Gauri Kunda

Sri Rupa Gosvami describes the pastime that took place here in Vidagdha Madhava Nataka. One day Abhimanyu, the husband of Radharani, decided to bring Radharani to Mathura to keep her away from Krishna. He went to Paurnamasi and asked her for her blessing to do this. She told him that whatever he had heard was just rumors. She convinced Abhimanyu not go to Mathura and to return home. Abhimanyu then requested Paurnamasi to have Radharani start worshiping Gauri Devi. His mother, Jatila, had told him that Chandravali had started wor¬shiping Gauri Devi and her husband Govardhana Malla had become very rich.

Radha then went to worship Gauri Devi. Krishna then came and blocked Her path. After a long argument Radha chastised Krishna and went to pick some flowers for Gauri Devi. Abhimanyu then heard from Padma gopi that Radha and Krishna were together at the Gauri Temple, so he rushed there.

Krishna then went to the Gauri Temple and dressed up like Gauri Devi, and stood in front of the Deity of Gauri Devi, block¬ing the real deity of Gauri. After picking some flowers, Radha¬rani went and offered prays to Gauri Devi. At this time Abhimanyu came rushing into the temple. Gauri Devi (actually Krishna) then tells Abhimanyu that there is a great danger in store for him. He asked Vrinda Devi to tell him what it is. Vrinda Devi then told him that Kamsa plans to cut off his head in two days. Radharani then begged Gauri Devi to help him. Gauri said she would help him if Radharani promised that she would never leave Braja and would always render service to me. Abhimanyu promised that this would happen. Abhimanyu then canceled any plans of going to Mathura.

Getting there
To get here you make a left from the road that goes around the village of Aniyora, immediately after passing Sankarshana Kunda. If you are walking through the village of Aniyora it is down a road, on the other side of Sankarshana Kunda.

Bhaktivinod Thakurs Ancestral Village Choti

H.H Gaur Govinda Swami mentions that ,”Srila Saccidananda Bhaktivinoda Thakura was born with the name Sri Kedarnath Dutta on September 2, 1838. He appeared in the village of Ula, in the district of Nadia, West Bengal, which was his maternal uncle’s home. But the house of his forefathers is in the village of Choti in the Kendrapara District of Orissa. Choti is the shripat, the native place of Srila Bhaktivinoda Thakura, and he resided here. Having been decorated with the dust of Bhaktivinoda Thakura’s lotus feet, this is a very sacred place. But most people have not known about it. This place is now coming to everyone’s notice because of the blessings of Bhaktivinoda Thakura.” 

After completing his studies in Calcutta, Srila Bhaktivinoda Thakura came to Orissa. Bhaktivinoda Thakura not only obtained a very good education, but also worked to spread it among his compatriots. For the benefit of the oppressed people of Orissa, he started the first English-medium school in Kendrapara. That Kendrapara High School is still there now, and Bhaktivinoda Thakura was the first teacher and headmaster in 1858. 

The Reappearance of The Discovery of the Ancestral Deities of Srila Bhaktivinode Thakur Sri Sri Radha & Madhava… Five hundred years ago Krishnananda Dutta, a disciple of Lord Nityananda Prabhu and a wealthy landowner, worshiped deities of Sri Sri Radha-Madhava in his home in Andul. After his retirement from family affairs, Krishnananda Dutta moved to the holy place Jagannatha Puri in Orissa, where he continued worshiping Sri Sri Radha-Madhava. 
 

The King Donated an Entire Village
After some time he met the feudal king of Ali State, who was impressed with Krishnananda’s spiritual qualities. The king invited him to live in his state, and donated an entire village, named Chhoti (formerly called Chhoti Mangalpur), to the worship of Sri Sri Radha-Madhava. The descendants of Krishnananda Dutta worshiped Sri Sri Radha-Madhava in Chhoti from generation to generation. Eventually the worship passed into the hands of his descendent Kedaranath Dutta (1838-1914), who is well known to all Gaudiya Vaisnavas as Srila Bhaktivinode Thakura. Unfortunately, after his son, Srila Bhaktisiddhanta Sarasvati Thakura, departure from this world, the worship became neglected, and the Deities resided in a house unknown to the whole of the Gaudya Vaisnava community

Bhaktivinod thakurs ancestral village Choti

Kendrapara

Kendrapara

Baladev Jeu Temple is situated in Ichhapur (Tulasi Khetra), kendrapara, odisha. Baladev jeu temple is a very famous temple of Odisha and Balarama is its main divinity. However, Jagannath and Subhadhra are also worshipped in the ratna sinhasan in the main temple. A deity of tulasi as a goddess in a seated position is also present after the sacred seven steps.

