In the 10th century, an observer described it as being one cubit (slightly over 1.5 feet (0.46 m)) long. By the early 17th century, it was recorded as measuring 1.5 yards (1.4 m) by 1.33 yards (1.22 m). According to Ali Bey in the 18th century, it was 42 inches (110 cm) high, and Muhammad Ali Pasha reported it as being 2.5 feet (0.76 m) long by 1.5 feet (0.46 m) wide.[2]
The Black Stone was first described in Western literature in the 19th and early 20th centuries by European travellers in Arabia, who visitedthe Kaaba in the guise of pilgrims. Swiss traveler Johann Ludwig Burckhardt visited Mecca in 1814, and provided a detailed description in his 1829 book Travels in Arabia:
It is an irregular oval, about seven inches in diameter, with an undulated surface, composed of about a dozen smaller stones of different sizes and shapes, well joined together with a small quantity of cement, and perfectly well smoothed; it looks as if the whole had been broken into as many pieces by a violent blow, and then united again. It is very difficult to determine accurately the quality of this stone which has been worn to its present surface by the millions of touches and kisses it has received. It appeared to me like a lava, containing several small extraneous particles of a whitish and of a yellow substance. Its colour is now a deep reddish brown approaching to black. It is surrounded on all sides by a border composed of a substance which I took to be a close cement of pitch and gravel of a similar, but not quite the same, brownish colour. This border serves to support its detached pieces; it is two or three inches in breadth, and rises a little above the surface of the stone. Both the border and the stone itself are encircled by a silver band, broader below than above, and on the two sides, with a considerable swelling below, as if a part of the stone were hidden under it. The lower part of the border is studded with silver nails.[6]
The colour appeared to me black and metallic, and the centre of the stone was sunk about two inches below the metallic circle. Round the sides was a reddish brown cement, almost level with the metal, and sloping down to the middle of the stone. The band is now a massive arch of gold or silver gilt. I found the aperture in which the stone is, one span and three fingers broad.
“Those who find indifference in Brahma, Vishnu and Shiva and recognise the oneness in them obtain eternal peace.” Chapetr 4 Srimad Bhagavatham
“Shiva Brahma and Vishnu are thy manifested forms, which create, maintain and destroy the universe at thy will. Thou is Ishwara who delivers Moksha (Salvation). Thou is Parabrahman (the Supreme Lord).”-Chapter 8 Srimad Bhagavataham
‘Shiva is Hari and Hari is none other than Shiva. An enemy of Shiva is an enemy of Hari, even though he may daily worship Vishnu.’
Glory to thee, who is honoured as Brahman in the Vedanta – Lord of the three worlds – Mahadev.”-Vallabhacharya.
Legends from Puranas on Hiva and Vishnu being One.
”
“There are two mahaa-phala daayaka Vrukshas.
One by the name Vaasudeva and the other by the name Vaamadeva.
They differ only in their sumas (flowers) (‘su’ is replaced by ‘ma’ in their names), but both give the same phalas (fruits, which is moksham)”.
It is also often said, “How much one does not see the difference between Shiva and Vishnu, that much his aayu will increase”.
One day, when Lakshmi and Vishnu were together in vihaaram, Lakshmi sees Ucchaishravam, her brother, the horse of Revanta who is the son of Surya. Engrossed in seeing her brother, she does not reply to the repeated calls of Vishnu.
Seeing her attraction, Vishnu gives her shaapam to go to Bhulokam in the form of a horse and come back to Vaikuntam only after getting a son equal to Himself! She comes to Bhuloka to experience the shaapam and realizing that none other than her brother, Shiva can help her calm Vishnu, she immediately does a tapas for Him and Shiva appears to save her soodari. Lakshmi says “You and Vishnu are both same, the Paramaatma. Please help me!”.
Shiva says “Soodari! How do you know that we both are same? All learned people know that. Who told you?”.
