of Khurd clean the chariots before the journey (traditional). (WW Hunter (1840-1900) says that - “The work of sweeper is of a small caste by which the king promotes the spirit of equality.) 4200 men used to pull the chariot and about 90,000 people used to participate in the Rath Yatra.” [xli]

During the British rule in India and even before that, many European travelers and British officials participated in the Rath Yatra, which they mentioned in their history writing and memoirs. Many Muslim writers who lived under the Mughal or earlier ruling dynasties and wrote in history and other genres have mentioned Jagannath, of which I am quoting the words of some of them here. Considering the word limit, I will only mention a few.

Tavernier (Travels of Tavernier, Eng. Trans., p.432), a traveler who came to India in the middle of the 17th century, said in his travelogue that - “All idol worshippers, whether they are the great Mughals or other kings, in their lifetime they would definitely go to Jagannath (jagrenaut).” Muslims also believed that Jagannath had power. [xlii]

Nimat-Ullah, a writer of Jahangir's time, writes in his book 'Makhzan-e-Afghan' that - "Whoever loots a sacred idol falls into misfortune and trouble and dies within a year." Ahmed Raji, the author of Haft-Ikalim, a contemporary of Akbar, writes a story in relation to Jagannath in which a man's cut tongue gets healed by the grace of Jagannath. His Baba also writes a story in which a man throws a spittoon on Jagannath, and he dies instantly. Mallik Mohammad Jayasi mentions the temple of Puri in his book Padmavati. The actors of the story express their desire to worship in the temple. Osman, the poet of Jahangir's time, writes 'Jagannath Kand' in his poem. [xliii]

Taking his experience of 1805, Lieutenant Colonel says - “I went to the temple, kept looking like this for some time, then I went near the gate of the temple where the idols were being taken out. Jagannath's face was covered with flowers. He further writes that as far as the eye could see, nothing was visible except the head. I believe that there were around 500,000 people, neither was there any noise nor was there any feeling of non-violence in the nature of the people. [xliv]

Buchanan writes – “I am witness to a scene which I can never forget.” On the first day, when the chariot had moved 20 yards, a man surrendered himself to the deity and slept under the yoke of the chariot and was crushed. There were a wave of joy and people started cheering the deity by throwing cowries and rice on him. [xlv] Many such details can be read in the book History of Jagannath Temple edited by Sir Hans Singer.

The history of Jagannath ji's Rath Yatra is very special, whose traditional rituals are still in practice even after many disruptions. It is the faith of Indians that has kept this tradition alive. Due to blind faith, some evils also became visible in the 18th century, in which the biggest problem was the popular belief of attaining salvation by being cut under the chariot. This was resolved with time. Today Rath Yatra is not only limited to India and Odisha but has become global. Which is also celebrated in different countries of the world.

.    .    .

References: 