Kendrapara

Tulasi Kshetra – Kendrapara is one of the five holy Kshetras of Orissa. It houses the temple of Lord Baladeva Jeu in the heart of this Kshetra. The same rites and rituals of Lord Jagannath at Puri are generally followed here which makes Kendrapara equally attractive. It is only 95 Km away from the state capital Bhubaneswar. Literature like Brahma Tantra written by Vedavyas and Padma Purana speak the glory of this place. Here Lord Balabhadra married Tulasi, the daughter of the demon king Kandarasura and resided here secretly. So this place is called Tulasi Kshetra or Gupta Kshetra. It is also known as Brahma Kshatra, Kandarapadi or Kendarapada.

The deity holds club (Musala) in his right hand and plough in the left. Balabhadra is known as elder brother of Vasudeva. Rebati Raman, Talanka, Musali, Hali, Kamapal, Kalandi Vedan, Pralaghna, Achutagranja, Bala, Rohineya, Nilambara, Sirapani, Halayudha, Baladeva, Balarama and Sankarsana are the sixteen other names of Balabhadra.

History of the Place:
There are several stories surrounding Lord Baladeva Jeu at Kendrapara. Kandarasura, a demon king, destroyer of Yajnas (sacrifices), was ruling over the area surrounding Lalitagiri and Assia mountain ranges. Tulasi kshetra Mahatmya reveals that he lived near Lalitagiri – Alatigiri and was terrifying people. Lord Balabhadra defeated him in a fightand as a result of which he left the place, went to Kapilas mountain near Dhenkanal and lived in disguise in the nearest mountain ranges as he was an ardent devotee of Lord Siva. Lord Balabhadra thoroughly searched every nook and corner of the hill and lastly ploughed the hill with his plough (hala) as a result of which one perennial spring emerged from the hill, which is now called ‘Langal Siar Jharana’ (spring of the plough). After persuading him from Kapilas, Lord Balabhadra killed the wicked demon Kandarasura in a fight and threw his slain body all over nearby places by cutting it into pieces.

It is a popular belief among the local people that the scattered body was fallen at Asureswar, Balagandi, Kamar Khandi, Navi Khanda.These places are named after the head (Aswa Sira), trunk (Gandi of Aswa) waist (Kamar-Khanda) and navel (peice of Navi) of the demon Kandarasura respectively. It is also believed that the Siva temples of Swapneswar at Kantia, Lankeswara of Gualisingh, Bileswar of Kagal were founded by Baladeva over the face, neck and waist of the demon respectively, Balagandi, the place where the trunk of Kandarasura had fallen is called Kandara padi (Kendrapara). According to his name, the place name ‘Kandharapara’ or ‘Kendrapara’ has been derived.

Before killing the demon, Lord Balabhadra at first killed Madhudaitya, the chief military general of Kandarasura at Lalitagiri through his war weapon plough. The blood gushing out from the body of the general formed a river named Madhusagar (now Gobari river) which flow towards east by the side of Kandarasura Menhir and ultimately meet the sea.

Lord Balaram married Tulasi, the only daughter of Kandarasura on the 12th day of the bright fortnight in the month of Magha which is observed with pomp and ceremony every year as ‘Tulasi bibaha day’ (marriage day of Tulasi) in the Baladeva Jeu Temple, Kendrapara. The place where this marriage was performed is renamed as Tulasi Kshetra. The deity of Tulasi Devi is worshipped in a temple near village Gochha on the northern side of the road from Kendrapara to Ichhapur.

The Deity of Baladeva Jeu – It is said that after the departure of Lord Balarama to his own abode, he established himself as a deity to be worshipped here. This deity was worshipped by Devatas (demigods) at the door of Patalpuri which is identified with Lalitagiri in Dwapar Yuga. When Kali yuga appeared Buddha Dharma (Buddhism) spread over the area. At this time, this deity of Baladev jeu was hid in water of Madhusagar (river Gobari). After many years, a great devotee of Lord Balaram of the name Gopal Siddha Das, who was a cowherd boy discovered this deity of Balabhadra near Siddha Sarobar. Since then, this deity is worshipped at Kendrapara. The deity is also worshipped as Siddha Baladev Jeu after the name of Gopal Siddha Das, who discovered the deity for all people to worship. The present shrine of Siddha Baladeva Jeu was constructed during the Maratha rule in Orissa(1761 AD) by Maratha chief Janoji. The stone Deity of Lord Balabhadra and wooden deities of Jagannath, Subhadra and Sudarsan are all worshipped here according to the rituals of the temple in Lord Jagannath at Puri.