Lakshmi says, “Once Mahavishnu Himself told me this. Seeing Him in deep Daiva-dhyaanam, I asked Him “During Samudramanthanam, I thought you were the greatest of all and hence chose you. Devaadideva! Who is better than you that you are in dhyaanam of Him?”.
Mahavishnu replied “I am doing Shankara-dhyaanam. He is Eshwara. He is the same as Me. All learned people know that. If someone is my devotee but still hates Shiva, he will fall into naraka”.
Saying this, She asks Shiva to pursuade Vishnu to bless Her with a child. Shiva sends Chitrarupa as a duta to convince Vishnu.
Vishnu immediately accepts and comes to Bhuloka and blesses Lakshmi with Ekaveera, who is equal to Vishnu Himself.
From Ekaveera came forth the Haihaya dynasty, of which the most noted king is Kartavirya Arjuna (Ekaveera’s grandson).
How much ever one imagines that much only are You:
For Vaishnavas You are Vishnu
For Vedaantas You are Parabrahma
For Shaivas and other bhaktas You are Shiva
For Kaapaalikas You are Kaala-Bhairava
For Shaakteyaas You are Shakti
For people with alpa-buddhi You appear as alpam
For people who know Your Garima and have Ghana-buddhi You are a Ghana
For people who are Sharanaagati You are Venkateshvara
Annamaacharya, in “Enta maatramuna evvaru talichina.
Once Shri Krishna, the avataar of Mahaavishnu, came to Upamanyu maharshi, when he was at Himaalayas.
Shri Krishna said “Upamanyu muniindra! You are the greatest in the Shiva Bhaktas. I came here to do Tapas of Paramashiva to get santaanam.
Please teach Me Shaiva-vidhi and vidhaanam”.
Upamanyu replied “O Shri Krishna! I know who You are. Shiva puuja is not new to You.
Though You know it, to make everybody know, I will tell You …” Saying thus, Upamanyu told Shri Krishna how to do Shiva-aaraadhana.
Varaha, Vayu and Kandha Purana by Varaha, Vayu and Muruga respectively.
Vishnu Purana by Matsayavatara Vishnu to Manu .
Of the many texts designated ‘Puranas’ the most important are the Mahāpurāṇas. These are always said to be eighteen in number, divided into three groups of six, though in fact they are not always counted in the same way. Combining the various lists Cornelia Dimmitt and J. A. B. van Buitenen have collated twenty names, totalling 429,000 verses:[18]
Indologist Ludo Rocher considers it to be the most celebrated and popular of the Puranas,[19][20] telling of Vishnu’s ten Avatars. Its tenth and longest canto narrates the deeds of Krishna, introducing his childhood exploits, a theme later elaborated by many Bhakti movements.[21]
Describes the magnificence of Lingam, symbol of Shiva, and origin of the universe. It also contains many stories of Lingam one of which entails how Agni Lingam solved dispute between Vishnu and Brahma.
Describes the birth of Skanda (or Karthikeya), first son of Shiva. The longest Purana, it is an extraordinarily meticulous pilgrimage guide, containing geographical locations of pilgrimage centers in India, with related legends, parables, hymns and stories. Many untraced quotes are attributed to this text.[23]
Describes the many deeds of Vishnu and various ways to worship him.[25]
Classification.
Puranas are classified according to qualification of persons who can understand them: “Purāṇas are supplementary explanations of the Vedas intended for different types of men. All men are not equal. There are men who are conducted by the mode of goodness, others who are under the mode of passion and others who are under the mode of ignorance. The Purāṇas are so divided that any class of men can take advantage of them and gradually regain their lost position and get out of the hard struggle for existence.”[26]
The Mahapuranas are frequently classified according the three aspects of the divine Trimurti:[2]
Stories of various devotees; a description of varnasrama; the six angas of the Veda; a description of the age of Kali; description of Sveta-Varaha Kalpa, Vishnu dharmotara.
2) Naradiya Purana – 25,000 verses.
This Purana contains a synopsis of everything; it describes Jagannatha Puri, Dwaraka, Badrinatha, etc.