  1. Hunter, W.W., Orissa, Volume-I, Smith Elder and Co., 1972, London, page no.-81
  2. Patra; Avinash, Origin, and Antiquity of the Cult of Lord Jagannath, Edited By: Maria Joseph, Oxford Journals, First Published, Britain, 2011, U.K., page no. 13-14
  3. Patra, Avinash, Origin, and Antiquity of the Cult of Lord Jagannath, Edited By: Maria Joseph, Oxford Journals, First Publised, Britain, 2011, U.K.,page no.18
  4. Eschmann,Anncharlott(Ed.), kulke,Hermann(Ed.) Et.al., The Cult of Jagannath and Regional Tradiotion of Orissa,Manohar,Delhi,1978, p.1
  5. King Anagabhima-III, the Veritable Founder of the Gajapati Kingdom and the Jagannath trinity at Puri, Hermann Kulke: The Journal of the royal Asiatic society of great Britainand Ireland,1981, No-1, Cambridge University Press, p.-26
  6. The Journal of the Asiatic Society of Bihar, LXVII, 1898, p.328
  7. Hunter,W.W., Orissa,Volume-I, Smith Elder and Co., 1972, London, page no.-100-102
  8. Hunter,W.W., Orissa,Volume-I, Smith Elder and Co., 1972, London, page no.-93
  9. Jagnnath temple at Puri: Its Architecture,Art and Cult, 1993, page no. -72
  10. Nabakalebara: An Archival Document, Odisha State Archive, Department of Culture,2015, Odisha, page no.14-15
  11. Hunter,W.W., Orissa, Volume-I, Smith Elder and Co., 1972, London, page no.-85
  12. Patra, Avinash, Origin and Antiquity of the Cult of Lord Jagannath, Edited By: Maria Joseph, Oxford Journals, First Publised, Britain, 2011, U.K., page no. 18-20.
  13. Nabakalebara: An Archival Document, Odisha State Archive, Department of Culture,2015, Odisha, page no.17
  14. Nabakalebara: An Archival Document, Odisha State Archive, Department of Culture,2015, Odisha, page no.16
  15. Nabakalebara: An Archival Document, Odisha State Archive, Department of Culture,2015, Odisha, page no.18
  16. Stietencron,H.V., The Advent of Visnuism in Orissa: An outline of its history according to Archaeological and Epigraphical sources from the Gupta period up to 1135 A.D. “The Cult of Jagannath and Regional Tradition of Orissa”,Manohar, Delhi,1978, p.1
  17. Stietencron,H.V., Early Temples of Jagannath in Orissa:The Cult of Jagannath and Regional Tradiotion of Orissa,Manohar,Delhi,1978, p.68
  18. Stietencron,H.V., Early Temples of Jagannath in Orissa:The Cult of Jagannath and Regional Tradiotion of Orissa,Manohar,Delhi,1978, p.70
  19. Kulke,Hermann, Rathas and Rajas: The Car Festival at Puri, “The Journal of Orissian History,Vol. 1, 1(1980)p 28-39.
  20. ibid
  21. ibid
  22. Sri Srimad Bhakti Vaibhav Puri Goswami Maharaj(Ed.), Lord Sri Jagannath, Editor:,Sri Krishna Chaitanya Mission, Second Edition, 1994, orissa, p-20
  23. Sri Srimad Bhakti Vaibhav Puri Goswami Maharaj(Ed.),Lord Sri Jagannath,Editor:,Sri Krishna Chaitanya Mission, Second Edition, 1994, orissa, p-20
  24. Sri Srimad Bhakti Vaibhav Puri Goswami Maharaj(Ed.),Lord Sri Jagannath,Editor:,Sri Krishna Chaitanya Mission, Second Edition, 1994, orissa, p-20
  25. Bahuria,Ravindra Kumar,The Famous Car Festival of Puri:Odisha Review,July, 2013,p 35
  26. kulke,Hermann, Rathas and Rajas: The Car Festival at Puri, “The Journal of Orissian History,Vol. 1, 1(1980)p 28-39.
  27. kulke,Hermann, Rathas and Rajas: The Car Festival at Puri, “The Journal of Orissian History,Vol. 1, 1(1980)p 31.
  28. kulke,Hermann, Rathas and Rajas: The Car Festival at Puri, “The Journal of Orissian History,Vol. 1, 1(1980)p 32.
  29. Singer, Hans(Editor), History of Jagannath Temple, B.R. Publishing Corporation,Delhi ,1958,p10-11
  30. Singer, Hans(Editor), History of Jagannath Temple, B.R. Publishing Corporation,Delhi ,1958,p14
  31. kulke,Hermann, Rathas and Rajas: The Car Festival at Puri, “The Journal of Orissian History,Vol. 1, 1(1980)p 33
  32. ibid
  33. ibid
  34. kulke,Hermann, Rathas and Rajas: The Car Festival at Puri, “The Journal of Orissian History,Vol. 1, 1(1980)p 34
  35. kulke,Hermann, Rathas and Rajas: The Car Festival at Puri, “The Journal of Orissian History,Vol. 1, 1(1980)p 35
  36. Bahuria,Ravindra Kumar, The Famous Car Festival of Puri:Odisha Review,July, 2013,p 36
  37. Bahuria,Ravindra Kumar, The Famous Car Festival of Puri:Odisha Review,July, 2013,p 36
  38. Bahuria, Ravindra Kumar, The Famous Car Festival of Puri:Odisha Review,July, 2013,p 37
  39. Kundra; Sakul, French travellers and adventures’ restrospect of idol worship sanctity of the Ganga and divinity of cow: Asia-Pacific Social Science Review(2016)16 (2) p1-15
  40. The Famous Car Festival of Puri,Bahuria,Ravindra Kumar: Odisha Review,July,2013,p35-38
  41. Cassels,Nancy Gardner, Religion and Pilgrim Tax Under the Company Raj, The Riverdale Company, Riverdale,Maryland,1988, p 16-32
  42. Singer, Hans(Editor), History of Jagannath Temple, B.R. Publishing Corporation,Delhi,1958,p.7
  43. Singer, Hans(Editor), History of Jagannath Temple, B.R. Publishing Corporation,Delhi,1958,p.8-9
  44. Singer, Hans(Editor), History of Jagannath Temple, B.R. Publishing Corporation,Delhi,1958,p.294
  45. Singer, Hans(Editor), History of Jagannath Temple, B.R. Publishing Corporation,Delhi,1958,p. 295

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