The Ratha Chariot:

The chariot on which the three Deities of Baladev Jeu
temple go out on Their yearly car festival is known as Brahma Taladhwaja Ratha. This is said to be the biggest chariot in the world. Every year, some parts of the chariot are built anew, unlike the chariots of Puri Car festival, which are completely rebuilt each year. When Sri Brahma Taladhwaja Ratha rolls out, it appears like a grand temple on wheels. Car festival (Rathyatra) of Lord Balabhadra in the Tulasi Kshetra is celebrated on the 2nd day of bright fortnight in the month of Asadha just like the Car festival of Puri.

i. Kendrapara

Some of the specifications of the chariot:
Total no. of wheels: 14,
which signifies the 14 universes (bramhanda)
Height of the wheels: 6 feet 6 inches
Total no. of log pieces used: 1013
The height of the chariot: 65feet height of simhasana from ground level:

The number of axles (akha) are 7, which signifies the 7 elements.They are 12 feet six inches long.
Number of horses are four (2 black and 2 white). Names of the horses: Teevra, Ghora, Dirghashrama & Swarnanabha.

Rope of the chariot: Vasuki The covering of the chariot is of seven colours.Total no. of ropes:7 of 40 feet each.

The name of flag (neta): Unnani.

Divine attendants in front of the Chariot: Garuda & Hanuman. Gatekeepers ( Dwarapalas): Surya & Chandra In murdhi: Ketuprabha.

At the door: Rudra is the chariot Keeper (rakshak): Vasudev Sankarsan Side deities (parshwa devata): Harihar, Tripurari, Laxman, Siddha Vinayak, Nrusingha, Vasudev, Chamunda, Bhadrakali, Mangala, Banimangala, Bhairavi, Chakra Basulai, Natambar, Durga, Shesadeva. Besides this Rathyatra festival, the festival of Makar Sankranti, Mahabishuva Sankranti (Pana Sankranti), Chandan Jatra and Snana Purnima, Shravan Purnima (Baladeva Janma) and Maghasukla Dwadasi (Tulasi Bibaha) are some of the main festivals observed in the Baladeva Jeu temple at Kendrapara with devotion to Lord Baladeva : “Barsanam Bharata Shresthah Desanam Utkal Tatha, Utkale Shrestha Tirthani Krushnak Parvati Harah. Yatrayam Halayudha Gachheta Tulasi Kshetre Tisthatah, Utkale Pancha Khetrancha Badanti Muni Punga Bah.”(Brahma Tantra).

Kendrapara

Offerings ( Dhupa)
Morning offering ( Sakala Dhupa) 9.00 AM to 10 AM
Offering at pre-noon (Madhhyanna Dhupa) 11.00 AM to 12 Noon
Rice offering ( Dwiprahara Dhupa/ Anna Dhupa) 2.30 PM to 3.30 PM
Offering at evening ( Sandhya Aarati Dhupa) 6.00 PM to 7.00 PM
Rice offering ( Nisankhudi Dhupa) 8.00 PM to 9.00 PM
Offering at night ( Badasinghar Dhupa) 9.30 PM 10.00 PM

Kendrapara

Architecture and Construction of Baladev Jeu temple:
Baladev jeu temple is constructed over an area of 2 acres of land. There are 2 parts in the total area, in one part, different temples are located and another part is a beautiful garden. There is a big boundary around the temple, which is 14 meters high. There are four main parts of Baladev Jeu Temple which are Sri Mandir, Natya Mandir, Bhoga Mandap and Mukhashala. The main temple height is 75 feet and width is 40 feet. The main temple has seven steps and heavy baulamalia stone are used in this temples construction. The other important parts of the temple are Garuda Stambha, Ratna Bhandar, Snana Mandap, Mukti Mandap, Jhulan Gruha, Laxmi Mandira, Anand Bazar, Bhairabi Mandir, NabaGraha Mandir, Kasi Biswanath, Astasambhu Mahadev, Sri Ram mandir, Sidheswar Mahadev, Mukti Mandap, Ganesh mandir, & Adhistati Devi tulasi temple.