3) Padma Purana – 55,000 verses.
Contains the glory of Srimad-Bhagavatam; the stories of Rama, Jagannatha, Matsya, Ekadasi, Bhrgu, etc.
4) Garuda Purana – 19,000 verses.
Subject of Bhagavad-gita; reincarnation; visnu-sahasra-nama; description of Tarsya Kalpa.
5) Varaha Purana – 24,000 verses.
Describes different vratas; Lord Vishnu’s glories.
6) Bhagavata Purana – 18,000 verses. (included by some in the mode of goodness)
Puranas with Lord Brahma as the Predominating Deity (Rajo Guna):
7) Brahmanda Purana – 12,000 verses.
Describes the vedangas; describes the Adi Kalpa.
8) Brahmavaivarta Purana – 18,000 verses.
Contains the glories and pastimes of Radha and Krishna.
9) Markandeya Purana – 9,000 verses.
Stories of Rama and Krishna.
10) Bhavisya Purana – 14,500 verses.
Contains the glories of devotional service; prediction of Lord Chaitanya.
11) Vamana Purana – 10,000 verses.
Contains the story of Lord Trivikrama.
12) Brahma Purana – 10,000 verses.
Puranas with Lord Shiva as the Predominating Deity (Tamo Guna):
13) Matsya Purana – 14,000 verses.
Temple construction; describes Vamana and Varaha Kalpas.
14) Kurma Purana – 17,000 verses.
Contains the conversation between Krishna and the Sun-god (mentioned in Bhagavad-gita); Danvantari; Describes the Lakshmi Kalpa.
15) Linga Purana – 10,000 verses.
Contains the glory of Lord Nrismhadeva; Janardhana; the story of Ambarisa; the glories of Gayatri.
16) Shiva Purana – 24,000 verses.
17) Skanda Purana – 81,000 verses.
18) Agni Purana – 15,400 verses.
Contains the description of Salagrama; Describes the Isana Kalpa.
We know most of the temples have Brahmotsavam being performed.
Tirupati Balaji Temple Brahmotsavam is quite popular.
It is the time that Lord Brahma performs the worship to His Father, Vishnu from whose Navel He sprung.
In ancient temples which are reported to have been built and worshiped by the Devas, the Brahmotsavam is very powerful.
There are Temples where the devas are reorted to perform Puja or Worship to the Deity Daily in the dead of the night after Arthajama pooja(after 10 30 pm when the doors of the Sanctum sanctorum is closed.
One such temple is in Suchindram where the Devas , led by their Chief perform the worship daily.
The presiding Deity is all the Three Forms of Hindu trinity combined, Sthanu(Brahma), Mal(Vishnu) and Ayan (Shiva)
There is some interesting information from the Purans about the presiding Deity in Puri, Lord Jagannath, an Avatar of Lord Vishnu.
Jagannath means ‘One who is the Lord of The universe.
Lord Jaganath.
Apart from us,human Beings, Devas and others perform Pooja.
Devathas guard Him and His Chariot.
“On Ratha Yatra day every year, not only do people come from all over the world, but also beings from all Lokas and planets. Lord Jagannath’s chariot, known as Nandighosha, is guarded by the following devas:
1. the Flag by Hanuman from Mahatala Loka.
2. the Chariot itself by a being from Bitala Loka.
In the daily rituals of the temple this sloka is recited at the time when Lord Jagannath retires to bed. The meaning is this:
“Oh Lord Jagannath
You are king of kings
You are master of many universes
You are the controller of all creations”
The khuntia worshipper who recites this sloka then scatters flower petals up into the air to welcome all the divine beings who have come that evening to observe this ritual.
2) Kadachit Kalindi sloka by Saint Adishankar in his Sanskrit verses, “JagannathAstaka“:
Even Gods like Rama, Shambhu (Siva), Brahma the creator, Surapati, the king of Gods, Ganesh, the god of wisdom, who all belong to Devaloka, worship Lord Jagannath at Puri.