Bhoga offering:
Different types of bhoga offerings are made by traditionally trained families, known as Supakara and Mekap, who are engaged solely in seva to the Deities. There are many historically famous preparations offered, among others, including: Baula Gaintha, Upana Pitha, Mithei, Chaurashi Vyanjana (84 vegetable curry), Makara Chaula, Bhaja,Ghia Anna, Dali, Phalamula (fruits), Dry sweets, Ghanavarta, Pura Kakara, Rasabali, Potali Pitha, Chipa Kakara, Karanji, Khaja, Magaja Ladoo, Dalimba, Khuduma, Nishkudi, Mutha Gaja, Tala, Chhena Chakata. Bhoga like “Rasabali” is famous in Baladeva Jeu temple.

Kendrapara

Maharaja Prataparudra

By Satyaraja Dasa Maharaja Prataparudra, a king who played a central role in Sri Chaitanya Mahaprabhu’s life, is mentioned in all of Lord Chaitanya’s sacred biographies as well as in secular historical records. For example, Prabhat Mukherjee, a scholar of Orissan history, has written several books on the Chaitanya tradition, touching on Maharaja Prataparudra’s genealogy and political career. Such historical accounts tell us that the wise king Purushottam Deva ruled Orissa until 1497, when he was succeeded by Prataparudra, who ruled until 1540, about seven years after Sri Chaitanya Mahaprabhu returned to His eternal abode. Following the tradition of kings in his line, Prataparudra accepted the titles Gajapati and Gaudeshwar. His empire extended from the Ganges in Bengal to Karnataka, with his capital city in Cuttack, Orissa.

Though his capital was in Cuttack, like Gajapati kings before him he is also associated with Puri, the holy city in Orissa on the Bay of Bengal. Puri is the home of the Jagannatha temple and has been a pilgrimage site for centuries

Historical documents tell of Prataparudra’s battles with both Hussein Shah, the ruler of Bengal, and King Krishnadeva Raya of Vijayanagar, a South Indian kingdom. Hussein Shah played a role in the history of Chaitanya Mahaprabhu: Rupa Gosvami and Sanatana Gosvami, leading disciples of Lord Chaitanya, were ministers in the Shah’s government before retiring to join Lord Chaitanya’s mission.

Despite recurring battles during his rule, King Prataparudra led a disciplined and religious life. This is evident from the following account, given to the Vijayanagar emperor by a spy in his court:

[The Gajapati king] gets up from bed early in the morning two hours before sunrise and salutes two Brahmins before looking at any other person. Then accompanied by the Sixteen Patras [the Brahminical council], he goes on a ride of about twenty or thirty miles before returning to the palace. After taking his bath, he engages himself in the daily worship of Lord Jagannath, after which he takes his midday meal. After food, he recites the Ramayana. Then, putting on official robes bedecked with jewels, he sits in the court and transacts his daily business.

—From Dr. R. Subrahmanyam, The Suryavamsi Gajapatis of Orissa

A book called Sarasvati-vilasa, accepted as authoritative by Orissan historians, says that King Prataparudra had four queens, named Padma, Padmalaya, Ila, and Mahila. It is also written that by the time of his death, Prataparudra had thirty-two sons and several daughters. Among his many children, Sarasvati-vilasa highlights the life of one son, Purushottam. Chaitanya-charitamrita (Antya 3.9.99) and Bhakti-ratnakara (6.65) also speak of Purushottam, confirming information from secular texts.

Documents of the Jagannatha temple inform us that even before meeting Sri Chaitanya Mahaprabhu, Prataparudra followed the custom of sweeping the road before Lord Jagannatha’s chariot. They also tell us that he was well educated and a patron of learning and brahminical culture. He had already acquired knowledge of the Srimad-Bhagavatam and discussed truths about Krishna with Ramananda Raya, one of Chaitanya Mahaprabhu’s most important associates and the governor, under the king, of Rajamahendri in the south.

Ramananda Raya dedicates the prefatory verse of every song in his devotional play Jagannatha-Vallabha-Natakam to King Prataparudra, indicating the extent of the king’s attraction for hearing the pastimes of Radha and Krishna. The king’s soft, devotional heart is perhaps most clearly evident in the story behind a painting he commissioned. After many of the Lord’s intimate associates had passed on, the king wanted to “immortalize” them for the pleasure of the remaining Vaishnavas, particularly for Srinivasa, a greatly respected second-generation devotee of Sri Chaitanya Mahaprabhu. As the story goes, when Srinivasa arrived in Puri he hoped to study the Bhagavatam under Gadadhara Pandita. But Gadadhara’s manuscript had been irreparably damaged by his tears of spiritual ecstasy. So he sent Srinivasa back to Bengal to get another copy. But by the time he returned, Gadadhara had passed away, leaving Srinivasa disconsolate. To assuage Srinivasa’s grief, Maharaja Prataparudra gave him the painting, so that he could regularly meditate on the Lord and His devotees. The grandson of Srinivasa later gave it to a devotee named Nanda Kumar, which is how it arrived in Kunja-ghat, Kumar’s ancestral home.

The authenticity of this painting has come into question. Did King Prataparudra actually commissioned it? This doubt has been exacerbated by the fact that there are several modern renditions of the original work, all with variations. Gopal Gosh, of the Vrindavan Research Institute (UP, India)—where such things are thoroughly analyzed and catalogued—states after extensive study, “There is no doubt about the authenticity of the painting.” Still, not everyone agrees. But it is certain that the painting has been part of the tradition for several centurie

s. Maharaja Prataparudra

( Illustration from "Chaitanya's Life and Teachings by Jadunath Sarkar, Calcutta, 1922. The painting depicts King Prataparudra offering obeisances to Lord Chaitanya, who is sitting with Advaita Acharya, Nityananda Prabhu, Srivasa Acarya, Rupa and Sanatana Goswamis, Gadadhara (reading Bhagavad-gita), and Haridasa Thakur (standing). This image is found in the Chaitanya's Life and Teachings manuscript by J. Sarkar, and as the caption states, the painting was in the possession of the Zamindar of Kunjaghata. Raja Prataparudra of Puri ordered this likeness of Sri Chaitanya to be painted in watercolours, with the King himself depicted lying prostrate before his great spiritual teacher.)

Though there is compelling historical evidence for Pratapuradra’s existence and his reign in sixteenth-century India, as we have seen, his importance as a monarch is overshadowed by his spiritual significance in the pastimes of Lord Chaitanya. The book Gaura-ganoddesha-dipika, by Kavi Karnapura, is accepted by spiritual masters in Lord Chaitanya’s line as the authority on identifying the associates of Lord Chaitanya. In Gaura-ganoddesha-dipika (118) the author writes, “Maharaja Prataparudra, who was as powerful as Lord Indra, had formerly been Maharaja Indradyumna, who began the worship of Lord Jagannatha.” It is no wonder, therefore, that as Prataparudra this soul is intimately connected to Jagannatha yet again, but this time through the grace of Sri Chaitanya Mahaprabhu.

On a Quest to Meet the Lord The blessings that Chaitanya Mahaprabhu showered on King Prataparudra have been documented in most of Lord Chaitanya’s biographies: Murari Gupta’s Kadaca, Vrindavana Dasa Thakura’s Chaitanya-Bhagavata, Kavi Karnapura’s Chaitanya-charitamrita-maha-kavya and Chaitanya-candrodaya-nataka, Locana Dasa’s Chaitanya-mangala, and Krishnadasa Kaviraja Gosvami’s Chaitanya-charitamrita. They tell essentially the same story:

King Prataparudra, though a monarch, was a great devotee of Lord Krishna. Naturally, when Chaitanya Mahaprabhu, Krishna Himself, came to Puri, the king wanted to see Him. But Mahaprabhu told His associates, “I cannot give him what he wants. Because he is a king, he is like a black serpent.” Chaitanya Mahaprabhu then made His position clearer. “For a renunciant like Me,” He said, “it is risky to associate with two kinds of people: women, and persons involved in worldly matters.

” Maharaja Prataparudra

Although this particular king was a very advanced devotee, Mahaprabhu, on principle, still denied him His association. Lord Chaitanya was very strict, setting an example for others who would take up the life of renunciation. When Nityananda Prabhu, Advaita Acharya, Ramananda Raya, and Sarvabhauma Bhattacharya—all beloved associates of Lord Chaitanya—requested Him to see the king, He told them, “I’ll leave Puri and going to Alalanatha, or somewhere else. I will not remain here. You can remain here with him. But I will not.” This is how strongly He felt about avoiding the association of men involved in money and power.

Disappointed, Prataparudra was ready to renounce the world himself. If Lord Chaitanya would not see him because of his royal position, then why not give it up? Sarvabhauma Bhattacharya, Ramananda Raya, and the others told Lord Chaitanya of the king’s determination, and Lord Chaitanya was pleased. Still, He stood by His vow of renunciation and again asserted that He would avoid the king, despite the king’s devotion.