3) “Jatta Chhaya Lokamatra
Tribhubana Janata Badhate
Na Tritap”
This means that the inhabitants of all Lokas, or spheres are under the protection of Lord Jagannath. This sloka is taken from Brahma Geeta (writer not known).
The glory of Lord Jagannath is described here. He can take on any shape. He is as limitless as the sky itself. He is even beyond that.
Different Beings worship at different times.
According to the Loka they come from, they appear in different ways.
1. Patala Loka:
This is a sphere of the underworld which supports life on earth.
Vasuki, the snake who holds the world in proper balance, lives in Patala Loka.
He comes to Jagannath Temple only during special darshan times.
If he is present, there will be a loud rustle in the crowd.
2. Talatala Loka:
When inhabitants of this Loka come, there will be rays of light of various colours which can be seen by the naked eye.
These beings come in disguise of blind, lame, one-eyed, or other deformed persons.
They carry flowers in their palms to offer to the Deities, and in the crowd this can be seen easily.
3. Rasatala Loka:
If a strong wind passes through the crowd and a hot place becomes cool suddenly, beings from this Loka have come.
They often come also as children and sing loudly during Kirtan, even though they know nothing about all these things.
They smile in the crowd after seeing the Deities.
4. Bitala Loka:
Beings from Bitala Loka come as birds although not as vultures, who signify bad days ahead when they are seen.
5. Mahatala Loka:
Beings from this sphere come as animals such as cats, monkeys and dogs
. As dogs can not enter the temple, if one is spotted inside, it is said to have come from this Loka.
If this happens, it is felt that the food that day was cooked in an impure way.
All offerings must be stopped and the food to be prepared again. This dog is calledKutama Chandi.
He always disappears mysteriously.
6. Atala Loka:
Sages and saints with long beards who are deep in meditation often come from this sphere. They even walk into the temple with half-closed eyes.
Only when looking at Lord Jagannath Himself do their eyes open fully.
7. Bhutala Loka:
Those who sweep the temple floors, make garlands for the deities, prepare the wicks and lamps, make the earthen pots for the kitchen, and fetch the water are often from this region. Their duties are not hereditary, but are done purely for spiritual pleasure.
8. Loka, this Earth:
Ordinary people from all parts of this visible world come to Jagannath Temple with a vast variety of wishes, both worldly and spiritual.
The word Loka means people. Before birth all came from other Lokas, according to previous habits and activities.
They wish to go to higher Lokas, by dint of their human birth. Inside the temple they come under the influence of beings from these other spheres, who are also present there, whether they are aware of them or not.
Actually, the very purpose of human birth is to pass through all the Lokas by degree.
It is also told in ancient scriptures of India that the gift of human birth is the greatest boon God gives.
In no other Loka can a being progress spiritually.
That is why devas and demonic spirits both long to return to earth.
9. Pitru Loka:
These beings are the ancestors from the father’s side of one’s family.
They come to the temple of Lord Jagannath at dawn when there is less rush.
If one finds a man having a similar face to one’s father, he is from Pitruloka.
If one feels attracted to some unknown person, he is certainly related and has come down from this Loka.
Inhabitants of Pitruloka come to the earth as human beings.
10. Matru Loka:
These beings give the same signs of their presence here, but they are from the mother’s side of one’s family.
11. Preta Loka:
Those who commit suicide come to this Loka after death.
This is the region of bad spirits and beings of evil demonic nature.
They come inside the temple, but only to the outer portions, not into the inner altar of the Deities.
They criticise, joke, and make noise or other disturbances in spiritual gatherings there.
Their coming is signaled by a bad smell, like that of a dead body.
12. Bhuta Loka:
This Loka is similar to Pretaloka, only having the confused inhabitants who have taken their lives by consuming poison.
13. Jaksha Loka:
People in a crowd wearing gorgeous dresses are often Yakshas in disguise.
They have come to this earth for worldly comforts and bad motives, such as how to collect money from those present in the crowd.
They wear gold ornaments and precious gems to impress others.