Nityananda Prabhu then suggested that Lord Chaitanya, out of His mercy, send the king a piece of His outer garment to appease him. Lord Chaitanya did so, and Prataparudra worshiped that garment as if it were Lord Chaitanya Himself.

Ultimately, the great devotee Ramananda Raya interceded on the king’s behalf, and by his prodding, Lord Chaitanya agreed to see the king’s son. After all, Lord Chaitanya reasoned, “a son is one’s own self born again,” as the saying goes. And the young prince was naturally not as ensconced in worldly matters as his father. So Lord Chaitanya’s associates brought the boy to Him.

The prince was dark-hued and handsome, reminding Lord Chaitanya of Krishna Himself. Lord Chaitanya showed him special mercy. Upon seeing the boy, Mahaprabhu embraced him, and the young prince swooned in ecstatic love for Krishna. Later, he went to his father, Prataparudra, who naturally embraced his son as well and received that same intense love.

Sarvabhauma’s Plan

Maharaja Prataparudra

Feeling Lord Chaitanya’s ecstatic love for Krishna, the king now wanted to be in Mahaprabhu’s presence more than ever. Sarvabhauma then devised a plan: The Rathayatra festival would soon be held in Puri, and in spiritual bliss Mahaprabhu would no doubt dance like a madman before the cart of Lord Jagannatha. After a while, Lord Chaitanya would want to rest and would retire to a nearby garden. At that point, the king could, in the dress of a commoner, approach Lord Chaitanya while reciting intimate passages from the Tenth Canto of Srimad-Bhagavatam. These sweet verses never failed to move Lord Chaitanya into ecstatic trance. Mahaprabhu would then embrace the king under the assumption that he was a simple Vaishnava.

The day of the festival finally came, and it was marked by the king’s humble act of sweeping the road before Lord Jagannatha. When Mahaprabhu saw this, He was inclined to the king more than ever, and He bore this in mind as He ecstatically sang and danced before the majestic cart. At one point, His mystic reverie reaching a crescendo, He nearly pass out. By His divine arrangement He allowed Prataparudra to be right at His side to catch Him in his arms. The touch of the king, however, restored Mahaprabhu to His senses, and He chided Himself for having touched a worldly person. The Chaitanya-charitamrita tells us something deeper: Lord Chaitanya inwardly relished His association with the king but needed to set an example for others in the renounced order of life.

Sarvabhauma’s plan, too, was enacted later on in the festival, and the king indeed received the embrace of Lord Chaitanya.

It is said that Prataparudra turned over the kingdom to his son even while Sri Chaitanya Mahaprabhu was present in this world. Soon after Lord Chaitanya’s passing, he was so grief-stricken that he left Puri. According to Bhakti-ratnakara (3.217-221), “When the king heard that Lord Chaitanya had departed, he fell to the ground and lamented. Hitting his head again and again, he fell unconscious, and only the company of Ramananda Raya kept him alive. The king was unable to bear the absence of Lord Chaitanya, and so he left Puri, staying elsewhere for the rest of his days.”

Historian N. N. Vasu writes in his Archeological Report of Mayurbhanj that Maharaja Prataparudra started for Vrindavana but didn’t make it there. While en route, he passed away in the village of Ramachandrapur in the Mayurbhanj district of Orissa about eleven miles south of the district capital, Baripada. The name of the village was then changed to Pratappur in his honor, and it is known by that name today.

There is a temple in this town with Chaitanya Mahaprabhu, Jagannath and Dadhivaman deities. The priests of this temple say that when Mahaprabhu left Puri for Vrindavan, Prataparudra had a wooden murti of the Lord made. When Mahaprabhu disappeared, the King decided to retire to Vrindavan. He left with this Chaitanya deity, but when he arrived at Ramachandrapur, he fell ill and could not proceed. Knowing that his death was near, he made land endowments and engaged 54 Brahmin priests for the deities’ continued service. From this time onward, the town was known as Pratapapur. The king of Mayurbhanj than built a temple in Pratapapur which got desecrated due to foreign invasion . are now being worshipped in a small hut. A building reputed to be Maharaja Prataparudra’s samadhi stood near the Pratapapur Dak Bungalow, but it slipped into the river during a flood. Even so, many pilgrims still come to Pratapapur to worship the deity of Mahaprabhu on the his appearance day in the month of Phalgun (March).