14. Swarga Loka:
Swarga means Heaven. Beings from this sphere have this sign: In darkness, suddenly there will be light.
Many people present may experience a divine feeling without any visible reason at all.
Not flowers but petals only will be found scattered on the floor afterwards
15. Divya Loka:
When divine beings of this Loka come, auras of different colours will fill the atmosphere.
Even in darkness, these can be seen slightly. Some of the temple lamps (Dipas) may be mysteriously extinguished at that time.
Beings from Divya Loka do not come in form, but only as light and auras.
There are other signs, but mortal man cannot have concrete experiences of them.
16. Kinnara Loka:
When Kinnaras come to the temple, they come as dancing-girls.
They may be seen visibly if one’s third eye is open.
They are eight in number, the Asta Sakhis: Rambha, Urbasi, Menaka, Tilottama, Manjujosi, Rochika, Mochika and Sundaree.
They come as Devadasis also, only to dance before Lord Jagannath before He goes to bed. They are decorated in flowers only, no ornaments.
17. Gandharva Loka:
During devotional singing these beings are always present, both inside and outside the temple.
They sing in chorus spiritual songs known as Bhajans, meant only for the Deities.
If an ordinary person’s singing is especially sweet one night, or soft sweet music is heard in the midst of silence, a Gandharva is present.
According to Nada Shastra, there are ten types of divine sounds that may be heard inwardly, the two highest being the sound of the flute and OM.
18. Deva Loka:
Many gods come to Jagannath Temple to pray every night, such as Indra, God of Rain, Baruna, God of the Ocean, Vayu, God of Wind, Laxmi, Goddess of Wealth, AND Saraswati, Goddess of Wisdom.
The sign of their presence is complete tranquility and peace in the midst of a huge crowd
. It would appear as if nobody at all was there.
After they go, flowers of different varieties are usually found scattered on the floor of the temple.
19. Sura Loka:
Sura means strength, especially the divine strength of mother. Beings from this Loka come to the temple during darshan time, known as Sahana Mela.
They come in a big rush so that the crowd is forcibly pushed aside for them to proceed to the Deities without any difficulty.
20. Vishwa Loka:
Those who come from Vishwa Loka think that Lord Jagannath is just like a human being.
The worshippers of the temple who are in charge of decorating the Deities with flowers, sandal and beautiful dresses and take great pleasure in doing such spiritual things are often from Vishwa Loka.
They seem to be worldly, with homes and family life-like ordinary people but they are born to serve Brahma, the Supreme.
21. Goloka:
From Goloka come Sri Krishna Himself and the gopis.
Even though there might be a big rush inside the temple, everybody will love the gathering.
All present will feel attracted towards something unseen and smell soothing fragrances all around. In the crowd there will be more ladies than men.
Most significant of all, all will hear a mysterious sweet laughter in the air.
There are other spheres of Lokas also, such as:
1. Shiva Loka – the abode of Shiva
2. Vishnu Loka – the abode of Vishnu
3. Brahma Loka – the abode of Brahma
4. Asura Loka – the abode of demons
5. Yama Loka – the abode of Yama, the king of death
6. Naga Loka – the abode of snakes
7. Graha Loka – the abode of planets
A. From Shiva Loka: Shiva comes on Snana Purnima day to see the Bathing Ceremony of Lord Jagannath. He comes in disguise of a sage with trisula.
B. Lord Vishnu comes to see Dola Festival, or Colour Day held in the temple during Holi celebrations in the beginning of Spring.
He comes as any other devotee but he would have with him big garlands, to be offered to Lord Jagannath.
C. Brahma comes during Chandan Yatra, or Spring Festival.
He stays for twenty-one days.
He can be identified with one who recites Vedas in front of the Deities.
D. From Asura Loka: Asuras, or beings of demonic physical instincts come at the time of rice offering, especially at the time of mid-day Bhoga.
E. Yama, the King of Death: Someone from his Loka comes when a dead body is found in the premises of the temple.
Narayna
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